The MacArthur Study Bible, NKJV, page 572
15:14–22 Not wanting to jeopardize his relationship with the believers in Rome by seeming to be insensitive, presumptuous, or unloving, Paul sets out to explain how he could write such a forthright letter to a church he did not found and had never visited.
15:14 goodness. High moral character. The believers in Rome hated evil and loved righteousness, attitudes their lives clearly displayed. knowledge. Refers to deep, intimate knowledge indicating that the Roman believers were doctrinally sound (Col. 2:2, 3), illustrating the fact that truth and virtue are inseparable (cf. 1 Tim. 1:19). admonish. To encourage, warn, or advise—a comprehensive term for preaching (1 Cor. 14:3) and personal counseling (see note on 12:1). Every believer is responsible to encourage and strengthen other believers with God’s Word and is divinely equipped to do so (2 Tim. 3:16).
15:15 as reminding you. In spite of their spiritual strength, these Christians needed to be reminded of truths they already knew but could easily neglect or even forget (cf. 1 Tim. 4:6; 2 Tim. 2:8–14; Titus 3:1).
15:16 minister. “Minister” was a general Gr. term used of public officials. But in the NT it is used most often of those who serve God in some form of public worship (e.g., Phil. 2:17; Heb. 1:7, 14; 8:1, 2, 6), including that of a priest (Luke 1:23). to the Gentiles. Although Paul’s practice was always to present the gospel to the Jews first in every city he visited (see note on Acts 13:5), his primary apostolic calling was to the Gentiles (11:13; Acts 9:15). the offering. Having referred to himself as a minister, a word with priestly overtones, Paul explains that his priestly ministry is to present to God an offering of a multitude of Gentile converts.
15:17 glory. Lit. “to boast. Paul never boasted in his accomplishments as an apostle, but only in what Christ had accomplished through him (1 Cor. 1:27–29, 31; 2 Cor. 10:13–17; 12:5, 9; Gal. 6:14; 1 Tim. 1:12–16).
15:19 signs and wonders. See notes on Acts 2:19; 2 Cor. 12:12. God used them to authenticate true preaching and teaching. to Illyricum. The region that roughly corresponds to the former European country of Yugoslavia. From Jerusalem to Illyricum was a span of some 1,400 miles.
15:20 gospel. See note on 1:1. another man’s foundation. Paul’s goal was to reach those who had never heard the gospel—the primary function of a NT evangelist (Eph. 4:11). But for pastor-teachers, building on the foundation laid by such an evangelist is the crucial part of their ministry (cf. 1 Cor. 3:6).
15:21 it is written. Quoted from Is. 52:15; see note on 3:10. The OT quotation refers primarily to Christ’s second coming, but in its broader application it refers to the process of evangelism that began in Paul’s day and continues throughout church history until Christ returns.
15:22 hindered from coming. The form of this Gr. verb indicates an ongoing problem, and that something external created the hindrance. Paul was providentially being prevented by God from going to Rome (cf. Acts 16:7).
15:23, 24 Careful and sensible planning does not demonstrate a lack of trust in God’s providence. But plans must always be subject to the Lord’s control and alteration—just as Paul’s were (cf. Prov. 16:9).
15:23 no longer having a place. Paul believed he had covered the region with the gospel sufficiently and could move on to other areas. a great desire…to come to you. See notes on 1:10–13.
15:24 Spain. The city and region referred to in the OT as Tarshish (1 Kin. 10:22; Jon. 1:3), located on the far western end of the European continent. It had become a major center of commerce and culture, made accessible by the vast network of Roman roads. Its most famous ancient son was Seneca, the philosopher and statesman who tutored Nero and served as prime minister of the Empire. helped on my way there by you. Paul hoped the church at Rome would supply him with an escort and supplies to make the journey to Spain.
15:25 minister. See note on Acts 6:2.
15:26 Macedonia and Achaia. See notes on Acts 16:9; 1 Thess. 1:7. Paul ministered in these regions during his first and second missionary journeys. contribution. The Gr. word carries the basic idea of sharing and is usually translated “fellowship” or “communion.” The context indicates that here it is the sharing of a financial gift to help support the poor in Jerusalem (1 Cor. 16:1; 2 Cor. 8:2–4; Gal. 2:9, 10).
15:27 their spiritual things. The “things” were gospel truths first preached to the Gentile believers by the Jewish apostles, prophets, teachers, and evangelists.
15:28 this fruit. The financial gift for the Jerusalem church; the fruit of their genuine love and gratitude. Spain. See note on 15:24.
15:30 the love of the Spirit. This phrase occurs only here in Scripture and refers to Paul’s love for the Holy Spirit, not the Spirit’s love for him (cf. Ps. 143:10).
15:30, 31 prayers…that I may be delivered. Many Jews in Judea rejected the gospel and were prepared to attack Paul when he returned. Aware of the trouble that awaited him (Acts 20:22–24), he wanted the Roman Christians to pray for his deliverance only so he could complete the ministry the Lord had given him. Their prayers were answered in that he met with success in Jerusalem (Acts 21:17, 19, 20) and was delivered from death, but not imprisonment (Acts 21:10, 11; 23:11).
15:31 may be acceptable. Paul wanted the Jewish Christians in Jerusalem to receive the financial gift from the Gentiles with loving gratitude, recognizing it as a gesture of brotherly love and kindness.
15:32 the will of God. See note on 1:10. refreshed together with you. Paul eventually found the joy and rest he was looking for (Acts 28:15).
15:33 the God of peace. Just as He is the God of hope (see note on v. 13), God is also the source of true peace (cf. Eph. 2:11–14; Phil. 4:7).
Romans 16
16:1–27 This chapter, which has almost no explicit teaching and contains several lists of mostly unknown people, is the most extensive and intimate expression of Paul’s love and affection for other believers and co-workers found anywhere in his NT letters. It also provides insights into the lives of ordinary first-century Christians and gives an inside look at the nature and character of the early church.
16:1 Phoebe. Means “bright and radiant,” which aptly fits Paul’s brief description of her personality and Christian character. servant. The term from which we get “deacon” and “deaconess” (see notes on 1 Tim. 3:10, 11, 13). In the early church, women servants cared for sick believers, the poor, strangers, and those in prison. They instructed the women and children (cf. Titus 2:3–5). Whether Phoebe had an official title or not, she had the great responsibility of delivering this letter to the Roman church. When they had served faithfully and become widowed and destitute, such women were to be cared for by the church (see notes on 1 Tim. 5:3–16). Cenchrea. A neighboring port city of Corinth, where Paul wrote Romans. The church in Cenchrea was probably planted by the Corinthian church.
16:3 Priscilla and Aquila. See notes on Acts 18:1–3.
16:4 risked their own necks for my life. Probably at Corinth or Ephesus, but the details are not known.
16:5 Epaenetus. Probably saved through Paul’s preaching and lovingly discipled by the apostle. firstfruits. See note on 1:13. He was the first convert in Asia Minor (modern Turkey), which in the best manuscripts replaces the word “Achaia.”
16:6 Mary, who labored much for us. “Labored much” connotes hard work to the point of exhaustion. The context suggests she might have ministered in the church at Rome since its founding and been mentioned to Paul by others (possibly Priscilla and Aquila). But nothing more is known of her.
16:7 Andronicus and Junia. Perhaps a married couple, since “Junia” can be a woman’s name. fellow prisoners. Probably a reference to their actually sharing the same cell or adjacent cells at some point. of note among the apostles. Their ministry with Paul, and perhaps with Peter and some of the other apostles in Jerusalem before Paul was converted, was well known and appreciated by the apostles.
16:8 Amplias. A common name among the emperor’s household slaves at that time; he may have been one of those in “Caesar’s household” (Phil. 4:22).
16:9 Stachys. An uncommon Gr. name meaning “ear of corn.” He was obviously close to Paul, but the details are unknown.
16:10 Aristobulus. Since Paul does not greet him personally, he was probably not a believer, although some relatives and household servants apparently were. One noted biblical scholar believes that he was the brother of Herod Agrippa I and the grandson of Herod the Great.
16:11 Herodion. Related to the Herod family, and so perhaps associated with the household of Aristobulus. my countryman. The preferred reading is “my kinsman,” indicating that he may have been one of Paul’s Jewish relatives. Narcissus. See note on 16:10. Some scholars believe that this was the Emperor Claudius’ secretary. If so, two households within the palace had Christians in them (cf. Phil. 4:22).
16:12 Tryphena and Tryphosa. Possibly twin sisters, whose names mean “delicate” and “dainty.” Persis. Named after her native Persia; since her work is spoken of in the past tense, she was probably older than the other two women in this verse.
16:13 Rufus. Biblical scholars generally agree that he was one of the sons of Simon of Cyrene, the man enlisted to carry Jesus’ cross (cf. Mark 15:21) and was likely saved through that contact with Christ. Mark wrote his gospel in Rome, possibly after the letter to Rome was written, and circulated. Paul would not have mentioned Rufus if that name were not well known to the church in Rome. chosen in the Lord. Elected to salvation. Some translations render “chosen” as “choice,” which indicates he was widely known as an extraordinary believer because of his great love and service. his mother and mine. Rufus was not Paul’s natural brother. Rather, Rufus’ mother, the wife of Simon of Cyrene, at some time had cared for Paul during his ministry travels.
16:14, 15 “Brethren” in this context, probably refers to both men and women, which indicates that these names represent the outstanding leaders of two of the assemblies in Rome.
16:16 holy kiss. Kissing of friends on the forehead, cheek, or beard was common in the OT. The Jews in the NT church carried on the practice, and it became especially precious to new believers, who were often outcasts from their own families because of their faith, because of the spiritual kinship it signified.
16:17–20 Paul considered it necessary to insert into his greetings of love this caution against harmful teachings and practices that undermine the truth of Christianity and are its greatest threat. Genuine love will be ready to forgive evil, but it will not condone or ignore it. Those such as Paul, who truly love other believers who are dear to them, will warn them about sin and harm (cf. 1 Cor. 13:6).
16:17 divisions and offenses. Doctrinal falsehood and unrighteous practices (cf. Matt. 24:24; Acts 20:27–32; Gal. 1:6–8; Eph. 4:14).
16:18 belly. Driven by self-interest and self-gratification, often seen in their pretentious, extravagant, and immoral lifestyles (cf. Phil. 3:18, 19; 2 Tim. 3:7, 8; 2 Pet. 1:20—2:3, 10–19; Jude 12, 13). simple. The unsuspecting or naive person (cf. 2 Cor. 11:13–15).
16:19 become known. See note on 1:8.
16:20 God of peace. See 15:33; Heb. 13:20. will crush Satan. See note on Gen. 3:15. shortly. “Soon, speedily, quickly” (Acts 12:7; 22:18; cf. Rev. 22:7, 12, 20). grace of our Lord Jesus Christ. See note on 1:7.
16:21 Lucius. Either 1) a native of Cyrene, one of the prophets and teachers in Antioch who participated in Paul and Barnabas’ commissioning (Acts 13:1–3) or 2) another form of “Luke,” the author of the Gospel of Luke and the book of Acts. Jason. One of the first converts in Thessalonica, who evidently let Paul stay in his home for a short time before Paul and Silas were sent to Berea (see notes on Acts 17:5–10). Sosipater. A longer form of “Sopater” (Acts 20:4–6), a Berean (cf. Acts 17:10–12) who joined other believers in meeting Paul at Troas after the apostle left Ephesus. my countrymen. See note on v. 11.
16:22 Tertius. Paul’s secretary, who wrote this letter as Paul dictated it, inserts a personal greeting.
16:23 Gaius. One of Paul’s converts at Corinth (cf. 1 Cor. 1:14). His full name was most likely “Gaius Titius Justus” (Acts 18:7). the whole church. The congregation that met in Gaius’ house. Erastus. A common name in NT times, but probably not the same man referred to in Acts 19:22 or 2 Tim. 4:20. treasurer. In Corinth. This was a prominent position with political clout. Quartus. May have been a physical brother of Erastus, but more likely just the final brother in Christ listed here.
16:24 This verse is not found in the earliest Gr. manuscripts of Romans which is understandable in view of the longer, more explicit benediction that follows.
16:25–27 The letter concludes with a beautiful doxology that praises God for His work through Jesus Christ and thereby summarizes the major themes in Romans (see notes on 11:33–36; cf. Matt. 6:13; Luke 19:37, 38; Eph. 3:20, 21; Heb. 13:20, 21; Rev. 5:9, 10).
16:25 my gospel. See notes on 1:1; 2:16; cf. Gal. 1:11; 2:2. preaching of Jesus Christ. Synonymous with the gospel, it was Paul’s supreme life commitment (see notes on 10:14, 15, 17; cf. 1 Cor. 1:23, 24; 2 Cor. 4:5, 6). the mystery. See note on 11:25. In the NT, this word does not have its modern connotation. Instead, it refers to something hidden in former times but now made known (1 Cor. 4:1; Eph. 5:32; 6:19; Col. 1:25, 26; 2 Thess. 2:7, 8; 1 Tim. 3:9, 16). The NT’s most common mystery is that God would provide salvation for Gentiles as well as Jews (Eph. 3:3–9).
16:26 prophetic Scriptures made known. God had told Israel that He would not only call her to righteousness, but appoint her as a light (of the gospel) to the nations (see notes on Is. 42:6; 49:6; 1 Pet. 1:10, 11; cf. Gen. 12:3; Ex. 19:6; Is. 49:22; 53:11; 60:3–5; Jer. 31:31, 33).
16:27 to God…be glory. It was through the Father that the gospel was ultimately revealed, therefore He deserves all the credit, praise, and worship.
Romans 1
1:1 a 1 Cor. 1:1; 9:1; 15:9; 2 Cor. 1:1; 1 Tim. 1:11
1:1 b Acts 9:15; 13:2; (Gal. 1:15)
1:2 c Acts 26:6
1:2 d Gal. 3:8
1:3 e 2 Sam. 7:12; 1 Chr. 17:11; Is. 9:7; Jer. 23:5; Gal. 4:4
1:3 1 came
1:4 f Ps. 2:7; Acts 9:20; 13:33; Heb. 1:2
1:4 g Ps. 16:10; (Heb. 9:14)
1:5 h Eph. 3:8
1:5 i Acts 6:7; Rom. 16:26
1:5 j Acts 9:15
1:7 k Acts 9:13; Rom. 8:28; 1 Cor. 1:2, 24
1:7 l Num. 6:25; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2
1:8 m 1 Cor. 1:4; Eph. 1:15; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2:13
1:8 n Acts 28:22; Rom. 16:19
1:9 o Rom. 9:1
1:9 p Acts 27:23
1:9 q 1 Thess. 3:10
1:9 2 Or in
1:11 r Rom. 15:29
1:12 s Titus 1:4
1:13 t (1 Thess. 2:18)
1:13 u Phil. 4:17
1:16 v Ps. 40:9, 10
1:16 w 1 Cor. 1:18, 24
1:16 x Luke 2:30; Acts 3:26; Rom. 2:9
1:16 3 NU omits of Christ
1:17 y Rom. 3:21; 9:30; Phil. 3:9
1:17 z Hab. 2:4; Gal. 3:11; Heb. 10:38
1:18 a (Acts 17:30)
1:18 b Rom. 6:13; 2 Thess. 2:10; 2 Pet. 2:13; 1 John 5:17
1:18 4 hold down
1:19 c (Acts 14:17; 17:24)
1:19 d (John 1:9)
1:19 5 evident
1:19 6 among
1:20 e Job 12:7–9; Ps. 19:1–6; Jer. 5:22
1:20 7 divine nature, deity
1:21 f 2 Kin. 17:15; Jer. 2:5; Eph. 4:17
1:22 g Jer. 10:14; (1 Cor. 1:20)
1:23 h 1 Tim. 1:17; 6:15, 16
1:23 i Deut. 4:16–18; Ps. 106:20; Jer. 2:11; Acts 17:29
1:23 8 perishable
1:24 j Ps. 81:12; Acts 7:42; Eph. 4:18, 19
1:24 k 1 Cor. 6:18
1:24 l Lev. 18:22
1:25 m 1 Thess. 1:9
1:25 n Is. 44:20; Jer. 10:14; 13:25; 16:19
1:26 o Lev. 18:22; Eph. 5:12
1:26 9 Lit. females
1:27 10 Lit. males
1:27 11 Lit. female
1:28 p Eph. 5:4
1:29 12 NU omits sexual immorality
1:29 13 greed
1:29 14 malice
1:31 15 without understanding
1:31 16 NU omits unforgiving
1:32 q (Rom. 2:2)
1:32 r (Rom. 6:21)
1:32 s (Ps. 50:18); Hos. 7:3
Romans 2
2:1 a (Rom. 1:20)
2:1 b 2 Sam. 12:5–7; (Matt. 7:1–5; Luke 6:37); John 8:9; Rom. 14:22
2:4 c Rom. 9:23; 11:33; (2 Cor. 8:2; Eph. 1:7, 18; 2:7; Phil. 4:19; Col. 1:27; 2:2; Titus 3:6)
2:4 d (Rom. 3:25)
2:4 e Ex. 34:6; (Rom. 9:22; 1 Tim. 1:16); 1 Pet. 3:20
2:4 f Is. 30:18; (2 Pet. 3:9, 15)
2:5 g (Deut. 32:34); Prov. 1:18; James 5:3
2:5 1 unrepentant
2:5 2 storing
2:6 h (Job 34:11); Ps. 62:12; Prov. 24:12; Jer. 17:10; (2 Cor. 5:10; Rev. 20:12, 13)
2:8 i Job 24:13; (2 Thess. 1:8)
2:9 j Amos 3:2; Luke 12:47; Acts 3:26; Rom. 1:16; 1 Pet. 4:17
2:9 3 Gentile
2:10 k Rom. 2:7; Heb. 2:7; (1 Pet. 1:7)
2:11 l Deut. 10:17; (Job 34:19); Acts 10:34; (Eph. 6:9)
2:13 m Matt. 7:21, 22; John 13:17; (James 1:22, 25; 1 John 3:7)
2:15 n 1 Cor. 5:1
2:15 o Acts 24:25
2:16 p Eccl. 12:14; (Matt. 25:31); Rev. 20:12
2:16 q John 5:22; Acts 10:42; 17:31; Rom. 3:6; 14:10
2:16 r 1 Tim. 1:11
2:17 s (Matt. 3:9); John 8:33
2:17 t Mic. 3:11; John 5:45; Rom. 2:23; 9:4
2:17 u Is. 48:1, 2
2:17 4 NU But if
2:17 5 rely
2:18 v Deut. 4:8
2:18 w Phil. 1:10
2:19 x Matt. 15:14; John 9:34
2:20 y (2 Tim. 3:5)
2:21 z Ps. 50:16; Matt. 23:3
2:22 a Mal. 3:8
2:23 b Mic. 3:11; John 5:45; Rom. 2:17; 9:4
2:24 c Ezek. 16:27
2:24 d 2 Sam. 12:14; Is. 52:5; Ezek. 36:22
