R*o
发帖数: 3781 | 1 Study By: Greg Herrick
A. Introduction
An anecdote survives about Albert Einstein. He was once asked by a student,
“Dr. Einstein. How many feet are there in a mile? To the utter astonishment
of the student, Einstein replied, “I don’t know.”
The student was sure the great professor was joking. Surely Einstein would k
now a simple fact that every schoolchild was required to memorize. But Einst
ein wasn’t joking. When the student pressed for an explanation of this hiat
us in Einstein’s knowledge, he declared, “I make it a rule not to clutter
my mind with simple information that I can find in a book in five minutes.”
Albert Einstein was not interested in trivial data. His passion was to explo
re the deep things of the universe, to plumbs the depth of mathematical and
physical truth.21
The apostle Paul, too, was disinterested in trivial data. But, unlike Einste
in, his passion was not to explore the deep things of the universe, but rath
er to know the Creator of the universe through his Son, Jesus Christ, and th
en to preach Christ to all creation. It was this very passion for Christ and
the gospel that led to Paul’s desire to visit the church in Rome. In short
, while Einstein was engrossed in physical reality, Paul was enamored with f
inal reality—the invasion of the eternal into the present.
Passion is the mob of the man that commits a riot upon his reason—William P
enn | R*o
发帖数: 3781 | 2 B. Translation of Passage in NET
1:8 First of all, I thank my God through Jesus Christ for all of you, becaus
e your faith is proclaimed throughout the whole world.
1:9 For God, whom I serve in my spirit in the gospel of his Son, is my witne
ss that I continuously remember you
1:10 and I always ask in my prayers, if perhaps now at last I may succeed in
visiting you in the will of God.
1:11 For I long to see you, so that I may impart to you some spiritual gift
to strengthen you,
1:12 that is, that we may be mutually comforted by one another’s faith, bot
h yours and mine.
1:13 I do not want you to be unaware, brothers and sisters, that I often int
ended to come to you (and was prevented until now), so that I may have even
some fruit among you, just as I already have among the rest of the Gentiles.
1:14 I am a debtor both to the Greeks and to the barbarians, both to the wis
e and to the foolish.
1:15 Thus I am eager also to preach the gospel to you who are in Rome. | R*o
发帖数: 3781 | 3 C. Full Exegetical Outline
I. Paul, who serves God with fervency in the preaching of the gospel of his
son, gives thanks for the faith of the Romans (since it is proclaimed throug
hout the whole world) and continuously asks God if he might at last visit th
e Roman church (1:8-10).
A. The first thing Paul wants to say to the Romans is that he thanks God thr
ough Jesus Christ for all of them because their faith is proclaimed througho
ut the whole world (8).
1. Paul thanks God through Jesus Christ for all the Romans.
2. The faith of the Romans is proclaimed throughout the whole world.
B. God, whom Paul serves with fervency in preaching the gospel of his son, c
an witness that he continuously prays for the Romans including the request t
hat he might be able to visit them at last (9-10).
1. Paul serves God with fervency in the preaching of the gospel of his son.
2. God is Paul’s witness that he continuously remembers the Romans in praye
r.
3. Paul’s prayer is that he might finally succeed in visiting the Romans.
II. Paul, who had hitherto been prevented from visiting the Romans, longs to
see them in order to strengthen them and to preach the gospel among them si
nce he is obligated to all men (11-15).
A. The reason Paul wants to visit the Romans is so that he might impart some
spiritual gift to them, in order to strengthen them, and that they both mig
ht be comforted by each other’s faith (11-12).
1. Paul longs to see the Romans (11).
2. Paul wants to impart some spiritual gift to the Romans (11).
3. The spiritual gift will strengthen the Romans (11).
4. Paul wants to be mutually comforted by his faith and that of the Romans (
12).
B. The reason Paul wanted to visit the Roman church in the past (and now cur
rently wants to preach the gospel there), though he had been prevented many
times, was so that he might have some fruit among them—just as he had among
all the Gentiles—since he was a debtor to Greeks, barbarians, the wise and
the foolish (13-15).
1. Paul does not want the Romans to be unaware that he tried several times t
o visit them (13).
2. Paul was prevented in coming to Rome until now (13).
3. Paul wanted to have some fruit among them (13).
4. Paul already has fruit among the rest of the Gentiles (13).
5. Paul was a debtor to Greeks, barbarians, the wise and the foolish (14).
6. Paul was eager to preach the gospel to those in Rome (15). | R*o
发帖数: 3781 | 4 D. Simple Point Outline
I. Paul’s Thankfulness for the Romans and His Desire to Visit the Church (1
:8-10)
A. Their Faith Is Proclaimed in the Entire World (8)
B. Paul’s Service in the Gospel (9)
C. Paul’s Prayer to Visit the Church (10)
II. Paul’s Desire to Strengthen the Roman Church and His Explanation of His
Previous Attempts to Visit (11-15)
A. Paul’s Desire to Strengthen the Roman Christians by Imparting A Spiritua
l Gift to Them (11-12)
B. Paul’s Previous Attempts to Visit (1:13a)
C. Paul’s Reason for Ministering in Rome (1:13b-15) | R*o
发帖数: 3781 | 5 E. Exposition Proper
It was common for Paul, having greeted the recipients of the letter, to move
on to a somewhat lengthy note of thanksgiving and prayer for the church in
question (except, of course, in Galatians where he is constrained to immedia
tely address their defection from the gospel). Such is the case here in Roma
ns 1:8-15.
Paul is thankful to God that the faith of the Romans is well known, undoubte
dly due in part to his prayers, and he expresses his deep desire, as an apos
tle to the Gentiles, to visit the capital city of Rome in order to encourage
the church and preach the gospel there too.
1:8 Paul says that the first (Prw'ton, proton) thing he wants to mention con
cerns his thankfulness, namely, that he always gives thanks for the church i
n Rome because their faith is proclaimed in the whole world. As always in Pa
ul, everything in life, especially his relationship with God and prayer, was
approached through Jesus Christ (diaV jIhsou' Cristou', dia Iesou Christou)
. Christ is the center of God’s plan for the world: He is the way in which
God reached out to us and the way we in turn approach God. The personal pron
oun my (mou, mou) reminds one of similar expressions in the Psalms (3:7; 5:2
; 13:3; 22:1; cf. Also Phil 1:3; Phlm 4) and reflects Paul’s deep personal
relationship and dependence on God.
But Paul is thankful, not for generalities, but for the specific fact that t
he church’s faith in Christ had become known in all the world. The apostle
most certainly viewed this as the work of God himself, for while he is thank
ful for the church, his thanksgiving goes directly to God. The expression th
roughout the whole world (ejn o{lw/ tw'/ kovsmw/, en holo to kosmo) does not
mean that every person in the entire world had heard of their faith, but ra
ther that the church had become known throughout the Roman empire (cf. Col 1
:23). | R*o
发帖数: 3781 | 6 1:9-10 The term for links verse 9 with verse 8 by way of reinforcement: Paul
has God as a witness that his profession of praying for them is indeed true
. The statement God…is my witness (mavrtu" gavr mouv ejstin oJ qeov", martu
s gar mou estin theos) is a very solemn expression, used by the apostle on o
ther occasions. It probably represents an oath he had taken to pray for the
church with great constancy (cf. 2 Cor 11:23; Gal 1:20; Phil 1:8; 1 Thess 2:
5, 10). Again, this is not the frivolous kind of oath condemned by Jesus (Ma
tt 5:33-37; cf. Jas 5:12), but rather Paul’s unflinching commitment to pray
for the Roman Christians.
The term serve translates a Greek verb (latreuvw, latreuo) which is connecte
d in the Greek Old Testament (LXX) to ideas of priestly service, ministry, a
nd worship. The expression in my spirit (ejn tw'/ pneuvmati mou, en to pneum
ati mou) does not likely mean “by the Holy Spirit,” nor does it refer to t
he place where this ministry of prayer takes place, that is, in the “inward
man.”22 The expression is most likely saying something particular about th
e fervency of Paul’s service to the Lord. We might paraphrase it: “God, wh
om I serve with all my heart…” If we take the following phrase, in the gos
pel of his son (ejn tw'/ eujaggelivw/ tou' uiJou' aujtou', en to euaggelio t
ou huiou autou), to mean “in the promulgation of the gospel of Jesus Christ
,” then it is likely that “in my spirit” means “with all my heart.” The
whole expression would then be paraphrased: “God, whom I serve with all my
heart in the promulgation of the gospel of his Son….” This work of furthe
ring the gospel would include, but is not limited to, preaching. Indeed, in
the nature of the case it involves many other elements, not the least of whi
ch is fervent prayer for those who come to respond to the good news. For Pau
l, it is important that the church in Rome know of his profound commitment t
o God in the work of preaching the gospel and maturing the saints, for the a
postle will soon ask them to support him financially in the work of reaching
Gentiles as far west as Spain.
In short, Paul’s desire is that now at last, if God makes a way, he may suc
ceed in coming to Rome. It is not that he had not wanted to come beforehand.
On the contrary, on many occasions he had desired to come, but it was not G
od’s will at that time. Perhaps God will open the way after he finishes his
service to the saints in Jerusalem (15:25). | R*o
发帖数: 3781 | 7 1:11 There is a specific reason why the apostle who has so focused his life
on doing the will of God longs to come and see a church he did not found. It
is because he longs to impart some spiritual gift (cavrisma…pneumatikoVn,
charisma pneumatikon) to them in order to strengthen (eij" toV sthricqh'nai,
eis to sterichthenai) them.
The spiritual gift Paul wants to impart to them is not the sort of spiritual
gift mentioned in 1 Corinthians 12-14. These gifts were given according to
the will of the Holy Spirit apart from any human agency (1 Cor 12:11). Also,
the explanatory comment which follows in Romans 1:12: “that is, that you a
nd I may be mutually encouraged by each other’s faith,” indicates that Pau
l is thinking generally about spiritual encouragement. He is talking about G
od imparting a spiritual blessing (i.e., encouragement; cf. 15:4) to the chu
rch while he is fellowshipping with them in Rome. It is his desire that thro
ugh being with them, and by the Spirit of God, the church will be strengthen
ed in their faith and fortified in their resolve to live obedient lives for
Christ (6:12-14).
1:12 Paul’s humility, though he has been regarded as the greatest of the ap
ostles, shines through in this verse. Not only does he want to bring a bless
ing to the Christians in Rome, he is certain that he too will be encouraged
by their faith, that is, that they will be mutually comforted by one another
’s faith (sumparaklhqh'nai ejn uJmi'n diaV th'" ejn ajllhvloi" pivstew" uJm
w'n te kaiV ejmou', sumparaklethenai en humin dia tes en allelois pisteos hu
mon te kai emou). In short, while they both share the same love for the same
Christ, the Roman Christians come from a different perspective and will und
oubtedly contribute much to Paul’s personal edification. Paul was a humble
man, willing to receive blessing from any source his God might choose.
It is interesting to note that in neither 1:11, nor in 1:12, does Paul menti
on his plans to visit Spain, but instead waits until much later in the lette
r (15:24). Why is this so? It seems that he simply does not want the church
to misunderstand his motives. If he were to mention it right up front the ch
urch might wonder if he were as interested in them as he had claimed to be o
r if he just wanted to make acquaintances with them to get their money, as i
t were. To discuss such a matter right up front would surely cause many to t
ake issue with him and so he avoids mentioning it for now. But he will menti
on it later. It is only after the substance of the letter has been written a
nd his gospel clearly laid out for all eyes to see, that he will feel free t
o comment on his future plans. | R*o
发帖数: 3781 | 8 1:13 The Roman Christians are not to be unaware (a common Pauline expression
; 11:25; 1 Cor 10:1; 12:1; 2 Cor 1:8; 1 Thess 4:13) that he had tried many t
imes to come to them. But, as he says, he had been hindered. We are not told
the nature of this hindrance, but it could have been due to the activity of
Satan. Such was the case in his experience with the Thessalonians (1 Thess
2:18). Some have also suggested that his inability to get to Rome might have
been due to the pressure of the all-consuming work already undertaken in th
e East (cf. 2 Cor 11:27-28). Whatever the cause, and it certainly was not du
e to any hesitancy or reluctance on his part (he had tried many times), he w
as unable to get there. This, he wanted them to know for certain.
But when he comes, and he appears hopeful this time, his desire is to have s
ome fruit among them just as he had among other Gentiles. But what does he m
ean by fruit (karpov", karpos) or “harvest” as some translations have it (
e.g., NIV)? He is certainly not implying that there were some in the Roman c
hurch who were not saved. Some have suggested that since he uses the term “
fruit’ in Romans 15:28 in reference to monies acquired in support of the Je
rusalem church that he intends “money” by the use of the term in 1:13. The
re is nothing in the context of 1:13, as there is in 15:28, to support this
idea.
Others have suggested that since the term is used in 15:28 in connection wit
h Jewish/Gentile relations, Paul is hinting at some sort of reconciliation,
or at least a bolstering of the relationship, between Jews and Gentiles in t
he Roman church. This is further strengthened in the light of the edict of C
laudius in AD 49 when the Jews were expelled from Rome due (most likely) to
hostilities over Christ. This means that many Jewish Christians would also h
ave had to leave.23 When they returned, probably some three or four years la
ter, the church they left had now become primarily Gentile. This may have ca
used some strife which Paul had later heard about by the time he wrote Roman
s (ca. 57 or 58). This may also account for the discussion in 14:1-15:13. Th
e biggest weakness of this view is that it is overly subtle for there is not
hing in the context of 1:13 to indicate that this was in any way in his mind
.
In the end it seems best to take “fruit” as a general reference to spiritu
al blessing and growth, more in line with its usage in 6:21-22. This may cer
tainly include such issues as Jew/Gentile relations, but to argue that this
is the exclusive referent may be a bit too narrow. The reference to “preach
ing the gospel” in Rome also seems to suggest a broader notion since the go
spel entails many ideas (1:15). | R*o
发帖数: 3781 | 9 1:14-15 The lack of explicit grammatical connection to 1:13 lends a note of
seriousness to 1:14. In a matter of fact way, Paul says that he is obligated
—not because of anything in the people themselves (cf. 15:27), but because
of his calling as an apostle (1 Cor 9:16b)—to the Greeks, the barbarians, t
he wise and the foolish.
The term Greeks ({Ellhsin, Ellesin) refers to those who were of Greco-Roman
status, culture, language, and heritage. The term Barbarians (barbavroi", Ba
rbarois) refers to all other peoples outside Greco-Roman language, influence
, and culture. Paul is not using the term “barbarians” pejoratively, as it
was during the period and as it is often used today (Col 3:11). The referen
ce to the wise (sofoi'", sophois) and the foolish (ajnohvtoi", anoetois) is
not a commentary on the first pair, Greeks and barbarians, respectively, but
is simply another way of talking about all humanity. There are wise people
(or at least they pride themselves on having attained some degree of wisdom)
and there are foolish people in all cultures and Paul is a debtor to all of
them.
Since he is indebted to all men, he is very eager to preach the gospel in Ro
me. This does not mean that he feels there are unsaved people in the church,
though the tendency for non-Christians to be a part of outdoor meetings was
not uncommon. It is rather that the verb to preach (eujaggelivsasqai, euagg
elisasthai) sums up Paul’s entire apostolic career and fits well with the b
readth of his ministry, covering other aspects such as teaching and disciple
ship, but nonetheless centered as it was, on proclaiming the gospel. | R*o
发帖数: 3781 | 10 F. Homiletical Idea and Outline
Idea: Serve Christ in the Mission of the Gospel
I. By Giving Thanks for Other Christians (8-10)
A. Especially When Their Faith Is Proclaimed (8)
B. In Sincere Prayer for Them (9-10)
II. By Seeking to Encourage Other Christians (11-13a)
A. Strengthening Them Spiritually (11-12)
B. Evidencing Genuine Love for Them (13a)
III. By Understanding the Universality of the Offer of the Gospel (13b-15)
A. In Your Immediate Ministry (13b)
B. As Underlying All Mission (14-15)
G. Contribution of the Passage to Systematic Theology
Romans 1:8-15 contributes to systematic theology in at least two important w
ays, one negative and the other positive: (1) spiritual gifts; and (2) the u
niversal offer of the gospel.
First, in 1:11 it has been contended that some Christians have the ability t
o give others spiritual gifts. After all, Paul said he wanted to impart a sp
iritual gift to the Romans. Doesn’t this mean that some Christians can also
give spiritual gifts to other brothers and sisters in the faith? The answer
is no, at least not according to this passage. We said in our commentary th
at this is true for at least two reasons: (1) spiritual gifts, like those ou
tlined in 1 Cor 12-14, Ephesians 4, and Romans 12 are given according to the
will of the Spirit, not our will; (2) the explanatory comment in 1:12 indic
ates that what Paul means in 1:11 is general spiritual blessing through fell
owship, not spiritual gifts.
The second contribution of the passage to systematic theology is positive. I
t has to do with the universal offer of the gospel. We must remember that th
e gospel is to be preached to all men, regardless of their socio-economic st
ation in life, education, race, or whatever. This is true because (1) God is
no respector of persons; (2) all men suffer from Adam’s curse; (3) Christ’
s death is sufficient for any man; (4) there is no other way of salvation, a
nd (5) Christ has been resurrected, exalted (Rom 1:4), and now reigns over a
ll men and will someday hold all men accountable (Acts 17:31). In short, the
universal Lordship of Christ is the grounds for the universal offer of the
gospel to all men, whether they be Romans, barbarians, the wise or the fooli
sh (1:14). In keeping with Christ’s Lordship, Paul calls the proper respons
e to the gospel, the “obedience of faith” (1:5).
H. Contribution of the Passage to Discipleship and Church Mission
This passage teaches us that as Christians we ought to serve God wholehearte
dly as disciples of Christ. Our service should be expressed in many ways inc
luding prayer for others, encouraging others in fellowship, and seeking to p
romote the gospel among the saved and unsaved whenever we can.
----------------------------------------------------------------------------
----
21 Adapted from R. Kent Hughes, 1001 Great Stories and Quotes (Wheaton: Tynd
ale, 1998), 302; originally cited in R. C. Sproul, “Right Now Counts Foreve
r,” Tabletalk, vol. 11, no. 3 (June, 1987).
22 Cf. Cranfield, Romans, I:76-77.
23 It is not likely that all Jews had to leave the city, but perhaps, as Act
s 18:1-2 indicates, some, perhaps many, did. | | | R*o
发帖数: 3781 | 11 Study By: Greg Herrick
A. Introduction
An anecdote survives about Albert Einstein. He was once asked by a student,
“Dr. Einstein. How many feet are there in a mile? To the utter astonishment
of the student, Einstein replied, “I don’t know.”
The student was sure the great professor was joking. Surely Einstein would k
now a simple fact that every schoolchild was required to memorize. But Einst
ein wasn’t joking. When the student pressed for an explanation of this hiat
us in Einstein’s knowledge, he declared, “I make it a rule not to clutter
my mind with simple information that I can find in a book in five minutes.”
Albert Einstein was not interested in trivial data. His passion was to explo
re the deep things of the universe, to plumbs the depth of mathematical and
physical truth.21
The apostle Paul, too, was disinterested in trivial data. But, unlike Einste
in, his passion was not to explore the deep things of the universe, but rath
er to know the Creator of the universe through his Son, Jesus Christ, and th
en to preach Christ to all creation. It was this very passion for Christ and
the gospel that led to Paul’s desire to visit the church in Rome. In short
, while Einstein was engrossed in physical reality, Paul was enamored with f
inal reality—the invasion of the eternal into the present.
Passion is the mob of the man that commits a riot upon his reason—William P
enn | R*o
发帖数: 3781 | 12 B. Translation of Passage in NET
1:8 First of all, I thank my God through Jesus Christ for all of you, becaus
e your faith is proclaimed throughout the whole world.
1:9 For God, whom I serve in my spirit in the gospel of his Son, is my witne
ss that I continuously remember you
1:10 and I always ask in my prayers, if perhaps now at last I may succeed in
visiting you in the will of God.
1:11 For I long to see you, so that I may impart to you some spiritual gift
to strengthen you,
1:12 that is, that we may be mutually comforted by one another’s faith, bot
h yours and mine.
1:13 I do not want you to be unaware, brothers and sisters, that I often int
ended to come to you (and was prevented until now), so that I may have even
some fruit among you, just as I already have among the rest of the Gentiles.
1:14 I am a debtor both to the Greeks and to the barbarians, both to the wis
e and to the foolish.
1:15 Thus I am eager also to preach the gospel to you who are in Rome. | R*o
发帖数: 3781 | 13 C. Full Exegetical Outline
I. Paul, who serves God with fervency in the preaching of the gospel of his
son, gives thanks for the faith of the Romans (since it is proclaimed throug
hout the whole world) and continuously asks God if he might at last visit th
e Roman church (1:8-10).
A. The first thing Paul wants to say to the Romans is that he thanks God thr
ough Jesus Christ for all of them because their faith is proclaimed througho
ut the whole world (8).
1. Paul thanks God through Jesus Christ for all the Romans.
2. The faith of the Romans is proclaimed throughout the whole world.
B. God, whom Paul serves with fervency in preaching the gospel of his son, c
an witness that he continuously prays for the Romans including the request t
hat he might be able to visit them at last (9-10).
1. Paul serves God with fervency in the preaching of the gospel of his son.
2. God is Paul’s witness that he continuously remembers the Romans in praye
r.
3. Paul’s prayer is that he might finally succeed in visiting the Romans.
II. Paul, who had hitherto been prevented from visiting the Romans, longs to
see them in order to strengthen them and to preach the gospel among them si
nce he is obligated to all men (11-15).
A. The reason Paul wants to visit the Romans is so that he might impart some
spiritual gift to them, in order to strengthen them, and that they both mig
ht be comforted by each other’s faith (11-12).
1. Paul longs to see the Romans (11).
2. Paul wants to impart some spiritual gift to the Romans (11).
3. The spiritual gift will strengthen the Romans (11).
4. Paul wants to be mutually comforted by his faith and that of the Romans (
12).
B. The reason Paul wanted to visit the Roman church in the past (and now cur
rently wants to preach the gospel there), though he had been prevented many
times, was so that he might have some fruit among them—just as he had among
all the Gentiles—since he was a debtor to Greeks, barbarians, the wise and
the foolish (13-15).
1. Paul does not want the Romans to be unaware that he tried several times t
o visit them (13).
2. Paul was prevented in coming to Rome until now (13).
3. Paul wanted to have some fruit among them (13).
4. Paul already has fruit among the rest of the Gentiles (13).
5. Paul was a debtor to Greeks, barbarians, the wise and the foolish (14).
6. Paul was eager to preach the gospel to those in Rome (15). | R*o
发帖数: 3781 | 14 D. Simple Point Outline
I. Paul’s Thankfulness for the Romans and His Desire to Visit the Church (1
:8-10)
A. Their Faith Is Proclaimed in the Entire World (8)
B. Paul’s Service in the Gospel (9)
C. Paul’s Prayer to Visit the Church (10)
II. Paul’s Desire to Strengthen the Roman Church and His Explanation of His
Previous Attempts to Visit (11-15)
A. Paul’s Desire to Strengthen the Roman Christians by Imparting A Spiritua
l Gift to Them (11-12)
B. Paul’s Previous Attempts to Visit (1:13a)
C. Paul’s Reason for Ministering in Rome (1:13b-15) | R*o
发帖数: 3781 | 15 E. Exposition Proper
It was common for Paul, having greeted the recipients of the letter, to move
on to a somewhat lengthy note of thanksgiving and prayer for the church in
question (except, of course, in Galatians where he is constrained to immedia
tely address their defection from the gospel). Such is the case here in Roma
ns 1:8-15.
Paul is thankful to God that the faith of the Romans is well known, undoubte
dly due in part to his prayers, and he expresses his deep desire, as an apos
tle to the Gentiles, to visit the capital city of Rome in order to encourage
the church and preach the gospel there too.
1:8 Paul says that the first (Prw'ton, proton) thing he wants to mention con
cerns his thankfulness, namely, that he always gives thanks for the church i
n Rome because their faith is proclaimed in the whole world. As always in Pa
ul, everything in life, especially his relationship with God and prayer, was
approached through Jesus Christ (diaV jIhsou' Cristou', dia Iesou Christou)
. Christ is the center of God’s plan for the world: He is the way in which
God reached out to us and the way we in turn approach God. The personal pron
oun my (mou, mou) reminds one of similar expressions in the Psalms (3:7; 5:2
; 13:3; 22:1; cf. Also Phil 1:3; Phlm 4) and reflects Paul’s deep personal
relationship and dependence on God.
But Paul is thankful, not for generalities, but for the specific fact that t
he church’s faith in Christ had become known in all the world. The apostle
most certainly viewed this as the work of God himself, for while he is thank
ful for the church, his thanksgiving goes directly to God. The expression th
roughout the whole world (ejn o{lw/ tw'/ kovsmw/, en holo to kosmo) does not
mean that every person in the entire world had heard of their faith, but ra
ther that the church had become known throughout the Roman empire (cf. Col 1
:23). | R*o
发帖数: 3781 | 16 1:9-10 The term for links verse 9 with verse 8 by way of reinforcement: Paul
has God as a witness that his profession of praying for them is indeed true
. The statement God…is my witness (mavrtu" gavr mouv ejstin oJ qeov", martu
s gar mou estin theos) is a very solemn expression, used by the apostle on o
ther occasions. It probably represents an oath he had taken to pray for the
church with great constancy (cf. 2 Cor 11:23; Gal 1:20; Phil 1:8; 1 Thess 2:
5, 10). Again, this is not the frivolous kind of oath condemned by Jesus (Ma
tt 5:33-37; cf. Jas 5:12), but rather Paul’s unflinching commitment to pray
for the Roman Christians.
The term serve translates a Greek verb (latreuvw, latreuo) which is connecte
d in the Greek Old Testament (LXX) to ideas of priestly service, ministry, a
nd worship. The expression in my spirit (ejn tw'/ pneuvmati mou, en to pneum
ati mou) does not likely mean “by the Holy Spirit,” nor does it refer to t
he place where this ministry of prayer takes place, that is, in the “inward
man.”22 The expression is most likely saying something particular about th
e fervency of Paul’s service to the Lord. We might paraphrase it: “God, wh
om I serve with all my heart…” If we take the following phrase, in the gos
pel of his son (ejn tw'/ eujaggelivw/ tou' uiJou' aujtou', en to euaggelio t
ou huiou autou), to mean “in the promulgation of the gospel of Jesus Christ
,” then it is likely that “in my spirit” means “with all my heart.” The
whole expression would then be paraphrased: “God, whom I serve with all my
heart in the promulgation of the gospel of his Son….” This work of furthe
ring the gospel would include, but is not limited to, preaching. Indeed, in
the nature of the case it involves many other elements, not the least of whi
ch is fervent prayer for those who come to respond to the good news. For Pau
l, it is important that the church in Rome know of his profound commitment t
o God in the work of preaching the gospel and maturing the saints, for the a
postle will soon ask them to support him financially in the work of reaching
Gentiles as far west as Spain.
In short, Paul’s desire is that now at last, if God makes a way, he may suc
ceed in coming to Rome. It is not that he had not wanted to come beforehand.
On the contrary, on many occasions he had desired to come, but it was not G
od’s will at that time. Perhaps God will open the way after he finishes his
service to the saints in Jerusalem (15:25). | R*o
发帖数: 3781 | 17 1:11 There is a specific reason why the apostle who has so focused his life
on doing the will of God longs to come and see a church he did not found. It
is because he longs to impart some spiritual gift (cavrisma…pneumatikoVn,
charisma pneumatikon) to them in order to strengthen (eij" toV sthricqh'nai,
eis to sterichthenai) them.
The spiritual gift Paul wants to impart to them is not the sort of spiritual
gift mentioned in 1 Corinthians 12-14. These gifts were given according to
the will of the Holy Spirit apart from any human agency (1 Cor 12:11). Also,
the explanatory comment which follows in Romans 1:12: “that is, that you a
nd I may be mutually encouraged by each other’s faith,” indicates that Pau
l is thinking generally about spiritual encouragement. He is talking about G
od imparting a spiritual blessing (i.e., encouragement; cf. 15:4) to the chu
rch while he is fellowshipping with them in Rome. It is his desire that thro
ugh being with them, and by the Spirit of God, the church will be strengthen
ed in their faith and fortified in their resolve to live obedient lives for
Christ (6:12-14).
1:12 Paul’s humility, though he has been regarded as the greatest of the ap
ostles, shines through in this verse. Not only does he want to bring a bless
ing to the Christians in Rome, he is certain that he too will be encouraged
by their faith, that is, that they will be mutually comforted by one another
’s faith (sumparaklhqh'nai ejn uJmi'n diaV th'" ejn ajllhvloi" pivstew" uJm
w'n te kaiV ejmou', sumparaklethenai en humin dia tes en allelois pisteos hu
mon te kai emou). In short, while they both share the same love for the same
Christ, the Roman Christians come from a different perspective and will und
oubtedly contribute much to Paul’s personal edification. Paul was a humble
man, willing to receive blessing from any source his God might choose.
It is interesting to note that in neither 1:11, nor in 1:12, does Paul menti
on his plans to visit Spain, but instead waits until much later in the lette
r (15:24). Why is this so? It seems that he simply does not want the church
to misunderstand his motives. If he were to mention it right up front the ch
urch might wonder if he were as interested in them as he had claimed to be o
r if he just wanted to make acquaintances with them to get their money, as i
t were. To discuss such a matter right up front would surely cause many to t
ake issue with him and so he avoids mentioning it for now. But he will menti
on it later. It is only after the substance of the letter has been written a
nd his gospel clearly laid out for all eyes to see, that he will feel free t
o comment on his future plans. | R*o
发帖数: 3781 | 18 1:13 The Roman Christians are not to be unaware (a common Pauline expression
; 11:25; 1 Cor 10:1; 12:1; 2 Cor 1:8; 1 Thess 4:13) that he had tried many t
imes to come to them. But, as he says, he had been hindered. We are not told
the nature of this hindrance, but it could have been due to the activity of
Satan. Such was the case in his experience with the Thessalonians (1 Thess
2:18). Some have also suggested that his inability to get to Rome might have
been due to the pressure of the all-consuming work already undertaken in th
e East (cf. 2 Cor 11:27-28). Whatever the cause, and it certainly was not du
e to any hesitancy or reluctance on his part (he had tried many times), he w
as unable to get there. This, he wanted them to know for certain.
But when he comes, and he appears hopeful this time, his desire is to have s
ome fruit among them just as he had among other Gentiles. But what does he m
ean by fruit (karpov", karpos) or “harvest” as some translations have it (
e.g., NIV)? He is certainly not implying that there were some in the Roman c
hurch who were not saved. Some have suggested that since he uses the term “
fruit’ in Romans 15:28 in reference to monies acquired in support of the Je
rusalem church that he intends “money” by the use of the term in 1:13. The
re is nothing in the context of 1:13, as there is in 15:28, to support this
idea.
Others have suggested that since the term is used in 15:28 in connection wit
h Jewish/Gentile relations, Paul is hinting at some sort of reconciliation,
or at least a bolstering of the relationship, between Jews and Gentiles in t
he Roman church. This is further strengthened in the light of the edict of C
laudius in AD 49 when the Jews were expelled from Rome due (most likely) to
hostilities over Christ. This means that many Jewish Christians would also h
ave had to leave.23 When they returned, probably some three or four years la
ter, the church they left had now become primarily Gentile. This may have ca
used some strife which Paul had later heard about by the time he wrote Roman
s (ca. 57 or 58). This may also account for the discussion in 14:1-15:13. Th
e biggest weakness of this view is that it is overly subtle for there is not
hing in the context of 1:13 to indicate that this was in any way in his mind
.
In the end it seems best to take “fruit” as a general reference to spiritu
al blessing and growth, more in line with its usage in 6:21-22. This may cer
tainly include such issues as Jew/Gentile relations, but to argue that this
is the exclusive referent may be a bit too narrow. The reference to “preach
ing the gospel” in Rome also seems to suggest a broader notion since the go
spel entails many ideas (1:15). | R*o
发帖数: 3781 | 19 1:14-15 The lack of explicit grammatical connection to 1:13 lends a note of
seriousness to 1:14. In a matter of fact way, Paul says that he is obligated
—not because of anything in the people themselves (cf. 15:27), but because
of his calling as an apostle (1 Cor 9:16b)—to the Greeks, the barbarians, t
he wise and the foolish.
The term Greeks ({Ellhsin, Ellesin) refers to those who were of Greco-Roman
status, culture, language, and heritage. The term Barbarians (barbavroi", Ba
rbarois) refers to all other peoples outside Greco-Roman language, influence
, and culture. Paul is not using the term “barbarians” pejoratively, as it
was during the period and as it is often used today (Col 3:11). The referen
ce to the wise (sofoi'", sophois) and the foolish (ajnohvtoi", anoetois) is
not a commentary on the first pair, Greeks and barbarians, respectively, but
is simply another way of talking about all humanity. There are wise people
(or at least they pride themselves on having attained some degree of wisdom)
and there are foolish people in all cultures and Paul is a debtor to all of
them.
Since he is indebted to all men, he is very eager to preach the gospel in Ro
me. This does not mean that he feels there are unsaved people in the church,
though the tendency for non-Christians to be a part of outdoor meetings was
not uncommon. It is rather that the verb to preach (eujaggelivsasqai, euagg
elisasthai) sums up Paul’s entire apostolic career and fits well with the b
readth of his ministry, covering other aspects such as teaching and disciple
ship, but nonetheless centered as it was, on proclaiming the gospel. | R*o
发帖数: 3781 | 20 F. Homiletical Idea and Outline
Idea: Serve Christ in the Mission of the Gospel
I. By Giving Thanks for Other Christians (8-10)
A. Especially When Their Faith Is Proclaimed (8)
B. In Sincere Prayer for Them (9-10)
II. By Seeking to Encourage Other Christians (11-13a)
A. Strengthening Them Spiritually (11-12)
B. Evidencing Genuine Love for Them (13a)
III. By Understanding the Universality of the Offer of the Gospel (13b-15)
A. In Your Immediate Ministry (13b)
B. As Underlying All Mission (14-15)
G. Contribution of the Passage to Systematic Theology
Romans 1:8-15 contributes to systematic theology in at least two important w
ays, one negative and the other positive: (1) spiritual gifts; and (2) the u
niversal offer of the gospel.
First, in 1:11 it has been contended that some Christians have the ability t
o give others spiritual gifts. After all, Paul said he wanted to impart a sp
iritual gift to the Romans. Doesn’t this mean that some Christians can also
give spiritual gifts to other brothers and sisters in the faith? The answer
is no, at least not according to this passage. We said in our commentary th
at this is true for at least two reasons: (1) spiritual gifts, like those ou
tlined in 1 Cor 12-14, Ephesians 4, and Romans 12 are given according to the
will of the Spirit, not our will; (2) the explanatory comment in 1:12 indic
ates that what Paul means in 1:11 is general spiritual blessing through fell
owship, not spiritual gifts.
The second contribution of the passage to systematic theology is positive. I
t has to do with the universal offer of the gospel. We must remember that th
e gospel is to be preached to all men, regardless of their socio-economic st
ation in life, education, race, or whatever. This is true because (1) God is
no respector of persons; (2) all men suffer from Adam’s curse; (3) Christ’
s death is sufficient for any man; (4) there is no other way of salvation, a
nd (5) Christ has been resurrected, exalted (Rom 1:4), and now reigns over a
ll men and will someday hold all men accountable (Acts 17:31). In short, the
universal Lordship of Christ is the grounds for the universal offer of the
gospel to all men, whether they be Romans, barbarians, the wise or the fooli
sh (1:14). In keeping with Christ’s Lordship, Paul calls the proper respons
e to the gospel, the “obedience of faith” (1:5).
H. Contribution of the Passage to Discipleship and Church Mission
This passage teaches us that as Christians we ought to serve God wholehearte
dly as disciples of Christ. Our service should be expressed in many ways inc
luding prayer for others, encouraging others in fellowship, and seeking to p
romote the gospel among the saved and unsaved whenever we can.
----------------------------------------------------------------------------
----
21 Adapted from R. Kent Hughes, 1001 Great Stories and Quotes (Wheaton: Tynd
ale, 1998), 302; originally cited in R. C. Sproul, “Right Now Counts Foreve
r,” Tabletalk, vol. 11, no. 3 (June, 1987).
22 Cf. Cranfield, Romans, I:76-77.
23 It is not likely that all Jews had to leave the city, but perhaps, as Act
s 18:1-2 indicates, some, perhaps many, did. | R*o
发帖数: 3781 | 21 in the study series, the introduction parts were very well-written.
,
astonishment
k
Einst
hiat
clutter
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: An anecdote survives about Albert Einstein. He was once asked by a student,
: “Dr. Einstein. How many feet are there in a mile? To the utter astonishment
: of the student, Einstein replied, “I don’t know.”
: The student was sure the great professor was joking. Surely Einstein would k
: now a simple fact that every schoolchild was required to memorize. But Einst
: ein wasn’t joking. When the student pressed for an explanation of this hiat
: us in Einstein’s knowledge, he declared, “I make it a rule not to clutter
: my mind with simple information that I can find in a book in five minutes.”
| R*o
发帖数: 3781 | 22 study the series clear from the Calvinism
,
astonishment
k
Einst
hiat
clutter
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: An anecdote survives about Albert Einstein. He was once asked by a student,
: “Dr. Einstein. How many feet are there in a mile? To the utter astonishment
: of the student, Einstein replied, “I don’t know.”
: The student was sure the great professor was joking. Surely Einstein would k
: now a simple fact that every schoolchild was required to memorize. But Einst
: ein wasn’t joking. When the student pressed for an explanation of this hiat
: us in Einstein’s knowledge, he declared, “I make it a rule not to clutter
: my mind with simple information that I can find in a book in five minutes.”
|
|
