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.

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

ecwn (ecw) pres. part. "that there is [no more]" - having. The participle is adverbial, possibly temporal, but more likely causal, expressing why Paul can now visit Rome; "as I have no further scope for work in these parts", Moffatt.

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

klimasi (a atoV) "[in these] regions" - region, 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" - desiring, longing. The participle is obviously causal, as NIV, expressing why Paul intends to visit Rome, namely, he is longing to see them.

apo pollwn "for many [years]" - The apo is used instead of the accusative of duration, Zerwick.

tou elqein (ercomai) aor. inf. "to see [you]" - to come [to you]. The articular infinitive is best viewed as forming an object clause / dependent statement of hoping, related to the verbal phrase "having a desire / I have been longing"; "having a desire .... that I might come to you."

"I plan to do so" - There is difficulty with the grammar in v23 -24a, since v23 is an incomplete sentence and v24a, lit. "as I travel to Spain", is a rather awkward qualification. The NIV, as with most 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 [I go to Spain]" - as if. Used instead of oJtan + subj. which forms an indefinite temporal clause referring to the future, BDF455(2).

Spanian "Spain" - "The whole of the peninsula south of the Pyrenees", Morris.

qeasasqai (qeaomai) aor. inf. "[I hope] to visit [you]" - to see. 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. The 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" (as opposed to the variant apo "from").

ean + subj. "after" - Forming an indefinite temporal clause, with 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.

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.

diakonwn (diakonew) pres. part. "in service of" - ministering, serving, caring for, supporting. The participle is adverbial, expressing purpose, cf. Fitzmyer, "in order to minister to", although modal is possible, "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 "the saints" - The term is used by Paul to refer to Jewish believers.

gar "for" - Explanatory.

eudokhsan (eudokew) aor. "were pleased" - "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 [a contribution]" - to do, make [certain participation = some contribution]. The infinitive forms an object clause after the verb "were pleased", so forming a dependent statement of deciding, "they resolved that they would make a contribution."

eiV touV ptwcouV "for the poor" - to/toward the poor [saints who are in Jerusalem]. 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, ie. the genitive, "of the saints", is partitive.

gar "-" - Possibly explanatory, but better emphatic; "My mission congregations were more than pleased to have the opportunity to give to the needy in Jerusalem."

eudokhsan (eudokew) aor. "they were pleased to do it" - they were pleased.

kai "and indeed" - and. "The force of 'and' in this context is emphatic", TH.

ofeiletai (hV ou) "owe it" - [they are] debtors [of them]. 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.

gar "for" - Expressing cause/reason.

ei + ind. "if" - Establishing a 1st class conditional sentence where the condition is assumed to be true, "if, as is the case, ...... then".

ekoinwnhsan (koinwnew) aor. "[the Gentiles] have shared" - fellowshipped, shared, participated. Followed by the dative "spiritual things", 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 adj. "in the Jews' spiritual blessings" - in the spiritual things [of them]. It is more than likely that the gospel is the spiritual blessing that Paul is alluding to.

ofeilousin (ofeilw) pres. "they owe it" - they are obligated.

leitourghsai (leitourgew) aor. inf. "to share" - to give service, minister. The 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.

en toiV sarkikoiV adj. "material blessings" - in material things, fleshly things, carnal things. In the NT "fleshly things" are often referred to negatively, but here obviously with a neutral connotation; "material needs", REB.

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. Expressing a logical conclusion.

epitelesaV (epitelew) aor. part. "after I have completed [this task]" - having completed, finished, performed [this]. The 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. part. "have made sure" - having sealed [to them this fruit]. 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 he may be making the point that "the money was there in full amount", or that he is "guaranteeing that all has been done well", Morris.

dia + gen. "and visit [you] on the way" - [I will go] through [you to Spain]. Here with the meaning of "extension through", ie. "via", Moule; "I shall proceed on my journey to Spain by way of you", Cassirer.

de "-" - but, and. Here continuative.

oJti "that" - Introducing a dependent statement of perception expressing what Paul knows.

ercomenoV (ercomai) pres. part. "when I came" - coming. The participle is probably temporal, as NIV.

en "in" - Taking an accompaniment sense, "of concomitant circumstances", Zerwick 117; "with".

plhrwmati eulogiaV "the full measure of the blessing [of Christ]" - fullness of blessing. The noun "fullness / full measure" may be modifying the genitive "blessing", ie. functioning adjectivally, so "the fullness of Christ's blessing", but it is also possible that the genitive "of blessing" limits "full measure", ie. the "blessing of Christ" type of "full measure" ("blessing in Christ", Schreiner, is true but the genitive "of Christ" is surely possessive). 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, rather than rests on Paul, and is in substance the gospel which Paul 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".

"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.

parakalw (parakalew) pres. "I urge [you]" - I exhort, urge. "I implore", REB.

dia + gen. "by [our Lord Jesus Christ] and by [the love of the Spirit]" - through, by means of. When followed by a genitive, as here, we would expect an instrumental use, but agency, "by", is expressed when used with "urgent questions", BDF 223(4).

thV agaphV tou pneumatoV "the love of the Spirit" - As is so typical of genitives in the NT, commentators divide as to its meaning. Some suggest it is an objective genitive (the Spirit being the object of the love) expressing the love believers have for the Spirit. Barrett argues that "the genitive cannot be objective." Other's suggest that the genitive is subjective, the love the Spirit has for believers, so Murray, Piper. Most opt for an adjectival use, the Spirit's type of love, "the love inspired by the Spirit", Schreiner, "the love the Spirit enkindles in believers", Morris, "the love prompted by the Spirit", Dunn.

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

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

uJper "[praying to God] for [me]" - on behalf of. "By your prayers to God on my behalf", Pilcher.

"Pray" - The Greek sentence continues, but the NIV has opted for a new sentence and so picks up on Paul's exhortation.

iJna + subj. "that" - Usually treated as introducing a two-part purpose clause, but it could also be introducing a dependent statement of entreating, ie. entreating the Roman believers to pray for his deliverance from the disobedient and the acceptance of his ministry (the collection) to the poor in Jerusalem.

rJusqw (rJuomai) aor. pas. subj. "I may be rescued" - I may be delivered. Better "delivered from"; "that I may be kept safe from", Cassirer.

twn apeiqountwn (apeiqew) pres. part. "the unbelievers" - the ones disobeying. The participle functions 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.

hJ diakonia (a) "[my] service" - the ministry.

eiV "in" - to [Jerusalem].

genhtai (ginomai) aor. subj. "may be" - might become. "May prove to be."

euprosdektoV adj. "acceptable" - 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.

iJna + subj. "so that" - that .... [I may rest with you]. 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 [God's will]" - through, by means of. Instrumental. Expressing the key ingredient to effective prayer, namely, the will of God.

elqwn (ercomai) aor. part. "I may come [to you]" - having come. Attendant circumstance participle expressing action accompanying the main verb "I may rest with".

en + dat. "with [joy]" - The preposition here expresses association; "with a happy heart", Phillips.

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

de "-" - but, and. Introducing a concluding thought in the form of a benediction.

thV eirhnhV "[the God] of peace" - Heb. shalom = "the sum of all true blessings, including salvation", Cranfield. The genitive is possibly subjective, that is "the God who gives peace", Moo, Jewett, "the source and giver of peace", Schreiner, but better adjectival/limiting, the God whose being is peace, who possess peace, is the source of peace, cf. v5, "the God of patience and comfort", the God's whose being is patience and comfort, and thus is it's source. "True peace is associated with God so fully that Paul can characterize God by it", Morris.

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

Romans Introduction

lectionarystudies.com