Introduction
As will be seen, the penultimate chapter of Romans falls into two main broad sections. First, the apostle continues the theme of relationships between the "strong" and the "weak", pointing particularly to the example of Christ (vv.1-7), and this section has been touched upon in the previous article in the series. One of the great blessings of salvation is to be able to follow the example of the Saviour, knowing that that His example is perfect in whatever part of life is in question.
In the larger part of the chapter then remaining, the apostle explains his reasons for writing the letter. This is the section of the chapter on which the present article concentrates. This section may be divided further for convenience of examination as follows:
The Divine Blessing of the Gentiles: vv.8-13
The Apostle's Service to the Gentiles: vv.14-21
The Timing of the Apostle's Visit: vv.22-29
Request for Prayer by the Apostle: vv.30-33.
The Divine Blessing of the Gentiles (vv.8-13)
One of the principal points of the chapter, and indeed one of the themes of the book, is the apostle's interest in the assembly at Rome. The way had not opened for him to be able to visit it but nevertheless he had an interest in it - he had been called to be the apostle to the Gentiles (11.13), and now outlines why that resulted in him writing, setting out the doctrine of the gospel in detail.
He begins by explaining the context of the position that the Gentiles now found themselves in. In the first section of the chapter he has examined the sacrificial example of Christ. In v.8 onwards he indicates that not only was the Saviour a servant in relation to fulfilling the promises of God regarding the nation, being the promised Messiah, in addition, He ministered for God that "the Gentiles might glorify God for his mercy". Paul takes up four Old Testament scriptures (Ps 18.49; Duet 32.43; Ps 117.1; Is 11.1) to show that it was always the purpose of God that, through Christ, He would be (a) confessed among the Gentiles; (b) the joy of Gentiles; (c) the subject of the Gentile's praise; and (d) ultimately manifested as the ruler of the Gentiles, and the One in whom they would trust.
Chapters 9-11 set out the particular role the nation had and has in the purpose of God. These verses now show that the ultimate blessing of the Gentiles was not an accident or after-thought; it was always in the purpose of God that Gentiles would be brought into blessing in the person of His Son. So it is with Gentile believers today, like many of the saints in Rome who were alien to national promises - through the death of Christ blessing has been brought to those unconnected with the nation. That blessing will be seen fully and completely when, ultimately, Christ is acknowledged and rules (cp. Phil 2.10-11).
Meantime (v.13), the apostle's prayer was that the God in whom the believer's source of hope was found (there is no hope for the future outside of Him, and it is well to remember that in a world constantly looking for it) would cause that hope to operate to produce fruit in each life. He also desired that in bearing fruit the saints would know experimentally what it was to be filled by the joy and peace of God, as they trusted in Him, particularly here, contextually, in relation to future blessing. This was only possible "through the power of the Holy Spirit". That is still the path to divine fruitfulness and joy today - knowing personally, not only the indwelling of the Holy Spirit (a privilege of every saint the moment they are saved (Eph 4.30), but the filling and control of the Holy Spirit, so that the divine Person dwelling within is allowed to guide and control (Eph 5.18).
The Apostle's Service to the Gentiles (vv.14-21)
In the next section Paul begins by clarifying that he is not writing in this case because there is some deficiency in the saints at Rome (v.14). His understanding was they were filled "with goodness", and so evidently, as mentioned in the previous verse, the Spirit of God was at work amongst them. They did not lack knowledge or the ability to guide, warn, or direct each other. However, the apostle felt the responsibility to write to them. There are practical lessons to be drawn from his reasons, but why did he feel such responsibility?
Paul felt the responsibility and freedom to write to them setting out the doctrine of the gospel because of the work God had called him to fulfil. Notice Paul describes that labour as an evidence of God's grace, and that does demonstrate the privilege the saint ought to feel when called to participate in the work of the Lord. Paul was to be the servant to the Gentiles, ministering to them in a priestly fashion (this seems to be the force of the word "minister" in v.16) the gospel of God. In doing so, it was intended by God that the Gentiles would become an acceptable offering to Him. Verse 16 is clear that there were two constituent elements to such an acceptable result from the apostle's labour: the faithful presentation of the gospel of God, and the work of the Holy Spirit. It is a challenging example to observe a man who saw his entire life's work in terms of worship, offering back to God something acceptable. Such is the dignity and privilege of being a servant of Jesus Christ.
In the following three verses (vv.17-19) the apostle identifies that he does not glory in his own success among the Gentiles, but in the work of Christ Jesus, through whom Paul spoke, lived and worked so as to fulfil the ministry of the gospel entrusted to him. As Paul wrote to the saints at Corinth, his movements and preaching were in "demonstration of the Spirit and of power" (1 Cor 2.4). Later the apostle would record that he had discharged the responsibility that God gave him (2 Tim 4.7).
Paul had a pioneer spirit in the gospel (2 Cor 10.6), because the work to which God had called him involved breaking new ground (v.20). It is a very simple application, but one wonders if there is still an exercise among the saints that new ground may be broken. There are still millions "To whom he was not spoken of...and they that have not heard".
The Timing of the Apostle's Visit (vv.22-29)
Because it was clearly not God's time, the work of God meant that Paul sacrificed things that he would have liked to have done, perhaps even that might have been helpful. A visit to the assembly at Rome was in this category, and he now declared his intention to come to them on his way into Spain; when the expectation was that the saints would meet his practical needs as he visited and passed through.
Before he made the journey into Spain he intended to travel to Jerusalem to pass on the gift from the Macedonian saints (2 Cor 8.1-4). Paul observes that just as the Macedonian believers now shared in spiritual blessings with the saints at Jerusalem where the church was now planted, they had a responsibility to share in the material need. There are, of course, believers who still have material need (perhaps closer to home than expected), and such needs should be met. The example of the Macedonian believers is that they first gave their own selves to the Lord (2 Cor 8.5).
Request for Prayer by the Apostle (vv.30-33)
Finally, the apostle closes by appealing for prayer. The request is on the basis of relationship through the Lord Jesus Christ, and the love engendered by the Spirit. Specifically, the apostle is looking for the saints at Rome to labour with him in prayer that he might be delivered from those who sought to hinder the work in Judea (possibly unsaved Jews who sought to bring the saints into captivity to the Law), and that the gift might be received, and then, consequently, that Paul would be able to visit Rome (v.32).
Paul closes by praying for them, that the God of peace would be with them. It has been well taught that it is wonderful when a person finds peace with God, and better still when they learn experimentally to enjoy the peace of God. Here it is a third thought; Paul desires that the saints know personal relationship with the God of peace. Such fellowship is still what saints require today.
To be continued.
