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| A study of Romans: The Righteousness of God #25 Marks of a Strong Fellowship Within the Church, 15:1-13
(Romans 15:1-13 NIV) "We who are strong ought to bear with the failings of the weak and not to please ourselves. {2} Each of us should please his neighbor for his good, to build him up. {3} For even Christ did not please himself but, as it is written: "The insults of those who insult you have fallen on me." {4} For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. {5} May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, {6} so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ. {7} Accept one another, then, just as Christ accepted you, in order to bring praise to God. {8} For I tell you that Christ has become a servant of the Jews on behalf of God's truth, to confirm the promises made to the patriarchs {9} so that the Gentiles may glorify God for his mercy, as it is written: "Therefore I will praise you among the Gentiles; I will sing hymns to your name." {10} Again, it says, "Rejoice, O Gentiles, with his people." {11} And again, "Praise the Lord, all you Gentiles, and sing praises to him, all you peoples." {12} And again, Isaiah says, "The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him." {13} May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit."
Paul classified himself with the strong saints as he dealt with a basic problem—selfishness. True Christian love is not selfish; rather, it seeks to share with others and make others happy. It is even willing to carry the younger Christians, to help them along in their spiritual development. We do not endure them. We encourage them!
Of course, the great example in this is our Lord Jesus Christ. He paid a tremendous price in order to minister to us. Paul quoted Psalm 69:9 to prove his point. Does a strong Christian think he is making a great sacrifice by giving up some food or drink? Then let him measure his sacrifice by the sacrifice of Christ. No sacrifice we could ever make could match Calvary.
A person’s spiritual maturity is revealed by his discernment. He is willing to give up his rights that others might be helped. He does this, not as a burden, but as a blessing. Just as loving parents make sacrifices for their children, so the mature believer sacrifices to help younger Christians grow in the faith.
Paul shared the two sources of spiritual power from which we must draw if we are to live to please others: the Word of God (Rom. 15:4) and prayer (Rom. 15:5-6). We must confess that we sometimes get impatient with younger Christians, just as parents become impatient with their children. But the Word of God can give us the "patience and encouragement" that we need. Paul closed this section praying for his readers, that they might experience from God that spiritual unity that He alone can give.
This suggests to us that the local church must major in the Word of God and prayer. The first real danger to the unity of the church came because the Apostles were too busy to minister God’s Word and pray (Acts 6:1-7). When they found others to share their burdens, they returned to their proper ministry, and the church experienced harmony and growth.
The result of this is, of course, glory to God (Rom. 15:7). Disunity and disagreement do not glorify God; they rob Him of glory. Abraham’s words to Lot are applicable to today: "Let there be no strife, I pray thee, between me and thee . . . for we be brethren" (Gen. 13:8). The neighbors were watching! Abraham wanted them to see that he and Lot were different from them because they worshiped the true God. In His prayer in John 17, Jesus prayed for the unity of the church to the glory of God (John 17:20-26).
Receive one another; edify one another; and please one another—all to the glory of God.
(15:1-13) Introduction: this passage is a continuation of the former chapter. It clearly pinpoints the marks of a strong church. Once studying this passage, a believer can never claim he did not know his duty within the church. Every believer’s part in building and making the church strong is clearly spelled out. 1. Mark 1: the strong bear the weaknesses of the weak (v.1-3). 2. Mark 2: everyone studies the Scriptures (v.4). 3. Mark 3: everyone works for harmony (v.5-6). 4. Mark 4: everyone accepts one another without discrimination (v.7-12). 5. Mark 5: everyone is filled by the God of hope (v.13).
(15:1-3) Brotherhood—Ministry—Weak—Weaknesses: in a strong church, the strong bear the weaknesses of the weak. The weak believers are described in Romans 14. They are... · those who judge, grumble, complain, murmur, and criticize (cp. Romans 14:2-3, 10, 13). · those who still trust in a legalistic behavior, a do and don’t behavior (Romans 14:1, 14-15). · those who disobey God’s Word and go against the explicit commands of God (Romans 14:10-12, 16-23).
The word "bear" (bastazein) does not mean to bear in the sense of putting up with and forebearing with an attitude of begrudging. It means to bear the weak along, to support them, to carry them along as a father or mother would carry a child—in love and tenderness, understanding and care.
1. How can such an attitude ever prevail in the church? Scripture clearly gives the answer: "Let every one of us please his neighbor." It is that simple: let us not please ourselves, but let us please our neighbor—let us live for his good and edification. No matter what we may wish... · the place we may want to go, · the drink we may want to drink, · the food we may want to eat, · the film we may want to see, · the thing we may want to buy, ...if it is going to be a stumbling block to our brother—we do not do it. We please, help, support, and live for the good of our brothers and sisters so that they might be edified and built up in the faith.
2. The believer has the greatest pattern in all the world for denying self and living for his neighbor: Jesus Christ Himself. "For even Christ pleased not himself." Þ The reproaches that were cast against God—the cursing, dishonor, unbelief, denial, hostility, all the shame and rebellion against God—cut the heart of Christ. Therefore, Christ set out to bear the reproaches against God: He came to earth and bore the sin of the reproaches and made it possible for all persons to praise God instead of reproaching His glorious name. The zeal to remove all the dishonor cast against God consumed Christ and fell upon Him. (Cp. Psalm 69:19-20.)
Note the point: Christ did not live to please Himself. He did not pray "Father, remove this cup of sacrifice and denial from me—no matter what." He prayed: "O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt" (Matthew 26:39). Jesus Christ is the believer’s pattern for pleasing others instead of self.
What a glorious spirit would prevail in the church if this was really practiced as Scripture says: by "everyone of us." Note how life-changing this point really is. The serious believer no longer asks if questionable behavior is right and moral, but if is it good for his brother. Will this thing edify and build up his brother?
(15:4) Scripture—Study: in a strong church, everyone studies the Scripture. This is a great verse on the purpose of the Holy Scriptures. In very simple terms it tells us why God gave us the Bible. 1. The Scriptures were written for our learning (didaskalian): instruction, direction, and guidance. 2. The Scriptures were written to stir three things within believers. a. Patience. b. Comfort (parakleseos): encouragement, consolation, solace, help, exhortation, supplication. Whatever is needed to comfort the believer, the Scripture gives him. c. Hope.
(15:5-6) Unity—Brotherhood: in a strong church, everyone works for harmony. When there are so many differences and different ideas among people, believers must be constantly striving to be of one mind.
1. How can a church—a church with so many diverse personalities—achieve harmonious feelings and one mind? Note: these two verses are a prayer of Paul. He has just said that the endurance and comfort necessary to live for God comes from the Scriptures. Now he says they come from God. In fact, he says that God is the God of patience (endurance) and consolation (comfort). Therefore, the believer secures his strength or endurance and comfort from both the Scriptures and God. If he wishes to stick—to endure to the end—he must study the Scriptures and pray, asking God to give him... · the strength and endurance. · the comfort and consolation.
Now, note the point. If we know the endurance and comfort of God, then we are bearing the weaknesses of each other; we are constantly supporting and helping and caring for each other. We are living in harmony and being of one mind.
2. The pattern of endurance and consolation and of harmonious feelings with God and man was Christ Jesus. Þ He was faithful to God, sticking ever so close to God and fulfilling His ministry to the ultimate degree.
Þ He experienced the comfort and the consolation of God, possessing an unbroken relationship with God.
Þ He never held any ill feelings toward God or God’s people. He was of one mind with God and was always working to bring every person into harmony with God.
The believer could have no greater pattern than the pattern of Christ Himself. Christ was always working to bring men together with God so that they could have the endurance and comfort to live through all the trials and sufferings of life.
3. The purpose for harmony between believers and within the church is striking: that we might glorify God—all of us together—with one mind and one mouth. God longs for our worship and praise. It is the very reason He created us and saved us. Note a significant point: a divided church cannot worship God. This is exactly what is being said. A church has to be of one mind and mouth to worship God. If a people are not of one mind and mouth, God is not glorified; He is not worshipped.
The point is clear. Every one of us must work for the harmony of the church so that we may be of one mind and fulfill the very purpose for our existence: to glorify God.
(15:7-12) Unity: in a strong church everyone accepts one another. There is no discrimination whatsoever in a strong church. The word "receive" (proslambanesthe) means to take to oneself; to receive a person as a friend; to treat as the closest of friends with the most caring kindness. Believers are to receive one another in the closest of bonds.
1. The believer has the greatest pattern imaginable: Christ Himself. Christ received us, and note why: that God may be glorified. Therefore, believers must receive each other so that God may be glorified through their lives and church. Just look at how far Christ went. a. Christ received the Jews and ministered to them. He did it for the truth of God: to confirm and fulfill the promises made to the Jewish nation. Think how discriminating, prejudicial, and judgmental the Jews were; yet Christ came to them and received and ministered to them. Why? For the truth of God—to fulfill the Word and praise of God.
b. Christ received the Gentiles and ministered to them. He came to bring them the mercy of God, that they might praise God for His mercy. Remember He received and ministered to the Gentiles when they were living the most licentious and indulgent life-style imaginable (cp. Romans 1:18-32).
2. The Scripture proves the point. Scripture foretold... · that the Gentiles would have the gospel preached to them (Romans 15:9; cp. Psalm 18:49). · that the Gentiles would rejoice with God’s people (Romans 15:10; cp. Deut. 32:43). · that the Gentiles would praise God and trust Christ as their Savior and Lord (Romans 15:11; cp. Isaiah 11:1, 10).
Believers are to receive one another even as Christ has received us. No person is too prejudicial or critical, too weak or base for us to receive. The point is that Christ received and ministered to the most prejudicial and judgmental (the Jews), sinful and base (the Gentiles) people in the world; therefore, believers can receive one another. No one is too far gone to be rejected and cast away. Þ We are to receive each other, as Christ also received us. Þ We are to receive each other for the glory of God.
(15:13) Church—Hope: in a strong church everyone is filled by the God of hope. God is the "God of hope"... · the Author of our hope. · the Foundation of our hope. · the Builder of our hope. · the Finisher of our hope.
Note that this is a prayer. The things mentioned cannot be possessed apart from God, and we can possess them only as He gives them to us.
Paul makes one last appeal that all people within the Church should be bound into one, that those who are weak in the faith and those who are strong in the faith should be one united body, that Jew and Gentile should find a common fellowship. There may be many differences but there is only one Christ, and the bond of unity is a common loyalty to him. Christ's work was for Jew and Gentile alike. He was born a Jew and was subject to the Jewish law. This was in order that all the great promises given to the fathers of the Jewish race might come true and that salvation might come first to the Jew. But he came, not only for the Jew, but for the Gentile also.
To prove that this is not his own novel and heretical idea Paul cites four passages from the Old Testament; he quotes them from the Septuagint, the Greek version of the Old Testament, which is why they vary from the translation of the Old Testament as we know it. The passages are Psalm 18:50; Deuteronomy 32:43; Psalm 117:1; Isaiah 11:10. In all of them Paul finds ancient forecasts of the reception of the Gentiles into the faith. He is convinced that, just as Jesus Christ came into this world to save all men, so the Church must welcome all men, no matter what their differences may be. Christ was an inclusive Saviour, and therefore his Church must be an inclusive Church.
Then Paul once again goes on to sound the notes of the Christian faith. The great words of the Christian faith flash out one after another.
(i) There is hope. It is easy in the light of experience to despair of oneself. It is easy in the light of events to despair of the world. Someone tells of a meeting in a certain church at a time of emergency. The meeting was constituted with prayer by the chairman. He addressed God as "Almighty and eternal God, whose grace is sufficient for all things." When the prayer was finished, the business part of the meeting began; and the chairman introduced the business by saying: "Gentlemen, the situation in this church is completely hopeless, and nothing can be done." Either his prayer was composed of empty and meaningless words, or his statement was untrue.
It has long ago been said that there are no hopeless situations; there are only men who have grown hopeless about them. It is told that there was a cabinet meeting in the darkest days of the last war, just after France had capitulated. Mr Churchill outlined the situation in its starkest colours. Britain stood alone. There was a silence when he had finished speaking, and on some faces was written despair, and some would have given up the struggle. Mr Churchill looked round that dispirited company. "Gentlemen," he said, "I find it rather inspiring."
There is something in Christian hope that not all the shadows can quench-and that something is the conviction that God is alive. No man is hopeless so long as there is the grace of Jesus Christ; and no situation is hopeless so long as there is the power of God.
(ii) There is joy. There is all the difference in this world between pleasure and joy. The Cynic philosophers declared that pleasure was unmitigated evil. Anthisthenes made the strange statement that he would "rather be mad than pleased." Their argument was that "pleasure is only the pause between two pains." You have longing for something, that is the pain; you get it, the longing is satisfied and there is a pause in the pain; you enjoy it and the moment is gone; and the pain comes back. In truth, that is the way pleasure works. But Christian joy is not dependent on things outside a man; its source is in our consciousness of the presence of the living Lord, the certainty that nothing can separate us from the love of God in him.
(iii) There is peace. The ancient philosophers sought for what they called ataraxia, the untroubled life. They wanted all that serenity which is proof alike against the shattering blows and the petty pinpricks of this life. One would almost say that today serenity is a lost possession. There are two things which make it impossible.
(a) There is inner tension. Men live a distracted life, for the word distract literally means to pull apart. So long as a man is a walking civil war and a split personality, there can obviously be for him no such thing as serenity. There is only one way out of this, and that is for self to abdicate to Christ. When Christ controls, the tension is gone.
(b) There is worry about external things. Many are haunted by the chances and the changes of life. H. G. Wells tells how in New York harbour he was once on a liner. It was foggy, and suddenly out of the fog loomed another liner, and the two ships slid past each other with only yards to spare. He was suddenly face to face with what he called the general large dangerousness of life. It is hard not to worry, for man is characteristically a creature who looks forward to guess and fear. The only end to that worry is the utter conviction that, whatever happens, God's hand will never cause his child a needless tear. Things will happen that we cannot understand, but if we are sure enough of God's love, we can accept with serenity even those things which wound the heart and baffle the mind.
(iv) There is power. Here is the supreme need of men. It is not that we do not know the right thing; the trouble is the doing it. The trouble is to cope with and to conquer things, to make what Wells called "the secret splendour of our intentions" into actual facts. That we can never do alone. Only when the surge of Christ's power fills our weakness can we master life as we ought. By ourselves we can do nothing; but with God all things are possible.
The Messenger or Minister of God and a Hall of Fame(Romans 15:14-21 NIV) "I myself am convinced, my brothers, that you yourselves are full of goodness, complete in knowledge and competent to instruct one another. {15} I have written you quite boldly on some points, as if to remind you of them again, because of the grace God gave me {16} to be a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit. {17} Therefore I glory in Christ Jesus in my service to God. {18} I will not venture to speak of anything except what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done-- {19} by the power of signs and miracles, through the power of the Spirit. So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ. {20} It has always been my ambition to preach the gospel where Christ was not known, so that I would not be building on someone else's foundation. {21} Rather, as it is written: "Those who were not told about him will see, and those who have not heard will understand.""
(15:14-21) Introduction: Unedited, these were excuses a public school had received from parents for their children’s absences. (1) “My son is under the doctor’s care and should not take P.E. Please execute him.” (2) “Mary could not come to school today because she was bother by very close veins.” (3) “Please excuse Ray Friday. He has loose vowels.” (4) “Please excuse Roland from P.E. for a few days. Yesterday he fell out of a tree and misplaced his hip.” (5) “Please excuse Sarah for being absent. She was sick and I had her shot.” (6) “Please excuse Tom from being absent yesterday. He had diarrhea and his boots leak.” (7) “Please excuse Jimmy for being. It was his father’s fault.”
While quite different from the parent’s excuses, our text is also an absence excuse. After years of hoping to visit the saints in Rome, Paul offers an excuse for his absence: 9 For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you, 10 always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you. 11 For I long to see you in order that I may impart some spiritual gift to you, that you may be established; 12 that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine. 13 And I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented thus far) in order that I might obtain some fruit among you also, even as among the rest of the Gentiles (Romans 1:9-13). Paul had good reason to offer an excuse for not yet having reached Rome. Although his introduction to the Romans indicates he had wanted to visit these saints for years, he had not done so. This is one of the most descriptive passages dealing with the minister of God. It forcefully reveals what it was that made Paul such a great minister of God. 1. He was gracious in dealing with people (v.14). 2. He was bold in reminding people (v.15). 3. He was called to minister the gospel of God (v.16). 4. He gloried and talked about the things that pertained to God (v.17-19). 5. He strived to preach for Christ in pioneer areas (v.20-21).
(15:14) Minister: the minister of God is gracious in dealing with people. Note two significant points. 1. Paul called the members of the Roman congregation brothers (Romans 15:15-16). Paul did not look upon himself as being superior to the Roman congregation. He did not see himself... · as being better. · as being more spiritual. · as being more intellectual. · as being more educated.
Paul never looked upon himself as being superior to other believers in any sense of the word. Note also: Paul was not nagging, harping, or badgering the Roman congregation. On the contrary, he was addressing the congregation in the most gracious of spirits, treating them as his equal before God. Paul called the members brothers, not sons and daughters.
2. Paul acknowledged the commendable qualities of the Roman congregation. He mentioned three qualities or traits in particular. a. The believers were "full of goodness" (mestoi agathosunes): full of kindness and helpfulness, of virtue and excellence, of peace and conciliation, of inner depth and richness.
b. The believers were filled "with all knowledge" (pases gnoseos): spiritual insight and perception; knowledge of Christ, God, and the Holy Spirit, and of the spiritual need of man and his world; spiritual truth.
c. The believers were able "to admonish" (nouthetein) one another: to put in mind, to implant the truth into the mind, to guide and correct and instruct.
Remember that Paul had never visited the Roman church. He had only met a few of the Roman believers in his travels over the Mediterranean world. What he knew about the Roman believers was only what he had heard about them. Therefore, his writing to them is comparable to a visiting preacher. Note his gracious spirit and attitude toward other believers and congregations. Every minister can learn from this soft, tender spirit of Paul.
(15:15) Minister, Duty of: the minister of God is bold in reminding people of the great truths of the gospel. Glance at the overall outline of Romans, and you quickly see how Paul has covered the great truths of the Christian faith. This is the task of the minister of God. The minister must proclaim the truths of the gospel—to preach the gospel is the very reason for his call. He exists for no other purpose.
(15:16) Minister, Duty: the minister of God is called to minister the gospel of God. When Paul called himself a minister (leitourgon), the Greek word was often used to refer to the priests of the Old Testament. This is a beautiful passage describing the nature of the Christian ministry. The Christian ministry is seen as a priestly ministry. However, we must always remember that the ministry is not an office to make atonement for sin, nor to offer a propitiatory sacri-fice to God. It is a ministry of preaching the gospel under the influence of the Holy Spirit.
The purpose of the ministry is this: to bring men to the point where they will offer themselves as living sacrifices, holy, acceptable to God (cp. Romans 12:1-2). A minister’s only priesthood is the preaching of the gospel, and his only offering is the offering of redeemed and sanctified men to God. He is not a mediator between God and men; he does not offer propitiatory sacrifices. He is only an instrument which God uses to share the gospel of salvation with men. He is a priest only in the sense that he serves the gospel of God to men and brings men to God through the gospel of God.
Note what the "offering" was that God wanted Paul to make: the offering of the Gentiles, of human lives. God wanted Paul to bring people to Him. This is the task of ministers: to offer the lives of men, women, boys, and girls to God.
Note: the offering that God wants from ministers, the only offering that is "acceptable," is the offering of human lives. The word "acceptable" is significant. If ministers bring any other offering, it is unacceptable. God is not after buildings, programs, money, equipment, or anything else. God is after the lives of people.
The word acceptable means something else as well. It means that the offering of a human life is acceptable only if the person is brought... · by "the gospel of God" and is "sanctified [set apart to God] by the Holy Spirit."
The good news of God’s Son, Jesus Christ, has to be proclaimed and accepted for a person to be acceptable to God. The only person set apart to God by the Holy Spirit is the person who comes to God in the name of His Son, Jesus Christ.
(15:17-19) Minister—Boasting—Glorying: the minister of God talks about the things that pertain to God. Note four facts. 1. Paul talked about and gloried in Jesus Christ alone. There is a legitimate boasting, a justified glorying for the minister. However, it is critical to note where. The minister’s boasting... · is not in material things such as buildings, programs, membership, and numbers. · is not in fleshly things such as position, charisma, fluency of speech, education, and titles.
Paul demonstrated this fact clearly, for he did not talk about himself nor about what he had done. He talked only about the things that pertained to God, only about the things wrought through Jesus Christ.
2. Paul talked about and gloried in the obedience of converts. Note that the Gentile converts were wrought by Christ, not by Paul. Christ used Paul’s "words and deeds" to reach the converts, but it was Christ who worked in their hearts to convict and convert them.
The point is this: Paul talked about and shared the glorious news of converts, but he was careful... · to give all the credit to Christ. · to make no claims that were not true ("I will not dare to speak of...things which Christ hath not wrought").
3. Paul talked about and gloried in the mighty signs and wonders wrought by the Holy Spirit. This is a term used in Scripture to refer to the wonderful miracles wrought by God—miracles which could be wrought only by God. Apparently, Paul had an extensive ministry of both evangelism and healing among people. But note the emphasis: it was all wrought by the "power of the Spirit of God." It was the Holy Spirit who did the miracles. (Cp. Acts 13:11; Acts 14:3, 10; Acts 16:18; Acts 19:11; Acts 20:10; Acts 28:5, 8.)
4. Paul talked about and gloried in the fact that he had been given the privilege to preach the gospel all around: "from Jerusalem, and round about unto Illyricum" (present day Yugoslavia). Note that God had used Paul to preach throughout the world, but note the emphasis: "I have fully preached the gospel of Christ." It was the gospel of Christ that God wanted the world to hear and receive, not the gospel of Paul. Paul was only the instrument that God used. Paul talked about the gospel of Christ penetrating and reaching the world.
(15:20-21) Minister: the minister of God strives to preach in pioneer areas for Christ. Note two striking points. 1. Paul strived to reach those who had never heard about Christ. His one ambition was to carry the gospel to those to whom no other preacher had gone. God had called him to be an apostle, a missionary evangelist, not to pastor and to build upon the ministry of other men. Þ Too many in the world had never heard about Christ. Þ Too many were still doomed to die without ever having heard. Þ Too many were to spend eternity apart from God.
Why? Simply because they had never heard. There were not enough ministers going into the pioneer areas and staying with the people long enough to root and grow them in the Lord.
2. Paul strived to fulfill God’s call to him by reaching the Gentiles, for God had called him to reach the pioneer areas (Acts 9:15; Acts 22:14-15; Acts 26:15-18). Note: Scripture predicts that the gospel is to be carried to those "who have not heard" (Isaiah 52:15).
Paul was the first of God’s chosen vessels to carry the message to those who had never heard. Tragically, there are still multitudes who have not heard the gospel of Christ and who are dying and will spend eternity apart from God—all because we have not carried the gospel to them. Þ Who will be the "Pauls" of today? Þ Who has the courage to go to the pioneer areas today? Þ Who will reach those who have never even had the opportunity to hear?
The Messenger’s Commendations: One of God’s Halls of Fame, 16:1-16 (Romans 16:1-16 NIV) "I commend to you our sister Phoebe, a servant of the church in Cenchrea. {2} I ask you to receive her in the Lord in a way worthy of the saints and to give her any help she may need from you, for she has been a great help to many people, including me. {3} Greet Priscilla and Aquila, my fellow workers in Christ Jesus. {4} They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. {5} Greet also the church that meets at their house. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia. {6} Greet Mary, who worked very hard for you. {7} Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. {8} Greet Ampliatus, whom I love in the Lord. {9} Greet Urbanus, our fellow worker in Christ, and my dear friend Stachys. {10} Greet Apelles, tested and approved in Christ. Greet those who belong to the household of Aristobulus. {11} Greet Herodion, my relative. Greet those in the household of Narcissus who are in the Lord. {12} Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord. {13} Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too. {14} Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers with them. {15} Greet Philologus, Julia, Nereus and his sister, and Olympas and all the saints with them. {16} Greet one another with a holy kiss. All the churches of Christ send greetings."
(16:1-16) Introduction—Church—Christian Brotherhood: this is one of God’s Halls of Fame. It gives a list of some of the believers in the Roman church and their outstanding Christian traits. Each name stands as a challenge to every believer to follow the Lord more closely than ever before. Throughout the passage note the emphasis upon a warm, tender heart. A local church should be a friendly, welcoming church—an open, gracious church. There should be no strangers in the Lord’s church. The church should guard against becoming a closed society, a body of cliques, shut up only to themselves. 1. Phebe: a Christian sister who deserved to be welcomed and befriended (v.1-2). 2. Priscilla and Aquila: a hospitable couple, who opened their hearts and home—even at the risk of death (v.3-4). 3. Epenetus: a courageous first convert (v.5). 4. Mary: a lady who labored much (v.6). 5. Andronicus and Junia: early converts imprisoned with Paul (v.7). 6. Amplias: one beloved (v.8). 7. Urbane: a fellow-worker (v.9). 8. Stachys: one beloved (v.9). 9. Apelles: tried and proven (v.10). 10. Aristobulus’ household: slaves serving a true Master (v.10). 11. Herodion: a relative of Paul (v.11). 12. Narcissus’ household: enslaved "in the Lord" (v.11). 13. Tryphena and Tryphosa: two ladies who labored much (v.12). 14. Persis: a beloved believer who worked hard (v.12). 15. Rufus: a saintly man (v.13). 16. Rufus’ mother: a mother to God’s servants (v.13). 17. The unknown servants: unknown but faithful in the fellowship of the church (v.14-16). (16:1-2) Phebe—Deaconess: there was Phebe, a Christian sister who deserved to be welcomed and befriended. Note these facts about her. 1. The name Phebe is one of the names of the goddess Diana; therefore, Phebe was probably a convert from a heathen religion.
2. Paul calls her "our sister," meaning a sister in the faith of Christ. She was a woman beloved by Paul and the believers of her church, highly esteemed as a genuine sister of the faith.
3. Phoebe was a servant of the church at Cenchrea, which was the seaport of Corinth. Note the word "servant" (diakonon). It is the word deacon or deaconess. Does this mean that Phebe held the official office of a deacon in the early church? Note closely what the Scripture says and it seems to be saying that she did: "Phebe our sister, which is a servant (deaconess) of the church." The words "of the church" (tes ekklesias) modify servant or deaconess. Phebe was a servant or a deaconess of the church which is at Cenchrea. Paul is not saying she is a servant of the Lord to all of God’s people in general. She was, of course, just as all believers are. But this is not what Paul is saying. He is very clear about the matter: she is an official "servant [deaconess] of the church which is at Cenchrea."
The separation of the sexes in that day would almost necessitate some official office of women to minister to the women of the church. This would be especially true in the area of ministry where women would be alone, for example, in visiting and caring for the sick and in distributing food and clothing among the needful.
4. Phoebe deserved to be welcomed and befriended in the Lord. There are two reasons for this. a. Believers are always to welcome and befriend other believers. The church is not an exclusive club nor a society of cliques. It is to be a welcoming center for all strangers and neighbors, whether saint or sinner. b. Phebe had been a "succourer" (prostatis) of many, including Paul himself. The word succourer means that she protected, helped, looked after, and provided for people. Phebe was a woman who ministered to the needs of many. Apparently she helped and looked after the welfare of any who had need. Thought 1. The great lessons to be learned from Phebe are twofold: Þ We should be servants of the church. Þ We should be constantly ministering to all who are in need. (16:3-4) Priscilla—Aquila—Hospitality—Church, in Homes: there was Priscilla and Aquila, a hospitable couple who opened their hearts and home even at the risk of death. Priscilla and Aquila were close companions of Paul. They were originally residents of Rome. But the Roman emporer, Claudius, had the Jews banished from Rome in A.D. 52. Priscilla and Aquila moved to Corinth. They were the couple who opened their home to Paul when he first entered Corinth. They were also the couple who went into business with Paul as tent-makers. They later travelled with Paul to Ephesus where they settled (Acts 18:18). The chief characteristic of this couple was an open heart and an open house. Wherever we find them, we find that their home was the center for Christian worship and fellowship.
1. They received the young preacher, Apollos, into their home to instruct him in the faith (Acts 18:24-26).
2. They had a church meeting in their home in Ephesus (1 Cor. 16:19).
3. They had another church meeting in their home in Rome (Romans 16:13).
4. Paul called them "my helpers [fellow-workers] in Christ Jesus" (Romans 16:3), and he explained what he meant. They risked their lives in order to save him. This probably refers to the attacks made upon Paul and the church in Corinth (Acts 18:6, 12-17), or to some other severe persecution that took place in Ephesus (1 Cor. 15:32; cp. 2 Cor. 1:8). In either case, this godly couple, Priscilla and Aquila, risked their lives in order to save the life of one of God’s dear servants, Paul himself.
(16:5) Epenetus—Courage: there was Epenetus, a courageous first convert. He was probably a member of the household of Stephanas whose house is said to have been the first fruits of Achaia (1 Cor. 16:15). It took raw courage to be the first convert to Christ in the midst of a pagan society. Just imagine the changed life, the surrendering of himself to Jesus as Lord, and the giving of all he was and had to the Lord’s cause. Just imagine the attitude and reactions of his neighbors, friends and fellow-workers: the possible questioning, misunderstanding, ridicule, mockery, withdrawal, isolation. Epenetus was unquestionably a man of remarkable courage.
(16:6) Mary: there was Mary, a lady who labored much. Note that Mary was a member of the Roman church. Paul had never been to the Roman church; therefore, Mary had ministered to him and his fellow-workers someplace else. In fact, she had ministered so much to his corps of workers that Paul commends her for this labor rather than for her ministry to the church. We have no idea what she did for Paul’s team, but whatever it was, it was an effective ministry that required much diligent labor.
(16:7) Andronicus—Junia: these two believers were early converts who were imprisoned with Paul. They were perhaps man and wife. The facts given about them are interesting, for they reveal that Paul had some relatives who were also believers. 1. They were "kinsmen," that is, relatives of Paul.
2. They were imprisoned with Paul at some point in his ministry. This indicates... · that they were genuine believers willing to stand up for their faith. · that they were a part of Paul’s mission team, at least for some time.
3. They were known and highly esteemed by the apostles of Christ.
4. They were believers before Paul. This means they were among the very earliest believers, having been converted before Stephen’s martyrdom (Acts 7:54-60). Thought 1. Did these relatives of Paul have an impact upon Paul’s conversion? Were they witnessing to him during his days of soul-searching and reaction against the early church? Was the fact that some of his family were becoming Christians arousing bitterness in Paul? Was this part of the reason for his flaming vengeance against Christianity? Whatever the case, we should always be witnessing to our family and relatives.
(16:8) Amplias: this believer simply has the testimony of being beloved. But note, he is "beloved" by a minister of the gospel; and he is greatly loved, for he is called "my beloved." The fact that God has his name recorded as "beloved" in the Holy Scripture indicates that he was a man of remarkable love, a man who greatly loved others and who was greatly loved by others.
(16:9) Urbane: this believer was a helper, that is, a fellow-worker in the ministry. Three things in particular are noteworthy. 1. He was a man who worked side by side with God’s minister, Paul.
2. He was a man of unusual diligence. The very fact that he would be laboring with Paul and would be mentioned as a fellow-worker by Paul indicates this.
3. He was a man of unusual faithfulness who was loyal to Christ wherever he travelled. Remember: he met Paul while on a trip away from Rome. He could have been a tradesman or a salesman; nevertheless, whatever his reason for travelling, he did not become entangled again with the world, joining the crowd in its worldliness. He was faithful in serving and witnessing for his Lord wherever he was.
(16:9) Stachys: this believer is also called "my beloved" by Paul. He was a believer who was characterized by the greatest of all traits and qualities: love.
(16:10) Apelles: this was a believer who had been tried and approved as faithful. Apparently, Apelles had undergone some extreme suffering and had stood against it, proving his loyalty beyond question. Note: the trial and suffering had been so severe that it had made a lasting impression upon Paul and is mentioned in Scripture. Thought 1. So far as we know Apelles was a lay believer. The fact that he was tested so fiercely shows that God will meet our need in the midst of suffering—if we will do but one thing: be faithful and loyal. We are to stand fast against suffering, trusting the presence of God’s Spirit to carry us through the trial.
(16:10) Aristobulus: the believers being greeted in this statement were slaves who were now serving the true Master, the Lord Jesus Christ. Aristobulus was the name of Herod the Great’s grandson. This could possibly be a reference to his slaves. The two names surrounding Aristobulus’ name would indicate this. Apelles is the Greek name that a Jewish slave would take when enslaved, and Herodion is a name that would be commonly used by a person of Herod’s household. At any rate, the charge is to the slaves of some master, probably of royal rank. Since coming to know Christ, they were first and foremost enslaved by Christ, the true Royal Master.
(16:11) Herodion: this man was another relative of Paul who was a believer (cp. Romans 16:7). There is no reason for translating kinsman (suggene) as fellow-countryman instead of relative. Others who are mentioned were Jews, but are not called kinsmen by Paul. What effect did this relative have upon Paul’s conversion? Again the answer is unknown, but the fact that we should be witnessing to our relatives is driven home to our hearts and minds.
(16:11) Narcissus: the believers in this household were the enslaved "in the Lord." Note: not all of the household were believers. Paul greets only those who were believers. The phrase "in the Lord" is in contrast to the phrase "in the world" (cp. 1 John 2:15-16). It is probably a deliberate wording to contrast the difference between the laboring slaves and their wealthy master. Narcissus was probably the wealthy secretary to the Emperor Claudius. He determined the appointments of the Emporer and amassed a great fortune from kickbacks. (William Barclay. The Letter to the Romans, p.233.)
The fact to note is this: these believers were so enslaved by Christ that they stood up for Him even in the midst of a divided household. Nothing can pose any more of a temptation and threat to one’s faith than one’s own household when it is filled with unbelievers. The indication is that these believers within this household were faithful to Christ, so loyal that their commitment to Christ merited being recorded in Scripture.
(16:12) Tryphena—Tryphosa: these two dear ladies labored much in the Lord. The name Tryphena means dainty and the name Tryphosa means delicate. The word "labor" means to work to the point of exhaustion, toiling to the point of collapse. The point is that the two dainty and delicate ladies were working like horses for the Lord and His church (cp. Romans 6:6, 12b).
(16:12) Persis: this was a beloved believer who worked hard in the Lord. Note that two traits are recorded in God’s Hall of Fame about him: Þ He was beloved: a man of such love and ministry that the believers looked upon him as the "beloved Persis." Þ He labored ever so diligently for his Lord: witnessing, ministering, and helping in every way he could.
(16:13) Rufus: this believer is said to be a saintly man. Note the word chosen. Paul does not say that Rufus was chosen by the Lord, but in the Lord. The emphasis is not election, but tenderness, preciousness, warmth—an intimate relationship. Rufus was a man who lived ever so close to Christ. He had an intimate, personal relationship and communion with Christ. He was known as a saintly man—a man who was totally set apart unto the Lord. Note that Rufus was probably the son of Simon the Cyrenian who carried the cross for Jesus. Our imaginations can easily picture the family of Simon along side the road watching their husband and father carry the cross for Jesus up the hill of Calvary. The impact of the crucifixion would forever change their lives by leading to their conversion.
(16:13) Rufus’ Mother: this dear lady was a mother to God’s servants. Note: Paul calls her his mother, not literally, but in the Lord. On several occasions, perhaps many occasions, she had cared for Paul just as a mother cares for her son. When Paul needed a mother’s comfort and care, presence and love, sharing and advice—he went to the mother of Rufus if she was close by. Thought 1. How many mothers live so close to the Lord that Paul would go to them for a mother’s comfort and love and advice?
(16:14-16) Believers—Hall of Fame: there are the unknown servants of God—believers who are unknown, but faithful in the fellowship of the church. Þ Note the words: "and the brethren which are with them" (Romans 16:16). Þ Note also the words: "and all the saints which are with them" (Romans 16:17). Apparently two different groups or congregations are being greeted. The stress is upon the unity and faithfulness and fellowship of the believers. Not all believers are leaders, nor would all believers be counted worthy of a Hall of Fame while on this earth. But in heaven the situation will be different. God will look upon the heart, and every person will be written in the Book of Life, God’s eternal Hall of Fame.
The Messenger’s Final Warning: Mark Divisive People, 16:17-20 (Romans 16:17-20 NIV) "I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. {18} For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. {19} Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. {20} The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you."
A person’s final words often reveal what is truly important to him or her. Final words can also be weighty. Paul’s Epistle to the Romans is regarded as a monumental work. Paul weighs his words throughout the epistle because the gospel of Jesus Christ is so vitally important. His closing words draw attention to those things of vital importance to Paul, and they should be of importance to us as well.
Godly love “does not rejoice in unrighteousness”
(1 Cor. 13:6). It is the nature of love to warn against harm to
To truly love someone is to strive for what is
good for them and to oppose whatever harms them. That is true of
Paul therefore demonstrates his love for the
church at Rome as much by giving this caution as he does by
The Work of WolvesOur Lord Jesus warned about those who would come as “sheep in wolves’ clothing.” His words apply to those of whom Paul speaks in our text: “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? Even so, every good tree bears good fruit; but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits” (Matthew 7:15-20).
In order to identify those whom the saints at Rome are to “keep an eye on” Paul indicates three “fruits of falsehood” which characterize those who pose a threat to the saints.
The first fruit of falsehood is strife. Paul says we are to “keep an eye on those who cause dissensions” (verse 17). The old adage, “divide and conquer,” seems to be one of the fundamental tenants of those aligned with falsehood. In Romans and elsewhere in Paul’s teaching, strife is condemned, and Christian unity is upheld. While retaining the distinct identity of the Jews and their future hope, Paul has sought to demonstrate the unity which Jews and Gentiles experience in Christ. In Romans 14 and 15, Paul has forbidden debate and tension which can arise out of differing convictions. But just as communism has sought to expand by fomenting strife, so Satan seeks to further his cause by adding fuel to the flames of friction and discord.
Teachers who depart from sound doctrine engage in speculation and argumentation which results in strife and friction: If anyone advocates a different doctrine, and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain (1 Timothy 6:3-5).
But refuse foolish and ignorant speculations, knowing that they produce quarrels (2 Timothy 2:23).
In his Epistle to the Galatians, Paul contrasts the fruit of the Spirit with the fruit of the flesh. He shows that strife and discord are the fruit of the flesh, while unity and harmony are the fruit of the Spirit: For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. For the whole Law is fulfilled in one word, in the statement, “You shall love your neighbor as yourself.” But if you bite and devour one another, take care lest you be consumed by one another. But I say, walk by the Spirit, and you will not carry out the desire of the flesh. For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. But if you are led by the Spirit, you are not under the Law. Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you just as I have forewarned you that those who practice such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit. Let us not become boastful, challenging one another, envying one another (Galatians 5:13-26).
James points out this same contrast between the fruit of righteousness and the fruit of the wicked: Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom. But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. This wisdom is not that which comes down from above, but is earthly, natural, demonic. For where jealousy and selfish ambition exist, there is disorder and every evil thing. But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. And the seed whose fruit is righteousness is sown in peace by those who make peace (James 3:13-18).
The second fruit of falsehood is stumbling. Our Lord Jesus had severe words for any who would be the cause of the stumbling of another, especially one of His “little ones”: “And whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea” (Mark 9:42).
In Romans, Paul has just taught that we dare not be the cause of a brother’s stumbling: So then let us pursue the things which make for peace and the building up of one another. Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense. It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles. The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves. But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin. Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves. Let each of us please his neighbor for his good, to his edification (Romans 14:19–15:2).
The strong should help the weak, and they should not cause them to stumble. Those who are promoters of falsehood are a cause of stumbling. The weak are their prey, those not well versed in Scripture or alert to the dangers of false teaching.
The third fruit of falsehood is the attack against biblical teaching. The Scriptures are the standard by which all teaching must be evaluated and to which all teaching must be subordinate: “If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you, saying, ‘Let us go after other gods (whom you have not known) and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul. You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you” (Deuteronomy 13:1-5).
Years ago, a godly and faithful minister of the Word said, “Every cult is either the Bible plus or the Bible minus.” False teaching either seeks to subtract from the Bible or to add to it. Paul warns the Romans that the peddlers of error will always be recognized by their departure from the doctrines the Scriptures teach, which now includes Paul’s epistles.
Although Paul speaks of a departure from the truth of the Word of God, it is manifested in a wide variety of forms. It can be a departure in either beliefs or behavior, but most likely both. It can take the form of legalism (works righteousness) or license. It may openly distort or deny clear-cut doctrines of the faith, or it may more subtly turn our attention and devotion away from our Lord Jesus Christ to something else. Their MotivationThere is a direct link between a person’s motivation, his message, and his methods. Paul has informed us about the fruit of the wolves who prey upon the saints. He also tells us about the motives and methods of these wolves. We will first consider their motivation and then turn to their methods.
The wolves of whom Paul warns are like many drug dealers; they are hooked on the same stuff they peddle to others. Wolves seek to turn Christians from self-denial to self-indulgence, from self-sacrifice to self-service. While Christians should consider themselves slaves to Jesus Christ, these wolves are slaves of their own fleshly appetites. They seek to satisfy their fleshly desires, rather than subordinate them to the cause of the gospel and service to God. Either they were never delivered from their bondage to the flesh or they have returned to it (see Romans 6:15-23; 2 Peter 2 and 3, Jude).
Willingly, they are servants of the flesh. It may be unknowingly, but they are thereby servants of Satan himself, furthering his purposes: And they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will (2 Timothy 2:26).
Paul alludes to this in verse 20 of our text, indicating that Satan stands behind these wolves, using them to achieve his purposes.142 He indicates as well that Satan’s full and final defeat is certain, although still future: “And the God of peace will soon crush Satan under your feet.”
Satan, through his “wolves,” may nip at our heels now, but in the end he will be crushed under our feet. The one who promotes strife and disharmony is to be destroyed and defeated by the “God of peace.” Their MethodsIn Paul’s brief warning about wolves, he speaks of three of the methods they employ.
First, wolves prey upon those who are vulnerable. Satan has his ways of attacking the “strong,” but wolves tend to prey upon the “weak” and more vulnerable sheep in the flock. Paul informs us that these wolves prey upon “the unsuspecting.” Those whom we would assume to be “unsuspecting” would be new Christians, those who have not yet learned the fundamentals of the faith nor the cunning and treachery of Satan.
Sadly, new Christians are not the only ones who fall into this category. The “unsuspecting” includes those whose consciences have been dulled or hardened by sin or overwhelmed by guilt (see 2 Timothy 3:6-7). It includes those who are controlled by the flesh and its impulses, rather than by the Spirit. It includes those who have become too attached to the world and its pleasures. For one or more of many possible reasons, these people are not sensitive to the ever-present dangers posed by Satan and his servants.
Second, wolves deceive. Like Satan, their master, they are cunning, skilled in the art of deception. While they are sometimes bold enough to make a frontal attack, most often they seek to undermine and subvert from within. They are deceptive as to their identity and allegiance. They do not identify themselves as instruments of Satan but more often profess to be believers. They appear as “angels of light”:
For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness; whose end shall be according to their deeds (2 Corinthians 11:13-15).
As our Lord warned, they come as “wolves in sheep’s clothing” (Matthew 7:15).
They are deceptive as to their message. If they were to advocate license and fleshly indulgence, they would very likely do so under the banner of “grace” (see Romans 6:1ff., Jude 4). If they were to advocate legalism, it would be put forth under the banner of “obedience” or “spirituality” (see 1 Timothy 4:1-5). They, like Satan, promise one thing but deliver another (see 2 Peter 2:19).143
Third, wolves seduce with their speech. These wolves are enslaved to the flesh (verse 18, see 2 Peter 2:2-3, 7, 10-14; 3:3). They seem not to possess the Spirit (Jude 19) or at least to have turned from His leading and power.144 They do not draw upon the Spirit’s guidance and power. Neither do they appeal to others to do so. Instead, they seek to motivate and enable men by appealing to the flesh.
For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved (2 Peter 2:18-19).
In order to entice men and women to follow, they employ “smooth and flattering speech” (verse 18). Their words “go down easy,” but they are “bitter” in the end. Our Mandate: How We Are to Respond to Such WolvesPaul does not tell us these things about wolves without reason. We are told what they are like and how they can be detected so that we might take appropriate action. The action we are to take is laid down in verse 17: Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them.
Satan is the “serpent” of old (see Genesis 3; Revelation 12:9). He and his servants are to be dealt with just as we would deal with a venomous snake. Paul tells us we are to “keep our eye on” them and “turn away from” them. When you walk along where snakes might be found, you always carefully watch where you are walking. You are “suspecting.” You “keep your eyes open” to catch the presence of any snake. Once you spot a snake, you “keep your eyes on” it. You see where it is going, and you “turn away from” it.
Such is the way we are to deal with those of whom Paul speaks. We are to be alert to the dangers which they pose. We are always to be on the lookout for them. When we spot one, we are to keep our eyes on them and turn away from them. In this way, they will not be able to do us harm.
It seems that Paul’s instructions are both private and public, both individual and corporate. They apply to each of us individually, as Christians, but also to the church collectively. The church is to watch out for wolves and to avoid them. We are not only our own keeper in this matter but our brothers’ keeper as well.
Note also that we are not commanded to attack wolves but to avoid them. We are not told to defeat or destroy them but to deny them fellowship among us. Their defeat is certain. It is also described as future. It is a defeat in which we will, in the future, play a part. God will crush Satan under our feet (verse 20). We must be careful not to go further than Paul’s words allow or command. Christians sometimes speak of “binding Satan” and of defeating him. Our task is to avoid him and his helpers and to resist him if need be. We ought not attack him until the day of his defeat is at hand, and that day is still future.
While the subject does not change in verses 19 and 20, there is a shift in tone and emphasis. Paul’s words in verses 17 and 18 are a warning, rooted in Paul’s understanding of the “wiles of the devil” and the fallibility of men. The report Paul received of the Roman saints was a positive one. They were known abroad for their obedience. For this they were to be commended. At this very point (of obedience) Satan will be sure to strike, just as he first did in the Garden of Eden.
The Garden of Eden and the fall of man is very much in view in the imagery and expressions Paul has chosen.146 Paul knew well the devastating impact of Adam’s fall on the world (see Romans 5:12-21). He sees Satan as ever present, ever seeking to bring about the fall of others. He knows Satan uses men to further his purposes. The wolves of whom Paul has been warning us are such servants. The saints in Rome are to be “wise in what is good and innocent in what is evil” (verse 19). The wolves try to prevent the practice of what is good and promote instead what is evil. Let the saints in Rome continue in obedience, as they have been doing. But let Satan not achieve his purposes by turning them from obedience to God’s Word to the seeking of knowledge and experience contrary to the Word.
In contrast to the wolves who serve Satan and bring dissension and stumbling, Paul promises that the “God of peace” will someday destroy Satan and end his opposition. The “God of peace,” who is characterized by peace, produces and promotes peace.
The mature Christian is to keep his eye on those who cause dissensions and hindrances. Paul is not talking about hair splitting over minor interpretations, or about immature believers who are divisive because of personal preferences, as disruptive and damaging as those things can be. We are to “shun foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless” (Titus 3:9). We are to “refuse foolish and ignorant speculations, knowing that they produce quarrels” (2 Tim. 2:23). Paul is here talking about something immeasurably more serious. He is warning about those who challenge and undermine the teaching which you learned, that is, the divinely-revealed apostolic teaching they had received.
Keep your eye on
such men, Paul says. Mark them out as false
teachers who are to be opposed and avoided.
Paul is not talking about what today is often
referred to as a “witch hunt,” an effort that is determined to find fault
Evangelicals who adhere strictly but
unpretentiously to the inerrancy of Scripture and refuse to join ranks with
At the beginning of his letter to the churches of Galatia, Paul expresses with obvious emotion his great amazement that “you are so quickly deserting Him who called you by the grace of Christ, for a different gospel” (Gal. 1:6). To emphasize the gravity of the danger, he added, “But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed” (v. 8).
Again, a caution about Paul’s caution should be
given. He was not teaching or implying that true believers have the right to do
physical harm to heretics. During the Reformation, some Protestants as well as
Catholics committed grave inhumanities in the name of Christ. When a group of
Samaritans refused to render hospitality to Jesus and the disciples, James and
John—whom Jesus had nicknamed “Sons of Thunder” (Luke 3:17)—asked, “Lord, do You
want us to command fire to come down from heaven and consume them?” Jesus
replied, “You do not know what kind of spirit you are of; for the Son of Man did
not come to destroy men’s lives, but to save them” (Luke 9:54-56). One of Jesus’
several strong rebukes of Peter was given in response to that disciple’s cutting
off the ear of one of the high priest’s slaves when the Jewish leaders brought
Roman soldiers to arrest Jesus. “Put your sword back into its place,” He said to
Peter; “for all those who take up the sword shall perish by the sword” (Matt.
26:52; cf. John 18:10-11). Even protection of the Son of God did not justify the use of physical violence. That prerogative is God’s alone, either directly by divine intervention or indirectly through divinely-instituted human government (Rom. 13:1-4).
The right response of believers to false
teachers, especially those who teach their heresy under the guise of
Although it is helpful for Christians,
especially preachers and teachers, to have some knowledge of what liberal
In the touching scene mentioned earlier, as Paul
bade farewell to the elders from Ephesus, he reminded them that
Be on guard for yourselves and for all the
flock, among which the Holy Spirit has made you
Jesus Himself repeatedly warned the disciples against false teachers and prophets. In the Sermon on the Mount, He said, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits” (Matt. 7:15-16). On another occasion He warned that, in the end times, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt. 24:24).
Paul gives two negative reasons for turning away
from false teachers. The first is that their motives are wrong.
Many false teachers devote their lives to the
study of Scripture, but because they have never trusted in Christ for
Know this first of all, that no prophecy of
Scripture is a matter of one’s own interpretation, for no
Even the rare false teachers and leaders who
live modestly and spend their lives sacrificially helping others are
Second, false teachers should be rejected
because the results of their teaching are always destructive. By their
In his second letter to the church at Corinth,
Paul warned of “false apostles, deceitful workers, disguising
Any love that does not acknowledge God’s truth has no part in God’s love. No matter how cleverly disguised in religious congeniality and respectability, and no matter how great their claims to love God and His people, those who contradict or compromise His Word are enemies of God and of His people. The love that God commands and commends can never be separated from the truth He has revealed.
Because they pretend to speak for God and serve
His people, the harshest of God’s judgments in Scripture are
Paul also gives a positive reason for avoiding false teachers. For the report of your obedience has reached to all. The best protection against falsehood is adhering to God’s truth, just as the best protection against sin is holding on to His righteousness.
Believers in Rome were protected against false
teachers by their obedience to Christ and the truth of His gospel.
Yet, knowing that even the most faithful believers can fall prey to Satan’s traps, the apostle added, but I want you to be wise in what is good, and innocent in what is evil. He echoed Jesus’ similar caution to His followers: “Behold, I send you out as sheep in the midst of wolves; therefore be shrewd as serpents, and innocent as doves” (Matt. 10:16).
We will not be free from the allures of sin
until Christ takes us to be with Himself. It is therefore necessary for
Many Christians rationalize watching degrading
movies and TV programs by claiming they need to be familiar
To be innocent in what is evil is not to
be ignorant of it or to disregard it. We cannot abhor evil unless we have
For those who turn away from false teachers and
who are wise in what is good and innocent in what is evil, the
The phrase en tachei, here
translated soon, has the meaning of speedily, or quickly, as it is
rendered in Acts
It is encouraging that the Lord will crush
Satan under your feet, the feet of God’s people, as they join Christ in
Paul now gives a second short benediction (see
15:33). The grace of our Lord Jesus be with you. “I know,” the
(16:17-20) Introduction: divisiveness and evil are always a threat to the local church. The reason can be simply stated: people have problems, even believers. The fact that we live in a corrupt and depraved world means that people become disgruntled, disappointed, unhappy, selfish, sinful, and in some cases evil. Even the strongest believers become contaminated with corruption by having to live in the very air of a sinful world. It is because of this that Paul warns the church and its believers: mark divisive people, for they are a constant threat to the church. 1. Mark divisive people and avoid them (v.17-18). 2. Mark what is good, and untainted with evil (v.19-20).
(16:17-18) Teachers, False—Division—Stumbling Block: mark divisive people and avoid them. Note: this warning abruptly cuts into Paul’s greeting to the Roman church. Paul is greeting various believers in the church whom he has met on his travels throughout the world. All of a sudden, he interrupts his greeting and issues a severe warning. The abrupt interruption is not an afterthought; it is the final exhortation needed by a strong church—an exhortation against an event that is bound to happen: the seeping in of divisive people.
A divisive person is a person who...
The most effective way for Satan to get a foothold into a strong church is to quietly and insidiously move a divisive person into some teaching or leadership position where he can influence immature believers. Paul knew this, so he left the warning until the end of his letter. It is a warning that must be heeded by a strong church if it is to keep its witness for the Lord.
There are three reasons why a divisive person must be marked and avoided. 1. A divisive person causes division and lays stumbling blocks in the way of growth. Note exactly what is said: a divisive person acts "contrary to the doctrine which [believers] have learned." He causes "divisions and offenses." Þ The word "division" (dichostasias) means standing apart, being separate, causing cleavage. Þ The word "offenses" (skandala) means laying a stumbling block in someone’s way or causing someone to fall. a. The divisive person acts "contrary to the doctrine which [believers] have learned." The doctrine of God and of Christ is simply stated: "And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment" (1 John 3:23). Genuine believers have trusted God’s Son. They have accepted Christ as their Lord, giving all they are and have to Him; and they do love one another, having committed their lives to carry the doctrine of Christ to the world. However, this is not true with a divisive person. He acts contrary to the teaching of God and of Christ. He opposes... · the Lordship of Christ. · the doctrine of Christ. · the love of believers. · the mission of reaching the world with the gospel: the glorious news of life in Christ, life that is both abundant and eternal. b. Avoid them because of the terrible devastation that a divisive person can do to the strength of a church. The word "avoid" (ekklinate) means to shun, to turn away from, to keep away from, to remove oneself from. Get away from them and have absolutely nothing to do with them. c. "Mark" the divisive person. The word "mark" (skopeite) means to keep one’s eye on, to look at, to observe, to focus upon, to contemplate, to scrutinize. Note: it is the divisive person himself who is to be avoided and turned away from, not just his sin. We are not to have anything to do with a divisive person... · for we give the appearance of approving what he is doing. · for we run the risk of being influenced and stumbling over what he says and does.
2. A divisive person does not serve Christ, but his own desires. The word "belly" (koiliai) means the stomach and its physical appetites. A divisive person is gripped by...
Note: Scripture clearly says that divisive persons do not serve Christ. They call themselves Christians, but their Lord is not Christ. They are not committed to His honor and glory and mission, but to themselves—to getting and doing what they want. The divisive person is still given over to the things of this carnal, sensual, and secular world.
3. A divisive person uses talk and flattering words to deceive. He uses smooth, persuasive, and plausible words to lead people to take sides with him. He talks and acts godly, and he shows interest and concern for those whom he wants to convince. But note what Scripture says: the motive of the divisive person is to deceive. He wants others... · to think as he thinks. · to believe as he believes. · to walk as he walks. · to live as he lives. · to follow as he follows. · to talk as he talks. The result of his divisiveness is tragic: he deceives the simple, that is, the unsuspecting, the innocent, the immature, the carnal, the new-born believers.
(16:19-20) Church, Strong: mark what is good, and untainted with evil. A strong church, such as the Roman church, must constantly be marking and focusing upon what is good and untainted with evil. If a strong church fails to know and do good, it will be penetrated by evil (divisiveness) and it will become a weak church. Therefore, a strong church must always, with the utmost diligence, be looking for what is good and untainted with evil.
Three reasons are given for this charge. 1. A strong church such as the Roman church is obedient to the Lord Jesus Christ. This is the very reason for its strength: the church has been obedient to the Lord, doing exactly as He commands. The believers have been... a. Living soberly, righteously, and godly in this present world. "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" (Titus 2:12-13). b. Ministering to the needs of people even as He ministered. "Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many" (Matthew 20:28). "Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you" (John 20:21). c. Witnessing to all far and wide, fulfilling His mission. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world" (Matthew 28:19-20). "And he said unto them, Go ye into all the world, and preach the gospel to every creature" (Mark 16:15). "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:8). The result of such a dynamic obedience is a strong testimony that is spread among all men. People know where to go when they need help: they know where the obedient believers are who are truly following the Lord. 2. A strong church must be wise to know what is good. Its people must grow more and more in goodness—in knowing what is good and what is evil. Believers must be wise... · to search for what is good and untainted with evil. · to know what is good and untainted with evil.
The word "simple" (akerios) means unmixed, unadulterated, pure, innocent, without any mixture of evil. The idea is that the believers of a strong church must constantly mark, focus, and concentrate upon what is good in order to keep the bad out of its fellowship. The way to keep evil out of a church is to focus upon the good. The way to demonstrate spiritual wisdom is to concentrate upon the good; then evil will be recognized for what it is, and it will be rejected.
The point is this: a strong church must not only avoid evil (Romans 16:17); it must not allow evil to penetrate its fellowship. It must not allow a divisive person to stir up the "simple" (unsuspecting and innocent) believers of the church. A church must be wise: it must mark and focus upon what is good and untainted with evil. It must be wise enough to spot evil and to stop its penetration into the fellowship.
3. God will soon give victory over Satan. The meaning of "soon" does not mean shortly, but quickly or swiftly. The idea is not that God is coming soon to destroy Satan, but when God acts to deliver His people from evil and divisiveness, Satan will be quickly defeated. His work against God’s consecrated people (a strong church) will last only for a moment. The "God of Peace" will restore peace swiftly and quickly to the fellowship of a strong people. But note: the defeat of Satan and divisive persons is conditional. A strong church must do what has been said: mark and focus upon what is good and untainted with evil. God will bless a church that is obedient and concentrating upon Christ and His mission (cp. point 1 of this note).
Note another fact: God is going to bruise Satan under the believers’ feet. It is the feet of the believers that God uses to bruise Satan. When genuine believers of a strong church do what God says, then God will act to deliver His people from evil and divisiveness.
The Messenger’s Companions, 16:21-24 (Romans 16:21-24 NIV) "Timothy, my fellow worker, sends his greetings to you, as do Lucius, Jason and Sosipater, my relatives. {22} I, Tertius, who wrote down this letter, greet you in the Lord. {23} Gaius, whose hospitality I and the whole church here enjoy, sends you his greetings. Erastus, who is the city's director of public works, and our brother Quartus send you their greetings. {24}
(16:21-24) Introduction: it is important for every minister and believer to have close associates who know and are faithful to the Lord. The strength of the associates greatly affects the witness of the minister. This passage gives a glimpse into the lives of a few of Paul’s associates. 1. Timothy: a right-hand man, a fellow-worker (v.21). 2. Lucius, Jason, Sosipater: relatives who were believers (v.21). 3. Tertius: a humble helper (v.22). 4. Gaius: a man of hospitality (v.23). 5. Erastus: a civil servant, the city treasurer (v.23). 6. Quartus: a Christian brother (v.23). (16:21) Timothy: Paul calls Timothy his right hand man, his fellow-worker. There is a great deal of information on Timothy throughout the New Testament. There are even two letters which bear his name included in the New Testament. The letters were written to Timothy by Paul himself (1 and 2 Timothy).
Note two facts mentioned about Timothy, facts which should speak to our hearts. 1. His name, "Timothy," means one who honors God. Both his mother and grandmother were faithful believers who reared Timothy in the Scriptures (2 Tim. 1:5; 2 Tim. 3:15). Apparently when Timothy was born, his mother had dedicated him to the Lord after the pattern of the Old Testament believers. She gave him his name knowing perfectly well what it meant. Her hope and prayer was that Christ would take her child and use him to bring honor to God’s name.
2. Timothy is called Paul’s "fellow-worker." Paul places Timothy on an equal par with himself. Paul sees Timothy’s call and ministry as being as important as his own. This says several significant things. a. Timothy’s mind—his thoughts, imaginations, concepts, ideas, purposes, plans, concerns—was consumed with the very same things as Paul’s mind: Christ and His mission and the reaching and caring for people. b. Timothy was faithful in ministering right along with other ministers of the gospel, doing exactly what God had called him to do. Note that he was second to Paul, that is, Paul’s assistant. However, this did not bother Timothy, for Timothy knew something: it was God, not man, who had called him to be second and to serve as the assistant. Therefore, he was faithful, always serving his Lord and helping the chief minister.
Lucius—Jason—Sosipater: these men were apparently relatives of Paul. It should be noted, however, that the word "kinsmen" is thought by some to mean fellow-countrymen. This is unlikely, for Paul often mentions others who are fellow Jews and he does not refer to them as kinsmen. Apparently, Paul had a family tree just like most of us have: branches that just keep on running out from our aunts and uncles and their children who are our cousins. Just who these men were we cannot be sure, but note what is said in this passage.
1. They were relatives of Paul who had trusted Christ as their Savior and surrendered to His Lordship. Who was converted first, Paul or his three relatives? We do not know; but this much is known. Genuine believers pray, and they diligently pray for relatives, believing that it is their responsibility to reach their own families first. For this reason, Paul’s family saw quite a few of its members give their lives to Christ (cp. Romans 16:7).
2. They were serving the Lord with Paul. Any person serving with Paul was bound to be committed to Christ and to be fully committed, for if any man has ever been committed to Christ, it was Paul. Without question, these three men had given all they were and had to the Lord. They were bound to be gripped with the needs of masses suffering under the weight of starvation, disease, poverty, sin, and death, and with the urgent need to get the gospel of salvation to them. The very fact that they were serving with Paul tells us that this was the heartbeat of their lives.
(16:22) Tertius: this believer was a humble helper. Note two significant facts about Tertius. 1. He helped Paul in a most significant but humble way. Apparently he was not a preacher, but he served as the personal secretary to Paul, writing this letter to the Romans for Paul. Thought 1. The need for dedicated people who are gifted to handle details is desperately needed in the service of Christ! Very little if anything can be done effectively without what may be called the Service Ministries. May God stir and arouse men and women to give their lives as Tertius did: to reach out in the service ministries of the Lord. 2. He personally knew the Lord and was bold in proclaiming his testimony. Glance at the verse again: "I Tertius, who wrote this epistle, salute you in the Lord" (Romans 16:22) Paul does not send the greeting for Tertius; Tertius takes it upon himself to send his own greeting. He is a fellow-believer with the Roman Christians, and he wants to greet them in the name of Christ, proclaiming his own faith and his own ministry in the Lord. Men of the world may consider him and his work as secretary of little importance. But he does not: his faith and ministry are the most important things in the world to him. Therefore, he proclaims that he too is "in the Lord" and that he is the secretary who wrote the letter for Paul. Thought 1. Just imagine how few letters, books, articles, and papers would be written for Christ without the dear saintly servants who labor ever so diligently as the secretaries for God’s ministers. Think about all the service ministries and how much would never get done without the commitment of God’s detail servants.
(16:23) Gaius: this believer was a man of unusual hospitality. Apparently Gaius was a wealthy man who had a home large enough to entertain the whole church and to house God’s servants over a long period of time. The point to note is this: he was faithful in using his money, wealth, and estate for the Lord.
(16:23) Erastus: this believer was a civil servant, the treasurer of the great city of Corinth. This tells us that he was... · a man highly respected both among believers and the world. · a man of extreme responsibility who could be greatly trusted to look after his responsibility. · a man of courage who stood up for his convictions and did not let political office nor friends and associates in high places keep him from confessing Christ. It is interesting to note that Erastus was apparently called to preach the gospel, and eventually he resigned or was removed from political office. He is seen on a mission tour with Timothy (Acts 19:22) and is mentioned as still being faithful in the latter months of Paul’s life (2 Tim. 4:20).
(16:23) Quartus: this believer is very simply called "a brother." This is significant, for it means... · that he had made a genuine commitment to Christ and that he was serving mankind as a servant of the Lord Jesus Christ. · that he had a brotherly heart and love, helping and standing with other believers as a brother in the Lord.
The Messenger’s Benediction: God is Able to Establish You, 16:25-27 (Romans 16:25-27 NIV) "Now to him who is able to establish you by my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past, {26} but now revealed and made known through the prophetic writings by the command of the eternal God, so that all nations might believe and obey him-- {27} to the only wise God be glory forever through Jesus Christ! Amen."
(16:25-27) Introduction: God is able to establish the believer. The word "establish" (sterixai) means to strengthen, secure, make stable, set fast, and make firm. The one thing men long for is to be secure, strong, and firmly established in life. God is able to fulfill this longing. God is able to establish and strengthen man and to give him a strong life. 1. Established by the gospel (v.25). 2. Established by the preaching of Christ (v.25). 3. Established by God’s revelation of the mystery (v.25-26). 4. The benediction (v.27).
(16:25) Spiritual Growth—Stability—Stedfastness—Security: believers are established and made strong by the gospel. Note a significant point. Paul calls the gospel "my gospel." He does not mean that he possesses the gospel, nor that he is the author and creator of it. He does not mean that he has formulated a man-made gospel that men are to follow. He simply means that he is a preacher of God’s gospel, and God uses the gospel which he and other preachers proclaim to strengthen believers. God is the Sovereign Majesty of the universe who possesses the message of the glorious gospel. God is the Author and Creator of the message, not Paul nor any other preacher. But note: Paul and other preachers are ambassadors; they are the representatives of God who carry forth the gospel of God. The preacher of the gospel stands before the world with God’s message. He has the right and the authority to proclaim the gospel, and the gospel proclaimed comes forth from his voice. In this sense it is his message—his gospel—that God uses to establish and strengthen believers.
(16:25) Jesus Christ, Preaching of: believers are established and made strong by the preaching of Jesus Christ. The preaching of Jesus Christ can mean either the message preached by Jesus Christ Himself or the message about Jesus Christ which is preached by others. Both meanings make sense, and both are certainly true, for the message of salvation preached by Christ and by His followers is the same.
(16:25-26) Mystery—Gospel: believers are established and made strong by God’s revelation of the mystery of the gospel. Note three points. 1. The mystery of the gospel had been a secret since the world began. The word "mystery" (musteriou) does not mean something obscure and difficult to understand nor something that has to be searched out and solved by men. It simply means... · some truth that was not previously known. · some truth that could not be discovered by human reason. · some truth that had to be revealed by God if it was ever to be known. The gospel could never have been known by man. It is not a creation of man’s mind, of his rationalizations, concepts, thoughts, and ideas as to how man is to become reconciled to God. Man could never and can never figure out how to become acceptable to God. No man in this physical world could ever penetrate the spiritual world, no matter what some have claimed. The spiritual world and the message of the spiritual world have always been a mystery, and they would have remained a mystery if God had not acted and revealed the spiritual world and dimension to man. 2. The mystery of the gospel is now revealed by the commandment of God in the prophetic Scriptures. God wants the world to know the gospel; therefore, He has commanded that it be revealed and proclaimed to the world. But note the crucial point: it is revealed by the prophetic Scriptures (dia graphon prophetikon). This is extremely important, for it tells us exactly where we are to find out about God and His message to the world. We do not discover God by natural reasoning: God reveals Himself to us. Thought 1. There are two questions that desperately need to be studied by everyone. 1) Since God has revealed how men are to become acceptable to Him, why do men continue to create their own ideas about how to reach God? Why do men continue to think they will be acceptable to God if they can just do enough good to pacify God? Why do most men continue to think that God will never reject them, that they are not evil enough to be unacceptable to God? 2) Since God has revealed the gospel in the prophetic Scriptures, why do men not rush to the Scriptures to find the truth? Why do men not search the Scriptures daily to find out what God has revealed? 3. The mystery of the gospel is revealed for a purpose: to lead all nations to be obedient to the faith. Very simply, God wants from us what any person wants from others: love and trust. We all want others... · to love us and to care about us. · to trust us and have confidence in us. (16:27) Benediction: the benediction is a glorious declaration of praise. Þ God is the God of the gospel; therefore, He is the only wise God. As the only wise God and as the Author of the gospel, He is due praise forever. Þ But note the simple and clear fact that is proclaimed again and again by Romans: God can be approached and praised only through Jesus Christ. |
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