02.28. The Epilogue
The Epilogue
(Rom 15:14-33, Rom 16:1-27) The body of the epistle closes with the benediction of Rom 15:13. However, there is much important teaching in the concluding paragraphs.
1. And I myself also am persuaded of you, my brethren (Rom 15:14-15). Paul had written to the Romans not because they were not full of goodness, but because they were. The case is not as in Jude 1:3, but more like that in 1Jn 2:21; 1Jn 2:27. He writes not so much to instruct, as to put them in mind of what they already know.
2. That I should be the minister of Jesus Christ to the Gentiles (Rom 15:16). This verse is highly figurative. Paul writes of ministering as a priest (see the Greek) in the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit. Dean Alford says: “The apostle is using a figure in which he compares himself to a priest, and the Gentiles to the sacrifice which he was offering. The Gentiles themselves are the offering; so Theophylact, ‘This is my priesthood, to preach the gospel. My knife is the Word, ye are the sacrifice.’ The language is evidently figurative, and can by no possibility be taken as a sanction for any view of the Christian minister as a sacrificing priest, otherwise than according to that figure, namely, that he offers to God the acceptable sacrifice of those who by his means believe on Christ. Conybeare and Howson translate: Yet I have written to you somewhat boldly in parts (of this letter), to remind you (rather than to teach you), because of that gift of grace which God has given me, whereby He sent me to minister for Jesus Christ, bearing His glad-tidings to the Gentiles, that I might present them to God, as a priest presents the offering a sacrifice well pleasing unto Him, hallowed by the working of the Holy Spirit; and a footnote by the same translators reads: literally, ‘to minister for Jesus Christ unto the Gentiles, a priest presenting an offering in respect of the glad-tidings of God that the Gentiles might be offered up as an offering well pleasing unto Him.’ The same thing is said under a somewhat different metaphor, 2Co 11:2. Dr. Stifler says:
He thus writes because of the apostolic ‘grace’ (Rom 1:5; Eph 3:8) given him by God that he should be a minister, a spiritual priest, to the Gentiles, not to offer a sacrifice for them, which was already done, but to minister to them the gospel, that they themselves might be an acceptable ‘offering’ to God (Eph 5:26-27; 2Co 11:2). The offering is acceptable because it is sanctified, made holy, by the presence of the Holy Spirit. Paul gave men the gospel, and God gave such of them as believed the Holy Spirit, and by these two means they became a fit offering to God. Num 8:14-16 is an illustrative passage on this point. Moses was commanded to separate the Levites from among the children of Israel: And thou shalt cleanse them, and offer them for an offering.
3. I have therefore whereof I may glory through Jesus Christ (Rom 15:17-21). In this paragraph Paul speaks of his great privilege as a minister of the gospel to the Gentiles, and points to the mighty signs and wonders accompanying his ministry as a proof that Christ was working through him by the power of the Spirit of God. He had preached the gospel from Jerusalem, and round about unto Illyricum, not building upon foundations already laid, but preaching where Christ had not been named, thus fulfilling the Word of God as written in Isa 52:15, To whom He was not spoken of, they shall see: and they that have not heard shall understand.
4. For which cause also I have been much hindered from coming to you (Rom 15:22-24). He declares his purpose to come to Rome when he should take his journey into Spain. Whether Paul ever reached Spain is uncertain, but we know that he did reach Rome, though as a prisoner of Jesus Christ (Rom 1:9-15; Rom 15:22-24; Eph 3:1; Eph 4:1).
5. But now I go unto Jerusalem to minister unto the saints (Rom 15:25-33). Paul’s reference here is to the collection which he was engaged in gathering for the poor among the Christians at Jerusalem. There are numerous references to this collection in his epistles (see also Acts 24:17). The churches of Macedonia and Achaia had been pleased to make this contribution, and Paul commends them for it, for their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things (compare 1Co 9:11). When he has finished this task of ministering to his brethren in Jerusalem, he intends to go via Rome to Spain, and he is sure that when he comes he will come in the fulness of the blessing of the gospel of Christ. He beseeches the Roman brethren to pray for him in connection with this Jerusalem mission, and he makes this appeal for the Lord Jesus Christ’s sake, and for the love of the Spirit. We read in Galatians that the fruit of the Spirit is love, and here we are reminded of the love which the Holy Spirit bears unto His people. The chapter closes with the apostolic benediction: Now the God of peace be with you all. Amen.
6. I commend unto you Phebe our sister (Rom 16:1-16). This chapter is headed by Dr. Scofield, The outflow of Christian love. It is beautiful to observe the variety of the greetings sent to those in Rome who were personally known to Paul. He himself had never visited the Roman church, but all roads led to Rome, and it had come to pass that many of his personal friends had gone to Rome from the churches which he himself had been instrumental in founding. We have heard before of Priscilla and Aquila, and of some of the others mentioned in this list. The 13th verse is particularly touching: Salute Rufus chosen in the Lord, and his mother and mine. This is a pathetic reference to the tender relationship between God’s children. Rufus was Paul’s brother in the Lord, and Rufus’ mother had at some time ministered to Paul as a mother, and so he speaks of her as his own mother.
7. Now I beseech you, brethren (Rom 16:17-20). He warns them against those who would cause divisions and introduce schism into the sweet atmosphere of spiritual unity suggested by these relationships of which he has been speaking. These false teachers were to be avoided, for they by good words and fair speeches deceive the hearts of the simple. The obedience of the Roman saints is known far and wide. Paul is glad on this account, but he exhorts them to further obedience in turning away from false doctrines, for he would have them wise unto that which is good, and simple concerning evil. The promise of Rom 16:20 is to encourage them in patient waiting: The God of peace shall bruise Satan under your feet shortly (compare Gen 3:15). This section also closes with a benediction: The grace of our Lord Jesus Christ be with you. Amen.
8. Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you (Rom 16:21-24). Paul has been sending salutations to Christians in Rome; he now sends salutations from Christians who are with him. Timotheus and Lucius are better known to us as Timothy and Luke. Tertius is Paul’s amanuensis. Gaius, now Paul’s host, is doubtless the man alluded to in 1Co 1:14. He is also the host of the whole church, for the Corinthian church was probably holding its meetings in his house. A striking contrast is presented by Erastus the chamberlain of the city, a high municipal official, and Quartus a brother, who joined in these Christian salutations. Quartus’ name means fourth, just as Tertius is also a Latin numeral, and means third. These men, it has been conjectured, were formerly occupied as galley slaves, or in some other occupation where they were numbered instead of named. The Greek, in verse 23, reads, Quartus the brother, instead of a brother; he is just Brother Quartus. From a nameless condition he had been exalted to the position of a holy brother (Heb 3:1) in Christ (compare 1Sa 2:6-8), and was in an equal brotherhood with the city chamberlain.
9. Now to him that is of power to stablish you (Rom 16:25-27). This closing paragraph is of great doctrinal importance as touching the person of Christ. (1) God is of power to stablish His people; (2) He stablishes them according to Paul’s gospel and the preaching of Jesus Christ; this preaching of Jesus Christ by which God stablishes His people must be a preaching of Jesus Christ according to the revelation of the mystery. There is much preaching of Jesus Christ which does not establish God’s people, because it is not according to Paul’s gospel, nor according to the revelation of the mystery, which was kept secret since the world began, but was made manifest by revelation to the apostle Paul (compare Eph 3:1-7). The Lord Jesus Christ according to the revelation of the mystery is (1) the Mighty God from eternity (Isa 9:1-21); (2) Immanuel, God with us in flesh (Isa 7:14; Mat 1:21-23); (3) our Passover sacrificed for us (1Co 5:7; compare Exo 12:12); (4) the Great Shepherd in resurrection (Heb 13:20-21; Rom 1:4); (5) High Priest over the house of God (Heb 10:21; Heb 3:14); (6) Christ in us, the hope of glory (Col 1:26-27; Gal 2:20); (7) the coming King over the whole earth (Zec 14:9; Jer 23:5-6). TO GOD ONLY WISE, BE GLORY THROUGH JESUS CHRIST FOR EVER. AMEN