May 15, 2014 Romans Chapter 15

Romans Chapter 15

Originally posted Monday, July 7, 2008

Romans Chapter 15:1-6 Please Others, Not Yourselves

Paul continues the theme of the inappropriate judgment of others based on certain practices that are matters of personal choice rather than Biblical legislation. Arguing about opinions is destructive. The better course is to be sensitive of others who choose differently by being conscious of our own choices in the presence of others, thus avoiding dissension and the possibility of being the cause of the other's sin. He distinguishes between the weak and the strong (14:2). The former are those who are fearfully rigid, perhaps obsessively so, in matters of food, drink and special days, which Paul sees as failings (not sins). The latter have a broader understanding of their faith in which these choices are not matters of belief. Paul writes that the strong have a special obligation to "put up with" the weak and so to please and build up the neighbor rather than please themselves by acting superior or being haughty with their derisive comments (13:10). Citing Ps. 69.9 Paul infers that when the strong insult the weak - rather than building them up, they have insulted Christ. We note his comment in vs. 4, which is an excellent explanation of how the early church used the Old Testament. "It] was written for our (Christian's) instruction." A time would come when the organizing sense of Christian orthodoxy - right belief, would argue that the Old Testament belonged to the church and had been written on behalf of the church. It is an argument still heard on occasions, but a false one.

Paul collects his teaching into a fitting doxology of harmony calling on God's blessing and bringing all sides together, directing them toward God. Paul frequently uses doxologies in his letters. Occasionally, they will signal a change in direction. Often they are simply outbursts of praise when he feels his words have been given to him by the Spirit.

Romans Chapter 15:7-13 The Gospel for Jews and Gentiles Alike

As Christ has welcomed the weak and the strong of faith so should they welcome one another. Paul views the differences in practice to be those of Jew and Gentile, with the Gentile being the stronger and the Jew's openness being hampered by the Law. He reminds them both that Christ became the servant of the Jews so that God's promises to the ancestors would be fulfilled and so that the Gentiles might receive God's saving grace. He cites a combination of Ps. 18:49. Deut. 32:43 and most importantly Isa. 11:1, 10. This latter combination is an important reference associated with Jesus as the offspring of David (Rom. 1:3). Paul would have read this verse from the Greek Old Testament as, "And a rod shall come forth out of the root of Jesse and a flower shall rise from out of the root; and it will be in that day that the root of Jesse and the one rising up to rule the nations (Gentiles). Upon (in) him will the Gentiles hope." It is clear that Paul understood the salvation of the Gentiles in terms of Israel's royal history serving as prophecy.

Romans Chapter 15:14-21 Paul's Reason for Writing Boldly

Paul expresses his confidence in the Roman Christians' goodness, knowledge and ability to encourage one another. He admits to his boldness in writing of some things. However he feels it is appropriate to do so because of his standing through God's grace as a servant of Christ to the Gentiles "administering in sacred service the good news of God." His goal in preaching the Gospel has been so that the faith offered up by the Gentiles will "be acceptable (to God) [and] sanctified by the Holy Spirit. His confidence is drawn from his apparent success. Thus he can boast about his work - in Christ Jesus, of course, and not on his own merit. He has been but a vessel used by Christ to win obedience not just in Rome but "as far around as Illyricum." His goal is to continue preaching wherever others have not already been, so that Isa. 52:15 will be fulfilled.

Romans Chapter 15:22-33 Paul's Plan to Visit Rome

Because of the extensiveness of his missionary field he feels secure that he has not left out any part of the regions of Syria, Asia Minor and the Greek peninsula. Now he feels he can fulfill his wish to visit Rome (1:13). His motive is more than a spiritual visit. He will be heading on to Spain and hopes to receive some assistance from the Roman Christians for that work. But first he must travel to Jerusalem (Acts 24:17). The ministry mentioned here is the bringing of alms collected from a number of the churches in Macedonia and Achaia for the poor of Jerusalem. After all, he notes, these churches owe their existence to the spiritual blessings of the Mother Church, so it is right that they should honor them with their assistance. When he has "completed and sealed to them this fruit" he will head to Spain by way of Rome.

Paul is well aware of the struggles that lie ahead in Jerusalem and he asks the Roman Christian's prayers on his behalf. He knows the unbelieving Jews of Judea despise him for what they consider to be his betrayal of Judaism for the sake of the Gentiles. He is also concerned that the Jewish Christians in Jerusalem, who have not shared his enthusiasm for the conversion of the Gentiles, will reject him and his offering which had been raised collected from the Gentiles. In any case, he is hopeful and looks forward to his visit in Rome.

There is considerable debate over whether or not Paul made the journey to Spain. He was transferred to Rome in 62 CE. Nero's burning of Rome and persecution of the Christians occurred in 64 CE. There is a good probability that he was released before this date and was executed when he returned to Rome before Nero's death June 9, 68 CE. First Clement writes in his letter to Rome,1 Clem. 5:6, "Having taught righteousness unto the whole world and having reached the farthest bounds of the West...so he departed from the world and went unto the holy place, having been found a notable pattern of patient endurance.

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Note:

Clement of Rome was the first of the early Christian writers outside the New Testament. As a group these writers, over several centuries, were called the "Church Fathers." Most were leaders of churches, some Elders and others Bishops or respected theologians. From this collection of "wise men" arose the creeds and the New Testament Canon along with volumes of writings which have proved invaluable in our understanding of the history of early Christianity.