Romans 15: Romans 15:20-Paul s Ambition Was To Proclaim Christ In Places Where He Was Not Known So As To Not Build On Another s Foundation

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1 Romans 15:20-21 Romans 15:20-Paul s Ambition Was To Proclaim Christ In Places Where He Was Not Known So As To Not Build On Another s Foundation By way of review, Romans 15:14 marked a transition from the main argument in 1:16-15:13, the sixth major section in 12:1-15:13 and the literary unit connected to it in 14:1-15:13 to the seventh and final section of the epistle. In this passage, Paul addresses the Romans as a corporate unit and as fellow members of the royal family of God expressing his firm personal conviction that all of them were indeed characterized as being full of goodness, filled with all knowledge, being able also to instruct one another. He feels important to share this conviction with his readers since in the main argument he wrote boldly to them concerning some issues as he acknowledges in Romans 15:15. Romans 15:14, Now, concerning all of you as a corporate unit, my spiritual brothers and sisters I myself in fact am of the firm conviction that you yourselves indeed are characterized as being full of goodness, filled with all knowledge, being able also to instruct one another. In Romans 15:14, he is emphasizing that contrary to the bold things he wrote them, his personal conviction is that they were indeed characterized as being full of goodness, filled with all knowledge and able to instruct one another. Paul asserts his conviction that the Roman Christians were characterized as being full of goodness, which means that they were morally excellent in the sense that their conduct was characterized as being benevolent or benefiting others. This implies that they are righteous in that they do right by each other and were thus operating in divine love towards each other since love never commits evil against one s neighbor. This conduct is the result of obeying the Spirit s teaching in the Word of God. This first assertion about the Roman Christians indicates that they were characterized as obeying everything Paul prohibited and commanded in Romans 12:1-15:13. The second assertion was that the Romans had an intellectual and spiritual grasp or comprehension of the will of the Father as revealed by the Spirit through the communication of the Word of God by the pastor-teacher and in prayer. By spiritual comprehension I mean that the believer has accepted by faith the Spirit s teaching regarding the Father s will as the Spirit reveals this will in the gospel through the communication of the Word of God by the pastor-teacher and in prayer. The third and final assertion was that the Roman Christians were characterized as possessing the capacity to instruct one another as to proper Christian conduct. It indicates that the Roman Christians were experiencing 2010 William E. Wenstrom, Jr. Bible Ministries 1

2 fellowship with one another and were communicating with each other and experiencing the companionship aspect of Christian fellowship. Paul s statement in Romans 15:15 stands in contrast with his statement in Romans 15:14. Romans 15:15, However, I previously wrote for the benefit of each and every one of you without exception rather boldly in part so that I would at the present time remind each and every one of you without exception because of the spiritual gift, which was assigned to me for the benefit of myself and others by God the Father. The contrast in verses is between Paul s conviction about the Roman Christians as a corporate unit that they were characterized as being full of goodness, filled with all knowledge of the Father s will and able to instruct each other with that of why he wrote to them boldly in the main argument of the epistle. If Paul was of the firm conviction that the Roman Christians as a corporate unit were characterized as being full of goodness, filled with all knowledge and able to instruct each other, then why did he write what he did in the main argument? The answer: To remind them again, which implies obviously that they were taught the very things that he wrote them in the epistle. The apostle Paul s statement in Romans 15:15 reveals to the Christians in Rome that he wrote very boldly on some points in the main argument of this epistle so as to remind them again because of the grace (His apostleship) that was given to him by God. When Paul says he wrote boldly in certain parts of the epistle he is referring specifically to those passages in which he commands or prohibits the Roman Christians. This is indicated in that Paul was writing to the Roman Christians whom he did not evangelize and had not yet taught them the Word of God since he had not yet met them, thus to command or prohibit the Roman Christians to a certain course of conduct would on the surface appear bold, however he was an apostle. Thus, he did have the authority to command or prohibit the Roman Christians. However, Paul chooses to use this type of language with the Roman Christians because he is being polite and thoughtful and considerate of them and that he cared for them. In fact, he calls this authority a gift, specifically a spiritual gift. Also, he puts the noun charis, grace in the accusative case to denote cause since he wants to emphasize with his readers that the responsibility of being given the spiritual gift of apostleship caused him to issue commands and prohibitions to the Roman Christians or in other word, it required that he do so. So the prepositional phrase indicates that by issuing these commands and prohibitions in the main argument, Paul was exercising his apostolic authority. However, even though he was exercising his apostolic authority by issuing these commands and prohibitions, he is also informing the Romans that this authority was given to him 2010 William E. Wenstrom, Jr. Bible Ministries 2

3 as a gift by God indicating that he did not earn or deserve the gift and thus he did not earn or deserve this authority as an apostle. Thus, he is not being arrogant but humble in that he recognizes that this authority was a gift from God. In this same way that he views his authority as a gift from God to serve others so also he wants his readers to view their positions in the body of Christ as a gift from God designed to serve others. Then, in Romans 15:16, Paul reveals to the Christians in Rome that the Father gave him the spiritual gift of apostleship for the purpose of being a servant of Christ Jesus to the Gentiles. Next, he states that he served the gospel of God like a priest in order that his offering of the Gentiles would cause themselves to be acceptable to the Father by being sanctified by the power of the Holy Spirit. Romans 15:16, For the express purpose, that I myself would be a servant owned by Christ, who is Jesus, for the benefit of the Gentiles. I serve as a priest the gospel originating from God the Father in order that my offering, namely the Gentiles would cause themselves to be acceptable by being sanctified by means of the power of the Holy Spirit. The first statement in this passage For the express purpose, that I myself would be a servant owned by Christ, who is Jesus, for the benefit of the Gentiles teaches that the Father s purpose in assigning Paul the gift of apostleship was so that he would be a public servant of Christ Jesus for the benefit of the Gentiles. The second statement I serve as a priest the gospel originating from God the Father in order that my offering, namely the Gentiles would cause themselves to be acceptable by being sanctified by means of the power of the Holy Spirit describes Paul s service for the Lord Jesus Christ and his Gentile Christian readers. The statement I serve as a priest the gospel originating from God the Father is figurative language picturing Paul as a priest and the gospel the means by which he offers his Gentile Christian readers as an acceptable offering to the Father. The purpose clause in order that my offering, namely the Gentiles would cause themselves to be acceptable reveals the purpose for which Paul served the gospel of God like a priest. Paul is making the assertion that he wrote boldly to his Gentile Christian readers in Rome by issuing commands and prohibitions in the main argument in order that his offering of them to the Father would be acceptable to the Father. This purpose clause emphasizes Paul s Gentile Christian readers obedience to his gospel as presented in the main argument fulfills what the Father requires of his readers. It refers to the state of the Gentile Roman Christians continuing to experience their salvation and sanctification and thus fellowship with God by being obedient to his teaching in the main argument of the Roman epistle 2010 William E. Wenstrom, Jr. Bible Ministries 3

4 (1:16-15:13). It refers to the state of the Gentile Roman Christians continuing to experience their sanctification and growing up to be like Christ by responding to Paul s teaching in the main argument of this epistle. By being sanctified by means of the power of the Holy Spirit speaks of the Gentile Christians in Rome experiencing sanctification by obeying the commands and prohibitions that Paul issued in the main argument of the epistle that help to compose his gospel and was inspired by the Holy Spirit. By obeying Paul s commands and prohibitions in the main argument, his Gentile Christians would be sanctified by the Holy Spirit since this entire epistle is inspired by the Holy Spirit. By being sanctified by means of the power of the Holy Spirit tells the Gentile Christians in Rome that they will cause themselves to be acceptable to the Father by being sanctified by the Holy Spirit. This would take place if Paul s Gentile Christian readers in Rome obeyed his Spirit inspired commands and prohibitions in the main argument of this letter. This clause indicates that their sanctification is by means of the power of the Holy Spirit, which is appropriated by exercising faith in Paul s Spirit inspired commands and prohibitions in the main argument. It is clear from Paul s comments in Romans 15:14-16 that the Roman churches were primarily Gentile rather than Jewish. In these verses, he makes clear that his reason for writing boldly to them in the main argument of the epistle by issuing commands and prohibitions to his readers was simply him exercising his spiritual gift of apostleship. He says that it was given to him by the Father for the express purpose that he would be a servant of Christ Jesus for the benefit of the Gentiles. His purpose for issuing commands and prohibitions to his readers was so that the Gentiles would cause themselves to be acceptable to the Father by obeying what he taught in the main argument, which in turn enables the Holy Spirit to cause them to experience their sanctification. Lastly, in Romans 15:17, Paul writes that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to things which concern God the Father. Romans 15:17, Therefore, because (I am a servant) of Christ, who is Jesus, I possess a feeling of pride with respect to the things, which concern God the Father. This statement is drawing an inference from his statement in Romans 15:16. In verse 16, he says that he is a servant of Christ for the benefit of the Gentiles and that he serves the gospel as a priest in order that the Gentiles would cause themselves to be acceptable to the Father by being sanctified by means of the power of the Holy Spirit. Thus, in Romans 15:17, Paul says that because he is a servant of Christ, he possesses a feeling of pride with respect to the things, which concern the Father William E. Wenstrom, Jr. Bible Ministries 4

5 This feeling of pride is based upon the fact that he is a servant of Christ for the benefit of the Gentiles and serves the gospel as a priest by communicating the gospel to the Gentiles resulting in their sanctification by the power of the Holy Spirit. The things, which concern the Father, are communicating the gospel to the Gentiles in order to bring about their sanctification. This would accomplish His will for their lives and bring glory to Him and His Son by manifesting their character and nature through both Paul and the Gentiles resulting in Paul and the Gentiles praising them both. Paul s pride is virtuous, justifiable and legitimate in that it is based upon the function of the spiritual gift of apostleship that the Father bestowed on Him through His Son and the Spirit at the moment of his conversion for the express of his being a servant of Christ for the benefit of the Gentiles. This pride of Paul s is virtuous, justifiable and legitimate since it is also based upon the communication of the gospel to the Gentiles, and which gospel originated from the Father and which obeyed by the gospel brought about their sanctification by means of the power of the Holy Spirit. Thus, his pride was based upon a gift from the Father, his being made a servant of Christ His Son and the communication of the gospel that originated from the Father and the sanctification of the Gentiles that based upon the power of the Holy Spirit. So everything that Paul was proud was based upon what God had done for him and through him and was not based upon who he was in himself or what he had done. He was serving Christ, the Father s gospel, using a gift from the Father and the power of the Spirit to bring about the sanctification of the Gentiles. There was nothing Paul could take credit for but only that which God had done for him and through him. This passage emphasizes that Paul did not communicate the gospel to make a name for himself or to gain the appropriate of men or his contemporaries but rather to bring glory to Christ and the Father. The message of the gospel did not originate with him but with the Father. The spiritual gift he used to communicate the gospel did not originate with him but again with the Father. He did not serve himself but Christ and the Gentiles. He did not serve himself but rather the gospel that originated with Father. Romans 15:17 reveals the great humility of the apostle Paul, which is demonstrated by the fact that he did not put his own personal selfish interests ahead of others but rather put the interests of the Father, the Lord Jesus Christ and the Gentiles first ahead of himself. Paul taught the Romans about this attitude in Romans 12:10. In Romans 12:10, Paul issues two commands but these are related to the believer s horizontal fellowship or in other words, his relationship with his fellow believer William E. Wenstrom, Jr. Bible Ministries 5

6 Romans 12:10, Concerning affection among spiritual brothers and sisters, all of you must continue to make it your habit to be affectionate with one another. Concerning honor, all of you continue to make it your habit to regard one another more highly than yourselves. The first command in this passage requires the Romans believers to continue to make it their habit to be affectionate with one another. The second requires that they continue to make it their habit to regard each other as more important than themselves. These two commands are related to the believer s horizontal fellowship or in other words, his relationship with his fellow believer. One reason why believers are to regard one another more highly than themselves is that all believers have the indwelling presence of the Father (Ephesians 4:5), Christ (Colossians 1:27) and the Spirit (Romans 8:11). Romans 12:10 teaches the principle that Christians are to regard one another more highly than themselves since their treatment of other believers reflects their treatment of Christ. The Lord taught that His disciples that if they receive a child in His name, they receive Him (Matthew 18:1-6). In His Olivet Discourse, the Lord Jesus Christ taught His disciples that at immediately after His Second Advent when He judges the Gentiles that the Gentiles treatment of believers was their treatment of Him (Matthew 25:31-46). At his conversion to Christianity and his confrontation with the resurrection Christ, Paul was told that his persecution of Christians was in fact persecuting Him (Acts 9:1-5). Another reason why believers are to regard their fellow believers more highly than themselves is that this imitates the Lord Jesus Christ subordinating His interests to the best interests others. Humility is subordinating ones self interest to the best interests of others. The incarnate Son of God Jesus Christ became a human being and died a substitutionary spiritual and physical death on the cross in the interests of sinful humanity (Philippians 2:5-8). Humility is expressed by the believer who regards his fellow believer more highly than himself and subordinates his interests to the best interests of his fellow believer (Philippians 2:3-4). When a believer regards his fellow believer more highly than himself he is imitating the humility of the Lord Jesus Christ who subordinated His interests to the best interests of sinners. If Christ subordinated His interests to the best interests of all believers by becoming a human being and dying a substitutionary spiritual and physical death on the cross, then the Christian is obligated to operate this way towards his fellow believer. The believer, who regards his fellow believer more highly than himself and thus subordinates his interests to the best interests of his fellow believer is not only humble but also has a servant s mentality. Paul s statement in Romans 15:17 reveals that he possesses a humble servant s mentality as their Savior did. The Lord Jesus Christ taught His disciples this 2010 William E. Wenstrom, Jr. Bible Ministries 6

7 principle of subordinating their interests to the best interests of each other (Matthew 20:20-28; 23:10-12; John 13:1-17). The humility of Paul as expressed in Romans 15:14-19 was demonstrated by the fact that he recognized that he depended upon who and what God is and what He had provided for him to execute His will. True humility recognizes that we are nothing in ourselves but we are significant based upon who and what God is and our union with Christ. Our service as Christians is significant and important not because of who we are but rather it is significant and important because it is the Father s will that we serve Him and others. True humility recognizes that success in ministry is dependent upon God s message and His power to effect the conversion of sinners and the transformation of their character to Christ-likeness. True humility as demonstrated in the life of the apostle Paul recognizes that we are nothing but instruments in the hands of Almighty God. Paul s statement is echoed throughout his writings and found in the book of Acts as well (Acts 15:1-12; 23:18-19; 2 Corinthians 3:1-7; Galatians 2:1-8; Philippians 3:3). Next, Paul in Romans 15:18 writes he would never presume to speak of anything except what Christ has accomplished through him by word and deed resulting in the obedience of the Gentiles. Romans 15:18, For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action. Paul in this verse explains specifically what he means when he says in Romans 15:17 that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to the things, which concern God the Father. In verse 18, he feels the need to clarify his statement in Romans 15:17 that because he is a servant of Christ he possesses a feeling of pride with respect to the things, which concern the Father. In verse 18, he is attempting to clarify for his readers why he possesses a feeling of pride with respect to the things, which concern the Father. In this verse, he wants to make it crystal clear that this feeling of pride is not based upon what he had done in his ministry to the Gentiles but rather what Christ had accomplished through him by means of the power of the Holy Spirit. What the Lord through the Spirit accomplished through Paul among the Gentiles resulted in the Gentiles obeying the gospel for eternal salvation and obeying it after their conversion resulting in their experiencing this salvation and sanctification. Then, in Romans 15:19a, Paul continues the description of the means by which Christ brought about the obedience of the Gentiles through Paul s ministry William E. Wenstrom, Jr. Bible Ministries 7

8 Romans 15:19a, By means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit s who is God. The two prepositional phrases by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit s who is God define for the reader the prepositional by word and deed at the end of verse 18. The prepositional phrase by means of the power refers to the supernatural manifestation of God the Holy Spirit s omnipotence when Christ performed miracles ( signs and wonders ) through the apostle Paul among the Gentiles. It indicates Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through Paul by word and action, by means of of the divine omnipotence that produced signs among the Gentiles. This divine omnipotence produced the miracles in Paul s ministry to the Gentiles. Signs refers to the miraculous events contrary to the usual course of nature performed by the Lord Jesus Christ by the power of the Spirit through Paul among the Gentiles that were intended to confirm that Paul was delegated authority by God to speak for Him. These miracles were intended to get the attention of the Gentiles and to confirm and demonstrate to them the authority of an apostle delegated to Paul by the Father and the Son with a view to the Gentiles giving his gospel message a hearing and exercising faith in Christ. It denotes that the miracles that Christ performed through Paul among the Gentiles through the power of the Holy Spirit were confirmation of the authority delegated to Paul by the Lord Jesus Christ and served as proof that he spoke for Christ and the Father so as to lead the Gentiles to faith in Christ. Wonders also refers to the miraculous events contrary to the usual course of nature performed by the Lord Jesus Christ by the power of the Spirit through Paul among the Gentiles but from the perspective that it describes the supernatural character and nature of these miracles. It speaks of a miracle from the perspective that it is designed by God to fill the witnesses and beneficiaries of the miracles with wonder in the sense of being filled with admiration for God and amazement and awe of Him. The miracle is designed to reach into the heart of the witnesses to the miracle and beneficiary of the miracle and shake them up so that it overwhelms them with an emotion that is a mixture of gratitude, adoration, reverence, fear and love for Him. The prepositional phrase by means of the power originating from and inherently the Spirit s who is God indicates that the power of the Spirit was the means by which the Lord Jesus Christ accomplished through Paul all those words and actions including miracles that led to the Gentiles obeying the gospel William E. Wenstrom, Jr. Bible Ministries 8

9 The prepositional phrase by means of the power originating from and inherently the Spirit s who is God is related to the expression by word and deed in Romans 15:18b. It describes the Spirit s power as the means by which Christ accomplished through Paul all those words and actions that led to the Gentiles obeying the gospel. It denotes that the power of the Holy Spirit was responsible for the miracles, the signs and wonders, that Christ performed through Paul among the Gentiles resulting in them giving the gospel a hearing and obeying it. The prepositional phrase by means of the power originating from and inherently the Spirit s who is God makes crystal clear that the power of the Holy Spirit was responsible for the success of Paul s ministry to the Gentiles. Then in Romans 15b, Paul writes that he proclaimed the gospel from Jerusalem to Illyricum. 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. This statement presents the results of Christ working through him by the power of the Spirit in his ministry to the Gentiles. The prepositional phrase from Jerusalem denotes that Jerusalem was the geographical starting point of Paul s ministry to the Gentiles as indicated by Acts 22: In this passage, we learn that immediately after getting saved, Paul came back to Jerusalem and was praying the temple and fell into a trance when the Lord Jesus told him to leave Jerusalem and that He would send him far away to the Gentiles. Though, it is true that Paul starting immediately proclaiming the gospel in Damascus, Syria he did not receive his commission from the Lord to go to the Gentiles until he returned to Jerusalem after his conversion. So in Romans 15:19, he cites Jerusalem as the geographical starting point of his ministry since it was the place in which the Lord first commissioned him to go to the Gentiles. The phrase circuitously, as far as Illyricum indicates that Paul s missionary journeys to the Gentiles took a circuitous route and extended from Jerusalem as far as the Roman province of Illyricum. The Egnatian Way passes through Illyricum on its way from the Adriatic Coast to Macedonia, thus there is a could possibility that Paul would have passed through the southern regions of Illyricum during his third missionary journey (Acts 20:1-2) since he preferred well-traveled Roman roads. The statement I have fulfilled the task of proclaiming the gospel about the one and only Christ means that Paul fulfilled what he was required to do as an apostle sent by the Lord Jesus Christ to the Gentiles. It means that he proclaimed the gospel in strategic centers throughout the area from Jerusalem as far as Illyricum and established churches in these areas. From these strategic centers, 2010 William E. Wenstrom, Jr. Bible Ministries 9

10 these churches that he had planted would evangelize their own specific regions. He was simply laying a foundation among the Gentiles from Jerusalem, all the way around as far as Illyricum. Next, we will study Romans 15:20, and in this passage Paul writes that his ambition in life was to proclaim Christ in places of the Roman Empire that did not know Christ so as to not build upon another man s foundation. Romans 15:20, And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man s foundation. And is the emphatic or intensifying use of the post-positive conjunction de (δέ) (theh), which introduces a statement that advances upon and intensifies the preceding statements in Romans 15: That the word introduces a statement that is advancing upon and intensifying Paul s statements in Romans 15:18-19 and qualifying them is indicated in that his statement in Romans 15:20 says that he proclaimed the gospel in places where Christ was not named so that he would not build on another s foundation. He wants to clarify for his readers that he proclaimed the gospel from Jerusalem to Illyricum but only in those places where Christ was already named so not to build on another s foundation. So by clarifying his statements in Romans 15:18-19 in Romans 15:20 he is advancing and intensifying the discussion about his attitude towards his ministry to the Gentiles. Now, the conjunction de could be interpreted as being adversative meaning that it is introducing a statement that stands in contrast to this preceding result clause in Romans 15:19 or statements in Romans 15: The statement in Romans 15:20 would be adversative but in the sense that it would qualify his statements in Romans 15:18-19 or the result clause in Romans 15:19b. This would indicate that Paul is saying that he has fulfilled the task of proclaiming the gospel about the one and only Christ from Jerusalem, and circuitously, as far as Illyricum, however, not where Christ was already known so that he would not build on another man s foundation. However, it is best to interpret de as emphatic rather than adversative since Romans 15:20 is advancing upon and intensifying by qualifying Romans 15: Therefore, we will translate de, indeed. Romans 15:20, And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man s foundation. Thus is the relative adverb of manner hos (οὕτως) (oo-toce), which refers to the preceding statements in Romans 15:18-19, which describe the manner in which Paul proclaimed the gospel from Jerusalem as far as Illyricum. As we noted in Romans 15:18-19, Paul is describing the manner in which he proclaimed the gospel from Jerusalem as far as Illyricum. He did so with Christ working through him by word and action, by means of the power, which produced miracles, by means of the power of the Holy Spirit. This was the manner in which 2010 William E. Wenstrom, Jr. Bible Ministries 10

11 he fulfilled the task assigned to him by the Lord to proclaim the gospel everywhere throughout the Roman Empire. Now, in Romans 15:20, the adverb of manner houtos is referring to this manner in which Paul proclaimed the gospel everywhere throughout the Roman Empire and the conjunction de is introducing a statement that qualifies this statement that he proclaimed the gospel from Jerusalem to Illyricum. So Paul is saying with this word, that he aspired to proclaim the gospel in this manner, namely with the Lord working through him by word and deed, by the power, which produced miracles, by means of the power of the Holy Spirit. Therefore, we will translate houtos, in this manner. Romans 15:20, And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man s foundation. I aspired is the accusative masculine singular present middle participle form of the verb philotimeomai (φιλοτιμέομαι) (feel-owe-tee-meh-owe-meh), which is a compound word composed of the adjective philos, love and the noun time, honor, thus the word literally means to love honor. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition commenting on the word, write, special honor was accorded persons who rendered exceptional service to the state or other institutions and many wealthy persons endeavored to outdo one another in philanthropic public service; have as one s ambition, consider it an honor, aspire with focus on idea of rendering service (Page 1059). Liddell defines the word to love or seek after honour, to be ambitious, emulous, jealous (An Intermediate Greek-English Lexicon Founded upon the Seventh Edition of Liddell and Scott s Greek-English Lexicon; Page 865). The verb does not appear in the Septuagint and only three times in the Greek New Testament (Romans 15:20; 2 Corinthians 5:9; 1 Thessalonians 4:11). Louw and Nida define the verb, to earnestly aspire to something, implying strong ambition for some goal to aspire to, to make something one s ambition to. (25.78) (Greek-English Lexicon of the New Testament Based upon Semantic Domains) Analytical Lexicon of the Greek New Testament defines the word followed by an infinitive be ambitious to, endeavor earnestly to, aspire to (Page 400). Moulton-Milligan write that the word is found in the NT in Romans 15:20, 2 Corinthians 5:9, 1 Thessalonians 4:11 and in all three passages seems to have lost its original idea of emulating ( am ambitious ) and to mean little more than am zealous, strive eagerly, in accordance with its usage in late Greek (Vocabulary of the Greek New Testament, page 672; Hendrickson Publishers; Peabody, Mass; 1930) William E. Wenstrom, Jr. Bible Ministries 11

12 In Romans 15:20, the verb philotimeomai means to make something one s ambition in the sense of having a desire to achieve a particular goal indicating that Paul had as his own ambition to proclaim the gospel only in those places where Christ was not named so that he did not build upon another man s foundation. The word functions as a substantive and as an accusative subject of the infinitive form of the verb euangelizo, to preach the gospel. The present tense of the verb is a customary present used to signal an ongoing state indicating that Paul s continual ambition was to proclaim the gospel where Christ was not named so that he would not build upon another man s foundation. The middle voice of the verb is an indirect middle meaning that the subject acts for himself. The subject shows a special interest in the action of the verb. Thus, indicating that it was Paul s own continual ambition to proclaim the gospel where Christ was never named so that he would not build upon another s foundation. Therefore, we will translate philotimeomai, I continually have as my own ambition. Corrected translation thus far of Romans 15:20, Indeed, in this manner, I continually have as my own ambition Romans 15:20, And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man s foundation. To preach is the present middle infinitive form of the verb euangelizo (εὐαγγελίζω) (eh-vahn-yah-lee-zoe), which means, to communicate good news concerning something. This verb in classical Greek originally stood for proclaiming a military victory, to bring good news of various content from the battlefield. The meaning of this verb expanded and eventually it was used of public political decrees or of private messages of a joyous nature. In Hellenism, it acquired a religious significance with respect to an oracle and this circumstance the verb implies to promise something. In the Septuagint, euangelizo appears 22 times translating the Hebrew verb basar, to proclaim, to tell. It was used in a military context (1 Samuel 31:9) and a religious context (Psalm 40:10 [LXX 39:9]; 68:11-12 [67:11-12] and Isaiah 41:27 and 5:27. The verb appears 54 times in the Greek New Testament. The New Thayer s Greek-English Lexicon of the New Testament defines the word, to bring good news, to announce glad tidings The Analytical Greek Lexicon Revised lists the following meanings, to address with good tidings; to proclaim as good tidings, to announce good tidings; to address with gospel teaching; to announce the good tidings of the gospel; to be announced as good tidings; to be addressed with good tidings (Page 172) William E. Wenstrom, Jr. Bible Ministries 12

13 Vine makes the following comment on this verb, he writes, Euangelizo, to bring or announce glad tidings (Eng., evangelize ), is used (a) in the active voice in Rev 10:7 ( declared ) and 14:6 ( to proclaim, RV, KJV, to preach ); (b) in the passive voice, of matters to be proclaimed as glad tidings, Luke 16:16; Gal 1:11; 1 Peter 1:25; of persons to whom the proclamation is made, Matt 11:5; Luke 7:22; Heb 4:2,6; 1 Peter 4:6; (c) in the middle voice, especially of the message of salvation, with a personal object, either of the person preached, e. g., Acts 5:42; 11:20; Gal 1:16, or, with a preposition, of the persons evangelized, e. g., Acts 13:32, declare glad tidings ; Rom 1:15; Gal 1:8; with an impersonal object, e. g., the word, Acts 8:4; good tidings, 8:12; the word of the Lord, 15:35; the gospel, 1 Cor 15:1; 2 Cor 11:7; the faith, Gal 1:23; peace, Eph 2:17; the unsearchable riches of Christ, 3:8. (Vine s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) Exegetical Dictionary of the New Testament defines the verb, to proclaim, bring a good report; be proclaimed/receive a (good) report; announce/promise. (Volume 2, pages 69-70) Louw and Nida define the verb, to communicate good news concerning something (in the NT a particular reference to the gospel message about Jesus) to tell the good news, to announce the gospel. (33.215) (Greek-English Lexicon of the New Testament Based upon Semantic Domains) Analytical Lexicon of the Greek New Testament lists the following meanings: (1) generally bring or announce good news (2) predominately in the NT, as making known God s message of salvation with authority and power tell the good news, make known the gospel, evangelize; passive have the gospel preached to someone (Page 177). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) generally bring good news, announce good news (2) mostly specific proclaim the divine message of salvation, proclaim the gospel (Page 402). In Romans 1:15, the verb euangelizo refers to communicating the good news to believers regarding their deliverance and victory positionally from the power of Satan, the old sin nature and the cosmic system of Satan. Romans 1:14-15, I am at the present time obligated to both the Greeks and the barbarians, to both the wise and the ignorant. Consequently, as far as I am concerned I am eager to proclaim the gospel to all of you who are in Rome. In Romans 10:15, the verb euangelizo is used in relation to the communication of the gospel of Jesus Christ and means to announce or proclaim the good news that one can receive eternal salvation as a gift through faith alone in Christ alone. The word refers to the proclamation of the gospel of Jesus Christ William E. Wenstrom, Jr. Bible Ministries 13

14 Romans 10:15, Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they are not commissioned? As it stands written for all of eternity, How beautiful are the people, who themselves proclaim the good news, which is divine in quality and character. In Romans 15:20, the verb euangelizo means to proclaim the gospel or good news and is used with Paul as its subject. The word functions as a complementary infinitive meaning that it is completing the thought of the verb philotimeomai, I continually have as my own ambition. Therefore, because of this, the present tense of the verb euangelizo, like the present tense of philotimeomai is a customary present, which is used to signal an ongoing state. This indicates that Paul s continual ambition was to proclaim the gospel where Christ was not named so that he would not build upon another man s foundation. The middle voice of the verb philotimeomai is an indirect middle meaning that the subject acts for himself. The subject shows a special interest in the action of the verb. Thus, indicating that it was Paul s own continual ambition to proclaim the gospel where Christ was never named so that he would not build upon another s foundation. We will translate euangelizo, to proclaim the gospel. Corrected translation thus far of Romans 15:20, Indeed, in this manner, I continually have as my own ambition to proclaim the gospel Romans 15:20, And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man s foundation. Not where Christ was named is composed of the emphatic negative adverb ou (οὐ) (oo), not and the adverb of place hopou (ὅπου) (owe-poo), where and the nominative masculine singular form of the noun Christos (Χριστός) (creestoce), Christ and the third person singular aorist passive indicative form of the verb onomazo (ὀνομάζω) (owe-no-mah-zoe), was named. The noun Christos designates the humanity of Jesus Christ as the promised Savior for all mankind who is unique as the incarnate Son of God and guided and empowered by the Spirit as the Servant of the Father. The word functions a nominative subject meaning that it is receiving the action of the passive form of the verb onomazo, was named. The verb onomazo in classical Greek not only means to speak of, call or address persons by name but also to name or specify things. In the passive, the word can mean to make famous. In the papyri, it can means to name in the active voice and to be named in the passive and many times in the sense of to nominate to office William E. Wenstrom, Jr. Bible Ministries 14

15 Onomazo appears 24 times in the Septuagint where it translates zakar, to remember and naqab, to specify, designate as well as qara, to call, name. The verb occurs only 10 times in the Greek New Testament. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to give a name to, call, name (2) to pronounce a name or word, name a name, use a name/word (3) passive be named in the sense be known (Page 714). Louw and Nida defines the word to be caused to be made known to be known. (22.22) (Greek-English Lexicon of the New Testament Based upon Semantic Domains) Analytical Lexicon of the Greek New Testament lists the following meanings: (1) as furnishing with a name give a name, call, entitle, designate as (2) as making use of a name because of the significance attached to it mention, pronounce a name; passive be named, be recognized, be known (Page 283). In Romans 15:20, the verb onomazo means to cause to be made known and is used with Christ as its subject. The verb s meaning is emphatically negated by the emphatic negative adverb ou, not, which is used to deny the reality of an alleged fact and is the clear cut, point-blank negative, and objective, final. Here it emphatically negates the idea of Christ being known in certain parts of the Roman Empire. The adverb of place hopou denotes unidentified geographical regions of the Roman Empire in which the inhabitants did not know of Jesus Christ death and resurrection and that by trusting in Him they can receive eternal life. The aorist tense of onomazo is describing in summary fashion a period of time that Christ was never known by the inhabitants of certain parts of the Roman Empire, which Paul evangelized during the course of ministry and which period began with resurrection of Christ and extended up to the day Paul evangelized these people. The passive voice of the verb means that the subject receives the action of the verb from either an expressed or unexpressed agency. In our passage, Christ is the subject and the unexpressed agency is those inhabitants residing in various parts of the Roman Empire who did not know of Jesus Christ and His death and resurrection on their behalf. The indicative mood of the verb is declarative presenting this assertion as a non-contingent or unqualified statement. We will translate the expression ouch hopou onomasthe Christos (οὐχ ὅπου ὠνοµάσθη Χριστός), where Christ was never known. Corrected translation thus far of Romans 15:20, Indeed, in this manner, I continually have as my own ambition to proclaim the gospel where Christ was never known 2010 William E. Wenstrom, Jr. Bible Ministries 15

16 Romans 15:20, And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man s foundation. So that is the conjunction hina (ἵνα) (hin-ah), which is employed with the subjunctive mood of the verb oikodomeo, I would build in order to form a purpose clause indicating Paul s purpose for proclaiming the gospel throughout the Roman Empire where Christ was never known. We will translate hina, in order that. Corrected translation thus far of Romans 15:20, Indeed, in this manner, I continually have as my own ambition to proclaim the gospel where Christ was never known in order that Romans 15:20, And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man s foundation. I would not build is composed of the negative particle me (μή) (me), not and the first person singular present active subjunctive form of the verb oikodomeo (οἰκοδομέω) (ee-koe-thoe-meh-owe), I would build. On another man s foundation is composed of the preposition epi (ἐπί) (epee), on and the accusative masculine singular form of the adjective allotrios (ἀλλότριος) (ah-low-tree-oce), of another man s and the accusative masculine singular form of the noun themelios (θεμέλιος) (thah-mel-ee-oce), foundation. In classical Greek, the most common meaning of the verb oikodome is to build or to erect a structure such as a house or temple. This literal use appears often in the Septuagint where it is used primarily to render the Hebrew banah (See Genesis 12:7). Philo uses oikodome to describe the function of the heart upon which the whole body rests and by which it is built up (Theological Dictionary of the New Testament, volume 5, page 138). The metaphorical usage of the word appears in the Septuagint as well especially in Jeremiah where it is used exclusively of the work of God in relation to Israel s rebuilding (LXX 38:4; 40:7). The verb oikodome appears 40 times in the Greek New Testament where it is used literally and metaphorically. The literal use is found often in the gospels (Matthew 7:24; Luke 12:18) and the metaphorical use is found in Matthew 16:18 of Christ s promise to build His church. In Paul s writings the verb denotes the spiritual growth and development of the churches throughout the Roman Empire through the enabling power of the Holy Spirit (1 Corinthians 8:1; 10:23; 1 Thessalonians 5:11). Analytical Lexicon of the Greek New Testament: (1) literally (a) as constructing houses, temples, tombs, etc. build, erect (b) absolutely erect buildings; substantively, the builders (c) build again, restore (2) figuratively (a) of the 2010 William E. Wenstrom, Jr. Bible Ministries 16

17 establishment and increase of a Christian community known as the house of God build, establish (b) of the process of spiritual growth and development of the spiritual community and each member within it edify, make more able, strengthen (c) in a negative sense, as setting up (again) a wall of separation between Jews and Gentiles build (again), restore (d) as imparting strength and courage to someone to do what is right or wrong strengthen, embolden (Page 278). Louw and Nida list the following meanings for the verb: (1) to make or erect any kind of construction to build, to construct (45.1) (2) to increase the potential of someone or something, with focus upon the process involved to strengthen, to make more able, to build up (74.15) (Greek-English Lexicon of the New Testament Based upon Semantic Domains) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the verb: (1) to construct a building, build (2) to construct in a transcendent sense (3) to help improve ability to function in living responsibly and effectively, strengthen, build up, make more able (Page 696). In Romans 15:20, the verb oikodome means to build and is used in a figurative sense describing the work of communicating the gospel. The word s meaning is negated by the negative particle me, which denies any idea of Paul communicating the gospel in an area already evangelized by another. The fact that he uses me instead of ouch, which is more emphatic leaves open the idea that he would communicate the gospel in an area evangelized by another so as was the case with this epistle and the desire mentioned by Paul in Romans 1:11-12 to impart a spiritual blessing to the Romans. Robert Mounce writes, He would rather not build on foundations laid by others. That was not because of some peculiar pride that would encourage him to go it on his own but because of his intense desire to reach the known world as quickly as possible. (Mounce, Robert, The New American Commentary, volume 27, Romans, page 268; Broadman and Holman Publishers, 1995) Romans 1:11-12, For I have been and continue up to the present moment to earnestly desire to visit all of you that I might impart a spiritual blessing to all of you with the result that all of you might be stabilized and strengthened. Namely, that is, in order that it might cause me to be encouraged while among all of you by means of each other s faith, both yours and mine. The noun themelios means foundation and is used here in a figurative sense of the elementary beginnings of or founding of a Christian community built by those evangelists that communicated the gospel to its founding members. The adjective allotrios means another s since it refers to a ministry which belongs to another person and is modifying and describing the noun themelios, foundation William E. Wenstrom, Jr. Bible Ministries 17

18 Themelios functions as the object of the preposition epi, which functions as a marker of the object upon which any action rests as a basis indicating that Paul did not build upon another man s foundation or in other words he did not communicate the gospel to those who have already been evangelized by another. We will translate the prepositional phrase ep allotrion themelion (ἐπʼ ἀλλότριον θεµέλιον), upon another s foundation. The subjunctive mood of the verb oikodomeo is employed with the conjunction hina to form a purpose clause indicating Paul s purpose for proclaiming the gospel throughout the Roman Empire where Christ was never known. The present tense of the verb oikodomeo is a customary or stative present used to signal an ongoing state and the active of the verb is stative. This indicates that continually had as his own ambition to proclaim the gospel where Christ was never known in order that he would exist in a state of not building upon another s foundation. We will translate the expression me oikodomo (µὴ οἰκοδοµῶ), I would not build. Completed corrected translation of Romans 15:20, Indeed, in this manner, I continually have as my own ambition to proclaim the gospel where Christ was never known in order that I would not build upon another s foundation. To summarize our findings from this verse, we see that this statement advances and intensifies and clarifies for the reader Paul s statements in Romans 15:18-19 that he proclaimed Christ from Jerusalem to Illyricum with Christ working through him by word and deed, miracles and by the power of the Spirit. He wants to clarify for his readers that he proclaimed the gospel from Jerusalem to Illyricum but only in those places where Christ was already known so not to build on another s foundation. Paul s comments in 1 Corinthians 3:1-10 and 2 Corinthians 10:15-16 echo his statements in Romans 15:20. 1 Corinthians 3:1-10, So, brothers and sisters, I could not speak to you as spiritual people, but instead as people of the flesh, as infants in Christ. I fed you milk, not solid food, for you were not yet ready. In fact, you are still not ready, for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? For whenever someone says, I am with Paul, or I am with Apollos, are you not merely human? What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us. I planted, Apollos watered, but God caused it to grow. So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth. The one who plants and the one who waters work as one, but each will receive his reward according to his work William E. Wenstrom, Jr. Bible Ministries 18