Epistle to the Romans

 

Chapter 16 – Doxology

 

There are scholastic questions about whether this chapter was written by Paul; was originally written to the Ephesians and added to this Epistle; or was written by someone else to show a closer relationship between Paul and Rome.  All three choices create questions when exposed to scholastic analysis.  Generally speaking, the option chosen is based on the impression that the other two were less likely.  We will assume it was part of the original for lack of definitive evidence to the contrary.

Romans 16:1-16  Introduction 

It is clear that all three choices for the origin of this chapter intend the same objective – writing in the name of Paul what Paul might have written.  Paul wrote this letter to Rome while in Corinth and it appears he asked Phoebe to deliver it for him.  He introduces her and commends her contributions to the faithful.  He asks that she be given any assistance needed in whatever business she conducts.  Hospitality was a prominent feature of the Christian community.  Paul asks more than hospitality.  He asks that she be received into their life of fellowship.  Because she has been described as a succorer of many, some call her a deaconess.  You will note that Paul does not call her by that term.

 

The long list of introductions gives us a veiled look at Paul’s relationship with those around him.  It is easy to see Paul’s dedication to his primary task of bringing people to the knowledge of God’s love in Christ.  He was never swayed in his efforts.  We know how scrupulous he was in discipline and teaching.  We don’t often see the personal relationships that were built and maintained over the years.  He is often assumed to be a forbidding companion.  Here we see the warm intimate memories of those he held dear.  The holy kiss was an outward symbol of the love and good will which unites the members of the church.  In time, it came to represent the peace that is created by such affection for one another.  As we know today, it can become superficial and “unholy” if wrapped around current cultural fads.

Romans 16:17-20  Exhortation 

Paul never stops teaching and warning members about the dangers of those who are not of the church.  He is explicit in requesting that those who cause divisions and offenses contrary to the doctrine he taught should be avoided.  Paul recognizes the tendency to accept anyone who professes to love Christ and seeks knowledge of God’s will.  If Christian compassion overwhelms the ability to discern divisive and offensive behavior, the evil will continue to fester and destroy the community from within.  The true doctrine the Christians have been taught leaves no room for the hateful activities of those who sow division.  Such activities cannot be of service to Christ and what is not of service to Christ is not of service to his church.

 

Matthew 10:16 ways, “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.”  Paul is giving the same advice but with the emphasis on discernment.  “Be wise unto that which is good and simple concerning evil.”  Our knowledge of good is to be thorough and complete.  While our knowledge of evil is to be guileless, we are to know enough to recognize good from what only “appears to be good.”  Paul ends his exhortation with the assurance that the God of Peace will bruise Satan under their feet shortly.  Then we get Paul’s favorite benediction.  “The grace of our Lord Jesus Christ be with you.”

Romans 16:21-27  Doxology 

Paul sends the warm approval and affection of those around him.  He recognizes the contribution of those who have worked to support the church at Corinth.  Paul wants to assure the church at Rome that his greetings are not just personal.  Camaraderie between the churches was a requirement in Paul’s time and it should be no different today.

 

Paul ends with a doxology to praise God though Jesus Christ.  You will note he managed to tie together:  Paul’s teaching;  Christ’s preaching;  the revelations now disclosed through prophetic writings;  the inclusion of all people;  the commandments of God;  and obedience to the faith;  all to the Glory of God through Jesus Christ.

Epistle to the Hebrews

 

Introduction

 

The Epistle to the Hebrews is probably the least known of the New Testament writings.  This text does not name its author and it does not identify the intended readers.  The date of composition is not known.  It begins like a treatise and ends like a letter.  And, like Romans, some scholars question whether the last chapter was part of the original.

 

The first three verses indicate the general theme of this epistle.

Old Testament Prophecies

  1. “God who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

Final Revelation & Divine Nature of Jesus

  1. Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.

Ultimate Sacrifice For Our Sins

  1. Who, being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.”

 

This epistle is largely an argument to support this theme.  God has in time past spake unto the fathers by the prophets.  In these last days, God has spoken to us by his Divine Son, who after purging our sins, sits on the right hand of God.  This is the final and perfect revelation of God.

 

The title “To the Hebrews” was attached to this text from the earliest circulation.  It is often taken to indicate that this epistle was written specifically to the Hebrews.  The extent, to which this epistle refers to the ritualistic aspects of the Jewish law, indicates it was written to Jewish Christians as opposed to Gentiles.  Still that does not particularly indicate it was intended for an audience in Judea.  Pantaenus, a Christian theologian in the late 2nd century, attributed Hebrews to Paul.  Tertullian, a noted Christian apologist of the same time, attributed Hebrews to Barnabas.  This epistle shows apostolic thought as would be expected from Paul.  On the other hand, the style is not at all similar to Paul’s other writings.  Some believe that Paul wrote the letter in Aramaic and Luke translated it into Greek.  It was not automatically included in the canon of Holy Scripture.  Some believe it was accepted simply because many scholars believed it was written by Paul and thereby qualified to be in the canon.  The Council of Trent (1546) placed Hebrews among the letters of Paul and settled the question for the Roman church.  More recent scholarship indicates that Paul was not, either directly or indirectly, the author.  Still we can learn something of the type of man who wrote this mysterious epistle.

 

Paul regarded the law as a curse, which was introduced so man could learn the extent of his sin and his own helplessness.  Hebrews regards the law as a weak, imperfect foreshadowing of the true priesthood.  Paul dealt with moral aspects.  Hebrews deals with ritualistic requirements.  The classical accepted purpose of this epistle is to prevent Jewish Christians from falling back into Judaism.  The insufficiency of the Jewish law was transformed into the law of Christ.  We will read a great deal about how Christ fulfilled the Jewish prophecies.  In spite of the tie to Jewish prophecies, Hebrews never considers that Jesus came as a divine, earthbound leader of the earth (Messiah).  Like all apostolic teaching it declares clearly, that the Kingdom of God is a spiritual experience.  Hebrews is also clear that this is the final revelation of God.  Christ fulfilled the prophecies, perfected the priesthood in the ultimate sacrifice for our sins, and is resurrected to the right hand of God awaiting the final judgment.

 

Clement I, who was head of the Roman church from 88 to 97 AD was familiar with this epistle.  This epistle does not refer to the destruction of the Temple in 70 AD.  Thus we can assume it was written in the 70’s or 80’s.  It appears it was written by a second generation Christian – someone not personally acquainted with Christ.  Its message is that they should hold fast to avoid “drifting away” from the faith.  It teaches that Christians should now be teachers not requiring elementary instruction.