In bringing his epistle to a close, Paul first gives his reasons for writing to the Romans. This he does with notable courtesy and modesty and tact. He has written not because of any particular lack on their part but because of his special interest in them, since he is the apostle to the Gentiles and naturally has upon his heart the Christians who are living in the great imperial capital of the Gentile world.

He is persuaded that they are "full of goodness" and well instructed in the gospel and so quite capable of admonishing one another. Nevertheless he has written, even with considerable boldness and frankness, not so much to tell them new truths as to remind them of those they had already received. With such humility does Paul refer to a letter which sets forth with inspired impressiveness the most profound truths ever entertained by the human mind. He explains that he has made bold to write these truths to them because God has appointed him to be "a minister of Jesus Christ unto the Gentiles." This ministry Paul describes- in figures borrowed from the Jewish ritual. Preaching the gospel is his priestly service, and its great purpose is that Gentile believers will be so transformed by its power that they will become an offering which he can present, acceptable to God, "being sanctified by the Holy Spirit."

This ministry, as exercised by Paul, is a just ground of pride, although he gives all the glory to Christ. He has been widely used in bringing Gentiles to obey God, his "word and deed" having been attested by miraculous "signs and wonders" wrought by the Holy Spirit, so that he had "fully preached the gospel of Christ," from Jerusalem to Illyricum, on the west of Macedonia. His one great purpose, his point of honor, his ambition, ever had been to preach the gospel where Christ had not been named, that he "might not build upon' another man's foundation"; and he describes this aim in words borrowed from Isaiah when picturing the astonishment of the nations as they learn of the suffering Servant of Jehovah:

"They shall see, to whom no tidings of him came,
And they who have not heard shall understand."

B. PAUL'S PERSONAL PLANS, Ch. 15:22-23

22 Wherefore also I was hindered these many times from coming to you: 23 but now, having no more any place in these regions, and having these many years a longing to come unto you, 24 whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)"25 but now, I say, I go unto Jerusalem, ministering unto the saints. 26 For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. 27 Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things. 28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain. 29 And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.

30 Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me; 31 that I may be delivered from them that are disobedient in Judea, and that my ministration which I have for Jerusalem may be acceptable to the saints; 32 that I may come unto you in joy through the will of God, and together with you find rest. 33 Now the God of peace be with you all. Amen.

Paul has been glorying in the ministry which is his as the chosen apostle to the Gentiles; but he realizes that, in spite of its wide scope, its labors are comparatively unfulfilled; he always had his eyes fixed on "the regions beyond," and he proceeds to tell his friends in Rome of his wide-reaching plans. Their city, the great imperial capital, has for years been the goal of his ambition. However, he has been hindered from coming to them hitherto by his work in regions farther east; but now this work is so far completed that he can carry out a long-cherished purpose of preaching the gospel in Spain, and on the way he will visit Rome and enjoy the spiritual refreshment of fellowship with the friends to whom he is writing, and by them be helped forward on his journey to the West.

First, however, he must go in exactly the opposite direction; he must start eastward to carry relief to the needy Christians in Jerusalem. He is taking a "certain contribution" from the churches of Macedonia and Achaia. It had been a voluntary offering made with pleasure, yet it was, in a sense, the payment of a debt, for the Gentile churches owed to the Christians in Jerusalem all their spiritual blessings, and they could meet this indebtedness only by ministering to them in things temporal. In this offering Paul had shown the deepest interest, not only because he had promised such aid and because it was to relieve his own fellow countrymen, but also because such an expression of charity would help to bind together Jews and Gentiles into one sympathetic body.

When Paul has fulfilled this mission, he promises to come to Rome and to pass onward to Spain. He feels assured that his coming will result in a special manifestation of grace: he will come "in the fulness of the blessing of Christ."

Paul realizes, however, the perils and the difficulties which await him, and therefore he closes this outline of his personal plans with an earnest request that the Roman Christians will unite in prayers on his behalf. He beseeches them by the Lord Jesus Christ, and by the brotherly love which his Spirit inspires in believers, that they will unite with him "in an intense energy of prayer" that he may be delivered from the unbelieving Jews, who were always his bitterest foes, and also that the peace offering of the Gentile churches may prove acceptable to the Jewish Christians of whose narrow prejudices Paul was well aware. Should these united prayers be answered, then Paul would come to his Roman friends with joy and find rest and refreshment in their fellowship. To this request for prayer Paul adds a petition of his own. In its mention of " peace' it sounds a keynote of the epistle, it voices a deep yearning : every heart; "Now the God of peace be with you all. Amen,"

C. THE COMMENDATION OF PHOEBE. Ch. 16:1, 2

1 I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae: 2 that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.

It has been commonly assumed that Phoebe was the bearer of this letter from Corinth to Rome. There is nothing to prove this, as no other mention of Phoebe is made elsewhere; but it properly has been called "a supposition which there is nothing to contradict."

Even more uncertain is the assumption that Phoebe was a deaconess. It is true that this office was established in the Christian Church at a rather early date, but the word translated "servant," sometimes rendered "deaconess,"' may denote merely the charity and hospitality which should characterize the life of every true Christian and which seem to have been exhibited by Phoebe in a marked degree.

She was a member of the church at Cenchreae, the port of Corinth, nine miles east of that city. The apostle officially "commends" or introduces her to the church at Rome, urging that she be received "in the Lord" and in a manner worthy of Christians, implying not only that her needs be supplied but also that she be granted every spiritual privilege. Furthermore, Paul bespeaks for her assistance in whatsoever matter she may have need, possibly indicating that she was going to Rome on business in which they could afford her special help.

This cordial commendation was given in view of the fact that Phoebe had "been a helper' of many" and of Paul himself. The term "helper" is almost the same as "patroness" and intimates that the one so designated was possibly a person of some wealth and social position. Just how this woman had befriended Paul and his fellow Christians is not stated, but surely his courteous and gracious commendation has given to her a place of imperishable fame.

D. PAUL'S GREETINGS TO THE ROMANS. Ch. 16:3-16

3 Salute Prisca and Aquila my fellow-workers in Christ Jesus, 4 who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: 5 and salute the church that is in their house. Salute Epznetus my beloved, who is the first-fruits of Asia unto Christ. 6 Salute Mary, "who bestowed much labor on you. 7 Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me. 8 Salute Ampliatus my beloved in the Lord. 9 Salute Urbanus our fellow-worker in Christ, and Stachys my beloved. 10 Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus. 11 Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord. 12 Salute Tryphena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord. 13 Salute Rufus the chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them. 15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them. 16 Salute one another with a holy kiss. All the churches of Christ salute you.

This list of obscure names is of great value and of true significance. It gives an aspect of reality and deep human interest to the whole epistle, and its accompanying phrases. indicate that Christian doctrines were bearing fruit in the' lives of those to whom they had been proclaimed.

These greetings reveal the heart of Paul, showing his tender affection, his appreciation of kindness, his warm sympathy, and his high valuation of human friendships. They give instructive glimpses of the life of the Early Church, enabling us to form a picture of its close fellowships, its heroic sufferings, its generous sympathies, its purity, its devotion, its faith, its hope, its love.

Of all these names the only ones which are familiar are those of Prisca and Aquila, the friends with whom Paul had lived in Corinth, who more recently seem to have saved the life of Paul at great hazard, for his sake having "laid down their necks." They were only tentmakers, but their wide travel and their intelligent testimony for Christ made them deserving of thanks from "all the churches of the Gentiles." To them Paul sends his greeting, and also to the believers in Rome who met at their home for Christian worship.

The rest of the names here mentioned appear in no other place. Most of them seem to be those of slaves or freedmen; but these men and women, not recognized by the world, have attained glory enough by being known through all the passing centuries as friends of Paul and followers of Christ.

The apostle closes his salutation to the Christians in Rome by urging them to "salute one another with a holy kiss." It was an Oriental and particularly a Jewish custom to combine a kiss with a greeting; here, however, Paul does not mean merely a token of friendship: nor yet is he establishing "the kiss of peace" as a permanent ordinance or regular part of the Christian religious service. He only intended that, when his letter had been heard and his salutations received, they should greet one another as fellow members of the Church.

When Paul now adds, "All the churches of Christ salute you," he is using a general expression; however, he indicates his wide acquaintance with the churches, and the deep interest which all felt in the welfare of the church at Rome.

E. A WARNING AGAINST FALSE TEACHERS. Ch. 16:17-20

17 Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them. 18 For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent. 19 For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil. 20 And the God of peace shall bruise Satan under your feet shortly.

The grace of our Lord Jesus Christ be with you.

It is not unnatural, as the epistle is brought to a close, and just after Paul has referred to the other Christian churches, that he should add a solemn warning against false teachers. He remembers what subtle and corrupting heresies have appeared among other bodies of believers, and he fears lest they may cause divisions and scandals among the Christians at Rome. He therefore urges his readers to "mark" and avoid such as may attempt to teach doctrines contrary to the gospel as it has been received by the Romans and as it has been set forth with such fullness and power in this epistle.

From such teachers Christians are to "turn away," because instead of being servants of Christ such are servants of their own appetites and of their own selfish interests, and by their plausible and flattering speech they are able to deceive the hearts of the guileless and unwary. From the pestilent influence of such teachers the Roman Christians were still free. The fame of their loyalty was everywhere reported. Therefore Paul rejoices over them; nevertheless he is anxious, and he is desirous that "their moral intelligence should not be impaired in the least by any dealings with evil,' but that they might be "experts in good and innocents in evil."

False teachers, whom as the agents of evil Paul identifies with Satan, may come and cause dissensions, but soon, by the Spirit of God, victory will be secured and peace restored; at least, this seems to be the meaning of Paul's promise, "And the God of peace shall bruise Satan under your feet shortly."

So Paul closes this warning with a benediction: "The grace of our Lord Jesus Christ be with you."

F. GREETINGS FROM PAUL'S COMPANIONS. Ch, 16:21-23

21 Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen. 22 I Tertius, who write the epistle, salute you in the Lord. 23 Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.

The letter seems to come to a close with the preceding paragraph, but now are added these salutations from Paul's friends and companions. It has been suggested that the letter, before being sent to Rome, was first read at a Christian gathering in Corinth, and that the greetings to the Roman church were appended at the request of these who are named.

First among them is Timothy, Paul's beloved "fellowworker," his "child in the faith," his comrade on perilous journeys, his comfort in long imprisonments, and his deputy on difficult missions—a man who, as few others, knew the fullness and joy of the apostle's affection and love,

Lucius and Jason and Sosipater are difficult to identify; but Paul calls them his kinsmen, meaning probably his fellow countrymen, men who were of Jewish birth. Tertius, the amanuensis, by whom the letter is being written, adds his own greeting.

Then Gaius is mentioned, one who was at the time the host of the apostle; him Paul describes as being the host "of the whole church," meaning either that the Christians were wont to meet in his house for worship or that he extended his hospitality to all Christians who came as strangers to Corinth.

Erastus, the city treasurer, sends his greeting, together with that of Quartus whom Paul designates "the brother." That an official holding so important a position as that of treasurer in the great city of Corinth was numbered among the Christian brotherhood shows that some men of prominence and power were members of that Church in which Paul declared that there were "not many mighty" and "not many noble."

G. THE DOXOLOGY. Ch. 16:25-27

25 Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, 26 but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith: 27 to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.

While Paul has given us many other superb doxologies, they are found in the body and not at the conclusion of his letters. This magnificent ascription of praise sums up the great thoughts of the epistle and is in perfect harmony with its contents. In particular, it should be noted how this closing paragraph reechoes the notes sounded in the opening verses of the epistle and repeats their significant phrases, thus pointing backward to what has been written, as the introduction in so large measure points forward to all that is to follow.

Paul ascribes praise to God who "is able to establish" the Roman Christians. In the opening of the epistle, ch. 1:11, he expresses a hope that they may be established by the imparting of some spiritual gift through his proposed ministry in Rome. Here he expresses the truth that nothing that man can do, not even the production of such an epistle as this, can in itself effect such a result. Only God can establish believers in their faith so that they cannot be moved.

This establishment is to take place in agreement with the gospel which Paul preached, a gospel of grace, a gospel of free salvation for all men through faith in Jesus Christ. The very sum and substance of this gospel is "the preaching of Jesus Christ," who is ever presented as the object of faith, the source of hope and life. This preaching of Christ sets forth the gracious purpose of God for the redemption of the world.