* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

The concluding section of the letter to the Romans, like the introductory section, is full of personal allusion and revelation; but here again the glory of the theme filling the mind of the writer is clearly manifest.

While at the beginning the supreme consciousness revealed, was that of his responsibility with that of all saints, in view of their possession of the great Gospel, and in view also of the world's need; at the close the supreme revelation is that of the fellowship of all saints in their common relationship to Christ, and in the fulfillment of responsibility. This last section of the letter consists of personal matters; and a closing doxology.

There are incidental revelations of Paul's methods and ideals of Christian service in this section, which are most valuable. While telling those to whom he wrote that his reason for writing was that there had been committed to him the ministry of the Gentiles, he spoke of that ministry so far as it had been already accomplished. While he was careful to guard against any merely personal boastfulness, yet with unaffected modesty he did not hesitate to glory in the triumph of the Gospel. In speaking of his appointment the apostle used language which indicates a phase of priestly office, too often lost sight of, when he declared that he had ministered the Gospel so that there had been an "offering up of the Gentiles."As a priest he had stood often in the presence of God, pleading the cause of man; but he also knew what it was to go back into the presence of God, bringing with him the sacrifice of souls, won through the Gospel. Too often the priests of the Lord stand empty handed in the holy place in this respect.

In this connection it is interesting to notice his conception of the line of victory. "Christ wrought through me.'' How glorious a commentary upon the true position of the Christian worker! Christ is the true and actual Worker, and the servant is an instrument of Christ, through whom He accomplishes His purposes. Such a conception leaves no room for boastfulness, and yet therein there is room for great confidence and positive glorying in the supreme Worker, and the accomplished work. This work is ever realized in the power of signs and wonders, and in the power of the Holy Spirit; the evidences and energy, of the working Christ.

Finally in connection with his statement concerning his work, he declared that he had ever proceeded upon the principle of preaching the Gospel not "upon another man's foundation,'' but to those who were without the tidings, and who had not heard. How excellent a thing it will be for the whole Church when in all aggressive enterprise she proceeds upon this principle. How much of time, of energy, of money have been lost through forgetfulness of it!

Having been often hindered through these very necessities and labours of the Gospel, he was at last setting his face toward Rome. And yet Rome itself was not the final goal. His eyes were looking to the regions beyond, and his intention was to reach Spain; and yet even before he could come to Rome, he had an immediate duty to fulfill, that of carrying to Jerusalem the contribution from Macedonia and Achaia.

He was confident that when he came to Rome he would do so in the fullness of the blessing of Christ.

Did he ever reach Spain? We do not know. Certain it is that he went to Rome, although by unexpected ways; and it is equally certain that as he expected, he arrived there in the fullness of the blessing of Christ.

Very touching and beautiful is the request of Paul for the prayers of the Christians in Rome, showing as it does, how this intrepid minister of the evangel was sensitively conscious of the perilous pathway, and craved sympathy in its highest possible activity, that of fellowship in prayer. Sometimes amid the stress and strain of the ministry of the Word, glorious toil as it is, one wonders how far those deriving help and benefit therefrom are conscious of how hungry the spirits of God's messengers are for such loving and powerful sympathy. The kindly word of spiritual appreciation is valuable, but the servant of the Lord would gladly forego that altogether, if instead there could be a larger measure of striving together in prayer on the part of the people of God.

It is impossible to read Paul

He was very definite in his request as he suggested that they should pray first that he "might be delivered from them that are disobedient in Judaea." He was evidently conscious that his going up to Jerusalem would be the occasion of strife, and even of persecution; and he desired prayer that he might be delivered from such opposition. Secondly, that his ministration, that contribution he was taking from the churches of Asia, might be acceptable. He foresaw that the very pride of Jewish prejudice might make difficulty, and that this would harm the work nearest his heart, the preaching of the Gospel among the Gentiles; and this also he therefore committed to God, and sought their fellowship in prayer concerning it.

Finally he asked that they would pray that he might come to them in joy through the will of God, and together with them find rest.

The question which suggests itself as one reads of this apostolic request is as to whether the prayers were answered. Most assuredly they were. The story of the Acts of the Apostles shows that he was graciously received by the Church, and thus the second subject of prayer was answered. Also he was delivered from the terrible hatred and plotting of the disobedient in Judaea, and thus the first request was answered. Moreover, he reached Rome, and yet how different was the mode of the answer surely from what the apostle had expected! How often the way of answer to prayer differs from our expectations! What matters it, if it be "through the will of God"? That was the qualifying petition which was finally answered. If we really mean it when we pray, that petition will always be answered. It is such confidence which lends power to the closing benediction, "Now the God of peace be with you all. Amen."

In a brief special paragraph the apostle commended Phoebe to the church at Rome; describing her as a deaconess of the church at Cenchreae. His appeal to them was not that they should receive her upon the ground of her personal worth, although he did declare that she had been a succourer of many and of himself. She was to be received in the Lord, and worthily of the saints; that is to say, their hospitality was to be in keeping with all that they were, as children of God.

It has been surmised, and with great probability, that she carried the apostle's letter to the church in Rome.

v. SALUTATIONS TO SAINTS

The section of salutation is most interesting. The large number of persons named, twenty-six in all, is not remarkable when it is remembered that the letter was sent to Rome, which was at that time the centre of the world, to which men were constantly going for various reasons from all parts of the empire.

Two-thirds of these names are Greek, and are in all probability names of persons whom the apostle had actually known in his work in Asia. His old friends Prisca and Aquila were evidently back in Rome again.

The chief interest of this passage centers in the apostle's incidentally revealed consciousness of the inter-relationships of the saints as being dependent upon their common relationship to Christ. The phrases which indicate this are scattered through the paragraph, "In the Lord. ... In Christ Jesus . . . unto Christ ... in Christ ... in the Lord . . . in the Lord ... in the Lord ... in the Lord." When these phrases are examined in their contextual relationship it will be seen how all the facts of life and service are conditioned in that relationship to Christ. Phoebe was to be received in the Lord. Prisca and Aquila were fellow-workers in Christ Jesus. Epaenetus was the first-fruits of Asia unto Christ. His kinsmen Andronicus and Junias were in Christ before him. Ampliatus was beloved in the Lord. Urbanus was a fellowworker in Christ. Apelles was approved in Christ. The dividing line of the household of Narcissus was that some were in the Lord. Tryphaena and Tryphosa laboured in the Lord. Persis laboured much in the Lord. Rufus was chosen of the Lord.

Thus the impulse of love, the bond of service, the principle of fellowship, all resulted from union with Christ. The very sphere of life was evidently the Lord Himself, in Whose life we are all being saved, having been reconciled through His death. The atmosphere of love was that of Christ. All the toil was the activity of Christ through His people.

What a glorious picture of the unity of the Church is here afforded! The only realization of that unity possible at any time must come by individual abiding in close relationship with the Lord.

The very consciousness of unity in Christ, which had been so evident in the salutations sent to the saints in Rome, caused the apostle to write his final word of solemn warning. Evidently he had been made acquainted with the fact that false teachers were already exerting an influence in Rome, and attempting to draw believers away from the doctrine which had been learned. The reference is certainly to such, rather than to such as caused division through personal ambition or quarrels, for he referred to their smooth and fair speech. What was the exact form of the heresy, we have no means of knowing; but there seems to be a hint in his express desire that the believers in Rome should be kept wise unto good, and simple toward evil. Dr. Moule thinks that the trouble was the beginning of the Gnostic heresy, which practically declared that, matter being inherently evil, the body must be allowed to give full vent to its unbridled passions, because the spirit of man was not related to the body, but its prisoner merely. To something of this kind the apostle evidently referred when he wrote the scathing sentence concerning these teachers; that they "serve . . . their own belly." Such teaching was certainly not according to the doctrine, and the apostle urged the saints to turn away from those who taught such heresy. There can never be harmony between Christian men and those who are excusers of sin under any pretence. The conflict with Satan is recognized, but the gracious promise made at the beginning is repeated with new emphasis in the light of the evangel of the Cross, "The God of peace shall bruise Satan under your feet shortly."

Fitting and beautiful is the benediction at this point, reminding all who were confronting that conflict, of the channel through which the promise of ultimate victory has been made possible of fulfillment in the experience of man; "the grace of our Lord Jesus Christ be with you."

Again the apostle returned to salutations; but now they were from some of those associated with him at Corinth to those at Rome. Timothy his beloved son in the faith, whom he was doubtless even then instructing for the great work of the ministry. Three of his own kinsmen, according to the flesh. It is interesting to note that three of Paul's blood relations were in Rome; - Andronicus, Junias, and Herodion; and three were at Corinth, Lucius, Jason, and Sosipater. Of these two, as he declared, were in Christ before he was. May it not be possible that the others were his children in faith, very personal and very precious results, not merely of his own preaching, but of that strong passion which made him write that he could wish that he himself were anathema from Christ?

Then Tertius, his amanuensis, to whom the apostle had dictated the great letter, added his personal salutation. How beautiful is this revelation of fellowship in service! He who had written the words as Paul dictated them was also a fellow-worker, interested in, and loving these believers in the great city, and therefore he added his greeting. Gains too, his host, was interested, and sent his message of love. A man of note, Erastus, the treasurer of the city, and Quartus, of whom we only know that he was "the brother."

How tender and beautiful are these salutations to and from the saints, as revealing the bond existing between all those united to Christ.