Romans

15:23-33

Personal Matters and Doxology, 15:14-16:27

ii] Paul's plan to visit Rome

Paul continues to deal with personal matters in this passage. He writes about his desire to visit Rome on his way to Spain, but first he must deliver the gifts of the Gentiles to the needy believers in Jerusalem. To this end, he asks for the prayers of his readers that, if it is God's will, his plans might be brought to completion.

i] Context: See 15:14-22.

ii] Background: The Nomist heresy 1:8-15.

iii] Structure: Paul's plans for the immediate future:

iv] Thesis: See 3:21-31.

v] Interpretation:

vi] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes.

Paul's plan to visit Rome, v23-33: i] Paul reaffirms his intention to visit with the Roman believers and looks for their support in his planned visit to Spain, v23-24.

de "but" - but/and. Possibly adversative, and certainly taken this way by those who see the paragraph beginning at v22, so Moo, Dunn.., but more likely transitional, indicating a step in the argument, and therefore left untranslated. "As things are now, I have no longer any scope for work in these parts", Barclay.

nuni "now" - now [no longer]. Temporal adverb reinforced by the adverb "no longer."

ecwn (ecw) pres. part. "that there is" - having. This participle, along with its second use, "having a desire to come to you", is probably related to the verbal phrase elpizw ... qeassasqai, "I am hoping to see [you]", v24, so attendant circumstance, or possibly temporal, or even causal, "because", expressing why Paul can now visit Rome; "But now, as I have no further scope for work in these parts, and ..... as I have had a longing to visit you .... I am hoping to see you ...", Moffatt.

topon "place" - a place. Often meaning "place / position", but it can also mean "opportunity", as here.

en + dat. "in" - in, Local, expressing space.

klimasi (a atoV) "regions" - [these] regions, territory, land. Always taking the plural and usually referring to a geographical region. A striking statement, but best understood as a claim to have completed "the strategic vision and policy sketched out in v19-20", Dunn.

ecwn (ecw) pres. part. "since I have been longing" - [but/and] having a desire, longing. The participle may be causal, as above, expressing why Paul intends to visit Rome, namely, because he is longing to see them.

apo + gen. "for" - from [several years]. The preposition apo, "from", in Koine Gk. sometimes encroaches on the use of ek, here with the temporal sense of "from this point onward [many years]" = "for many years." Zerwick classifies it as used instead of the accusative of duration / extent, cf., Moo.

tou elqein (ercomai) aor. inf. "to see" - to come [to you]. The articular infinitive is best viewed as introducing an object clause / dependent statement of perception, expressing the content of Paul's hope; "having a desire .... that I might come to you."

Paul's intention is to visit Rome and seek their support for his mission to Spain.

"I plan to do so" - There is difficulty with translation due to the awkward qualification "as I travel to Spain." The NIV, as with some other translations, assume an ellipsis (missing words) at the beginning of v24, so for example "having, for many years, had a longing to see you, (v24b) you shall have a visit from me as soon as I can set out on my journey to Spain." Cassirer. Godet solves the problem by omitting gar after elpizw, following the limited support of F G, It. Syr., so "having no more place in these parts, and having a great desire these many years to come unto you (v23), when I take my journey into Spain, I trust to see you in my journey, and to be brought on my way thitherward by you, if first I have somewhat satisfied the need I have of seeing you (v24)."

wJV an + subj. "when" - whenever [i take a journey]. Used instead of oJtan + subj., which construction forms an indefinite temporal clause referring to the future, BDF455(2), although not implying an indefinite visit.

Spanian "Spain" - [to, into] spain. "The whole of the peninsula south of the Pyrenees", Morris.

gar "-" - for. Here either emphatic, "and indeed I hope to see you", or simply used to establish a logical connection, "and I hope also to see you."

qeasasqai (qeaomai) aor. inf. " to visit [you]" - [i am hoping] to see [you]. The infinitive is complementary, completing the sense of "I hope". "See" as in the sense of "visit", ie., "go and see".

diaporeuomenoV (diaporeuomai) pres. part. "while passing through" - passing through. The participle is obviously adverbial, temporal, as NIV.

propemfqhnai (propempw) aor. pas. inf. "to have [you] assist me on my journey" - [and by you] to be sent onward, sent on my way [from there]. The constative aorist infinitive is probably verbal, expressing purpose, "to have you visit me in order that you may assist me on my journey", or result, "so that I shall be helped forward on my journey there", Cassirer. The sense is probably that "you might be able to underwrite some of the costs of that journey", Junkins. This sense is carried by the active sense of uJf "sent forward by you", expressing agency (as opposed to the variant apo "from"). "Helped by you to go to Spain", TEV.

ean + subj. "after" - if [with you first]. Introducing a 3rd. class conditional clause where the condition has the possibility of coming true; "if, as may be the case, first in part I may be fulfilled, then by you to be sent forward from there to Spain." With a temporal prwton "first", "if I might first enjoy your company", although "first" could be "especially", BAGD, and limited by apo merouV "for a while / for a time", lit. "in part" (taken temporally BAGD). "I hope to see you on my way and by you to be assisted on my journey, after the pleasure of my intercourse with you", Pilcher.

emplhsqw (empiplhmi) aor. pas. subj. "I have enjoyed" - i may be filled - "Filled" in the sense of "satisfied", with the prefix intensifying, so Moule. Paul is looking forward to fellowshipping with the Roman believers.

apo + gen. "for [a while]" - from [part]. Again, the preposition apo is being used instead of ek, again temporal, forming the idiomatic phrase "for a while."

ii] First, Paul must visit Jerusalem and present the offering for the poor, v25-27. This action is theologically significant for Paul. When Gentiles come bearing gifts to God's historic people then may all Israel know that God's righteous reign has dawned.

nuni adv. "now" - now. Temporal adverb; "At present."

de "however" - but/and. Transitional, indicating a step in the argument, here to a qualification, as NIV.

diakonwn (diakonew) pres. part. "in service of" - [i am going to jerusalem] ministering, serving, caring for, supporting. The participle is adverbial, possibly final, expressing purpose, so Fitzmyer, "in order to minister to", although modal may be better, "ministering" = "putting myself at the service of", Godet. "Ministering to the saints" = "a technical expression in St.Paul for the contributions made by the Gentile Christians to the Church at Jerusalem", Sandy and Headlam.

toiV aJgioiV adj. "the saints" - the holy, saints. The adjective serves as a substantive. The term is used by Paul to refer to Jewish believers.

These gifts to the poor believers in Jerusalem were freely given; it was not a levy imposed by the Jerusalem church.

gar "for" - for [macedonia and achaia]. Introducing a causal clause explaining why Paul is on his way to Jerusalem to visit the church there; "because ...."

eudokhsan (eudokew) aor. "were pleased" - were pleased. Constative aorist. "Pleased" in the sense of "resolved / determined"; "they freely decided", Moo. "Have thought it good to make a contribution towards the poor Christians in Jerusalem", Phillips.

poihsasqai (poiew) aor. inf. "to make" - to do, make [certain participation = some contribution]. The infinitive introduces an object clause / dependent statement of perception expressing what they were "pleased" to do; "they resolved that they would make a contribution."

eiV + acc. "for" - to, into [the poor]. The preposition eiV expresses advantage, "for". Obviously not all the Jewish believers are poor, nor is it likely that "the poor" is a theological designation of "the saints", so Dunn. The intention of the words is probably "for the poor among the saints in Jerusalem", Jewett.

twn aJgiwn adj. "among the saints / the Lord's people" - of the holy, saints. The adjective serves as a substantive, the genitive being adjectival, partitive, as NIV.

twn gen. "-" - the [in jerusalem]. The article serves as an adjectivizer turning the prepositional phrase en Ierousalhm, "in Jerusalem", into an attributive modifier limiting the substantive "the holy = the saints = the believers"; "the believers who are in Jerusalem."

Paul now explains why his Gentile churches are asked to support the poor among the believers ("saints") in Jerusalem. The world is blessed through the seed of Abraham, and it is right for the Gentiles to make a thank-offering in response.

gar "-" - for. More reason than cause, explanatory, even emphatic; "My mission-congregations were more than pleased to have the opportunity to give to the needy in Jerusalem."

kai "and indeed" - [they were pleased] and. Here emphatic, as NIV.

ofeiletai (hV ou) "owe it" - [they are] debtors. Predicate nominative. As of a debt owed, an obligation or duty. Paul never lets go his view that God's historic people (the antecedent of "them" is "the saints") are the source of divine blessing for the Gentiles and that the Gentiles are bound to respond with gratitude (although without "compulsion", Moo). By this response Israel may know that the messianic age is upon them.

autwn gen. pro. "of them / to them" - of them. The genitive may be classified as adjectival, verbal, objective; they owe it to them ("the saints", the Jewish believers in Jerusalem).

gar "for" - because. Here introducing a causal clause explaining why the Gentiles are in debt to the church in Jerusalem.

ei + ind. "if" - if. Introducing a 1st class conditional clause where the condition is assumed to be true, "if, as is the case, ...... then they are obligated ......"

ekoinwnhsan (koinwnew) aor. + dat. "have shared in" - [the gentiles] fellowshipped, shared in, participated in. The verb can mean either "receive a share of something", as here, or "give a share of something", as in 12:13, cf., BAGD. Israel has "contributed" (cf., v26) to the Gentiles and now, given Israel's needs, the Gentiles should reciprocate. "Have a share", Zerwick.

toiV pneumatikoiV dat. adj. "the Jews' spiritual blessings" - in the spiritual things [of them]. The adjective serves as a substantive, dative of direct object after the verb koinwnew. It is more than likely that the gospel is the spiritual blessing that Paul is alluding to.

kai "-" - and. Here adjunctive; "then also ...."

leitourghsai (leitourgew) aor. inf. + dat. "to share" - [then they are obligated] to give service to, minister to. The gnomic aorist infinitive is complementary, completing the sense of the verb "they are obligated / indebted to". The word refers to service to others, the state, or God. In the NT it normally concerns service to God. "They in turn are under obligation to be of service to them in respect of their temporal needs", Cassirer.

autoiV dat. pro. "with them" - them. Dative of direct object after the verb leitourgew, "to minister to."

en + dat. "[their material blessings]" - in material things, fleshly things, carnal things. Local, expressing space. In the NT toiV sarkikoiV, "fleshly things", are often referred to negatively, but here obviously with a neutral connotation; "material needs", REB.

iii] Returning again to the issue at hand, Paul assures his readers that, after he has visited Jerusalem with the offering for "the saints", he will set out for Spain and visit the Roman believers on the way and share with them the blessing of the gospel, v28-29.

oun "so" - therefore. Inferential; expressing a logical conclusion.

epitelesaV (epitelew) aor. part. "after I have completed" - having completed, finished, performed [this work]. As with sfragisamenoV, "having sealed", this consummative aorist participle is adverbial, temporal, as NIV. Expressing the action of bringing something to its intended end, here the offering of the Gentiles to the poor "saints"; "when I have completed this service", Moo.

sfragisamenoV (sfragizw) aor. mid. part. "have made sure" - [and] having sealed. The participle as above. Expressing the action of authenticating, sealing something to show ownership, or the reliability of its contents. Paul may be making the point, as expressed by the NIV, so Dunn, or that "the money was there in full amount", or that he is "guaranteeing that all has been done well", Morris.

autoiV dat. pro. "that they have received" - to them [this fruit]. Dative of indirect object, rather than interest, given that sfragiamenoV is middle; "having sealed (in my own interest) this fruit ("the proceeds of the collection", Barclay) to them."

dia + gen. "and visit [you] on the way" - [i will go] through [you to spain]. Here with the spatial sense of "extension through a space", ie., "via", Moule, rather than instrumental / agency, "by means of." "Through you" = "through your city", Robertson. "I shall proceed on my journey to Spain by way of you", Cassirer.

When Paul does come to Rome, it will be with the abundant blessing of the gospel.

oJti "that" - [but/and i know] that. Introducing a dependent statement of perception expressing what Paul knows.

ercomenoV (ercomai) pres. part. "when I came" - coming [to you]. The participle is adverbial, probably temporal, as NIV; "I know, that when I come to you", ESV.

en + dat. "in" - [i will come] in. Here adverbial, attendant circumstance, "of concomitant circumstances", Zerwick 117; "in connection with".

eulogiaV (a) gen. "of the blessing" - [the fullness] of blessing. The genitive is adjectival, idiomatic / content, so Harvey, or better, attributed, "the full blessing of Christ" = "the fullness of Christ's blessing." So, Paul comes to the Romans with the totality of God's blessings in Christ, or a big package which may properly be described as the "blessing of Christ". Either way, this blessing, which has its origin in Christ and belongs to Christ, comes with Paul. Paul probably has in mind the blessing of his gospel which he will minister to the Roman believers, namely, God's free grace in Christ - "the expansive triumph of the gospel that Paul's letter and travel aim to advance", Jewett. Note that Moo raises the possibility that the blessing will be a two way thing, so Barrett ..., although mutual blessing seems an unlikely meaning here. Dumbrell, as usual, has a left-of-field take on Paul's meaning: "the Jerusalem acceptance of the Gentile's contribution will be for Paul, by this endorsement of his ministry, the fullness of blessing upon his gospel of Christ".

Cristou (oV) gen. "of Christ" - of christ. The genitive may be treated as adjectival, possessive, or verbal, subjective, "full blessings bestowed by Christ", or objective, "found in Christ", so Schreiner, but also possibly ablative, source / origin, "from Christ."

iv] "Paul summons the Romans to pray for the collection that is about to be delivered to Jerusalem and for his protection there", such that "his visit to Rome will be one of joy and rest", Schreiner, v30-33.

dia + gen. "by" - [and i exhort, implore you brothers] through, by means of [the lord of us, jesus christ and] through, by means of. Expressing agency, especially after "urgent questions", BDF 223(4), or cause / basis. The genitive "Jesus Christ" stands in apposition to "Lord."

tou pneumatoV (a atoV) gen. "of the Spirit" - [the love] of the spirit. The genitive may be adjectival, verbal, objective (the Spirit being the object of the love), expressing the love believers have for the Spirit. Barrett argues that "the genitive cannot be objective." It may be subjective, the love the Spirit has for believers, so Murray, Piper. It may be classified as ablative, source / origin, "the love inspired by the Spirit", Schreiner, "the love the Spirit enkindles in believers", Morris, "the love prompted by the Spirit", Dunn, "love that the Spirit inspires", Moo, Harvey.

sunagwnisasqai (sun agwnizomai) aor. inf. "to join [me] in [my] struggle" - to strive together with, help, join = combat in company with. The infinitive introduces an object clause / dependent statement of indirect speech, entreating, "I urge ......... that you join with me in my struggle" The word means "to fight alongside with", ie., it has military overtones. "Lend succour to me in the fight", Cassirer.

moi dat. pro. "me ... my" - me. Dative of direct object after the sun prefix verb "strive together with."

en + dat. "by" - in [the = your prayers]. Possibly instrumental, expressing means, "by means of prayer to God", or adverbial, temporal, "during the prayers you offer to God on my behalf", Cassirer.

proV "to" - toward, [god]. Note the trinitarian links in this verse.

uJper "for [me]" - on behalf of [me]. Expressing representation, or better advantage / benefit; "by your prayers to God on my behalf", Pilcher.

Paul asks that he be "rescued from the unbelievers." Romans 10:16 and 11:31 indicates that the word may be translated as the "disobedient", and so he is possibly thinking of the pharisaic members of the Jerusalem church (the judaizers), rather than unbelieving Jews. None-the-less, it is unbelieving Jews who bring Paul down when he finally visits Jerusalem. The second part of his request puts the positive side. May his ministry be "acceptable to the saints". The struggle over the place of the law in the life of a believer was a contentious issue and so Paul's Lutheran stance disturbed law-bound believers. They may well see this offering from the Gentiles as tainted and so react to Paul's gesture. Ultimately, Paul is praying for brotherly love, a prayer request that is clearly in line with the divine will.

"Pray" - The Greek sentence continues, but the NIV has opted for a new sentence and so picks up on v30, "I urge you .... to join me in my struggle by praying."

iJna + subj. "that" - that. Often treated as introducing a two-part purpose clause, but it could also be introducing a dependent statement of indirect speech, entreating, ie., expressing the content of Paul's prayer request, namely that he might be delivered from the disobedient, and that his ministry (the collection) to the poor in Jerusalem be accepted.

rJusqw (rJuomai) aor. pas. subj. "I may be rescued" - i may be delivered. Usually viewed as a divine / theological passive. Better "delivered from"; "that I may be kept safe from", Cassirer.

apo + gen. "from" - from. Expressing separation; "away from."

twn apeiqountwn (apeiqew) gen. pres. part. "the unbelievers" - the ones disobeying, unbelieving. The participle serves as a substantive. The word normally refers to the disobedient, but it is likely to be more specific here, so "unbelievers" who may rightly be described as "Jewish religious fanatics / zealots", cf., BAGD. Yet, it is possible that Paul is referring to the "disobedient" in the Jerusalem church itself, the "judaizers", "members of the circumcision party", the "weak". Dumbrell actually comments "there are unbelievers in Jerusalem Christian circles it seems", although "disobedient believers" seems more likely.

en + dat. "in" - in [judea]. Local, expressing space; "living in Judea."

kai "and" - and that [the ministry, service [of me].

hJ "-" - the. The article serves as an adjectivizer, turning the prepositional phrase "to Jerusalem" into an attributive modifier; "which is for Jerusalem."

eiV "in / to " - to [jerusalem]. Expressing advantage; "for the Church in Jerusalem."

euprosdektoV adj. "acceptable" - [may be] acceptable. Predicate adjective. Numerous suggestions have been put forward to explain why Paul is worried about his offering being acceptable to the believers ("the saints") in Jerusalem. Jewett suggests that the church in Palestine was under pressure from Jewish zealots such that "the more sharply the Jews reacted to Paul's arrival the less welcome to the Jewish Christians could the contributions be which Paul had brought them", cf., Schmithals. So, Paul is worried about the political minefield he is about to enter. Note Acts silence on the offering and instead, its strange reference to Paul's Nazarite vow - is this an example of "religious money-laundering", or better, an example of first century religious spin? Yet, as noted above, the problem Paul faces is not just external to the church, although it soon becomes external to the church.

toiV aJgioiV dat. adj. "by the Lord's people there" - to the holy, saints. The adjective serves as a substantive, dative of direct object after the eu\ + proV prefix adjective "acceptable".

iJna + subj. "so that" - that. The hina clause here may be the third element in Paul's prayer, but Moo and Dunn suggest that it "expresses the ultimate goal of those requests." So, more result than purpose; "Then, by God's will, I shall gladly come to you and have a rest beside you", Moffatt.

dia + gen. "by" - through, by means of [the will of god]. . Instrumental / agency. Expressing the key ingredient to effective prayer, namely, the will of God. A slight reworking by NIV11: "so that I may come to you with joy, by God's will."

elqwn (ercomai) aor. part. "I may come" - having come [toward you]. Usually treated as an attendant circumstance participle expressing action accompanying the main verb "I may rest with", but it could be treated as adverbial, temporal, "when I come to you.".

en + dat. "with" - with [joy]. The preposition here is adverbial, expressing manner; "with a happy heart", Phillips.

sunanapauswmai (sunanapauomai) aor. subj. "together with [you] be refreshed / in [your] company be refreshed" - i may have a time of rest together with. "Find full refreshment there in Christian fellowship", Cranfield.

uJmin dat. pro. "you" - you. Dative of direct object after the sun prefix verb "rest with."

de "-" - but/and. Transitional; introducing a concluding thought in the form of a benediction.

thV eirhnhV "[the God] of peace" - [the god] of peace. Heb. shalom = "the sum of all true blessings, including salvation", Cranfield. The genitive may be viewed as adjectival, idiomatic / product, producer, or verbal, subjective; "the God who gives peace", Moo, Jewett. Possibly also ablative, expressing source / origin, "the source and giver of peace", Schreiner, even adjectival, possessive, the God whose being is peace, who possess peace, cf. v5, "the God of patience and comfort", the God whose being is patience and comfort, and thus is it's source. "True peace is associated with God so fully that Paul can characterise God by it", Morris.

meta + gen. " with" - be with [you all]. Expressing association.

amhn "Amen" - amen. A conventional ending for a prayer and not to be viewed as a possible ending of the letter itself.

Romans Introduction

Exposition

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