Romans 15:30-33

CRITICAL NOTES

Romans 15:30.—If Paul, saith Esthasis, might desire the prayers of the Romans, why might not the Romans desire the prayers or Paul? I answer, They might desire his prayers as he did theirs, by an epistle directed to him to pray for them. He adds, If they might desire his prayers whilst living, why not when dead and regning with Christ? I answer, Because then they could direct no epistle to him, or any other way acquaint him with their mind. Hence Elijah, about to be taken up into heaven, speaks to Elisha thus: “Ask what I shall do for thee before I am taken away from thee?” We do not say that such desires for the prayers of departed saints are injurions to the interession of Christ, but that they are idolatrous, implying that creatures are omniscient, omnipresent, and have the knowledge of the heart (Dr. Whitby).

MAIN HOMILETICS OF THE PARAGRAPH.— Romans 15:30

St. Paul was not self-assertive.—It has been affirmed that St. Paul was self-assertive (as we say). No proofs are attempted to establish the declaration. Our reading of this epistle has not tended to make us accept the accusation. These verses do not appear to make valid the affirmation.

I. It is not the act of the self-assertive to beseech the prayers of others.—Self-assertion, we are told, is the presumptuous assertion of one’s self or claims. Presumptive assertion does not condescend to the language of humble entreaty. Imagine a Napoleon beseeching for the prayers of his officers and soldiers. Imagine a pope turned a suppliant to the worshipping faithful. Imagine the Pharisee beseeching the publican to strive together with him in his prayers. Prayer is a strife, not against God, but against ourselves and against the powers of evil. Intercessory prayer is a method of mutual helpfulness. This is generated and strengthened for the sake of Jesus Christ and by the love of the Spirit. The love of (belonging to) the Spirit, embracing perhaps the two ideas—

(1) felt by, and
(2) inspired by, the Holy Spirit.

II. It is not the act of the self-assertive to contemplate dangers.—Arrogance may frown on the unbeliever, and scouts the idea that its service will not be accepted. Paul contemplates dangers, and does not expect a career of uninterrupted triumph. Deliverance is to be expected, not from the might of his own genius, but from the help of the Omnipotent. While St. Paul does not go out of his way to borrow troubles from the future, he seeks defence against the coming danger which is probable. His fears not groundless. Fears do not prevent the performance of duty. He does not start back, saying there are lions in the way.

III. It is not the act of the self-assertive to recognise a controlling will.—This is not the language of modern presumption. “By the will of God.” Does the expression rule in commerce, in politics, science, or even religion to the extent that it ought? Too oft we pray for God’s help in our plans, but are not careful to inquire if they be in accordance with the divine will. Are our visits undertaken in submission to the divine will? Do we seek for joy and refreshment in accordance with the divine will? Do we thus seek even for spiritual joy and refreshment?

IV. It is in accordance with the acts of “our” apostle to conclude with a suitable prayer.—“Now the God of peace be with you all.” “The God of peace,” as:

1. Dwelling in peace. Let us try to think of the sublime calm in which the Infinite reposes. Throughout the unthinkable past of a vast eternity God dwelt in peace. All the parts of His divine nature moved in unison; there were no conflicting forces. A true conception of the law of right and a will to carry out that law were seen working together. The natural and moral attributes of God were in harmonious adjustment. God is to and for Himself all-sufficient, therefore ineffable peace. Godlikeness supposes a reaching-up to the possession of such a peace in our degree and measure.

2. Imparting peace. True peace comes not from the inward but the outward. Divine peace is from above. The worldling tries to work peace from within; the true-hearted seeks peace from without. As the God of peace dwells in His people, so peace is imparted. He gives it by the indwelling of Christ, who is the Prince of peace; by the operation of the Holy Spirit, who is the sweet dove of peace; by the rearrangement of the inner nature, which is the forerunner of peace if it is to be permanent. Human peace a reflection of the divine and the result of divine working in the soul.

3. A guardian power. The God of peace guards and protects, hence St. Paul’s prayer. A better guard than armed men, than armour-plated vessels, than impregnable castles. Divine peace guards:

(1) from the fevers of earthly strifes;
(2) from the rough tossings of ambition;
(3) from the cankering worry of over-anxiety;
(4) from the intrusion of dread forebodings;
(5) and from the onslaughts of scepticism. “A peace, which is not the peace of Christ, is often rudely disturbed; for it is but a dream and a slumber, in the midst of volcanic powers, which are employing the time in gathering up their energies for a more awful conflict.” But the peace of God cannot be rudely disturbed; safely guarded are those amongst whom dwells the God of peace.

Romans 15:4; Romans 15:12. A doctrine of hope.—The two verses are so consecutive in thought that I may omit the intervening words, and take them together as giving us a doctrine of hope. It is hope not limited by the horizon of this life, but one that passes beyond it, “a hope full of immortality.” We need such a doctrine. Which of us is satisfied with the world as it is, and with ourselves as we are? Certainly there is cause enough for those dissatisfactions, longings, and imaginings which are common to mankind, but which wait for some promise and some power to transmute them into hope. Is there such a promise and power? I allege the two verses of the text, which speak of God as the God of hope. The first points to the Scriptures as written “that we might have hope”; the second represents the actual creation of this hope as the effect of faith, in the power of the Holy Ghost. Our thoughts are thus turned to the Bible and to ourselves.

I. The Bible is the book of hope.—From Genesis to Revelation it is progress, preparation, expectation, a consecutive course in which things that are become conditions and pledges of things that are to be. There is a sound of events approaching. There are steps in the distance; they draw nearer. Some one is coming. The book is a continuous advent; it is the word of the God of hope. So He shows Himself even at the moment of the Fall. There is tenderness in the tones of judgment, and the sentence on the enemy is made a promise to our race. Already it is known that some time, some how, there shall be a reversal of the victory of evil. The cause of hope has begun. How is it carried on? I answer, By a threefold method, consisting of verbal promise, historic fact, and moral preparation. It is not through any one of these, but through the three taken together, that the Bible is the book of hope. I will note them first in the Old Testament, then in the New.

1. In the Old Testament. Firstly, there is the line of spoken prophecy from the first promise to the father of the faithful, of blessing to all nations, to the last word of the last prophet. Secondly, we see that this course of prophecy is interwoven with a course of history. The progressive words are heard amid progressive facts. Thirdly, the gradual elevation of hope is due to something more than verbal prophecy and historic fact. It is due to the moral and spiritual education which is all the time going on. “The hope of the promise made of God unto the fathers: to which the twelve tribes, instantly serving God day and night, hope to come” (Acts 26:6). So spake one who knew well what was the hope of Israel, and was then asserting that its fulfilment had begun. It had begun, and that was all. I pass

2. To the New Testament as presenting the second stage in the history of hope, that in which our own lives are cast. The Christ had come; but He was gone, and to all appearance had left the world as it was. The course of hope had therefore to begin again, conducted as before by promises, by facts, and by preparations of heart.

(1) The words of promise are become more numerous, more ample, and more plain. They are ever on the lips of the Lord; angels utter them as He ascends; apostles proclaim them for doctrine, warning, exhortation, and comfort, and repeat them as personal anticipations of triumph and joy.
(2) Then, as to the facts. If the gospel history be taken for true, for what did all this prepare? What shall be the end of a history which is thus begun and broken off abruptly at the moment of success? If there be any sequence in things, the first advent ensures the second.
(3) Still stronger in the New Testament is the argument from moral and spiritual preparation. We know the moral effect proper to the gospel, which appears in the epistles, which has been realised in all ages, and is realised in countless instances at this day. It is a high education of conscience and of the sentiments which govern life. It is an elevation and refinement of a man’s feeling for truth and righteousness, for purity and charity. It is something which includes these, and is more than these—a tone and temper which we call holy, not of this world, caught from the mind of Christ. It appears in a lively sense of immortality, a kindred with things eternal in aspiring to the likeness of God, in habitual converse with God, in fellowship with the Father and the Son. Now, apart from all the prophecy, is not this state of heart a prophecy itself? “If in this life only we have hope in Christ, we are of all men most pitiable.” If you have lost confidence in the Scriptures as the word of God, you may propose to yourself what you will, but you have lost the title-deeds of hope. You have lost and cannot replace them. If you search the world, no other charter can be found.

II. The text directs us not to the frustration of hope, but to its fulfilment.—Speaks of powers which create hope, not of influences which destroy it. “The God of hope fill you,” etc. That is a prayer for personal experience, and an account of how it is attained. Hope, it says, is the product of believing; abounding in hope of joy and peace in believing, and all through the power of the Holy Ghost.

1. Hope must be the effect of believing if it is to enter the region of the unseen. There we have nothing to go by but the word of One who knoweth all. Revelation discovers things future, and faith becomes hope in the act of looking towards them. Here faith is presented as a state of mind antecedent to hope, and out of which hope arises. But that depends on the things believed, and the manner of believing them. But what are the things believed in our case? They are a gospel—good tidings. They are the facts of the manifestation of the Son of God for man, and in their bearing on ourselves they are a revelation that He has loved us, and given Himself for us, and washed us from our sins in His own blood, and reconciled us to God, and redeemed us for His own possession, and given us a right in His merits, and a participation in His life, and a present union with Himself, wrought by the Spirit and sealed by the sacraments.
2. Certainly these are things to cause joy and peace in believing,—joy in the first apprehension, and fresh emotion of gladness in every fresh apprehension of them; and peace as the permanent habit of a mind at rest, independent of all movements of emotion.
3. Yet in all this process there is something more than the word of God and the thoughts of man—it is “through the power of the Holy Ghost.” He it is who generates the faith which believes and raises it into the hope which expects. That is not to be forgotten by us who live in the dispensation of the Spirit. The recognition of it is not fulfilled by the recital of an article in the creed, or the confession of a mysterious doctrine, but by a conscious dependence, an habitual appeal which gives a new character to the inward life, and an experience of light, counsel, and comfort which come by the word, but by something more than the word, a “something far more deeply interfused,” a Spirit mingling with our spirit, a communion of the Holy Ghost. If, then, these experiences are by this power, we must look for them in that way; and as God is true we may expect them according to our need.—Canon Bernard.

SUGGESTIVE COMMENTS ON Romans 15:30

The verses are authentic.—The authenticity of Romans 15:30 is acknowledged by Lucht. Volkmar admits only that of Romans 15:33, adding the first two verses of chap. 16. We have seen how little weight belongs to the objections raised by Baur and those critics to the authenticity of chap. 15 in general; we have not therefore to return to them. As to the opinions formerly given out by Semler and Paulus, according to which this whole chapter is only a particular leaf intended by the apostle either for the persons saluted in chap. 16 or for the most enlightened members of the Church of Rome, they are now abandoned. The apostle was no friend of religious aristocracies, as we have seen in chap. 12, and he would have done nothing to favour such a tendency. Besides, what is there in this chapter which could not be read with advantage by the whole Church? We have proved the intimate connection between the first part of the chapter and the subject treated in chap. 14, as well as the connection between the second part and the epistle as a whole, more particularly the preface (Romans 1:1). The style and ideas are in all points in keeping with what one would expect from the pen of Paul. As Hilgenfeld says: “It is impossible in this offhand way to reject chaps. 15 and 16.; the Epistle to the Romans cannot have closed with Romans 14:23, unless it remained without a conclusion.” M. Reuss expresses himself to the same effect; and we have pleasure in quoting the following lines from him in closing this subject: “The lessons contained in the first half of the text (chap. 15.) are absolutely harmonious with those of the previous chapter and of the parallel passages of other epistles, and the statement of the apostle’s plans is the most natural expression of his mind and antecedents, as well as the reflection of the situation of the moment. There is not the slightest trace of the aim of a forged composition, nor certainly of the possibility that the epistle closed with chap. 14.”—Godet.