Introductory remarks:
Paul continues his teaching on the proper way the stronger believers should treat the weaker brother. "Put your brother's well being ahead of yourself, and be united in glorifying God. Jesus preached to the Jews, to confirm the promise God made to their fathers. But in the prophets the salvation of the Gentiles was clearly foretold. Paul was sent to share the message of Christ with the Gentiles, and he has done so. For many years he has been kept from visiting Rome, but hopes to visit soon, after delivering contributions from Asia to Jerusalem. He asks that they pray that he will be safe from enemies in Jerusalem" (A Survey of Romans - by Brenda).
This chapter mat be outlined as follows: Please your fellow men, not yourself vv. 1-6; the gospel for the Jews and Gentiles alike vv. 7-13; Paul's missionary commission vv. 14-21; Paul's plan to visit Rome vv. 22-32.
Please Your Fellow men, Not Yourself
Verse 1, "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves."
LGT "But we ought, we who are strong, to bear the weaknesses of the not strong, and not to please ourselves."
But we ought: the Greek word for ought means to be morally obligated. We who are strong: Paul regards himself along with the strong Christians. This of course means strong in faith regarding the issues he mentioned in the last chapter regarding rules the weaker brother had for eating and drinking. To bear the weaknesses of the not strong: to have deep concern for the weaknesses of those who had not yet grown up in the Lord. And not to please ourselves: Paul says that the strong should be willing to deny themselves their liberty, especially if it offends the weak. "Love seeks not her own."
Verse 2, "Let every one of us please his neighbor for his good to edification."
LGT "Let each of us please the neighbor unto good for building up."
Edifying our brother should be at the forefront of all our actions; we should never please our brother for our own gain, but for his benefit; because when our brother benefits from our actions, we have the joy of knowing we helped him grow in grace and the knowledge of truth.
Verse 3, "For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me."
LGT "For also the Christ pleased not Himself; but just as it is written [and stands written], The reproaches of those reproaching thee fell on Me."
Paul is quoting Psalm 69:9. Paul presents Christ as the Prime Example of bearing the reproaches of others on Himself; it was our welfare that Christ always had in mind, and this is our example in our treatment of the weaker brother.
Verse 4, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope."
LGT "For as many things as were written before, for our instruction were written, in order that through patience and through encouragement of the Scriptures we might keep on having have hope."
For as many things as were written before: the entire Old Testament. For our instruction were written: Paul proves here that the Old Testament was not only written for ancient times, but it is relevant today also for our learning and understanding. It is impossible to completely understand the New Testament without a working knowledge of the Old. In order that through patience and through encouragement of the Scriptures: the Scriptures give encouragement through patience that we might see that all things work together for the good for the believer, and that we are called to His sovereign purposes through all trials and tribulations. We might keep on having have hope: "We may learn here (1.) That afflictions may prove to be a blessing. (2.) That their proper tendency is to produce hope. (3.) That the way to find support in afflictions is to go to the Bible. By the example of the ancient saints, by the expression of their confidence in God, by their patience, we may learn to suffer, and may not only be instructed, but may find comfort in all our trials; see the example of Paul himself in 2 Cor. 1:2-11" (Barnes).
Verse 5, "Now the God of patience and consolation grant you to be likeminded one toward another according to Christ."
LGT "Now the God of patience and encouragement give you to mind the same thing with one another according to Christ Jesus."
Paul's prayer here is that these two factions, the ones who are strong and the ones who are weak, be of one mind. Paul says that God is longsuffering and encourages them to realize they are all joint heirs with the Lord Jesus Christ, and that God loves them all with the same love He has for His only-begotten Son, Jesus Christ. According to Jesus Christ: Paul sets forth Jesus Christ as their example; Christ loved them all enough to die for them, and that this should be the motive of being likeminded. In the last verse Paul attributed all our hope to the Scriptures, and here to God Himself. Now God being the Author of the Scriptures, it is impossible to separate God from His Word.
Verse 6, "That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ."
LGT "In order that with one accord with one mouth you might glorify the God and Father of our Lord Jesus Christ."
When the church with unity glorifies together the Father of our Lord Jesus Christ, it will have transcended denominationalism. Denominations are truly man-made. It was never intended by God that the Body of Christ be split into denominations like a political body of republicans, democrats, and libertarian. When there is unity among believers they have already transcended the problems Paul addressed in chapter fourteen. We glorify God when we stop glorifying ourselves; remember, we are our worst enemy when it comes to glorifying the Father.
The Gospel for Jews and Gentiles Alike
Verse 7, "Wherefore receive ye one another, as Christ also received us to the glory of God."
LGT "Wherefore receive ye one another, just as the Christ received you to [the] glory of God."
Paul says that the strong and the weak must receive one another because Christ received them all based on faith alone in Christ alone, and that it is all for God's glory. God's faithfulness is demonstrated by His accepting the Jews, and His mercy is demonstrated by accepting the Gentiles.
Verse 8, "Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promise made unto the Fathers:"
LGT "For I say Jesus Christ became a Servant to [the] circumcision for the Truth of God, to confirm the promises to the fathers:"
For I say: what I mean to say is this. Jesus Christ became a servant to the circumcision: to the Jews, a circumcised people. Matthew 15:24, "But He answered and said, I am not sent but unto the lost sheep of the house of Israel." For the truth of God, to confirm the promises to the fathers: Christ came to confirm the promise made to Abraham, Isaac, and Jacob. He came as their Messiah, was rejected, crucified, and will come back to reclaim His people at the end of the Tribulation, and then set up His thousand year Millennial reign.
Verse 9, "And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name."
LGT "And the Gentiles for [His] mercy to glorify God; just as it is written [and stands written], Because of this I will confess to Thee among [the] nations, and Thy name will I praise."
And the Gentiles for His mercy to glorify God: the Gentiles were saved by His mercy, by means of His grace. There never was a promise made directly to the Gentile nations, such as was made to the Jews, but there were promises made concerning the Gentiles who would be saved by His grace. Just as it is written: Paul quotes Psalm 18:49. Because of this I will confess to Thee among the nations, and Thy name will I praise: The Gentiles salvation came by way of the Jews, and they would praise His name for his mercy; but Paul's emphasis is directed to the Gentile Church, and he tells them they should not be contemptuous toward the Jews, and that the Jews should not be judgmental over the Gentiles.
Verse 10, "And again he saith, Rejoice, ye Gentiles, with his people."
LGT "And again it says, Rejoice, ye Gentiles, with His people."
Paul is quoting Deut. 32:43 from the Septuagint, the Hebrew is different. The Gentiles are called upon to join in with the Jews in singing praises to His name for their wonderful salvation.
Verse 11, "And again, Praise the Lord, all ye Gentiles; and laud him, all ye people."
LGT "And again, Praise, all the Gentiles, the Lord, and praise Him all the people."
Paul is quoting Psalm 117:1 from the Septuagint. Paul calls on all believers to call on God for all His mercy and grace.
Verse 12, "And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust."
LGT "And again, Esaias says, There shall be the root of Jesse, and He shall rise to rule [the] Gentiles, in Him [the] Gentiles shall hope."
This quotation is from Isaiah 11:10. Again Paul is quoting the Septuagint. "The words are meant to describe the Messianic and its Davidic head. It is a universal kingdom, and the nations set their hope in its King, and therefore in the God of their salvation whose representative He is. Such a hope in God, the Apostle's argument implies, will result in the praise which glorifies Him for His mercy" (TEGT) "As a sprout springs from a decayed or fallen tree; Jesus thus rose from the family of David, that had fallen into poverty and humble life in the time of Mary . . . the design of this quotation is the same as the preceding, to show that it was predicted in the Old Testament that the Gentiles should be made partakers of the privileges of the gospel. The argument of the Apostle is, that if this was designed, then converts to Christianity from among the Jews should lay aside their prejudices, and receive them as their brethren, entitled to the same privileges of the gospel as themselves. The fact that the Gentiles would be admitted to these privileges, the Apostle had more fully discussed in chap. 10, 11." (Barnes).
Verse 13, "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost."
LGT "Now may the God of hope fill you with all joy and peace in believing, for you to abound in hope, in power of the Holy spirit."
This benediction from Paul ends the doctrinal portion of the Book of Romans. Now may the God of hope: God is the only source of hope through the Lord Jesus Christ. Fill you with all joy and peace: this is the result of what is expressed in the next phrase. In believing: faith alone in Christ alone. The result of their believing in Jesus Christ, justifying them and making them acceptable to God, which results in joy and peace that can not be sourced in any other way. That ye may abound in hope: not only that they may have hope, but that they may abound in hope; for their hope is not only eternal life, but abundant life everlasting. In power of the Holy Spirit: we are unable to live the Christian life apart from the indwelling presence of the Holy Spirit, giving us the power through the Word of God to overcome in each and every frustrating circumstances. The hope is eternal life, but the joy and peace is experienced through the knowledge and living presence of Bible Doctrine in our lives every day, if we take advantage of His precious Word; we need not live defeated lives simply by studying and applying the Word of God.
Paul's Missionary Commission
Verse 14, "And I myself also am persuaded of you. My brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another."
LGT "But I myself also am persuaded, my brethren concerning you, in order that yourselves are full of goodness, being filled full with all [the] knowledge, being able also to admonish one another."
Here Paul begins his epilogue. Paul is saying it is because of their spiritual maturity that he is able to speak frankly about the finer points of Bible Doctrine. He is almost apologetic with them. But I myself also am persuaded: Paul lets the church know that he has a special interest in them even though he had never seen them. My brethren concerning you: Paul emphasizes their family relationship. In order that yourselves are full of goodness: they have the benefit of experiencing the goodness taught by walking in the Light. Being filled full with all the knowledge: filled full of the doctrines of which they had been instructed. Being able also to admonish one another: they were prepared to admonish, if necessary, and also to give instruction in righteousness.
Verse 15, "Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given me of God."
LGT "But more boldly I write to you in part, as reminding you, because of the grace which was given me from God."
But more boldly: because they were able to understand his teachings. I write to you in part: Paul was not referring to the entire letter, but only certain parts that affected the Gentiles, to whom he was called. (See 6:12, 19; 8:9; 11:17; 14:3,4,10 etc.) As reminding you: Paul is not assuming he is teaching them doctrines they did not know, but actually what they already had been taught. Because of the grace which was given me from God: Paul is giving the basis for his apostolic office, which is God's grace. Paul is ever mindful of the fact that he must be gentle, for it is to God's family he is writing. Paul never, ever, bullied his brothers and sisters; whenever we hear a man, who claims to be a man of God, put on hob-nailed boots, without any concern for the feelings of the family, and he walks all over them, by being a spiritual bully; my advise is, flee from him. There is no room for this type of spiritual pig-headedness in God's family; we must always give way to the grace of God. Remember, we are not our own, we are bought with a price; and if Jesus Christ Himself never rammed his teachings down the disciples throats, neither should any Bible teacher.
Verse 16, "That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."
LGT "For me to be a minister of Christ Jesus to the Gentiles, ministering the Glad Tidings of God, in order that the bringing to of the Gentiles might be acceptable, sanctified in the Holy Spirit."
For me to be a minister of Christ Jesus: we should not read too much into this phrase, such as Paul is functioning as their high priest; what Paul is saying is, that he has been called and inspired by God to teach them Bible Doctrine, no more, no less. To the Gentiles: (Compare chp. 1:5; Acts 9:15). Ministering the Glad Tidings of God: teaching them Bible Doctrine, and substantiating those truths that were given them by means of Spiritual Gifts, through the agency of the Holy Spirit. Of course we know these gifts are no longer necessary because we have the completed Revelation. In order that the bringing to of the Gentiles might be acceptable: Paul is saying that bringing in the Gentiles was just as legitimate as the bringing in of the Jews; they were no longer under the law, but they were now functioning in the grace of God. Sanctified in the Holy Spirit: The very moment a believer accepts the truth of the Gospel they are immediately indwelt by the Holy Spirit. "The Holy Spirit indwelt the Gentile believers, beginning with Cornelius. The sanctifying work of the Holy Spirit begins with Jew and Gentile the moment of regeneration when the Spirit of God takes up His abode within the believer. Paul gave the Gospel, but God gave the Holy Spirit when they believed. It must be kept in mind that Paul was the apostle to the Gentiles in a very special sense" (McGee). McGee went on to finish his thought, which I found confusing, so I offer this brief explanation of Paul's priesthood. Paul never considered himself a high priest or any such sacerdotal understanding; Paul presented himself a living sacrifice, (Chp 12:1,2) and he was inspired by God the Holy Spirit, and a called apostle. Paul, like the apostle Peter and John came to the family of believers with one purpose, to help them grow in grace and the knowledge of the truth; for every family member is acceptable to God, based on the finished work of Jesus Christ.
Verse 17, "I have therefore whereof I may glory through Jesus Christ in those things which pertain to God."
LGT "I have therefore my glorying in Christ Jesus, as to the things pertaining to God."
I have therefore my glorying in Christ Jesus: Paul has reason to boast in writing to the Romans, however, his glorying is certainly not in his own efforts or talents, but in Christ Jesus alone. This glorying took the form of praise and honoring God for making him an apostle to the Gentiles, and he was ecstatic over the success he had so far with respect to his ministry among them. As to the things pertaining to God: Paul is referring to Bible Doctrine given him through the Holy Spirit, and these things did not come from his own personal resource or talent, and thus God receives all praise and honor, for He is the author and finisher of our faith.
Verse 18, "For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed:"
LGT "For I will not dare to speak anything of what Christ worked not out by me, for [the] obedience of [the] Gentiles, by word and work:"
For I will not dare to speak anything: this certainly rules out all personal ambition or psychology that Paul would not dare to enter into his teaching; his teaching is restricted to the divine viewpoint, and everything else Paul disregards as human viewpoint. Of what Christ worked not out by me: Paul refuses to take credit for the Word of God wrought out through him by the agency of Christ; it is God's Word, and Paul gives all the credit to God. For the obedience of the Gentiles: to encourage the Gentiles to obey Bible Doctrine. By word and work: both his teaching and his miracles.
Verse 19, "Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ."
LGT "In [the] power of signs and wonders, in [the] power of the Holy Spirit [of God]: so as for me from Jerusalem, and in a circuit unto Illyricum, to have fully preached the Glad Tidings of the Christ."
In the power of signs and wonders: these signs and wonders also proved Paul's apostleship. In the power of the Holy Spirit of God: the source of all Paul's ministry; Paul admits to the supernatural basis for his ministry in word and deed. So as for me from Jerusalem, and in a circuit unto Illyricum: in a circle starting with Jerusalem. Paul did not begin his preaching at Jerusalem, however, the preaching of the Gospel began at Jerusalem. To have fully preached the Glad Tidings of the Christ: all that the Holy Spirit gave Paul he passed on fully throughout the entire territory where he was led.
Verse 20, "Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:"
LGT "And so being ambitious to announce the Glad Tidings, not where Christ was named, in order that I might not build on another man's foundation:"
And so: in light of what he had just said. Being ambitious: to make it my aim. To announce the Glad Tidings: this is all that Paul was about; he earnestly desired to preach the Gospel wherever it had not been preached. Not where Christ was named: Paul desired to go where the Gospel had not yet been. In order that I might not build on another man's foundation: Paul was called to plant churches, and this is what he did; he did not have special delegates go before and prepare the people for his ministry; he did not go out under some missionary society. Paul had signs and wonders to prove his apostleship; we have the Word of God to prove Paul's signs and wonders. Paul was an indigenous, self-supporting Bible teacher, and the Holy Spirit used him for this purpose.
Verse 21, "But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand."
LGT "But according as it has been written [and stands written]: To whom it was not announced concerning Him, they shall see, and those that have not heard, shall understand."
Paul is quoting Isa. 52:15. Some scholars believe that Isaiah was predicting Paul's ministry. However, this seems far-fetched. I believe Paul was encouraged by Isaiah's words here. "The design of the quoting it is to justify the principle on which the apostle acted. It was revealed that the gospel should be preached to the Gentiles; and he regarded it as a high honor to be the instrument of carrying this prediction into effect" (Barnes). Barnes is saying that this was truly a prediction by Isaiah, but he is not saying that it was a prediction directed at Paul exclusively.
Paul's Plan to Visit Rome
Verse 22, "For which cause also I have been much hindered from coming to you:"
LGT "Wherefore also I have been hindered these many times to come to you:"
"Hitherto he hath excused his manner of writing, now he makes an apology for his not coming unto them. They at Rome might be ready to say, if he had traveled into so many countries, why could he not all this while give us a visit? To this he answers, it was not from any lack of respect or good will to them, but for another cause, which he had already assigned, and that was, the preaching of Christ where He had not been named; for this cause, he says, he had been much hindered: he looked upon that as the more necessary work; the planting of churches is more than the watering them. He told them, chp. 1:13, of his being hindered from coming to them, and now he acquaints them more particularly with the reason, which he concealed before. The word (Ta polla) rendered much, signifies many; and it implies that he was many times hindered, and many ways; but this was the chief reason" (Matthew Poole).
Verse 23, "But now having no more place in these parts, and having a great desire these many years to come unto you:"
LGT "But now, having place no longer in these regions, and having a longing to come to you for many years:"
But now, having place no longer in these regions: Paul had finished his work, that is, he had laid the foundation in these areas in question, he was now free to go to Rome and visit with the believers in Rome. It was not that every soul was converted in these areas, but that they all had heard the Glad Tidings of the Gospel from Paul. And having a longing to come to you for many years: Paul says that he now is able to come to them because his work is finished the Holy Spirit led him to do, and now he will be able to fulfill his heart felt desire.
Verse 24, "Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company."
LGT "Whenever I may go to Spain: for I hope passing through to see you, and by you to be set forward thither, if of you first in part I should be filled full:"
Whenever I may go to Spain: 'it was a Roman province with many Jews in it. The Greek name was Iberia, the Latin Hispania" (Robertson). The KJV has the phrase, "I will come to you: which is not in the original. For I hope passing through to see you: Paul had not planned a long stay in Rome, for a strong church already existed there; his plan was to go to them and fellowship with them in the Word. And by you to be set forward thither: Paul did not expect an entourage from the Roman church with great Pomp and celebrity, but simply an escort for his safety; certainly it is nothing like the pompous Pope requires when he visits different countries. If of you first in part I should be filled full: Paul says that he desired to get his fill of the fellowship in Rome; this was a very important compliment to the church at Rome.
Verse 25, "But now I go unto Jerusalem to minister unto the saints."
LGT "But now I go to Jerusalem, doing service to the saints."
Paul had taken up a collection from the Gentile churches for the poor saints in Rome, and he had waited over a year to take it to them. Paul had a special connection to the church at Jerusalem, for he had wasted it in his unbelief. The term saints was used for all Christians, not just a chosen few selected by the Roman Catholic Church.
Verse 26, "For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem."
LGT "For Macedonia and Achaia took pleasure to make a certain contribution for the poor of the saints, the ones who are in Jerusalem."
For Macedonia and Achaia took pleasure to make a certain contribution: this shows that their contribution was strictly voluntary; they did not feel that they were under obligation to tithe. The word for contribution is the same Greek word for fellowship, which shows that they felt very strongly for their extended family in Jerusalem. For the poor of the saints, the ones who are in Jerusalem: for the poor among the saints. Not all the saints in Jerusalem were poor.
Verse 27, "It hath pleased them verily; and their debtors they are. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister unto them in carnal things."
LGT "For they were pleased, and their debtors they are: for if in their spiritual things the Gentiles participated, they were morally obligated also in the fleshly things to minister to them."
For they were pleased: Paul felt bound to let this resolution affect his own conduct even to the extent of delaying his journey westward. Indeed he explains in 2 Cor. Chp. 8 and 9., that he expected great spiritual results, in the way of a better understanding between Jewish and Gentile Christianity, from this notable act of Gentile charity; hence his desire to see it accomplished, and the necessity laid on him to go once more to Jerusalem" (TEGT). And their debtors they are: the Greek word for debtors has the meaning of moral obligation. The Gentile church felt an obligation to the Jewish believers, for it was to them that the Gospel was first preached. For if in their spiritual things: the if in this phrase is in the first class condition which means that it is fact, and could be translated since. The spiritual things mean the gospel the Gentiles shared with the Jewish believers. The Gentiles participated: sharing in the Good News of salvation. They were morally obligated also in fleshly things to minister to them: the term fleshly things means material needs. The Gentile believers felt a moral obligation to share in the needs of the poor at Jerusalem. Paul regarded this as presenting their bodies a living sacrifice, and they would share in the joy of their own salvation by their generosity.
Verse 28, "When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain."
LGT "This therefore having finished, and having sealed to them this fruit, I will set off by you into Spain."
This therefore having finished: having brought this business to a close. And having sealed to them this fruit: Paul was delivering safely this gift of the Gentiles faith to Jerusalem himself to make sure it would be given where it was intended. I will set off by you into Spain: Paul intended to complete his duty at Jerusalem and set sail for Spain, and the way he would stop off and visit Rome; it is never known whether he ever arrived in Spain.
Verse 29, "And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the gospel of Christ."
LGT "And I know that coming to you, in fullness of blessing of Christ I will come to you."
And I know that coming to you: Paul is assured that he will come to the church at Rome. In fullness of blessing of Christ I will come to you: Paul, inspired by the Holy Spirit, looked forward to sharing with the believers in Rome the blessings connected with the Gospel of Grace. "But this blessing depended partly on his ministry and partly on their faith. Hence he promises, that his coming to them would not be in vain, as he would not disappoint them of the grace given to him, but would bestow it with the same alacrity [eagerness] with which their minds were prepared to receive the gospel" (Calvin).
Verse 30, "Now I beseech you, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me."
LGT "But I exhort you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to strive together with me in prayers on behalf of me to God."
But I exhort you, brethren: Paul was very eager to come to them, but he knew full well the opposition that was ahead of him. By our Lord Jesus Christ, and by the love of the Spirit: these are the two intermediaries (1) the Lord Jesus Christ (2) and the love of the Spirit. The believers in Rome had their kinship with Paul through the Lord Jesus Christ, and the Love of the Spirit was shed abroad in their hearts. To strive together with me in prayers: the Greek word for strive means to "agonize." Paul begs the believers to earnestly pray for him, in order to allow him to come to them. On behalf of me to God: the immediate agency is God; the only way to the Father is through the Lord Jesus Christ, and that is why we prayer in the name of Christ.
Verse 31, "That I may be delivered from them that do not believe in Judea; and that my service which I have for Jerusalem may be accepted of the saints."
LGT "In order that I may be delivered from the ones being disobedient in Judea; and that my service which [is] for Jerusalem, may be acceptable to the saints."
In order that I may be delivered: Paul foresaw trouble all the way to Jerusalem (Acts 20:23; 21:4, 13). From the ones being disobedient in Judea: from the Jews that had not accepted the gospel of grace. And that my service, which is for Jerusalem: this offering that he collected for them. May be acceptable to the saints: that they may accept the gift with the grace that it was given; even the believing Jews held some apprehension because of Paul's opposition to the legalism held by the Jewish legalists, as Robertson stated, "there was peril of a schism [division] in Christianity." Rules of religion wear off slowly when a person is converted to Christianity.
Verse 32, "That I may come unto you with joy by the will of God, and may with you be refreshed."
LGT "In order that in joy I might come to you by the will of God, that I may be refreshed with you."
In order that in joy I might come to you by the will of God: "This is the conclusion of Paul's prayer request. The prayer was answered: his life was spared, the church in Jerusalem accepted the gift, he did come with joy to Rome - in spite of the fact that he spent two years in jail at Caesarea, was shipwrecked on the way, and when he arrived in Rome he was in chains. Yet Paul came in the joy of the Holy Spirit. Oh, how all of us need that kind of joy in our lives" (McGee). That I may be refreshed with you: Paul was looking for spiritual refreshment in fellowship with the Christians in Rome. Where do we find refreshment? Do we find it in the Word? Do we find it in fellowship with the family? I do, and I hope you do too.
Verse 33, "Now the God of peace be with you all. Amen."
LGT "And the God of peace [be] with you all, amen."
Paul mentions peace as one of God's characteristics in his desire for those at Rome. Paul found peace in every situation he was in; and he found lasting peace when he met the Lord Jesus Christ at last. Paul concluded his prayer that God, through peace, would keep them all united.
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