Romans 15: Romans 15:28-Paul Planned On Traveling To Spain By Way Of Rome After Going To Jerusalem

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1 Romans 15:28-29 Romans 15:28-Paul Planned On Traveling To Spain By Way Of Rome After Going To Jerusalem Romans 15:28 continues the fifth paragraph of Romans chapter fifteen, which began in verse 22 and concludes in verse 29. In verse 22, we noted that Paul informs his readers in Rome that as a result of concentrating upon fulfilling the task of proclaiming the gospel to the Gentiles throughout the Roman Empire, he was habitually delayed many times, namely from entering into their company. Romans 15:22, Consequently, for this reason, I have been habitually delayed these many times, namely, from entering into the company of each and every one of you. This statement is a result clause and is coordinate with the result clause in Romans 15:19b. Romans 15:19b, Consequently, from Jerusalem and circuitously, as far as Illyricum, I have fulfilled the task of proclaiming the gospel about the one and only Christ. Therefore, Paul is saying in Romans 15:22 that he had often been prevented these many times from visiting the Roman believers in the past because he was concentrating on fulfilling the task of proclaiming the gospel about the one and only Christ, from Jerusalem, and circuitously, as far as Illyricum. Romans 15:23 presents a contrast with the result clause in Romans 15:19b, thus, it contrasts Paul s circumstances in the past when he was busy concentrating upon fulfilling this task of proclaiming the gospel from Jerusalem and circuitously as far as Illyricum with his present circumstances in which he has completed this task. Romans 15:23, However, now because at the present time I no longer possess an opportunity in these regions and in addition because I possess a passionate desire for a period of many years to enter into the company of each and every one of you. This verse is connected to Romans 15:24b, for I hope to see you in passing (NASU) since the verb echo appears twice in Romans 15:23 and in each instance functions as a causal participle modifying the verb elpizo, which appears in Romans 15:24b, I hope. (NASU) Romans 15:23 is thus presenting two reasons why Paul confidently expected to see the Roman believers in passing on his way to Spain. The first reason is that he no longer had an opportunity to plant a church in the provinces of the Roman Empire that stretched from Jerusalem and circuitously as far as Illyricum since he states in Romans 15:19b that he has fulfilled the task of proclaiming the gospel to 2010 William E. Wenstrom, Jr. Bible Ministries 1

2 the Gentiles in these regions. The second reason that Paul confidently expected to visit the Christians in Rome was that he possessed a great desire for a period of many years to enter into their company. Then, Paul in Romans 15:24a writes that he confidently expects to visit his readers in Rome while passing through whenever he is permitted by the Holy Spirit to travel to Spain. Romans 15:24a, I in fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to travel to Spain This statement in Romans 15:24a is connected to Romans 15:23 since the verb echo appears twice in Romans 15:23 and in each instance functions as a causal participle modifying the verb elpizo, which appears in Romans 15:24b. Many commentators such as Cranfield, Morris, Moo and Dunn all agree that Romans 15:23 is an unfinished or incomplete sentence meaning that the sentence that begins with nuni de is broken off and has no main verb, which expresses what Paul is intending to do. However, the verb echo, which appears twice in verse 23, functions in each instance as a causal participle indicating the cause or the reason or ground of the action of the finite verb. Normally, a causal participle precedes the verb it modifies, which is the case here where in both instances, the verb echo functions as a causal participle and is preceding the verb it modifies, which is the present active indicative form of the verb elpizo that appears in Romans 15:24b. Therefore, elpizo functions as the main verb for these participles in Romans 15:23 and its meaning is completed by the complementary infinitive form of the verb theaomai, to see. The NASU, NET and ESV interpret gar in Romans 15:24b as causal and translate it for. However, it is better to interpret it as emphatic and translate it in fact. Therefore, the idea that appears in Romans 15:23-24a is completed in Romans 15:24b as indicated by the fact that the verb echo that appears twice in Romans 15:23 functions in each instance as a causal participle modifying the present active indicative form of elpizo that appears in Romans 15:24b. Thus, Romans 15:23-24a is not an unfinished sentence since it is finished in Romans 15:24b. Thus, Romans 15:23 and 24a form a complete thought and should be read together. Romans 15:23, However, now because at the present time I no longer possess an opportunity in these regions and in addition because I possess a passionate desire for a period of many years to enter into the company of each and every one of you, 24a, I in fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to travel to Spain William E. Wenstrom, Jr. Bible Ministries 2

3 In Romans 15:24, whenever I go to Spain (NASU) is an indefinite temporal clause and is connected to the statement I hope to see you in passing (NASU). It is not connected to the previous causal clause at the end of Romans 15:23 since the statement I hope to see you in passing is connected to the two causal participial clauses in Romans 15:23 forming a complete thought. The indefinite temporal clause whenever I go to Spain is subordinate to the statement I hope to see you in passing and modifying it. Thus, we translated Romans 15:24a, I in fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to travel to Spain. The indefiniteness of the construction is not due to Paul being uncertain as to whether or not he will visit Rome but rather the uncertainty is due to the fact that he does not know how long it will take him to finish with his task in Jerusalem. Then, in Romans 15:24b, Paul presents two additional reasons Paul wanting to visit the Romans on his projected trip to Spain, namely, to have fellowship with them and to receive assistance from them for this trip. Romans 15:24b, And in addition to be helped on my journey there by all of you as a corporate unit when I have first temporarily enjoyed your company. To be helped on my journey there (Spain) by all of you as a corporate unit expresses Paul s desire to experience the hospitality of the Roman believers in that he wants their assistance for his journey to Spain by providing him with food, money, by arranging for companions and means of travel. When I have first temporarily enjoyed your company speaks of Paul s desire to have fellowship with the Roman believers before heading to Spain. To be helped on my journey there by all of you as a corporate unit when I have first temporarily enjoyed your company is a third class conditional emphasizes the certain fulfillment of Paul being assisted on his journey to Spain when he first enjoys the company of the Romans believers. It is emphasizing with Paul s readers in Rome that he values their fellowship and that his trip to Spain can wait until he has first enjoyed their company for a while. This statement emphasizes that fellowship with the Roman believers is his first priority before going to Spain. It also expresses in a polite way his confidence that the Roman Christians will assist him on his journey to Spain. It also emphasizes that his projected visit to Rome will be temporary yet long enough for Paul to enjoy fellowship with the Roman believers and proclaim the gospel in Rome to them and the unsaved in Rome. In Romans 15:25, Paul informs the Roman believers that at the time of writing this epistle the Holy Spirit permitted him to travel to Jerusalem for he was soon 2010 William E. Wenstrom, Jr. Bible Ministries 3

4 going to serve the saints in that city, which stands in contrast with his confident expectation of visiting them on his way to Spain. Romans 15:25, However, now at the present time I am permitted to travel to Jerusalem for I will soon be going to serve the saints. This offering was a major focus of Paul s third missionary journey since each letter he wrote on the journey mentions it (1 Corinthians 16:1-2; 2 Corinthians 8-9) and is mentioned in other passages such Acts 24:17. The Jerusalem church was destitute undoubtedly because of the persecutions since for a Jewish believer to trust in Jesus of Nazareth as Savior meant expulsion from the synagogue. Consequently, this meant being barred from Jewish life, thus many lost homes and businesses, not to mention friendships and being disowned by family members. Undoubtedly, Paul thought this offering to be important because it would serve to build unity among Jewish and Gentile believers and thus it would serve as a symbol of unity among believers. The Gentile churches in Macedonia and Achaia were obeying the command that Paul reminded the Roman church to continue practicing, namely contributing to the needs of the saints. Romans 12:13, All of you continue to make it your habit to contribute to the saints needs. All of you continue to make it your habit to eagerly seek out opportunities to practice hospitality William E. Wenstrom, Jr. Bible Ministries 4

5 In Romans 12:13, needs is the noun chreia, which refers to that which other Christians were lacking and particularly necessary or essential for proper human existence. These needs were material ones such as food, shelter and clothing. This word is used in the same manner in other places in the New Testament (Acts 2:45; 4:35; 20:34; 28:10; Ephesians 4:28; Philippians 2:25; 4:16, 19; Titus 3:14; 1 John 3:17). Acts 2:42-45, They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. And all those who had believed were together and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need. Ephesians 4:28, He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need. Titus 3:14, Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful. 1 John 3:16-18, We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth. The first century apostolic church practiced providing for the needs of its own (Acts 2:45; 4:32-37; 9:36-41; 11:27-30; Romans 15:25-28; 1 Corinthians 16:1-2; 2 Corinthians 8:1-4; 9:1-15). There was great poverty in the first century apostolic church due to persecutions. Therefore, it was critical for believers who were prospering or did have the essentials for maintaining a proper human existence to share their prosperity and abundance with those in the royal family of God who were destitute or poverty stricken. When the believer provides for the needs of those who are poverty stricken in the body of Christ whether they are in his or her own periphery or in different parts of the world, it produces thanksgiving to God. 2 Corinthians 9:1-15, For it is superfluous for me to write to you about this ministry to the saints; for I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them. But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared; otherwise if any Macedonians come with me and find you unprepared, we -- not to speak of you -- will be put to shame by this confidence. So I thought it necessary to urge the brethren 2010 William E. Wenstrom, Jr. Bible Ministries 5

6 that they would go on ahead to you and arrange beforehand your previously promised bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness. Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed; as it is written, HE SCATTERED ABROAD, HE GAVE TO THE POOR, HIS RIGHTEOUSNESS ENDURES FOREVER. Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; you will be enriched in everything for all liberality, which through us is producing thanksgiving to God. For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God. Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all, while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you. Thanks be to God for His indescribable gift! When the believer provides for the needs of those who are poverty stricken in the body of Christ whether they are in his or her own periphery or in different parts of the world, it is an expression of God s love in their life. 1 John 3:16-18, We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth. Galatians 6:9-10, Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith. This word chreia appears in Philippians 4:16-19 in relation to the needs of Paul while under house arrest in Rome while awaiting his appeal before Caesar as well as the needs of the Philippians. Philippians 4:10-19, Now, I rejoiced greatly because of the Lord that now at last all of you have revived your consideration for me. In fact, before all of you were always considerate but all of you were always lacking an opportunity. Not that I ever speak because of want since I have learned for myself through the application of doctrine to experience how to be in a 2010 William E. Wenstrom, Jr. Bible Ministries 6

7 habitual state of contentment in whatever present circumstance. I have experienced not only poverty but also I have experienced prosperity. By means of every circumstance and by means of all kinds of situations I am intimately acquainted with not only satiation, but also starvation, not only prosperity, but also destitution. I possess the power to overcome all kinds of situations by means of the one whose doctrine empowers me. Nevertheless, all of you acted commendably by sympathizing with my hardship. In fact, you, yourselves are also well aware of the fact that at the beginning of your instruction in the Gospel when I departed from Macedonia not even one local assembly shared with me concerning the matter of giving and receiving except you alone because even in Thessalonica, not only once but twice all of you sent a gift to me for my need. Not that I under any circumstances earnestly desire at this particular time your gift itself but rather I earnestly desire at this particular time increasing credit to your account. Now, I have received everything in its entirety and at this moment I am in a state of prosperity. I am fully and completely provided for because I have received from Epaphroditus the various articles from all of you, a fragrant aroma, and an acceptable sacrifice, well pleasing to God the Father. Now, my God, the Father will as a dogmatic statement of fact, fully and completely provide for your every need according to His infinite wealth by means of the glorious power residing in the unique Person of Christ Jesus and thus the glory (adoring praise and worshipful thanksgiving) will be directed to God, yes-even our Father forever and ever. Amen! In this passage, Paul teaches that because the Philippians provided for him in his need, God will also do the same for them. In fact, the Philippians who resided in the Roman province of Macedonia gave out of the poverty to other believers in need. 2 Corinthians 8:1-15, Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia, that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality. For I testify that according to their ability, and beyond their ability, they gave of their own accord, begging us with much urging for the favor of participation in the support of the saints, and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God. So we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well. But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also. I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love 2010 William E. Wenstrom, Jr. Bible Ministries 7

8 also. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it. But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability. For if the readiness is present, it is acceptable according to what a person has, not according to what he does not have. For this is not for the ease of others and for your affliction, but by way of equality -- at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality; as it is written, HE WHO gathered MUCH DID NOT HAVE TOO MUCH, AND HE WHO gathered LITTLE HAD NO LACK. In divine love, there is to be reciprocation between believers in the sense that there is to be a mutual exchange of care and concern among believers for one another. Divine love involves a reciprocal relationship among believers in the sense of there being a mutual sharing of feelings, actions, responsibilities and attitudes between believers. It involves reciprocation among believers in the sense that believers are to share together as partners in the needs, burdens, concerns, joys, and blessings for the purpose of encouragement, comfort, challenge or exhortation, praise, prayer and physical help according to the needs and ability (cf. Phil. 1:5 with 1:19; and 2:4 with 1:27; also 4:3; Rom. 12:15; and 1 Thess. 5:11,14,15; Heb. 10:33). Divine love involves reciprocation among believers because believers share the same eternal life through regeneration and thus the same eternal relationship and fellowship with the Lord Jesus Christ (1 Cor. 12:13; Gal. 3:26-28). It involves reciprocation among believers because they entered into an active partnership with each other and through their prayers, friendship and financial support they are to support the communication of the gospel of Christ s enterprise on earth. Grace giving is a demonstration and expression of the love of God in our lives. God demonstrated His love for us by giving His Son. John 3:16, For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. Galatians 2:20, I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. God is the greatest giver because He is the greatest lover (Eph. 2:8-9; John 3:16; Rom. 8:32; 1 Tim. 6:13; James 1:5). God gives to mankind on the basis of His grace policy, which means that no one earns or deserves blessing from God, it is on a non-meritorious basis (Eph. 2:8-9) William E. Wenstrom, Jr. Bible Ministries 8

9 Grace is God giving of Himself and His provision of the Person, Work and Life of His Son Jesus Christ. We are to demonstrate our love by giving as well. If we love the Lord we will give to members of the body of Christ, of which Christ is the Head. Remember this principle: We are to love the Lord in our fellow believer. Matthew 25:39-40, When did we see You sick, or in prison, and come to You? The King will answer and say to them, Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me. The Lord Jesus Christ commanded believers to give generously (Matt. 5:42; 10:8; Luke 6:30, 38). The apostle Paul taught that the church age believer is to contribute to the needs of the royal family of God (Rom. 12:13). He reminded pastor-teacher s at Pastor s conference to help members of the royal family of God in need and then reminds them of our Lord s doctrinal teaching on the subject of giving (Acts 20:35). The Macedonians obeyed the command to give generously and therefore, demonstrated their divine love for the Body of Christ and thus for the Lord since He is the Head of the Body (2 Cor. 8:1-6). Robert Rodenmayer said, There are three kinds of giving: grudge giving, duty giving, and thanksgiving. Grudge giving says, I hate to, duty giving says, I ought to, thanksgiving says, I want to. The first comes from constraint, the second from a sense of obligation, the third from a full heart. Nothing much is conveyed in grudge giving since the gift without the giver is bare. Something more happens in duty giving, but there is no song in it. Thanksgiving is an open gate into the love of God. We are to give purposefully from careful and prayerful planning. Let each one do just as he has purposed (planned beforehand) in his heart (2 Cor. 9:7). Scripture has a tremendous amount to say about money or material possessions. Sixteen of the thirty-eight parables of Jesus deal with money. One out of every ten verses in the New Testament deals with this subject. Scripture has 500 verses on prayer, less than 500 verses on faith, but over 2,000 verses on the subject of money. Money is an extremely important issue because a person s attitude toward it is so determinative of his relationship with God, on fulfilling his purpose in this life, and on his character. The apostle Paul in 1 Corinthians 16:2 instructs the believers in Corinth in the manner in which they were to give. 1 Corinthians 16:2, On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come William E. Wenstrom, Jr. Bible Ministries 9

10 Regularly: On the first day of every week helps promote diligence and disciplined giving. This creates a consistency and regularity that translates good intentions into actions (1 Cor. 16:2). Personally: Let each one of you brings out the need for every believer to take giving as a personal responsibility for which God holds us each responsible (1 Cor. 16:2). Systematically: Put aside and save brings out the need to have a method or system whereby money for the Lord s work is specifically set aside, stored up for giving, so that it is not used for other things (1 Cor. 16:2). Proportionately: In the New Testament, giving is to be in proportion to how God has prospered you (1 Cor. 16:2). Who do we give to so that we can demonstrate the love of God in our lives? The Local Church: And let the one who is taught the word share all good things with him who teaches (Gal. 6:6; cf. also 1 Tim. 5:17-18). 1 Corinthians 9:14, So also the Lord directed those who proclaim the gospel to get their living from the gospel. If the local church is to form a solid home base for other ministries of outreach, it is only logical that it should become a first priority for our giving. This would include missions, para-church groups and individuals who are involved in these ministries (3 John 5-8). It would include one s fellow believers in need meaning those unable to support themselves or who have faced serious problems are to be helped as we are able. Those who refuse to work are not to be supported (1 John 3:17; Jam. 2:15-16; Gal. 6:10; Heb. 10:33-34; 13:1-3 with 2 Thess. 3:6-10). Our first priority is to those who are of the household of faith, but we are also to reach out to others in need as we are able (Gal. 6:10). In Romans 15:26, Paul informs the Roman believers that he was going to serve the saints in Jerusalem by delivering to the destitute Jewish believers in that city an offering from the Gentiles in Macedonia and Achaia. Romans 15:26, For you see, Macedonia as well as Achaia decided with pleasure to provide of their own accord and from their own resources a contribution on behalf of the destitute among the saints, namely those who are in Jerusalem. Then, in the first statement that appears in Romans 15:27, he reveals to them that the Gentile churches in Macedonia and Achaia decided with pleasure to provide a contribution for the destitute Jewish believers in Jerusalem because they are indebted to them. Romans 15:27a, They decided with pleasure to provide of their own accord and from their own resources indeed because they are, as an eternal spiritual truth obligated to them William E. Wenstrom, Jr. Bible Ministries 10

11 This first statement is composed of an emphatic clause followed by a causal clause. The conjunction kai and not gar is serving to emphasize the thought that the Gentile believers in Macedonia and Achaia decided with pleasure to provide from their own resources and own accord a contribution for the destitute Jewish believers in Jerusalem and gar, not kai serves to introduce the reason they did so. Kai and not gar is emphasizing the statement that the Gentile believers in Macedonian and Achaia decided with pleasure to provide a contribution for the Jewish believers from their own resources and own accord and gar, not kai indicates that they did so because they were obligated to the Jewish believers. They decided with pleasure is the third person plural aorist active indicative form of the verb eudokeo, which means to decide with pleasure to provide a contribution on behalf of the poor Jewish believers in Jerusalem. It emphasizes that the Gentile believers in Macedonia and Achaia of their own accord took pleasure in providing for the needs of their poor Jewish brothers. The causal clause because they are, as an eternal spiritual truth obligated to them denotes that the Gentile believers in Macedonia and Achaia were morally and not legally obligated to provide for the material or temporal needs of the poor Jewish believers in Jerusalem since they benefited from the spiritual blessings flowing from the promises to the Jewish patriarchs. The gospel which they believed in, originated with the Jews and was proclaimed to them by the Jews and their Savior was a Jew. In Romans 11:13-28 and 15:8-12, Paul makes this clear. In Romans 11:13, Paul addresses his Gentile Christian readers in Rome specifically and expresses the fact that he takes great pride in his ministry as an apostle to the Gentiles. So in this first statement in Romans 15:27 is emphasizing with the Roman believers that the Gentile churches in Macedonia and Achaia indeed decided with pleasure to provide a contribution for the destitute Jewish believers in Jerusalem because they are obligated to them. The second statement is a first class condition that explains specifically why the Gentile churches in Macedonia and Achaia were obligated to provide from their own resources and of their own accord a contribution for the destitute Jewish believers in Jerusalem. Romans 15:27b, For you see, if, and let us assume that it is true for the sake of argument that the Gentiles have received a share in their spiritual blessings and of course, we agree that this is true, then they are also, as an eternal spiritual truth under obligation to minister to them by means of their spiritual blessings. The Gentile churches in Macedonia and Achaia were obligated to do so because Gentile believers have shared in the spiritual blessings of the Jewish believers and thus they are obligated to provide for their temporal needs. They were morally 2010 William E. Wenstrom, Jr. Bible Ministries 11

12 obligated to provide for the material or temporal needs of the poor Jewish believers in Jerusalem since the gospel which they believed in originated with the Jews and was proclaimed to them by the Jews and their Savior was a Jew. Furthermore, they benefited from the spiritual blessings flowing from the promises to the Jewish patriarchs. In Romans 4:13-16, 11:13-28 and 15:7-12, Paul makes this clear. These spiritual blessings refer to every spiritual blessing as a result of the Christian being in union with Christ and identified with Him in His death, burial, resurrection and session. It also refers to those blessings connected to the believer s salvation or deliverance from the sin nature, the devil and his cosmic system as well as those blessings connected to the believer s sanctification. The word speaks of the Christian s spiritual prosperity that is the result of his union and identification with Christ. They also refer to the spiritual blessings that the believer receives from the Holy Spirit as a result of trusting in Jesus Christ as Savior. As we noted, the Scriptures reveal that there are at least 60 spiritual benefits that the sinner receives the moment he is declared justified by God as a result of exercising faith in Jesus Christ as his or her Savior. They also are connected to the blessings of the Abrahamic covenant since Romans 11:16-28 and 15:8-12 teach that Gentile believers are joint-partakers with Jewish believers of the abundant blessings of the Abrahamic covenant. Not only are Gentiles joint-partakers of the abundant blessings of the Abrahamic covenant through faith in Christ but they are also joint partakers of the blessings of the New Covenant (Jer. 31:31-37). This evening we will study Romans 15:28 and in this passage, the apostle Paul reveals to the Roman believers that he planned to go to Spain by way of Rome after delivering to the poor Jewish believers in Jerusalem the contribution from the Gentile churches in Macedonia and Achaia. Romans 15:22, For this reason I have often been prevented from coming to you. 23 But now, with no further place for me in these regions, and since I have had for many years a longing to come to you. 24 Whenever I go to Spain for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while. 25 But now, I am going to Jerusalem serving the saints. 26 For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. 27, Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. 28, Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain William E. Wenstrom, Jr. Bible Ministries 12

13 Therefore is the inferential use of the post-positive conjunction oun (οὖν) (oon), which is correctly translated and denotes that the statement introduced by this word is the result of an inference from Paul s statement in Romans 15: Romans 15:28 continues this paragraph, which ends in verse 29. The primary point of this paragraph is Paul s projected missionary trip to Spain via Rome. The statement in verse 28 summarizes what he has written in verses 22-27, namely that he is going to Spain via Rome after delivering the contribution from the Gentile churches in Macedonia and Achaia to the poor Jewish believers in Jerusalem. When I have finished is the nominative masculine singular aorist active participle form of the verb epiteleo (ἐπιτελέω) (epee-the-leh-owe), which is an intensive compound word meaning that the word is composed of the verb teleo, to complete, to accomplish a goal, accomplish and its meaning is intensified by the preposition epi. Thus, the word means to fully reach an intended goal. In classical Greek, oracles and prophecies were regarded many times as fulfilled or not fulfilled (Liddell-Scott, page 665). It was used of a person fulfilling an obligation or duty and often times, religious duties (Theological Dictionary of the New Testament volume 8, page 61; Josephus, Antiquities 1.2.1; 4.5.5; ; cf. Moulton-Milligan). The verb appears 26 times in the Septuagint where it translates 7 different Hebrew words. It was used of performing a ritual (Leviticus 6:22) and of tasks completed (1 Esdras 4:55; 5:73; 6:4, 14, 28). It was of course used of prophecies being fulfilled (1 Samuel 3:12 [LXX 1 Kings 3:12]; cf. 1 Esdras 8:16). The term occurs 10 times in the Greek New Testament (Romans 15:28; 2 Corinthians 7:1; 8:6, 11; Galatians 3:3; Philippians 1:6; Hebrews 8:5; 9:6; 1 Peter 5:9). It was used in Hebrews 8:5 of Moses completing the tabernacle. In Hebrews 9:6, the word is used of the Levitical priests in Israel performing their duties. In 1 Peter 5:9, epiteleo is used of believers throughout the world experiencing undeserved suffering. In Philippians 1:6, the verb refers to the Holy Spirit completing His work of salvation in the Philippians at the resurrection of the church. Paul uses the word in Galatians 3:3 in a rhetorical question that rebukes the Galatian believers. He asks them if they are able to complete by their human effort (circumcision) the plan of salvation for their lives, which was begun by the Spirit. In 2 Corinthians 7:1, the term is used by Paul in exhorting the Corinthians to experience sanctification. In 2 Corinthians 8:6, the word is used in relation to the gift of material blessings to the poor in Jerusalem that Paul speaks about in Romans 15:22-29 that he was to personally deliver. In this passage, the verb is used of Titus fulfilling his task collecting the contribution from the Corinthians that would help to aid the poor of Jerusalem. Epiteleo appears twice in 2 Corinthians 8:11 where it is used of the Corinthians finishing what they started, 2010 William E. Wenstrom, Jr. Bible Ministries 13

14 i.e. contributing to the collection for the poor in Jerusalem and completing it according to their means. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the verb: (1) to finish something begun, end, bring to an end, finish (2) to bring about a result according to plan or objective, complete, accomplish, perform, bring about (3) to cause something to happen as fulfillment of an objective or purpose, fulfill (Page 383). Louw and Nida list the following usages: (1) to bring an activity to a successful finish to complete, to finish, to end, to accomplish (68.22). (2) to cause to happen, with the purpose of some end result to accomplish, to bring about (13.108). (3) to set up or erect a construction, often used in connection with tents to set up, to erect, to put up (45.2). (Greek-English Lexicon of the New Testament Based upon Semantic Domains) Analytical Lexicon of the Greek New Testament lists the following: (1) in a temporal sense finish, end, successfully complete what has been begun (2) as bringing something about accomplish, complete, perfect; of ritual duties perform; as setting up a tent erect (3) passive, as experiencing purposeful trials undergo, endure, go through (Page 168). In Romans 15:28, the verb epiteleo means to complete and is used with Paul as its subject and the task of delivering the collection from the Gentile churches in Macedonia and Achaia for the destitute Jewish believers in Jerusalem as its object. Thus, the word indicates that Paul will visit Spain via Rome after completing the task of delivering the collection from the Gentile churches in Macedonia and Achaia for the destitute Jewish believers in Jerusalem. The word functions as a temporal participle meaning that in relation to the controlling verb, which is aperchomai, I will go on epiteleo answers the question when Paul will go to Spain via Rome. The aorist participle form of the verb epiteleo is antecedent in time to the action of the main verb aperchomai, I will go on. The aorist tense of the verb epiteleo is a consummative or culminative aorist stressing the cessation of an act, which in our context is Paul completing the task of delivering the collection from the Gentile churches in Macedonia and Achaia for the destitute Jewish believers in Jerusalem. The active voice indicates that Paul as the subject performs the action of the verb. We will translate the verb epiteleo, after I have completed. Romans 15:28, Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain. This is the accusative neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), which is anaphoric referring to the immediate preceding statements in Romans 15:25-27 and thus is referring to Paul delivering the 2010 William E. Wenstrom, Jr. Bible Ministries 14

15 collection from the Gentile churches in Macedonia and Achaia to the poor Jewish believers in Jerusalem. Therefore, we will translate the word, this. Corrected translation thus far of Romans 15:28, Therefore, after I have completed this Romans 15:28, Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain. And is the epexegetical or explanatory use of the conjunction kai (καί) (keh), which introduces a statement that explains the preceding statement that Paul will go to Spain via Rome after having completing the delivery of the gift to the poor in Jerusalem. The statements when I have finished this, and have put my seal on this fruit of theirs both speak of the apostle delivering the contribution from the Gentile churches in Macedonia and Achaia to the poor Jewish believers in Jerusalem indicating that Paul is writing rhetorically. So the first statement when I have finished this is clarified for the reader by the statement have put my seal on this fruit of theirs. The second explains in greater detail the first. We will translate the word, in other words. Have put my seal on is the nominative masculine singular aorist middle participle form of the verb sphragizo (σφραγίζω) (sfrah-ee-zoe). In classical Greek, this verb literally means to close or enclose with a seal and by extension to authenticate or certify. In other circumstances an article may be sealed to show that it has been pledged. Metaphorically, one might be given the seal of approval (Liddell-Scott, page 1742). The act of sealing something not only ensures its not being tampered with but also the contents of the sealed object, especially a document for example remain unknown or hidden (Moulton- Milligan, page 617). Sphragizo appears 29 times in the Septuagint translating four different Hebrew terms. It is used of the sealing which protects valuables (Deuteronomy 32:34; cf. 4 Kings 22:4) or it authenticates a document (Esther 8:8, 10). Personal seals were a sign of endorsement of an agreement (Nehemiah 10:1; cf. cf. 9:38ff.). Daniel was instructed to seal the words of a scroll, which not only prevented the scroll from being opened but implied that its contents would remain hidden (Daniel 12:4, 9). The verb occurs 15 times in the Greek New Testament where it used mostly in a figurative sense. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the verb: (1) to provide with a seal as a security measure, seal (2) to close something up tight, seal up (3) to mark with a seal as a means of identification, mark, seal (4) to certify that 2010 William E. Wenstrom, Jr. Bible Ministries 15

16 something is so, attest, certify, acknowledge (5) to seal something for delivery, seal (Page 980). Louw and Nida list the following usages: (1) to use a seal to close or to make something secure to seal, to put a seal on, to make secure (6.55). (2) to put a mark on something, primarily to indicate ownership but possibly also to mark group identity to mark, to seal (33.484). (3) to arrange to give something to someone in a secure manner to turn over to in a secure way, to give in a secure manner (57.87). (4) to deliver something safely to a destination to take safely to, to deliver safely (15.189) (5) to demonstrate by authentic proof the truth or validity of something to make known, to confirm, to show clearly (28.53) (Greek-English Lexicon of the New Testament Based upon Semantic Domains) Analytical Lexicon of the Greek New Testament lists the following: (1) literally seal up, secure by putting a seal on; figuratively, as keeping something secret seal (up), conceal; (2) as providing a sign of identification or ownership (mark with a) seal; metaphorically, of endowment with the Spirit (3) figuratively, from the idea of an official seal on a document (a) confirm, attest, certify (b) metaphorically, as a commercial technical term indicating a safely accomplished transaction literally seal to someone this fruit, i.e. safely turn over to someone this kind provision (Page 371). The word was used of Pilate sealing the tomb of Jesus, which protected the tomb from being opened and the body of Jesus stolen (Matthew 27:66). In John 3:33, the term is used of a person accepting the Lord Jesus which authenticates God s truthfulness. It is also means seal of approval in John 6:27. The word appears 7 times in the book of Revelation. It is used of the seal of God on the foreheads of the 144,000 Jews who will trust in Christ during the Tribulation, which protects them and identifies them as belonging to God and not Satan (Revelation 7:3, 5, 5, 8). The term is used in Revelation 10:4 of the message of the thunders remaining sealed up and thus hidden. In Revelation 22:10, the contents of the prophecy contained in the book of Revelation, which is described as not being sealed. Sphragizo is used of an elect angel sealing the prison cell of Satan in the Abyss (Revelation 20:3). It appears 4 times in the Pauline corpus (Romans 15:28; 2 Corinthians 1:22; 1:13; 4:30). In 2 Corinthians 1:22, Ephesians 1:13 and 4:30, the term is used of the sealing ministry of the Holy Spirit, which protects the church age believer and identifies them as God s and under His protection and guarantees their eternal salvation. In Romans 15:28, the verb sphragizo is used in a metaphorical sense as a commercial technical term indicating a safely accomplished transaction and thus means to safely deliver. Thus, Paul is saying with this word that after completing the task of safely delivering to the poor Jewish believers in Jerusalem the 2010 William E. Wenstrom, Jr. Bible Ministries 16

17 contribution from the Gentile churches in Macedonia and Achaia, he would go to Spain via Rome. Like epiteleo, the verb sphragizo functions as a temporal participle meaning that in relation to the controlling verb, which is aperchomai, I will go on and answers the question when Paul will go to Spain via Rome. The aorist participle form of the verb sphragizo is antecedent in time to the action of the main verb aperchomai, I will go on. The aorist tense of the verb sphragizo is a consummative or culminative aorist stressing the cessation of an act, which in our context is Paul completing the task of delivering the collection from the Gentile churches in Macedonia and Achaia for the destitute Jewish believers in Jerusalem. The middle voice is an intensive middle focusing on Paul as the subject as if the intensive pronoun autos has been used with the subject. The intensive middle emphasizes that Paul is taking personal responsibility for the safe delivery of this contribution from the Gentile churches in Macedonia and Achaia to the poor Jewish believers in Jerusalem. We will translate the verb epiteleo, after I myself have safely delivered. Corrected translation thus far of Romans 15:28, Therefore, after I have completed this in other words after I myself have safely delivered Romans 15:28, Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain. This fruit is composed of the accusative masculine singular form of the immediate demonstrative pronoun houtos (οὗτος), this which is followed by the accusative masculine singular form of the noun karpos (καρπός) (car-poce), fruit. In classical Greek, karpos meant fruit, product, result, gain. It is used especially of the fruit of the ground such as in Homer (Iliad, 6, 142). It is also often used of the offspring of animals as in the works of Xenophon (Cyrop. I, 1-2). The word was also used for the offspring of people and was also used to denote the result of an action. Liddell and Scott list the following meanings (Greek-English Lexicon, New Edition, page 879): (1) The fruits of the earth, corn (2) Harvest (3) Produce (4) Taxes paid in kind (5) Seed; seed with seed-vessel (6) Returns, profits (7) Of actions, fruit, profit (8) Bloom of youth (9) Reward, profit. There are ten Hebrew words that karpos translates in the Septuagint along with 1 Aramaic word found in Daniel. It was employed mainly for the word peri (yrp). Karpos was used for the fruit of trees and vegetation (Gen. 1:11-12; 3:2; Lev. 19:23). The word was also used for the fruit of the body or offspring, posterity (Gen. 30:2; Deut. 7:13; Mic. 6:7; Psa. 21:11). It is also used in a metaphorical or figurative sense for the fruit or result of one s actions. This last use was taken over especially in late Judaism and was later employed by our Lord and the New 2010 William E. Wenstrom, Jr. Bible Ministries 17

18 Testament writers. The righteous man brought forth good fruit while the unrighteous man brought forth bad fruit. Commercial language utilized the term in the sense of interest as in the fruit of a transaction. Karpos is found 66 times in the Greek New Testament where it has both a literal and figurative or metaphorical usage. The word is used by itself and in conjunction with genitive expressions. Examples of karpos used in conjunction with genitive expressions: (1) Fruit of the vineyard (Mt. 12:2; Jn. 20:10). (2) Fruit of the loins (Acts 2:30). (3) Fruit of the Spirit (Ga. 5:22; Eph. 5:9). (4) Fruit of righteousness (Phlp. 1:11; Heb. 12:11; Jam. 3:18). (5) Fruit of the lips (Heb. 13:15). The literal sense of the word is found often in the Gospels along with the figurative sense and sometimes the two converge (Matt. 7:16-18; Luke 6:43-44). The fruit of the womb appears in Luke 1:42 and Acts 2:30. The expression the fruit of the lips appears in Hebrews 13:15. Of special significance, however, is the New Testament usage of karpos as a result of an action taken. The noun karpos is often used in agricultural analogies to the spiritual life of the believer. In literal contexts it means, fruit but in figurative contexts it means, production. It is often used with reference to the production of divine good that is the result of applying the Word of God which in turn enables the Holy Spirit to produce the character of Christ in the believer which will be rewarded at the Bema Seat Evaluation of the Church (John 15:1-8; Rom. 1:13; 6:22; Gal. 5:22; Eph. 5:9; Phil. 1:11; 4:17; Heb. 12:11; James 3:17-18). The Analytical Greek Lexicon Revised lists the following meanings in the Greek New Testament: (1) Fruit (2) Fruit of the womb, offspring (3) Fruit of the loins, offspring, posterity (4) Fruit of the lips, praise (5) Metaphorically, actions, conduct (6) Benefit, profit, emolument (7) Reward (page 213). The New Thayer s Greek-English Lexicon: (1) Prop. The fruit of trees (2) The fruit of one s loins, i.e. his progeny, his posterity (3) Metaphorically, that which originates or comes from something; an effect, result (4) Work, act, deed (5) Advantage, profit, utility (page 326). Vine s Expository Dictionary of Biblical Words, Karpos, fruit, is used (I) of the fruit of trees, fields, the earth, that which is produced by the inherent energy of a living organism, e. g., Matt 7:17; James 5:7,18; plural, e. g., in Luke 12:17 [for the next verse, see Note (1) below] and 2 Tim 2:6; of the human body, Luke 1:42; Acts 2:30 (II), metaphorically, (a) of works or deeds, fruit being the visible expression of power working inwardly and invisibly, the character of the fruit being evidence of the character of the power producing it, Matt 7:16. As the visible expressions of hidden lusts are the works of the flesh, so the invisible power of the Holy Spirit in those who are brought into living union with Christ John 15:2-8,16 produces the fruit of the Spirit, Gal 5:22, the singular form suggesting the unity 2010 William E. Wenstrom, Jr. Bible Ministries 18