The defence by Paul— Acts 28:17-23.

This meeting took place three days after arriving in Rome. Paul initiated the contact. Rome had a high presence of Jews (50,000),[1] and even in the Army, they had basically their own region known as the Trans Tiberim.[2] Larkin tells us that a number of Synagogue names have been recovered.[3] Luke records the conversation. This, like others since Paul is a prisoner, is a defense speech being made to the Jews at Rome. Some has made note of the echoing of Jesus trail language in this defense.[4] This meeting affirms five things:

(1) First, is Paul’s declaration of innocence. He “had done nothing against our people or the customs of our fathers” (28:17). He is identifying with his people by the use of the word our. This is also reinforced by calling them brethren, meaning fellow Jews. He wants his fellow countrymen to know he did nothing against his people or the customs.

(2) Second, His innocence was recognized by the Romans. He informs them that the Romans “were willing to release me because there was no ground for putting me to death” (28:18). This is a common theme in the last half of Acts (23:29; 25:18-19, 25; 26:31-32).

(3) Third, because of the Jews objection, “I was force to appeal to Caesar” (28:19a cf. 26:11).  It is clear that he made the appeal for his own protection. The irony is that he is still held and faces charges in spite of his innocence.

(4) Fourth, He wants them to know he does not have any accusation against Israel (28:19b). The word for accusation is a legal term meaning to have legal cause. This may well be said because a counter-suit may have been on the Jewish minds. Paul had no intent to punish the Jews, nor that he held ill-will toward them. He only wanted to be acquitted.

(5) Fifth, He is a prisoner “for the sake of the hope of Israel” (28:20). This is another common theme in to Paul and his ministry in Acts (23:6; 24:15; 26:6-7). There is confusion about this statement among dispensationalist. Some hold that the phrase refers to the earthly kingdom and that Paul was preaching the earthly kingdom up to this point in Acts, not the church the body of Christ.[5] This goes against Scripture. [1] Because at the same time he was also in bonds because of the Mystery (Eph. 6:19-20). This applies to his first Roman imprisonment; the very same that Luke writes about in Acts 28. He writes about the mystery before he went to Rome (Romans 16:25). To hold that Paul was only preaching the earthly kingdom up to this point is nonsense. [2] It is clear that Paul was imprisoned because he preached to the Gentiles the message of Grace. All one has to do is read the pre-prison epistles of Paul (cf. Romans 3:24; 6:14; 9:23-24). It is clear that Paul preached to the Gentiles the gospel of Grace, long before Acts 28. [3] It displays a misunderstanding of the phrase—the hope of Israel. The key to understanding the phrase is Acts 26:6-7.[6] It is clear that the hope is connected to the promise. The promise takes us back to Abraham and the promise given the fathers. This hope has a two-fold application; one to a person (Christ), and as an eschatological hope that will be fulfilled by the coming of the person. For a more precise definition of the Hope of Israel see Jeremiah 14:8; 17:13, where the Savior of Israel is called “the Hope of Israel.” Paul preached Jesus Christ both as the hope of Israel and to the Gentiles the mystery of Christ (Col. 1:27). In this context the hope of Israel refers to the person of Jesus Christ, the resurrected Savor of both Israel and the Church. The Hope of Israel is a person, not an event; although the person brings in the event (the earthly kingdom).  [4] Paul was in chains not for preaching the earthy kingdom, but the preaching the resurrection of the crucified Christ (Messiah). Stam is correct saying: “by examining the Scriptures concerned, any sincere student will learn that Paul was ‘bound with this chain,’ not for proclaiming that which Israel hope for, the kingdom, but for proclaiming that which was the basis of her hopes, the resurrection.”[7] See Acts 23:6; 24:14, 15; 25:18-19; 26:6-8. Paul firmly believed that Jesus Christ (Messiah) was their hope, and would return to establish Himself as the King of His kingdom (cf. Romans 11:25-27). They needed to realize their hope—the resurrected Savor.

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[1]  Larkin, ACTS, 386.

[2]  Bock, BECNT: ACTS, 751.

[3]  Larkin, ACTS, 38.

[4]  Witherington, ACTS, 797.

[5]  Commonly known as the Acts 28 position in dispensationalism.

[6]  See our comments on Acts 26:6-7.

[7]  Stam, ACTS, 215.

Reflections on Romans #6

The Longing of Paul

Romans 1:11-15

Connected with Paul’s prayer is his longing. Verses 11-15 reveal the primary purpose of his wanting to go to Rome. They are introduced by the word “for” which he wants to minister to them in Rome. His desire was expressed in this prayer as clearly seen in verse 10. “I long” is a strong word in the Greek,^[1] meaning to desire earnestly. It indicates not simply a desire or want, but a really strong desire. This desire was not personal or selfish. He did not want to come to Rome for a vacation or to sightsee the wonder of that city. Its object was to personally minister to them in Rome. He strongly wanted to see them. However, we must be aware, as Paul was, that longings are not always satisfied immediately. Paul makes clear this is the case of his wanting to come to Rome. This is evident in Romans 15:22-23. Even with the writing of this letter, he was still unable to fulfill this desire. Hindrances are a part of God’s will as they are fulfillments. Paul was hindered by three things: other priorities, personal circumstances, Satan’s hinderances (1 Thess. 2:18), and prevention by the Holy Spirit (Acts 16:6-7). We must have patience in the will of God. Do we thank God for his hindrances as well as His encouragements? They both are a part of God’s plan for our life and His leading us in His will.

The purpose of Paul’s longing to come to them is twofold. It is balanced between them and himself. The purpose of his visit is clearly expressed by the words, “so that I may impart,” (1:11) and “that I may be” (1:12). The twofold purpose is:

1. To impart to them “some spiritual gift” (1:11). The first thing I notice is the word gift is singular, not plural. Therefore, Paul is not thinking of the charismatic gifts. Nor is it referring to imparting the gift of the Holy Spirit which they already processed. Rather it is the use of his gift that he refers to. It is the only place the phrase is used.  Morris comments: “There is no reason to think that Paul has the special gifts in mind here, and the indefinite for of the expression favors the more general concept.”^[2] The word impart has the sense of sharing (cf. Rom. 12:8; 1 Thess. 2:8; Eph. 4:28).^[3] He is speaking of exercising his gift on their behalf. Some understand this gift as a reference to this letter to Rome.^[4] If that is so, it can only be in a limited sense. However, the context points that Paul was to share the gift in person with them. Personal presence is what the language entails—coming to you, so that, encourage together with you.” In doing so he wants to “establish”^[5] them. His ministry of strengthening of the church was part of his role as the apostle of the Gentiles.^[6]
2, To gain benefit from them: “that I may be encouraged^[7] together with you while among you, each of us by the other’s faith, both yours and mine” (1:12). This clearly indicates that ministry is mutual, not exclusive. The word establish and mutually encourage is connected with one another. They are encouraged together by one another's faith. Both are encouraged by the exercise of their mutual faith. Moo writes:

This mutual encouragement will be accomplished through faith— “both yours and mine.” This rather cumbersome expression suggests both commonality—Paul and the Romans share the same faith—and distinction—the faith they share brings with it different perspectives and gifts, which, when shared, bring mutual edification.^[8]
Paul interjects a personal note (1:13). He does not want them “unaware or ignorant (KJV)”^[9] that he has “planned to come to” them, but “have been prevented so far.” The phrase about ignorance is an expression used by Paul to designate a special note of his desire or importance. It denotes taking special note of something. The word planned has the indication of intent (cf. Rom 15:23). His longtime intent had to be delayed. The tone of the passage is that of confession as to why he has not come to them before. Paul does not identify the hinderances that prevented his coming to them. We are hindered in our service by a number of things: circumstances, opposition, sickness, Satan, other priorities, by the Spirit of God, and a number of other reasons. Haldane brings out two important principles here: (1) the providence of God. “The times and the ways of God’s providence are often known to us, and therefore of desires, and designs in His service ought always to be cherished I submission to His divine wisdom.”^[10]  (2) It shows that the plans or desires of the Apostle were not under the guidance of Divine Inspiration. He is careful to note that this has nothing to do with the inspiration of the Scriptures. Inspiration has to do with the recording of the Word of God.

The reason— “so that.” It introduces the phrase that indicates why Paul wanted to come to Rome. It was to “obtain some fruit among you” (1:13). The word fruit is an interesting one.^[11] It is an agricultural term used three ways in antiquity besides the literal: (1) a euphemism for offspring, (2) a locution for the praise offering, (3) or as a metaphor for a product, outcome, or profit.^[12] Here it is used as a metaphor for a result. It refers to the fruit (product or results) of his work as an apostle.  He has had these results among other Gentiles, and now wants to experience among the believers at Rome. By using the phrase, he is connecting them to his sphere of ministry among the Gentiles.

Paul’s longing is to fulfill his missionary obligation (1:14). He declares: “I am under obligation.” The KJV translated it more literally: “I am a debtor.” Paul uses the term two other times in Romans (8:12; 15:27) and once in Galatians (5:3).  The word denotes responsibility. These verses give us different aspects we are debtors to: (1) to others to preach the gospel, (2) to live in the spirit, not the flesh, (3) to contributors to the collection, and (4) once one begins to do the law, he is responsible to keep the whole law. The debt is underlined by the divine compulsion of his commission. 

Here Paul expresses his debt to the Gentiles and barbarians, the wise and the foolish. Here we are told he considers himself a debtor “to the Greeks and barbarians” and to “the wise and to the foolish.” The phrase has been taken different ways. In ancient references of Philo and Josephus, it indicates an inferior group. However, the context does not altogether contain the idea of inferiority (although Jews may feel they are so).  It is clear that it is a reference to Gentiles. There are two possible meanings that the phrase could indicate: By the terms used it may be a contrast between cultured world with the uncultured. Or, it could be speaking of those who spoke Greek and those who did not. The second part of the phrase of wise and unwise further describes the Gentiles. It indicates educated and uneducated.

Paul is ready to pay his debt to the Romans (1:15), While some modern versions translate the word as eager it is not the best, the KJV is better as ready.^[13] Paul now is prepared to go to Rome to preach the gospel. Scripture speaks much of the doctrine of preparation.  

1. Prepared to preach the gospel (Rom 1:15).
2. Prepared to give a defense of the gospel (1 Pet. 3:15).
3. Prepared to share in good works (1 Tim.18).
4. Prepared to meet the Lord (Matt. 25:60).

Paul’s overall longing was to preach the gospel in Rome. He felt he owed them a debt and was prepared to pay the debt. What about us? What is our longing? Are we to fellowship with others? To identify with those who need the gospel? Willing to pay the debt? Prepared to witness to the gospel to others?

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[1]  Epipoqw (present active indicative), meaning a strong desire, longing, or a strong bent. The mood here in addition of the prefix epi intensifies the word desire (Longenecker, 114). A major part of this desire was to “see” them face to face.

[2]  Leon Morris, PNTC: ROMANS, 60.

[3]  Richard N Longenecker, NIGTC: ROMANS, 114.

[4] Ibid, 116-117.

[5] Otihpicqnai, (infinitive aorist passive accusative), the word means to set fast, to settle, confirm; thus, establish. Used of establishing persons (Vine, 2:41).

[6] Thomas R. Schreiner, BECNT: ROMANS, 54.

[7] Sumparaklhqvvvhvai, (infinitive accusative plural), to share in mutual encouragement.

[8] Douglas J. Moo, NICNT: THE EPISTLE TO THE ROMANS, 60.

[9]  Agnoeivvn (present active infinitive) not to understand, to be ignorant.

[10]  Robert Haldane, AN EXPOSITION OF ROMANS, [Grand Rapids MI, Mac Donald Publishing, reprint nd), 42.

[11]  Karpon (accusative noun), meaning fruit or harvest.

[12]  Richard N. Longenecker, NIGTC: ROMANS, 136.

[13]  ProQnmon, means ready in mind, prepared, willing. It speaks of preparation and willingness.

Reflecting on Romans (2)

THE GOSPEL OF GOD

Romans 1:1-4

Paul was “set apart for the gospel of God.” (1:1). Paul sees himself as “set apart.” This separation is to something, not from something. His calling and separation were to preach the gospel to the Gentiles (Gal. 1:15; Rom. 1:5). Paul was “set apart” for this purpose at birth [Gal. 1:15-16]; conversion [Acts 9:15]; and by commission [Acts 13:2]. It has the thought of dedication, especially in the Old Testament. It was used of the firstborn (Ex. 13:12); the first of the harvest which is to be given to the Lord (Num. 15:20); service by the Levites to the Lord (Num. 8:11); and the nation itself as God’s possession (Lev. 20:26).

One of the most important aspects of Paul’s teaching is the gospel. Paul has many different terms in referring to the gospel. Since in Romans the gospel is referred to numerous times by Paul and 60 times in his writings it is vital to see what he means by the term. The word gospel means good news or glad tidings and presents the message of God or His saving work. The verb (evangelizomai) means to announce or preach the gospel (1 Corinthians 1:17; 9:16, 23).

Paul uses this phrase, “Gospel of God,” six times (Romans 1:1; 15:16; 1 Thessalonians 2:2, 8, 9; 1 Timothy 1:11). Mark (1:14) and Peter uses it once (1 Peter 4:7). This has two possible meanings; both related: First, it could mean God’s ownership, or second, the giving of the gospel by God. A survey of the expression as used in Scripture indicates that this is a generic term referring to any type of good news given by God. A survey of the term reveals:

The preaching and message of John the Baptist (Mark 1:14). Popularly called the gospel of the kingdom. It is identified as the Gospel of God.

Paul connects the term with the gospel he was called and set aside for, which reached back to the promise of Jesus’ humanity and exaltation. (Romans 1:1-6). This promised was through the prophets and Old Testament scriptures, certainly refers back to the promise given to Abraham. 

Ministering the gospel of God to Christ and to the Gentiles (Romans 15:16).

Paul preached the gospel of God (1 Thessalonians 2:2, 9).

God imparted the gospel of God to believers (1 Thessalonians 2:8).

Peter uses the term (1 Peter 4:17) in the context of the rejection of the gospel of God.

We can safely conclude that the term does not apply automatically to any particular form of the gospel. It is a generic term. All gospels or aspects of the gospel can be said to be the gospel of God. He is the origin and giver of good news in all dispensations. It can be said that the gospel of God is the core of any gospel. The common core in all the uses of the gospel of God is Jesus Christ—his person, work, and exaltation. Two vital things need to be understood as to the term.

It does not rule out the fact that there can be different aspects or gospels under this general heading, such as the gospel of the kingdom; the gospel of grace; the gospel of peace, and others. He is the origin, communicator, and definer of the the different gospels and its aspects.

Each Gospel of God is determined or identified by the context or modifiers in the text. Gospels can have a different focus, forms, instructions, and limitations; but all are the Gospel of God and have a common core—Jesus Christ (cf. Mark 1:1; Rom. 15:19).

Dispensationally we could diagram the Gospel of God as:

GOSPEL OF GOD

TO ISRAEL                                                        TO THE CHURCH

Gospel of the Kingdom                                       Gospel of Grace Gospel of the Circumcision                         Gospel of Uncircumcision                                                                          Gospel of Peace

The Earthly Kingdom                                Church, the Body of Christ

The gospel of God opens and closes the book of Romans (1:1-4 cf. 16:25-27). The focus is on the gospel of God which Paul identifies as “my gospel.” It concerns the proclamation of Jesus Christ to the Gentiles (1:3 cf. 16:25). It is in accordance with, but not in fulfillment of the Old Testament (1:2 cf. 16:25). It is now directed to the Gentiles apart from Israel (1:5 cf. 16:26). This new avenue of the gospel is part of the mystery revealed to Paul (16:25; Eph. 3:1-10). Paul also uses the terms “the gospel of His Son;” “the gospel of Christ;” and “my gospel” to describes this gospel in Romans. 

The foundation of the Gospel of God^[1] is threefold. While some dispensationalists seem confused as to this foundation by either holding Paul preached the gospel of the kingdom during his early ministry; or that Paul’s gospel of grace was prophesied in the Old Testament. Neither is the case. There is a threefold foundation common to all the gospels of God (Rom 1:1-4 cf. 1 Cor 15:3-4; 2 Tim 2:7-8).

The Promise of Christ: “Which He promised beforehand through His prophets in the holy Scriptures” (Rom. 1:2). This could be understood as phase 1 of the gospel. It is to be understood as the promise given beforehand in the Word of God (i.e. Old Testament). He marks the source of the promise, with the Word of God being the channel by which the promise was made known. The promise is akin to prophecy. The clause “concerning His Son” should be understood with the subject of prophetic promise. The basis of the promise is found in Genesis 3:15. He is the star out of Jacob (Num. 24:17). He will be a prophet like Moses (Deut. 18:15). He is the fulfiller of the covenant made with David (2 Sam 7).

The Incarnation of Christ: “concerning His Son, who was born of a descendant (seed) of David according to the flesh” (1:3).^[2] The prophecy reaches its climax with the coming of the promised one. The word born or made (KJV) is the Greek verb which has the meaning of transition from one state to another.^[3] This is phase 2 of the gospel of God, which focuses on the Son of God becoming a man. This brings out His preexistence to His existence of manhood—the incarnation. He was born as a descendant of David. This involves his qualification as Messiah. He came as the seed of David. He became one of us taking on flesh which indicates His human existence with all it features—yet without sin.  

The Resurrection of Christ: “who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord” (1:4). This is phase 3 of the gospel. The resurrection is a public declaration of the deity of Christ. It also is in connection with the Holy Spirit (Spirit of holiness). The gospel rests on the cornerstone of Christ—who was promised, incarnated, and resurrected.

There is no gospel apart from these elements. Paul calls the death, burial, and resurrection the “first importance;” (first of all—KJV) (1 Cor. 15:3).    

The gospel gives three aspects in relation to the believer:

      It has the power to save (Rom. 1:2; 1 Cor:1-4).

It has the power to keep the believer secure (1 Pet. 1:5),

It has the power to establish (Rom. 16:25). The knowledge of the mystery is essential to establish us as a member of the body of Christ. The mystery aspect of the gospel was kept secret until it was made know through Paul (Eph. 3:2-3). This mystery explains that the earthly kingdom (preached in the Old Testament and Gospels) has not come and will not come until after the dispensation of the mystery is

Stam asserts:

“In the light of the Word of God as a whole, and especially of the Epistle to the Romans itself, it is clear that Paul here refers not to the contents of his gospel but simply to the fact that God had predicted that He had wonderful good news in store for mankind.”^[4]

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[1]  God is a most important word in this epistle. It is found 153 times in Romans (once every 46 words), yet this is often overlooked. This is a book about God and His message and work on behalf of mankind. See Leon Morris, PNTC: THE EPISTLES TO THE ROMANS, [Grand Rapid MI, Eerdmans, 1988], 20.

[2]  Some scholars hold that verses 3-4 are part of an early hymn or confession formula quoted by Paul. I do not think that is likely. 

[3]  Leon Morris, TNTC: ROMANS, 42.

[4]   Cornelius R Stam,  ROMANS, 26.

REFLECTING ON ROMANS (1)

ROMANS 1:1

The book of Romans is a theological masterpiece. Stam reflects the common view that it is “one of the most profound, yet one of the most enlightening books of the Bible—indeed of all literature”[1]

The epistle opens with the conventional form of letters in that time—writer’s name; recipients; and greetings. Paul packs a world of information into the salutation about his position, purpose, and message. The salutation is one sentence in the Greek text (1:1-7). It is also the longest salutation given by Paul.

As we begin to reflect on Romans, let us begin with the beginning—Romans 1:1. It opens the epistle with centering upon Paul’s position. It is twofold:

1. He is a servant of Jesus Christ.[2] Unlike the Roman world which looked down on servants, and would never refer to themselves as servants—Paul lifts the word to a place of honor and respect. It is the biblical view, not the worldly view. This view saw being a servant of the Lord as honorable (Gen. 18:3; 2 Sam. 7:19; Amos 3:7). While some understand the word as simply an expression of humility, it speaks of our position in relation to God—we are his servants (cf. 6:22). It marks ownership. He is a purchased possession of Christ (just like us). Being a servant suggest two things: property and obedience. We are His to do as He wills us to do. No matter what other responsibility we have in the church, we are first of all obedient servants before we can be anything else.

2. Paul is “a called apostle” (cf. 1 Cor. 1:1). The word apostle indicates one sent to command under the authority of another. The word specifies an identification of office, authority, and responsibility. Outside the New Testament is was used rarely indicating an old navy term for one sent to command a ship. It also signified a royal aspect, for one sent in the name of the king, an emissary. An apostle was one sent to represent his ruler or master. He was an apostle by calling—not self-appointment, arrogance, or ambition (Gal. 1:1; 2 Cor. 1;1; Eph. 1:1; Col. 1:1; 2 Tim. 1:1). It is a divine gracious mandate. “God is mentioned at once as the primary legitimating factor behind Paul’s life work.”[3] Calling himself an apostle indicates the consciousness of his commission and call by God. This was a direct call from God through the vision of Christ on the Damascus road (Acts 9:3-6, 15-16; 26:15-18; 1 Cor. 9:1). He is identified as the Apostle to the Gentiles (Rom. 11:13), the only one to be so designated. His authority was delegated to him to be both servant and apostle to the Gentiles. Paul is Christ’s Apostle unto the Gentiles for the dispensation of grace. William R. Newell says, “Throughout church history, to depart from Paul has been heresy.”[4]

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[1]  C.R. Stam, COMMENTARY ON THE EPISTLE OF PAUL TO THE ROMANS, [Chicago IL, Berean Bible Society, 1981], xvii.

[2]  Used 4 times in the first seven verses.

[3]  James D. Dunn, THE THEOLOGY OF PAUL THE APOSTLE, [Grand Rapids MI, Eerdmans, 1998], 29.

[4]  William R. Newell, ROMANS: VERSE BY VERSE, [Chicago, Moody Press, 1938], 2.

Review: Spirituality of Paul

THE SPIRITUALITY OF PAUL by Leslie T. Hardin [Grand Rapids MI, Kregel, 2016] 190 pages.

Review by Pastor Jim Gray

The study of spirituality is not an easy one to grasp and define. Hardin’s work has some redeeming features on the subject. He sees Paul’s spirituality as a practical partnership with God in which Paul becomes more Christlike.  Spirituality is made up of nine disciplines:

The two main elements are

Prayer

Evangelism

In addition, they are;

Disciple making

Corporate worship     

Studying the Word of God

Holiness                                                                                  

Caring and building up of other believers

Spiritual gifts to edify the body (i.e. The church)

Perseverance during suffering.

All of these elements are important and should be considered, although they do not carry the same weight.

His views are colored by the New Perspective of Paul which he has clearly bought into. Yet, the book has merit to aid in thinking on spirituality. The author seems to write on Paul’s personal view, but omits any strong doctrinal viewpoint. I would consider this work more subjective, than objective. The book overall is creditable for consideration. As to readability, I struggled at times. However, it is worth reading and should be considered by those who are studying the subject.

I received this book free from the publisher to review. It did not have to be a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.

THOUGHTS ON ROMANS1:5

Paul the receiver of grace and apostleship (1:5). Paul brings out a number of issues in this text.

• The phrase “Though whom” connects verse 4 and 5.  Clearly Paul is a receiver by the means of Jesus Christ. It reveals the continued activity of Christ and indicates that God is the source (cf. 1 Cor. 1:9; Gal. 1:1). Some downgrade this phrase, saying it is “scarcely necessary.”^[1] “Though whom” or “by whom (KJV) is the preposition genitive, dia, signifying immediate agency or instrumentality. Wallace identifies it as a genitive of production which produces the nouns (grace and apostleship).^[2]
• The main verb is the word “received,” which means to take in hand, thus, to receive. It applies directly to Paul. It is used with we, an epistolary plural. As such, it refers to Paul alone. In the English, it is the same as the editorial we. It speaks of Paul, who alone is the apostle to the gentiles (cf. 1:8-16; 11:13)
• What he received is identified by the two main nouns: They specify the awareness that his ministry is unique to the Gentiles (cf. 1:8-16). He states clearly in verse 5 that his ministry is for all the Gentiles. The nouns of grace and apostleship entail his mission and area of responsibility. There is some debate on the understanding of these two nouns. Either way is permitted.^[3] Some understand these as two distinct things: grace and apostleship. Others take it as a hendiadys denoting grace-apostleship. If this is correct, it certainly signifies that the apostleship was a gift of grace. However, Haldane is probably correct that both terms are to be distinguished.^[4] God saves us by grace; He gives us gracious gifts to be used in His service.
• The purpose of grace and apostleship given to Paul is “to bring about [the] obedience of faith” (1:5). This phrase is used both at the beginning of the epistle and at the end (16:26). It has particular reference to the ministry of Paul and his gospel or apostleship (15:18). Paul received grace and the gracious gift of apostleship for the purpose of obedience of faith. The phrase itself has given way to a number of interpretations, which Longenecker contributes to the uncertainty of the meaning of the genitive (of faith). He identifies 5 ways in which it could be taken, but he takes it as a genitive of source.^[5] Thus, obedience that comes from faith. However, Moo makes these two statements the same: “This obedience to Christ as Lord is always closely related to faith, both as an initial, decisive step of faith and as a continuing faith relationship with Christ. In light of this, we understand the words obedience and faith to be mutually interpreting; obedience always involves faith, and faith always involves obedience.”^[6] Godet in his commentary says, “The only possible meaning is: the obedience which consists in faith itself.”^[7]
• The object of this mission to bring obedience of faith “among all the Gentiles” (5:5). It speaks of the unique ministry of Christ through Paul. His apostleship was a gentile apostleship (Rom. 11:13; Eph. 3:1-10). Only Paul has such an apostleship…it was unique, directed, and focused upon the Gentiles.

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[1]  C.E.B. Cranfield, ICC: ROMANS, [Edinburgh, T&T Clark, 1975], 1:66

[2]  Daniel B Wallace, GREEK GRAMMAR: BEYOND THE BASICS, [Grand Rapids MI, Zondervan, 1996], 105-106.

[3]  C.E.B. Cronfield, ICC; ROMANS, 1:66;

[4]  Robert Haldane, AN EXPOSITION OF ROMANS, [Grand Rapids MI, MacDonald, reprint, n.d.], 30.

[5]  Richard N. Longenecker, NIGTC: ROMANS, 79-80,

[6]  Douglas J. Moo, NICNT: ROMANS, 54.

[7]  F. Godet, COMMENTARY ON THE EPTISLE TO THE ROMANS, [Grand Rapids MI, Zondervan, reprint1956], 82.

Studies in Colossians #16

Summary of Paul’s Ministry—1:28-29

Paul sums up this section by establishing that his ministry was threefold:

·         His message was to proclaim Christ (“We proclaim Him”). The word hon (whom: KJV; him NASB), “stresses the personal character of the mystery, Paul’s message does not proclaim a system of theology ...a theory of knowledge; He proclaims a person” observes Johnson.[1] The verb, proclaim (katangello), has the basic meaning of to announce, to tell forth, or to proclaim a new revelation that is a completed fact. It has the idea of continually distributing a completed message. Paul proclaims or preaches Christ “according to the revelation of the mystery” (Rom. 16:25), which now has been made known. However, Campbell is correct when he points out that “The key thing to see here is that Paul’s message centered in the person of Jesus Christ.”[2]

There are two areas to Paul’s proclamation of Christ. First, it involved a negative: “admonishing every man” (1:28). The word admonishing (noutheteo) has the meaning of warning, admonish, or putting in mind. It denotes correction, setting the mind of someone in proper order.[3] The second is positive: “teaching every man” (1:28). Both speak of the manner of proclamation. Harris notes that both “are two natural and necessary concomitants of the proclamation of the mystery of Christ.”[4] Eadie sees these words as general and more specific, saying, “one as describing the means employed to arouse the soul and stimulate it to reflection, and the other as the definite form of instruction....”[5] Some seem to hold that admonish applies to unbelievers, while teaching to believers.[6] However, that does not seem to be the case. The word admonish is used of believers as well (Col. 3:16—the Greek word is the same in both passages; cf. Acts 20:30-31; 1 Thess. 5:14). Admonishing is the warning against sin and not obeying the truth of the gospel, and is directed toward whomever needs the warning—believer or unbeliever. Its purpose is correction.

How this is done is “with all wisdom” (1:28), however, the KJV seems to be better: “in all wisdom.” This difference of translation is seen in the translators taking the Greek preposition en, as instrumental or locative. It could be either. I believe it is talking about the content of the teaching which is in the sphere of all wisdom. Campbell has noted the word wisdom in Paul can be tantamount with the mystery.[7] Note the following passages:

1 Corinthians 2:6-7. “We do speak wisdom...a wisdom, however, not of this age nor of the rulers of this age, who are passing away; but we speak God’s wisdom in a mystery, the hidden [wisdom] which God predestined before the ages to our glory.” This passage harmonizes well with Colossians 1:25-29. The wisdom is the divine truth once unknown in past ages, but now revealed, proclaimed, and understood by believers. The mystery is the very nature of the wisdom of God.[8]

Ephesians 1:8-9. “In all wisdom and insight He made known to us the mystery of His will, according to His kind intention which He purposed in Him.” Again we see wisdom is connected directly with the mystery. Some connect wisdom with grace in this passage, however it is an unnatural fit. As Eadie notes, “Wisdom and prudence have no natural connection with the abounding of grace. Grace in its wealth or profusion does not suggest the notions of wisdom and prudence.”[9] There is no need to place it with grace, for the participle is intimately connected with making known the mystery.

Ephesians 3:9-10. “To bring to light what is the administration [dispensation—KJV] of the mystery which for ages has been hidden in God who created all things; so that the manifold wisdom of God might be made known through the church to the rulers and the authorities in the heavenly [places].” Again Paul equates mystery and wisdom.

It seems natural to equate the two in the Colossians passage as well. Campbell observes: “The word wisdom here is in the singular and it refers to a given body of truth the mystery, which is the subject of this context”[10] This is reinforced by the fact that Ephesians and Colossians are sister epistles which parallel one another contextually. They cover the same truth from different directions. 

·         His purpose was to “present every man complete in Christ” (1:28). Paul refers to every man three times in these verses. This was a thrust against the intellectuals (Gnostic Judaizers), who advocate this wisdom was limited to just a few special intellectuals who have the ability to comprehend this special wisdom. Christianity knows no limits, it is for every man, and every man has access to the wisdom of God through the word of God. Paul’s aim is seen from the Greek word hina (that), which expresses purpose.

His aim is not simple salvation of every man, but to present them “complete in Christ.” We need to be careful here. It is not talking about our position in Christ in this text, the subject is our sanctification. This is seen by the following:

First, this is speaking of the goal of the apostolic ministry of Paul through the process of admonition and teaching. It is speaking of an eschatological event.

Second, the word rendered complete in our text is not the best translation. It is better translated mature or perfect. His goal was to lead them to maturity in Christ.

Third, the word complete in 1:28 is not the same word rendered so in Col. 2:10. There it speaks of positional completeness and is the Greek word pleroo meaning our fullness in Christ. Here the word is teleios (complete, mature), meaning to bring to completion, fully develop, or fully realize. It speaks here of a process. It speaks of the moving toward a goal that will be actualized when we stand before our Lord. He is seeking to produce a growing spiritual maturity in the believer.

·         He labors by the enablement of Christ: “For this purpose also I labor, striving according to his power, which mightily works within me” (1:29). Paul summarizes his service in two ways:

First, it is work. Notice the words labor and striving. These two words are metaphors from the athletic world. Labor is the Greek word kopio, meant original a beating, or weariness as though one had been beaten.[11] However, in the NT is speak of being exhausted, weary, or spent from physical effort. It is the image of an athlete who is spent after giving his whole-hearted effort in an athletic contest. The word striving is the Greek word agonizomenos, meaning to be combative in a game, to contend, or strive earnestly (cf. 1 Cor. 9:25). It has the implication of giving oneself in maximum effort. It, thereby, speaks of the intensely of the effort. Both words are used of Paul’s effort for the proclamation of the mystery, the truth for today. It clearly speaks of the effort required to perform the duties of his office. It declares Paul’s personal involvement.

Second, he declares how he is able to perform such effort: “according to His power” (1:29). Paul did not labor in his own efforts. “Ministry is a divine-human effort.”[12] The word according is the Greek proposition kata, found with the accusative case, which denotes horizontal motion, indicating a connection with Paul’s striving and the active energy of God. Paul’s effort and God’s working are connected. The word translated power is the Greek word energeia, were we get the English word energy. It means efficacy, working, active energy, or operation. He energizes us in our efforts to serve Him. God is the might of ministry. It “mightily works within me” (1:29). God works within us (cf. Phil. 2:13). He is the force that was transmitted to Paul (and us), to have an effective ministry.

The summary of Paul’s ministry is to proclaim Christ according to the wisdom of the mystery; to perfect believers in Christ was its object; and the means was by the power of God in conjunction with Paul’s labor. In Ephesians 3:7 this energy is a part of grace that is given to him, as it is to us (cf. 1 Cor. 15:10). Paul never allows one to think that he strives or labors in his own energy. He is a co-laborer with Christ.   

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[1]  S. Lewis Johnson, “Studies in Colossians—Part V: The Minister of the Mystery, BIB-SAC, July 62, 233.

[2]  Ernest Campbell, COLOSSIANS, 77.

[3]  Behm, “nouqetew, nouqesia,” TDNT, 4:1019-22.

[4]  Murray J. Harris, EXEGETICAL GUIDE TO THE GREEK NEW TESTAMENT: COLOSSIANS AND PHILEMON, (Nashville, B&H, 2010), 65. Also see James D.G. Dunn, NIGTC: COLOSSIANS AND PHILEMON, 124.

[5]  John Eadie, COLOSSIANS, 102.

[6]  J.B. Lightfoot, COLOSSIANS AND PHILEMON, 168: Curtis Vaugham, EBC: COLOSSIANS, 193.

[7]  Ernest Campbell, COLOSSIANS, 78.

[8]  Bornkamm, “musthrion, muew.” TDNT, 4:819.

[9]  John Eadie, COMMENTARY ON THE EPISTLE TO THE EPHESIANS, [Grand Rapids MI, Zondervan, 1977), 45.

[10]  Ernest Campbell, COLOSSIANS, 78.

[11] Hauck, “kopoV, koriaw,” TDNT, 8:827-830.

[12]  Gromacki, STAND PERFECT IN WISDOM, 86.