Epistle to the Romans

Chapter 15 – Personal Remarks

The last chapter covered our obligations to forbear the diversities of secondary matters with respect to faith.  This chapter contains Paul’s personal remarks regarding those ethical obligations, why he wants to visit Rome and why he is being delayed by his trip to Jerusalem.

_{Romans 15:1-13  Ethics} 

Strength in the faith can take the form of true appreciation for the things of God without practicing the disciplines that others find edifying.  In this form, freedom from disciplines is a privilege but it also entails obligation.  It can be difficult to understand the problems of those for whom discipline is a powerful edifying force.  Just as those of us who have plenty to eat cannot forget those who are hungry, those who do not require discipline cannot look down on those who do.  The bottom line in how we are to govern our behavior is:  “We are not to please ourselves.”  We can state it as a positive rule as well.  Our “rights, comforts and concerns” must be subordinate to the needs of others.

Our duty is to seek things that really benefit our neighbor.  This is not to say we must yield in absolutely everything.  We must work for our neighbor’s good.  We can accommodate our selves to our neighbor’s tastes when it is for his good.  But, yielding for his good is a temporary adjustment.  When he is edified, such concessions will no longer be necessary.  This assumes we share the same common principles albeit in differing degrees.  Unity is impossible unless divergent standards are subjected to the discipline of a single ideal.  This duty requires the proper regard for the well-being of others.  It is not just another discipline of the church.  Our example is the life of Christ.  Christ’s entire life was a process of self-limitation in the interests of all mankind.  We are reminded that Christ not only provides the example, he provides the strength necessary to follow his pattern.  The Jewish scriptures are acknowledged to be part of the religious heritage of the Gentiles even though they were not part of their racial background.

The unity of the church relies on a shared knowledge of the God and Father of our Lord Jesus Christ.  The background of Gentile Christians is quite different from that of Jewish Christians.  To live a life of harmony will require agreement to pursue a single ideal.  Unity in worship requires unity in life.  We all agree we must glorify God and we do so corporately.  If, however, we are not seeking the good of each other, we are not offering our best efforts to glorify God.  If the hearts of God’s worshipers are divided, there is no true harmony in what their voices say.  Our private worship can be no better than the manner in which we live it with our neighbors.  Harmony is the precondition of true praise;  true praise confirms and establishes unanimity.

Christ came as a Jew, “made of a woman and made under the law” to redeem them that were under the law.  But as written in Galatians 4:4-5, his larger mission was always the adoption of sons not under the law.  Christ brought together two incredibly diverse groups to glorify God because they both have their place in God’s purpose.  Some challenged the right of the Gentiles to expect a place in the new dispensation.  Others challenged the right of the Jews based on their refusal to follow the God-given Law.  Scriptures show that God’s purpose will remain incomplete until both are brought within its scope.  The Jews cannot be superior and exclusive because of their prior place;  nor can the Gentiles be contemptuous because of their greater freedom from the Law of the Jews.

It would be easy to despair in the face of our diversity.  Our challenge is probably not greater or less than that faced by first century Christians.  We all need Paul’s benediction in verse 13.  “May the God of hope fill us with such joy and peace in believing, that our hope may be built up by the power of the Holy Spirit.

_{Romans 15:14-24  Explanation} 

It is good to remember that this chapter contains Paul’s personal remarks.  It is not hard to imagine that Paul proofread his letter after writing the benediction in Chapter 13.  It appears that Paul felt further explanation was necessary to prevent him from appearing too arrogant and presumptuous while writing to a church he had never visited.

If we ought not to think of ourselves more highly than we should, we are not required to pretend that we regard ourselves more meanly than we do.  The right balance is shown by the three marks of a strong church.

1. Its members must be full of goodness.  They must show that inward spirit of charity and that outward activity of love that produces the quality of life that attracts others.
2. Knowledge must be a characteristic virtue of all mature members of a strong church.  We must have an intelligible interpretation of life and a solid understanding of the faith.
3. The ability to instruct one another is critical to perpetuating the faith and the church.  The necessary knowledge must be combined with the disposition to gladly share it with others.

This Epistle is different from those written to churches that were founded by Paul.  Thus, he spends some time explaining why he is so bold as to tell the Romans how to be Christians.  He declares that he has been called to this ministry among the Gentiles.  The boldness of his writing is attributed to his desire that the offering of the Gentiles may be acceptable and sanctified by the Holy Spirit.  The fine line between confidence and pride is very faint.  If we are honestly trying to do God’s will, we are entitled to a certain kind of confidence in our position.  To avoid erasing the fine line altogether, Paul points out that he is proud of his work, not of himself.  Paul dedicated himself to be Christ’s agent among the Gentiles.  He has nothing else to talk about in his life.  His only purpose is to bring the Gentiles to the obedience of Christ.  The distinctive work of apostles is to lay foundations.  Paul points out that he did not build on the foundations of others.  In fact, he built only foundations.  He had no desire to build on his own foundations or on the foundations of others.

_{Romans 15:25-33  Jerusalem} 

Paul’s desire to go to Rome and even further west had been delayed by his duties in Greece and Asia Minor.  It would be even more delayed by his trip to Jerusalem.  Having been part of previous discussions in Jerusalem, Paul understood the challenges and opposition to reconciliation between Jewish and Gentile Christians.  There was no doubt about the needs of the poorer Christians in Jerusalem and Paul always taught we should take care of those in need.  Taking the Gentile’s offering to Jewish Christians in Jerusalem afforded an opportunity to promote reconciliation.  In Paul’s mind, it was worth both delaying his trip and exposing himself to physical harm.  It shows four points of  his teaching on the duty of giving.

1. The Gentile Christians received spiritual blessings through the Jews.  It is appropriate that the Jewish Christians receive material blessings from the Gentiles.  The assets of the whole Christian community are indivisible.  There are different kinds of assets and they are unequally distributed.  We must share for the sake of brotherhood, not pity.  Our generosity seldom exceeds the debt we owe other members of the brotherhood.
2. “God loves a cheerful giver.” (2 Cor. 9:7)  A willing spirit will characterize our giving if we acknowledge this is a duty which we are privileged to discharge.
3. Generosity always produces appropriate results.  Practical interest in others is often ineffectual unless it finds some outlet for expression.  Generosity proves the genuineness of our concern and breaks down barriers.
4. Generous giving must always be accompanied by careful administration.  Paul risked personal injury to insure that funds raised were properly delivered.

We remember that Paul actually reached Rome as a prisoner.  However, he was convinced that what he was doing was right and there could be no cloud of remorse to diminish the effectiveness of what he can do among the Roman Christians.  He was sure he would come in the fullness of the blessing of the gospel of Christ after he had delivered the fruits of the Gentiles to Jerusalem.

The last four verses reflect the conflict of emotions in Paul’s mind.  He is both hopeful and fearful.  He asks for the prayers of the Roman church that he may be delivered from those in Judea who do not believe.  He asks for prayers that his service to Jerusalem may be accepted of the saints.  He asks for prayers that he may come to Rome with joy by the will of God and the he may be refreshed with them.  He commends them to the peace of God.