Romans 15:18-19 Romans 15:18-Paul Only Took Pride in What

Romans 15:18-19

Romans 15:18-Paul Only Took Pride In What Christ Accomplished Through Him Resulting In The Obedience Of The Gentiles By Word And Deed

By way of review, Romans 15:14 marked a transition from the main argument in 1:16-15:13, the sixth major section in 12:1-15:13 and the literary unit connected to it in 14:1-15:13 to the seventh and final section of the epistle. In this passage, Paul addresses the Romans as a corporate unit and as fellow members of the royal family of God expressing his firm personal conviction that all of them were indeed characterized as being full of goodness, filled with all knowledge, being able also to instruct one another. He feels important to share this conviction with his readers since in the main argument he wrote boldly to them concerning some issues as he acknowledges in Romans 15:15. Romans 15:14, “Now, concerning all of you as a corporate unit, my spiritual brothers and sisters I myself in fact am of the firm conviction that you yourselves indeed are characterized as being full of goodness, filled with all knowledge, being able also to instruct one another.” In Romans 15:14, he is emphasizing that contrary to the bold things he wrote them, his personal conviction is that they were indeed characterized as being full of goodness, filled with all knowledge and able to instruct one another. Paul asserts his conviction that the Roman Christians were characterized as being full of goodness, which means that they were morally excellent in the sense that their conduct was characterized as being benevolent or benefiting others. This implies that they are righteous in that they do right by each other and were thus operating in divine love towards each other since love never commits evil against one’s neighbor. This conduct is the result of obeying the Spirit’s teaching in the Word of God. This first assertion about the Roman Christians indicates that they were characterized as obeying everything Paul prohibited and commanded in Romans 12:1-15:13. The second assertion was that the Romans had an intellectual and spiritual grasp or comprehension of the will of the Father as revealed by the Spirit through the communication of the Word of God by the pastor-teacher and in prayer. By spiritual comprehension I mean that the believer has accepted by faith the Spirit’s teaching regarding the Father’s will as the Spirit reveals this will in the gospel through the communication of the Word of God by the pastor-teacher and in prayer. The third and final assertion was that the Roman Christians were characterized as possessing the capacity to instruct one another as to proper Christian conduct. It indicates that the Roman Christians were experiencing

2010 William E. Wenstrom, Jr. Bible Ministries 1 fellowship with one another and were communicating with each other and experiencing the companionship aspect of Christian fellowship. Paul’s statement in Romans 15:15 stands in contrast with his statement in Romans 15:14. Romans 15:15, “However, I previously wrote for the benefit of each and every one of you without exception rather boldly in part so that I would at the present time remind each and every one of you without exception because of the spiritual gift, which was assigned to me for the benefit of myself and others by God the Father.” The contrast in verses 14-15 is between Paul’s conviction about the Roman Christians as a corporate unit that they were characterized as being full of goodness, filled with all knowledge of the Father’s will and able to instruct each other with that of why he wrote to them boldly in the main argument of the epistle. If Paul was of the firm conviction that the Roman Christians as a corporate unit were characterized as being full of goodness, filled with all knowledge and able to instruct each other, then why did he write what he did in the main argument? The answer: To remind them again, which implies obviously that they were taught the very things that he wrote them in the epistle. The apostle Paul’s statement in Romans 15:15 reveals to the Christians in Rome that he wrote very boldly on some points in the main argument of this epistle so as to remind them again because of the grace (His apostleship) that was given to him by God. When Paul says he wrote boldly in certain parts of the epistle he is referring specifically to those passages in which he commands or prohibits the Roman Christians. This is indicated in that Paul was writing to the Roman Christians whom he did not evangelize and had not yet taught them the Word of God since he had not yet met them, thus to command or prohibit the Roman Christians to a certain course of conduct would on the surface appear bold, however he was an apostle. Thus, he did have the authority to command or prohibit the Roman Christians. However, Paul chooses to use this type of language with the Roman Christians because he is being polite and thoughtful and considerate of them and that he cared for them. In fact, he calls this authority a gift, specifically a spiritual gift. Also, he puts the noun charis, “ grace ” in the accusative case to denote cause since he wants to emphasize with his readers that the responsibility of being given the spiritual gift of apostleship “caused” him to issue commands and prohibitions to the Roman Christians or in other word, it required that he do so. So the prepositional phrase indicates that by issuing these commands and prohibitions in the main argument, Paul was exercising his apostolic authority. However, even though he was exercising his apostolic authority by issuing these commands and prohibitions, he is also informing the Romans that this authority was given to him

2010 William E. Wenstrom, Jr. Bible Ministries 2 as a gift by God indicating that he did not earn or deserve the gift and thus he did not earn or deserve this authority as an apostle. Thus, he is not being arrogant but humble in that he recognizes that this authority was a gift from God. In this same way that he views his authority as a gift from God to serve others so also he wants his readers to view their positions in the body of Christ as a gift from God designed to serve others. Then, in Romans 15:16, Paul reveals to the Christians in Rome that the Father gave him the spiritual gift of apostleship for the purpose of being a servant of Christ Jesus to the Gentiles. Next, he states that he served the gospel of God like a priest in order that his offering of the Gentiles would cause themselves to be acceptable to the Father by being sanctified by the power of the Holy Spirit. Romans 15:16, “For the express purpose, that I myself would be a servant owned by Christ, who is Jesus, for the benefit of the Gentiles. I serve as a priest the gospel originating from God the Father in order that my offering, namely the Gentiles would cause themselves to be acceptable by being sanctified by means of the power of the Holy Spirit.” The first statement in this passage “ For the express purpose, that I myself would be a servant owned by Christ, who is Jesus, for the benefit of the Gentiles ” teaches that the Father’s purpose in assigning Paul the gift of apostleship was so that he would be a public servant of Christ Jesus for the benefit of the Gentiles. The second statement “ I serve as a priest the gospel originating from God the Father in order that my offering, namely the Gentiles would cause themselves to be acceptable by being sanctified by means of the power of the Holy Spirit ” describes Paul’s service for the Lord Jesus Christ and his Gentile Christian readers. The statement “ I serve as a priest the gospel originating from God the Father ” is figurative language picturing Paul as a priest and the gospel the means by which he offers his Gentile Christian readers as an acceptable offering to the Father. The purpose clause “ in order that my offering, namely the Gentiles would cause themselves to be acceptable ” reveals the purpose for which Paul served the gospel of God like a priest. Paul is making the assertion that he wrote boldly to his Gentile Christian readers in Rome by issuing commands and prohibitions in the main argument in order that his offering of them to the Father would be acceptable to the Father. This purpose clause emphasizes Paul’s Gentile Christian readers obedience to his gospel as presented in the main argument fulfills what the Father requires of his readers. It refers to the state of the Gentile Roman Christians continuing to experience their salvation and sanctification and thus fellowship with God by being obedient to his teaching in the main argument of the Roman epistle

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(1:16-15:13). It refers to the state of the Gentile Roman Christians continuing to experience their sanctification and growing up to be like Christ by responding to Paul’s teaching in the main argument of this epistle. “By being sanctified by means of the power of the Holy Spirit ” speaks of the Gentile Christians in Rome experiencing sanctification by obeying the commands and prohibitions that Paul issued in the main argument of the epistle that help to compose his gospel and was inspired by the Holy Spirit. By obeying Paul’s commands and prohibitions in the main argument, his Gentile Christians would be sanctified by the Holy Spirit since this entire epistle is inspired by the Holy Spirit. “By being sanctified by means of the power of the Holy Spirit ” tells the Gentile Christians in Rome that they will cause themselves to be acceptable to the Father by being sanctified by the Holy Spirit. This would take place if Paul’s Gentile Christian readers in Rome obeyed his Spirit inspired commands and prohibitions in the main argument of this letter. This clause indicates that their sanctification is by means of the power of the Holy Spirit, which is appropriated by exercising faith in Paul’s Spirit inspired commands and prohibitions in the main argument. It is clear from Paul’s comments in Romans 15:14-16 that the Roman churches were primarily Gentile rather than Jewish. In these verses, he makes clear that his reason for writing boldly to them in the main argument of the epistle by issuing commands and prohibitions to his readers was simply him exercising his spiritual gift of apostleship. He says that it was given to him by the Father for the express purpose that he would be a servant of Christ Jesus for the benefit of the Gentiles. His purpose for issuing commands and prohibitions to his readers was so that the Gentiles would cause themselves to be acceptable to the Father by obeying what he taught in the main argument, which in turn enables the Holy Spirit to cause them to experience their sanctification. Lastly, in Romans 15:17, Paul writes that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to things which concern God the Father. Romans 15:17, “Therefore, because (I am a servant) of Christ, who is Jesus, I possess a feeling of pride with respect to the things, which concern God the Father.” This statement is drawing an inference from his statement in Romans 15:16. In verse 16, he says that he is a servant of Christ for the benefit of the Gentiles and that he serves the gospel as a priest in order that the Gentiles would cause themselves to be acceptable to the Father by being sanctified by means of the power of the Holy Spirit. Thus, in Romans 15:17, Paul says that because he is a servant of Christ, he possesses a feeling of pride with respect to the things, which concern the Father.

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This feeling of pride is based upon the fact that he is a servant of Christ for the benefit of the Gentiles and serves the gospel as a priest by communicating the gospel to the Gentiles resulting in their sanctification by the power of the Holy Spirit. The things, which concern the Father, are communicating the gospel to the Gentiles in order to bring about their sanctification. This would accomplish His will for their lives and bring glory to Him and His Son by manifesting their character and nature through both Paul and the Gentiles resulting in Paul and the Gentiles praising them both. Paul’s pride is virtuous, justifiable and legitimate in that it is based upon the function of the spiritual gift of apostleship that the Father bestowed on Him through His Son and the Spirit at the moment of his conversion for the express of his being a servant of Christ for the benefit of the Gentiles. This pride of Paul’s is virtuous, justifiable and legitimate since it is also based upon the communication of the gospel to the Gentiles, and which gospel originated from the Father and which obeyed by the gospel brought about their sanctification by means of the power of the Holy Spirit. Thus, his pride was based upon a gift from the Father, his being made a servant of Christ His Son and the communication of the gospel that originated from the Father and the sanctification of the Gentiles that based upon the power of the Holy Spirit. So everything that Paul was proud was based upon what God had done for him and through him and was not based upon who he was in himself or what he had done. He was serving Christ, the Father’s gospel, using a gift from the Father and the power of the Spirit to bring about the sanctification of the Gentiles. There was nothing Paul could take credit for but only that which God had done for him and through him. This passage emphasizes that Paul did not communicate the gospel to make a name for himself or to gain the appropriate of men or his contemporaries but rather to bring glory to Christ and the Father. The message of the gospel did not originate with him but with the Father. The spiritual gift he used to communicate the gospel did not originate with him but again with the Father. He did not serve himself but Christ and the Gentiles. He did not serve himself but rather the gospel that originated with Father. Romans 15:17 reveals the great humility of the apostle Paul, which is demonstrated by the fact that he did not put his own personal selfish interests ahead of others but rather put the interests of the Father, the Lord Jesus Christ and the Gentiles first ahead of himself. Paul taught the Romans about this attitude in Romans 12:10. In Romans 12:10, Paul issues two commands but these are related to the believer’s horizontal fellowship or in other words, his relationship with his fellow believer.

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Romans 12:10, “Concerning affection among spiritual brothers and sisters, all of you must continue to make it your habit to be affectionate with one another. Concerning honor, all of you continue to make it your habit to regard one another more highly than yourselves.” The first command in this passage requires the Romans believers to continue to make it their habit to be affectionate with one another. The second requires that they continue to make it their habit to regard each other as more important than themselves. These two commands are related to the believer’s horizontal fellowship or in other words, his relationship with his fellow believer. One reason why believers are to regard one another more highly than themselves is that all believers have the indwelling presence of the Father (Ephesians 4:5), Christ (Colossians 1:27) and the Spirit (Romans 8:11). Romans 12:10 teaches the principle that Christians are to regard one another more highly than themselves since their treatment of other believers reflects their treatment of Christ. The Lord taught that His disciples that if they receive a child in His name, they receive Him (Matthew 18:1-6). In His Olivet Discourse, the Lord Jesus Christ taught His disciples that at immediately after His Second Advent when He judges the Gentiles that the Gentiles treatment of believers was their treatment of Him (Matthew 25:31-46). At his conversion to Christianity and his confrontation with the resurrection Christ, Paul was told that his persecution of Christians was in fact persecuting Him (Acts 9:1-5). Another reason why believers are to regard their fellow believers more highly than themselves is that this imitates the Lord Jesus Christ subordinating His interests to the best interests others. Humility is subordinating ones’ self interest to the best interests of others. The incarnate Son of God Jesus Christ became a human being and died a substitutionary spiritual and physical death on the cross in the interests of sinful humanity (Philippians 2:5-8). Humility is expressed by the believer who regards his fellow believer more highly than himself and subordinates his interests to the best interests of his fellow believer (Philippians 2:3-4). When a believer regards his fellow believer more highly than himself he is imitating the humility of the Lord Jesus Christ who subordinated His interests to the best interests of sinners. If Christ subordinated His interests to the best interests of all believers by becoming a human being and dying a substitutionary spiritual and physical death on the cross, then the Christian is obligated to operate this way towards his fellow believer. The believer, who regards his fellow believer more highly than himself and thus subordinates his interests to the best interests of his fellow believer is not only humble but also has a servant’s mentality. Paul’s statement in Romans 15:17 reveals that he possesses a humble servant’s mentality as their Savior did. The Lord Jesus Christ taught His disciples this

2010 William E. Wenstrom, Jr. Bible Ministries 6 principle of subordinating their interests to the best interests of each other (Matthew 20:20-28; 23:10-12; John 13:1-17). The humility of Paul as expressed in Romans 15:14-19 was demonstrated by the fact that he recognized that he depended upon who and what God is and what He had provided for him to execute His will. True humility recognizes that we are nothing in ourselves but we are significant based upon who and what God is and our union with Christ. Our service as Christians is significant and important not because of who we are but rather it is significant and important because it is the Father’s will that we serve Him and others. True humility recognizes that success in ministry is dependent upon God’s message and His power to effect the conversion of sinners and the transformation of their character to Christ-likeness. True humility as demonstrated in the life of the apostle Paul recognizes that we are nothing but instruments in the hands of Almighty God. Paul’s statement is echoed throughout his writings and found in the book of Acts as well (Acts 15:1-12; 23:18-19; 2 Corinthians 3:1-7; Galatians 2:1-8; Philippians 3:3). Next, we will note Romans 15:18 and in this passage Paul writes he would never presume to speak of anything except what Christ has accomplished through him by word and deed resulting in the obedience of the Gentiles. Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “For ” is the “explanatory” use of the conjunction gar ( ), which introduces a statement that presents explains specifically what Paul means when he says in Romans 15:17 that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to the things, which concern God the Father. He feels the need to clarify his statement in Romans 15:17 that because he is a servant of Christ he possesses a feeling of pride with respect to the things, which concern the Father. In verse 18, he is attempting to clarify for his readers why he possesses a feeling of pride with respect to the things, which concern the Father. In this verse, he wants to make it crystal clear that this feeling of pride is not based upon what he had done in his ministry for the Gentiles but rather what Christ had accomplished through him by means of the power of the Holy Spirit. What the Lord through the Spirit accomplished through Paul among the Gentiles resulted in the Gentiles obeying the gospel for eternal salvation and obeying it after their conversion resulting in their experiencing this salvation and sanctification. We will translate gar , “ for you see .”

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Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “I will not presume ” is composed of the emphatic negative adverb ou () (oo), “ not ” and the first person singular future active indicative form of the verb tolmao ( ) (tole-mah-owe), “ I will presume .” The verb tolmao is found from Homer on in classical Greek and is derived from the noun tolma , “courage.” Tolmao has several usages in classical Greek: (1) “To endure, to bear with” (2) “To dare” (both in the positive sense and negative sense). Positively it can mean “to have courage” or “to be courageous” with emphasis on being bold. Negatively it denotes rashness, presumption or being foolhardily in one’s actions. Homer uses the verb with thumos , he writes, “None of them has in his breast the courage to dare to oppose Menelaus” (Iliad 17, 68). He also writes, “He spoke, and many were willing to go with Diomedes. The two Aiantes were willing, henchman of Ares, and likewise Meriones, and Nestor’s son altogether willing, and Atreus’ son was willing, Menelaos the spear-famed, and patient Odysseus too was willing to enter the multitude of Trojans, since forever the heart in his breast was daring” (Iliad 10, 232). “There they seated themselves, and opened words to each other, and the Gerenian horseman Nestor began speaking among them: ‘O my friends, is there no man who, trusting in the daring of his own heart, would go among the high-hearted Trojans?’” (Iliad 10, 205). Tolmao refers to the perception of a danger and the courage to accept it. What is at issue is whether one will expose oneself to the danger or not (Iliad. 8, 424; 13, 395; 12, 51). Tolmao appears 7 times in the Septuagint and usually in the negative sense of rashness, foolhardiness. This verb is found 16 times in the Greek New Testament (Matt. 22:46; Mark 12:34; 15:43; Luke 20:40; John 21:12; Acts 5:13; 7:32; Rom. 5:7; 15:18; 1 Cor. 6:1; 2 Cor. 10:2, 12; 11:21 twice; Phil. 1:14; Jude 9). The Greek New Testament usage reflects more of the classical usage than the LXX usage and means “to be so bold as to challenge or defy possible danger or opposition,” thus it means, “to dare.” Louw and Nida define the verb, “to be so bold as to challenge or defy possible danger or opposition—‘to dare’” (25.161) (Greek-English Lexicon of the New Testament Based upon Semantic Domains) Analytical Lexicon of the Greek New Testament defines the word “as being bold enough to defy danger or opposition: (1) predominately with an infinitive following (a) in a negative sense, with a component of fear or anxiety dare to, be brave enough to, have courage to (b) in a negative sense, with a component of

2010 William E. Wenstrom, Jr. Bible Ministries 8 boldness or insolence dare to, presume to (c) in a weakened sense, as possibly doing something beyond normal expectation dare to, might be prepared to (d) in a positive sense dare, have courage to, be brave enough to (2) absolutely summon up courage, venture (Page 382). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition defines the verb “to show boldness or resolution in the face of danger; opposition or a problem, dare, bring oneself to (do something) (a) with infinitive ( a) dare, have the courage, be brave enough ( b) bring oneself, presume (b) absolute, be courageous” (Page 1010). The verb tolmao has appeared once already in the Roman epistle, namely in Romans 5:7. Romans 5:7, “For, it is unlikely, anyone will die as a substitute for the benefit of a righteous person. In fact, possibly, someone might also have the courage to voluntarily die as a substitute for the benefit of the good person.” In Romans 5:7, the verb means, “to have the courage” to die as a substitute for the benefit of the good person. In Romans 15:18, the verb tolmao means “to presume” and is used in a negative sense with Paul as its subject and its meaning is emphatically negated by the emphatic negative adverb ou , which means “absolutely never.” Ou is in the emphatic position in the sentence emphasizing with Paul’s readers that he would “absolutely never presume” to speak of anything that he accomplished in his ministry to the Gentiles except that which Christ had accomplished through him by the power of the Holy Spirit. In this context, to “presume” is to go beyond what is right or proper” and would be to speak “presumptuously.” “Presumption” refers to that which is “unwarrantable, unbecoming, impertinent or rude boldness.” Thus, Paul is saying that to possess a feeling of pride in his ministry on behal of the Gentiles would be presumptuous or in other words would go beyond what is proper or right for him to speak as a Christian. It would be unwarrantable, unbecoming of him as a Christian, impertinent and rude to the Lord since whatever he accomplished among the Gentiles was the work of Christ through the power of the Holy Spirit. The future tense is an emphatic negative future emphasizing with Paul’s readers that he would absolutely never presume to speak of anything which he has accomplished in his ministry to the Gentiles except that which Christ has accomplished through him by the power of the Holy Spirit. The active voice means that Paul as the subject performs the action of absolutely never presuming to speak of anything which he has done among the Gentiles except that which Christ accomplished through him by the power of the Spirit.

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The indicative mood is “declarative” presenting this assertion as a non- contingent or unqualified statement. We will translate the expression ou tolmao ( ), “ I would absolutely never presume .” Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “To speak anything ” is composed of the present active infinitive form of the verb laleo ( α ) (lah-leh-owe), “ to speak ” and the accusative neuter singular form of the indefinite pronoun tis ( ) (teece), “ anything .” Laleo was a common word in antiquity and is found often in both the Septuagint (LXX) and the Greek New Testament as would be expected and means “to say, to speak, to communicate.” It differs in meaning from lego , which also involves speech in that lego refers to the articulated utterance of human language whereas laleo refers to the words that are uttered, to the verbally expressed thoughts of the speaker. Lego refers to content of speech whereas laleo refers only to the fact that one has spoken. It does not refer to content but to the fact one has opened their mouth to speak as opposed to remaining silent. Here in Romans 15:18, the verb laleo refers to the act of Paul speaking in a presumptuous manner about the ministry that God gave him for the benefit of the Gentiles. The word functions as a complementary infinitive meaning it completes the thought of the verb tolmao , which would not make sense without laleo completing its thought. Thus, its meaning is emphatically negated by the emphatic negative adverb ou as well since it is completing the thought of the verb tolmao . The present tense of the verb laleo is a “gnomic present,” which is used to describe something that is true “any” time and “does” take place. Therefore, the “gnomic” present says that Paul would absolutely never presume “at any time” to speak of anything except that which Christ accomplished through him by the power of the Spirit. The active voice of the verb refers to Paul as the subject absolutely never performing the action of presuming at any time to speak about anything that he did among the Gentiles. We will translate lego , “ at any time to speak of .” The indefinite pronoun tis is used as a substantive and indefinitely referring to certain accomplishments of the apostle Paul among the Gentiles. Paul’s statement in Romans 15:19 indicates that he is referring to signs and wonders that the Lord Jesus Christ performed through him by the power of the Holy Spirit as well as the

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Lord Jesus Christ speaking through Paul by the power of the Spirit in communicating the gospel to the Gentiles. The word functions as an accusative direct object meaning that it is receiving the action of the verb laleo . We will translate the word, “ anything .” Corrected translation thus far of Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything…” Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “Except what ” is composed of the genitive neuter plural form of the relative pronoun hos () (oce), “ what ” and the emphatic negative adverb ou () (oo), “except .” The emphatic negative adverb ou means “except” since it is used here to denote a strong contrast between Paul presuming to speak of anything he accomplished among the Gentiles in his ministry with that of what Christ accomplished through him by the power of the Holy Spirit. The relative pronoun hos means “those things,” which is identified in Romans 15:19 as the signs and wonders that the Lord Jesus Christ accomplished through Paul by the power of the Holy Spirit. The antecedent of the relative pronoun hos is an unexpressed but is implied and would be the genitive neuter plural form of the demonstrative pronoun houtos ( ), which is touton ( ). The accusative form of the relative pronoun hos is attracted into the genitive case of touton ( ) after a common idiom (See Robertson, Word Pictures in the New Testament). The relative pronoun hos functions as a genitive of reference used to express the reference in which the author views the modified omitted antecedent, which is the genitive neuter plural form of the demonstrative pronoun houtos ( ), which is touton ( ). It also functions as a genitive direct object emphasizing the Lord Jesus Christ is the source of the accomplishments in Paul’s ministry. Therefore, we will translate the expression hon ou ( ), “ except with respect to those things which .” Corrected translation thus far of Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which…” Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “Christ ” is the nominative masculine singular form of the proper name Christos ( ) (cree-stoce), which is a technical word designating the

2010 William E. Wenstrom, Jr. Bible Ministries 11 humanity of our Lord as the promised Savior for all mankind who is unique as the incarnate Son of God and totally and completely guided and empowered by the Spirit as the Servant of the Father. It emphasizes that Jesus of Nazareth, the incarnate Son of God self-sacrificially delivered the believer from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection. Now, Paul uses this word rather than kurios , “Lord” since he wants to emphasize the incarnate Son of God, Jesus of Nazareth’s Savior with respect to the Gentiles. In other words, Christos emphasizes that our Lord delivered the Gentiles from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection This word functions as a nominative subject meaning that it is performing the action of the verb katergazomai , “ has accomplished ” indicating that Paul only took pride in what Christ accomplished through him by the power of the Spirit. We will translate Christos , “ Christ .” Corrected translation thus far of Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ…” Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “Has accomplished ” is the third person singular aorist middle indicative form of the verb katergazomai ( αεα ) (kah-tear-gah-zoe-meh), which is a compound word composed of the preposition kata , which intensifies the meaning of the verb ergazomai , “to engage in an activity involving considerable expenditure of effort.” Thus the word literally means to work out fully, to accomplish, to commit a particular act.” Katergazomai is thus the emphatic form of the verb ergazomai and is found from the time of Sophocles and has two basic definitions: (1) “To do, work, finish, accomplish” (2) “To till, cultivate land.” Initially, the verb signified working at something and eventually accomplishing a task. It was employed as an agricultural term and in the making of materials. Plato used it to mean, “to practice, work” at something. Liddell and Scott list the following meanings used for katergazomai in classical literature: (1) To effect by labor, passively: to have been affected or achieved (2) To earn, gain by labor, to acquire (3) To achieve one’s object, to be successful (4) To work (5) To make an end of, finish, kill (6) To overpower, subdue, conquer (7) To till, to cultivate land (8) To prevail upon (9) To do something to someone (10)

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To work up for food, frequently of food by chewing or digestion (11) To work at, to practice (12) To level (page 924). The Septuagint employed the word in the agricultural sense as well (Deut. 28:39; Ez. 36:9; Ex. 35:33). The word appears eleven times in the Septuagint translating eight different Hebrew words. Both basic classical definitions of the word are employed in the Greek New Testament. Another meaning appeared in the Septuagint for the word, namely, “to overpower, to conquer” (1 Esdras 4:4). Philo used it in this sense. Katergazomai appears 22 times in the Greek New Testament, 21 of which are found in the Pauline epistles. The New Thayer’s Greek-English Lexicon lists the following meanings: (1) To perform, accomplish, achieve (2) To work out, i.e. to do that from which something results; bring about, result in (3) To fashion, i.e. render one fit for a thing. (Page 339) The Analytical Greek Lexicon Revised: (1) To work out; to effect, produce, bring about as a result (2) To work, practice, realize in practice (3) To work or mould into fitness (4) To dispatch, subdue. (Page 223) Exegetical Dictionary of the New Testament: (1) Accomplish (2) Bring about (3) Committing/promoting (4) Perform (5) Overcome (6) Produce, create, effect (Volume 2, page 271). Vine’s Expository Dictionary of Biblical Words , “ Katergazomai , an emphatic form of ergazomai , signifies ‘to work out, achieve, effect by toil,’ rendered ‘to work’ (past tense, ‘wrought’) in Rom 1:27; 2:9, RV; 4:15 (the Law brings men under condemnation and so renders them subject to divine wrath); 5:3; 7:8,13; 15:18; 4:17; 5:5; 7:10, 11; 12:12; 12, where ‘your own salvation’ refers especially to freedom from strife and vainglory; James 1:3,20; 1 Peter 4:3. (Copyright (c) 1985, Thomas Nelson Publishers) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following definitions for the verb: (1) to bring about a result by doing something, achieve, accomplish, do (2) to cause a state or condition, bring about, produce, create (3) to cause to be well prepared, prepare someone (4) to be successful in the face of obstacles, overpower, subdue, conquer (Page 531). Louw and Nida list the following meanings: (1) To do something with success and/or thoroughness - ‘accomplish, to perform successfully, to do thoroughly’ (42.17). (2) Marker of an agent relation with numerable events, with the implication of comprehensiveness - ‘to do, to make, to perform’ (90.47). (3) To cause a state to be - ‘to cause to be, to make to be, to make, to result in, to bring upon, to bring about’ (13.9). (4) To cause to be thoroughly prepared - ‘to prepare,

2010 William E. Wenstrom, Jr. Bible Ministries 13 to make ready’ (77.6) (Greek-English Lexicon of the New Testament Based on Semantic Domains). Romans 15:18 marks the twelfth and final time that katergazomai appears in the Roman epistle. Romans 1:24-27, “Therefore, God gave them over in the lust of their hearts to impurity, namely, they degraded their bodies between themselves who indeed by virtue of their evil character exchanged the truth originating from God by means of the lie. Furthermore, they worshipped and served the creature rather than the Creator, who is worthy of praise and glorification throughout eternity. Amen. Because of this God gave them over to disgraceful perversities, namely, their females, who indeed by virtue of their evil character, not only exchanged the natural sexual function for that which is contrary to the laws of nature but also, in the same way, even the males after they had abandoned the sexual function possessed by the female, they became inflamed with sexual desire by means of lust towards one another, their males with males with the result that they committed the indecent act. Consequently, they as an eternal spiritual truth receive the inevitable, negative consequence in themselves produced by their perversion, which was appropriate in the nature of the case.” Romans 2:9, “There will be tribulation and distress upon each and every soul of man, who continue to accomplish that which is evil, namely, both to the Jew first and also to the Greek.” Romans 4:15, “For, the Law, as an eternal spiritual truth, produces righteous indignation but where there is, at any time, the total absence of the Law, neither, is there, as an eternal spiritual truth, violation. ” Romans 5:3, “In fact, not only this but we also make it a habit to rejoice on account of our adversities because we know for certain that adversity, as an eternal spiritual truth, produces perseverance.” Romans 7:8, “In fact, because the sin nature seized a base of operations by means of the tenth commandment, it produced in me each and every kind of covetousness for you see apart from the Law personal sin is, as an eternal spiritual truth dead.” Romans 7:13, “Therefore, did that which is good cause temporal spiritual death in me? Absolutely not! On the contrary, the sin nature caused temporal spiritual death in me in order that the sin nature would be exposed by repeatedly producing temporal spiritual death in me by means of that which is good in order that by means of the tenth commandment, the sin nature would demonstrate itself extraordinarily sinful in character.” Romans 7:15, “For you see, I habitually produce what I by no means understand because I by no means habitually practice the very thing that I

2010 William E. Wenstrom, Jr. Bible Ministries 14 habitually desire to do. On the contrary I habitually commit the very thing that I do hate.” Romans 7:17, “So then, as previously stated, based upon the evidence presented, I myself do no longer produce it but rather, the sin nature, which does perpetually dwell in me.” Romans 7:18, “For you see, I know as a fact through experience, namely that absolutely nothing good, as an eternal spiritual truth, dwells in me, that is, in my flesh because the desire is, as an eternal spiritual truth, present in me, however, the capacity to produce that which is perfect, is, as an eternal spiritual truth absolutely not.” Romans 7:20, “So then, as previously stated if, and let us assume that it is true for the sake of argument, I habitually commit the very thing that I myself by no means habitually desire to do and of course I’ve demonstrated this is true and have already admitted to this. Then, I myself do no longer produce it but rather the sin nature, which, does perpetually dwell in me.” In Romans 15:18, the verb katergazomai means “to accomplish” and is used with reference to that which the Lord Jesus Christ accomplish in Paul’s ministry to the Gentiles by the power of the Holy Spirit. The aorist tense of the verb of is a “constative” aorist describing in summary fashion Paul’s ministry to the Gentiles from the moment he began proclaiming the gospel to them up to the time he wrote the Roman epistle. It describes in summary fashion the period of time in which the Lord Jesus Christ performed signs and wonders among the Gentiles and proclaimed the gospel to them through the apostle Paul by the power of the Holy Spirit. The middle voice of the verb is once again an indirect middle where the subject acts for himself or herself or in his or her own interest. This is called by some an indirect reflexive or benefactive or intensive or dynamic middle. With this type of middle, the subject shows a special interest in the action of the verb and calls special attention to the subject. The indirect middle emphasizes that the subject is acting in relation to himself. The middle voice is focusing attention on the Lord Jesus Christ acting in His own interests indicating that for His own interests He performed many actions through the apostle Paul by the power of the Holy Spirit that resulted in the obedience of the Gentiles to the gospel. The indicative mood is “declarative” presenting this assertion as a non- contingent or unqualified statement of historical fact. We will translate katergazomai , “ accomplished for Himself .” Corrected translation thus far of Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself…”

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Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “Through me ” is composed of the preposition dia ( ) (thee-ah ), “ through ” and the genitive first person plural form of the personal pronoun ego ( ) (eh-go), “me .” The personal pronoun ego is obviously a reference to the apostle Paul and functions as the object of the preposition dia , which functions as a marker of intermediate agency. This indicates that Paul was the intermediate agency that the Lord Jesus Christ employed to perform those actions, which resulted in the Gentiles obeying the gospel. This prepositional phrase emphasizes that the actions that led to the Gentiles obeying the gospel were accomplished “through” Paul and not “by” him in that he was simply an intermediate agency that Christ Himself used to proclaim the gospel to the Gentiles. We will translate this prepositional phrase “ through me .” Corrected translation thus far of Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me…” Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “Resulting in the obedience of the Gentiles ” is composed of the preposition eis ( ε) (eece), “ resulting in ” and the accusative feminine singular form of the noun hupakoe ( α ) (ee-pah-koe-ee), “ the obedience ” and the genitive neuter plural form of the noun ethnos ( ) (eff-noce), “ of the Gentiles .” The noun hupakoe is a compound word composed of the preposition hupo (u(pov) (hoop-o), “below, under” and the noun akoe ( a)kohv) (ak-o-ay), “to hear.” In classical Greek, this noun refers to the appropriate submissive obedience to an authority beyond oneself, whether human or divine. The word appears once in the Septuagint, in 2 Samuel 22:36 [LXX 2 Kings 22:36] where it refers to the answers to prayer, which God gives. Hupakoe appears only fifteen times in the Greek New Testament, eleven are found in Pauline literature and seven in the book of Romans alone. In the Greek New Testament, the word means, “obedience.” It is used in relation to obedience to the gospel message (Romans 1:5; 15:18; 16:26), obedience to the sin nature and God (Romans 6:16), the obedience of believers to the Word of God (Romans 16:19; 2 Corinthians 7:15; 2 Corinthians 10:5, 6; Philemon 21; 1 Peter 1:2, 14, 22), obedience of Christ (Hebrews 5:8).

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In Romans 1:5, the word denotes obedience to the Father’s will, which is communicated by the Holy Spirit through the communication of the Word of God. Romans 1:1-5, “Paul, a slave owned by Christ who is Jesus, called as an apostle, set apart for the gospel originating from God which He promised beforehand through His prophets in the Holy Scriptures concerning His Son, who was born as a descendant of David with respect to His human nature. The One demonstrated as the Son of God by means of divine power with respect to a nature characterized by holiness because of the resurrection from the dead ones, Jesus Christ, our Lord through whom we have received the spiritual gift of apostleship in order to bring about the faith, which produces obedience among all the Gentiles on behalf of His name.” In Romans 5:19, the noun hupakoe is used of Christ’s obedience to the Father’s will in dying a substitutionary spiritual death for all of sinful humanity. Romans 5:19, “For you see, just as through the one man’s disobedience, the entire human race has been rendered sinners in the same way also through the One’s obedience, many will, as a certainty, be rendered righteous.” In Romans 6:16, the noun hupakoe means, “obedience” and is used in the context of a rhetorical question denoting the obedience that one renders to another as a slave. Romans 6:16, “Are you totally unaware concerning this fact, namely that the one whom you desire to place yourselves at the disposal of as slaves for obedience , you will be slaves for the benefit of this one whom you desire to obey, either the sin nature resulting in temporal spiritual death or obedience to the Father’s will resulting in righteousness?” Now, in Romans 15:18, the noun hupakoe refers to the obedience of the Gentiles to the gospel by trusting in Jesus Christ as their Savior resulted in the Father declaring them justified. This is indicated by the fact that in Romans 15:18- 19, Paul mentions performing signs and wonders by the power of the Spirit among the Gentiles, which of course were designed to get the attention of the Gentiles so that they would give the gospel a hearing. The noun hupakoe also refers to Gentile obedience to the gospel after their conversion to Christianity resulting in them experiencing their sanctification and deliverance from the sin nature, Satan and his cosmic system. This is indicated by the fact that in Romans 15:15-17, Paul explains why he wrote boldly to the Roman believers in the main argument of the epistle. In verse 15 that he did so because he was functioning in his spiritual gift as an apostle to the Gentiles. In verse 16, he also states the Father gave him this gift for the express purpose that he would be a servant of Christ, serving the gospel like a priest in order his offering, namely the Gentiles would cause themselves to be acceptable by being sanctified by the power of the Holy Spirit.

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Thus, we must view hupakoe as not simply unsaved Gentiles obeying the gospel for their salvation but also regenerate Gentiles obeying the gospel resulting in their experiencing their salvation and sanctification since in verses 15-16 and Paul is explaining why he wrote to the Roman “believers” boldly in the main argument of the epistle. Throughout Paul’s epistles, he was not only concerned about unsaved Gentiles receiving the gospel so that they could be declared justified through faith in Christ but also that once they were converted that they would grow to spiritual maturity (See Ephesians 4:11-16). Therefore, hupakoe refers not only to unsaved Gentiles obeying the gospel resulting in justification but also regenerate Gentiles obeying the gospel, which he presented in Romans 1:16-15:13. This would result in regenerate Gentiles experiencing sanctification and eternal life and fellowship with God and their deliverance from the sin nature, Satan and his cosmic system (Romans 6). The preposition eis is employed with the accusative form of the noun hupakoe as a marker of result indicating that what Christ accomplished through Paul by the power of the Spirit “resulted in” the obedience of the Gentiles to the gospel. The noun ethnos once again refers to all those individuals who are “not” of Jewish racial descent and functions as a subjective genitive meaning that it functions semantically as the subject of the verbal idea implicit in the head noun hupakoe . Thus, we can convert the verbal noun hupakoe to which the genitive form of ethnos is related into the verbal form hupakouo and turn ethnos into its subject. Therefore, we will translate the prepositional phrase eis hupakoen ethnon ( ), “ resulting in the Gentiles obeying .” Corrected translation thus far of Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying…” Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “By word and deed ” is composed of the dative masculine singular form of the noun logos ( ) (loe-goce), “ by word ” and the conjunction kai ( α ) (keh), “and ” the dative neuter singular form of the noun ergon ( ) (er-gone), “ deed .” The noun logos means “word” referring to all those activities in which the Lord spoke to the Gentiles through Paul by the power of the Spirit, which resulted in their obeying the gospel message. These activities would include not only communicating the gospel in writing and in person to the Gentiles but also would include those things which he spoke as a result of being filled with the Holy Spirit and walking by the Spirit manifesting God’s love in Paul.

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The conjunction kai is adjunctive introducing an additional means by which Christ brought about Gentile obedience to Paul’s gospel message. The noun ergon means “action” referring to the “signs and wonders” that he mentions in verse 19 that speak of the miracles the Lord performed through him by the power of the Spirit. It also refers to Paul walking by the Spirit and his exemplary Christian conduct, which would involve undeserved suffering. Both words function as a dative instrumental of means used to indicate the means by which the verbal action of katergazomai is accomplished. Thus, these two words indicate that Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through Paul “by means of” word and action. Therefore, we will translate the expression logo kai ergo ( ), “ by word and action .” Completed corrected translation of Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action.” To summarize, Paul in this verse explains specifically what he means when he says in Romans 15:17 that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to the things, which concern God the Father. In verse 18, he feels the need to clarify his statement in Romans 15:17 that because he is a servant of Christ he possesses a feeling of pride with respect to the things, which concern the Father. In verse 18, he is attempting to clarify for his readers why he possesses a feeling of pride with respect to the things, which concern the Father. In this verse, he wants to make it crystal clear that this feeling of pride is not based upon what he had done in his ministry to the Gentiles but rather what Christ had accomplished through him by means of the power of the Holy Spirit. What the Lord through the Spirit accomplished through Paul among the Gentiles resulted in the Gentiles obeying the gospel for eternal salvation and obeying it after their conversion resulting in their experiencing this salvation and sanctification. This passage reveals that Paul understood deeply what the Lord taught His disciples in His Vine and the Branches metaphor in John 15. John 15:5, “I am the vine; you are the branches. The one who remains in me – and I in him – bears much fruit, because apart from me you can accomplish nothing.” (NET Bible) The Vine and the Branches metaphor in John 15 teaches the believer the importance of staying in fellowship with Christ in order that the Holy Spirit might bear fruit through them, which is analogous to Christ-like character. John 15:1-4, “I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. You are already clean

2010 William E. Wenstrom, Jr. Bible Ministries 19 because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me.” “Branch ” refers to the believer in the Lord Jesus Christ. “Every branch in Me ” refers to the believer’s eternal union with the source of the believer’s spiritual life, namely, the Lord Jesus Christ. “Fruit ” refers to the production of Christ-like character, which is accomplished by the Holy Spirit in the believer who is obedient to the Lord Jesus Christ’s command to love and serve his fellow believer self-sacrificially as the Lord loved and served the believer self-sacrificially at the Cross. “Abide ” is the second person plural aorist active imperative form of the verb meno ( mevnw ), which means, “to remain” on the vine. The verb meno in John 15:4 is used metaphorically and expresses the analogy that just as a branch must “remain” on a vine in order for it to produce fruit so the believer must “remain” in fellowship with the Lord Jesus Christ in order that the Holy Spirit might reproduce the character of Christ in the believer’s life. John 15:5-11, “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. Just as the Father has loved Me, I have also loved you; abide in My love. If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and that your joy may be made full.” In John 15:1-11, the Lord Jesus Christ taught His disciples that there are four categories of believers mentioned in John 15: (1) “Does not bear fruit ” refers to believer’s who are disobedient to the Lord’s teaching to love and serve one another self-sacrificially and who die the sin unto death (1 Jn. 5:16; 1 Co. 11:30). (2) “Bears fruit ” refers to the minimum production of Christ-like character in the believer by the Holy Spirit. (3) “ More fruit ” refers to moderate production of Christ-like character in the believer by the Holy Spirit. (4) “ Much fruit ” refers to the maximum production of Christ-like character in the believer by the Holy Spirit. Evidences of Abiding in Christ: (1) Prayers answered (Jn. 15:7). (2) Experiences a greater love for Christ and other believers (Jn. 15:9, 12-13). (3) Experiences joy (Jn. 15:11). The greater the obedience by the believer to the Lord Jesus Christ’s command to love and serve his fellow believer self-sacrificially, the greater the production of

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Christ-like character in the believer by the Holy Spirit. The production of Christ- like character in the believer by the Holy Spirit is in direct proportion to the degree that the believer is obedient to the Lord Jesus Christ’s command to love and serve his fellow believer self-sacrificially. The believer who is obedient to the Father’s will, which is revealed by the Holy Spirit to the believer through the communication of the Word of God, will experience fellowship whereas the disobedient believer will not. Failure to remain in fellowship after salvation does not hinder God from completed this “ good work ” since the resurrection does not involve the believer’s volition but it does hinder the Spirit’s work in time after salvation prior to the resurrection. 1 Thessalonians 5:19, “Do not make it a habit of hindering the Spirit.” Ephesians 4:30, “Do not make it a habit to grieve the Holy Spirit by means of whom all of you have been sealed for the day of redemption.” The failure to remain in fellowship after salvation will result in loss of rewards at the Bema Seat (1 Corinthians 3:11-15; 1 John 2:28). The number one objective of the Holy Spirit after salvation is to reproduce the character of Christ in the believer. Galatians 4:19, “My children, with whom I am again in labor until the character of Christ is formed in all of you.” Character involves three things: (1) Thoughts (2) Words (3) Actions. The Father desires that the believer’s “thoughts, words and action” be in conformity to His Son’s. The fruit of the Spirit in Galatians 5:22-23 is simply the characteristics of Christ that are reproduced by the Holy Spirit in the believer who is obedient to the Father’s will, which is revealed by the Holy Spirit to the believer through the communication of the Word of God, which is the mind of Christ. Galatians 5:22-23, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”

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Romans 15:19a-Through The Power Of The Spirit, Christ Performed Signs And Wonders Among The Gentiles Through Paul

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Paul’s statement in Romans 15:15 stands in contrast with his statement in Romans 15:14. Romans 15:15, “However, I previously wrote for the benefit of each and every one of you without exception rather boldly in part so that I would at the present time remind each and every one of you without exception because of the spiritual gift, which was assigned to me for the benefit of myself and others by God the Father.” The contrast in verses 14-15 is between Paul’s conviction about the Roman Christians as a corporate unit that they were characterized as being full of goodness, filled with all knowledge of the Father’s will and able to instruct each other with that of why he wrote to them boldly in the main argument of the epistle. If Paul was of the firm conviction that the Roman Christians as a corporate unit were characterized as being full of goodness, filled with all knowledge and able to instruct each other, then why did he write what he did in the main argument? The answer: To remind them again, which implies obviously that they were taught the very things that he wrote them in the epistle. The apostle Paul’s statement in Romans 15:15 reveals to the Christians in Rome that he wrote very boldly on some points in the main argument of this epistle so as to remind them again because of the grace (His apostleship) that was given to him by God. When Paul says he wrote boldly in certain parts of the epistle he is referring specifically to those passages in which he commands or prohibits the Roman Christians. This is indicated in that Paul was writing to the Roman Christians whom he did not evangelize and had not yet taught them the Word of God since he had not yet met them, thus to command or prohibit the Roman Christians to a certain course of conduct would on the surface appear bold, however he was an apostle. Thus, he did have the authority to command or prohibit the Roman Christians. However, Paul chooses to use this type of language with the Roman Christians because he is being polite and thoughtful and considerate of them and that he cared for them. In fact, he calls this authority a gift, specifically a spiritual gift. Also, he puts the noun charis, “ grace ” in the accusative case to denote cause since he wants to emphasize with his readers that the responsibility of being given the spiritual gift of apostleship “caused” him to issue commands and prohibitions to the Roman Christians or in other word, it required that he do so. So the prepositional phrase indicates that by issuing these commands and prohibitions in the main argument, Paul was exercising his apostolic authority. However, even though he was exercising his apostolic authority by issuing these commands and prohibitions, he is also informing the Romans that this authority was given to him as a gift by God indicating that he did not earn or deserve the gift and thus he did not earn or deserve this authority as an apostle. Thus, he is not being arrogant but

2010 William E. Wenstrom, Jr. Bible Ministries 23 humble in that he recognizes that this authority was a gift from God. In this same way that he views his authority as a gift from God to serve others so also he wants his readers to view their positions in the body of Christ as a gift from God designed to serve others. Then, in Romans 15:16, Paul reveals to the Christians in Rome that the Father gave him the spiritual gift of apostleship for the purpose of being a servant of Christ Jesus to the Gentiles. Next, he states that he served the gospel of God like a priest in order that his offering of the Gentiles would cause themselves to be acceptable to the Father by being sanctified by the power of the Holy Spirit. Romans 15:16, “For the express purpose, that I myself would be a servant owned by Christ, who is Jesus, for the benefit of the Gentiles. I serve as a priest the gospel originating from God the Father in order that my offering, namely the Gentiles would cause themselves to be acceptable by being sanctified by means of the power of the Holy Spirit.” The first statement in this passage “ For the express purpose, that I myself would be a servant owned by Christ, who is Jesus, for the benefit of the Gentiles ” teaches that the Father’s purpose in assigning Paul the gift of apostleship was so that he would be a public servant of Christ Jesus for the benefit of the Gentiles. The second statement “ I serve as a priest the gospel originating from God the Father in order that my offering, namely the Gentiles would cause themselves to be acceptable by being sanctified by means of the power of the Holy Spirit ” describes Paul’s service for the Lord Jesus Christ and his Gentile Christian readers. The statement “ I serve as a priest the gospel originating from God the Father ” is figurative language picturing Paul as a priest and the gospel the means by which he offers his Gentile Christian readers as an acceptable offering to the Father. The purpose clause “ in order that my offering, namely the Gentiles would cause themselves to be acceptable ” reveals the purpose for which Paul served the gospel of God like a priest. Paul is making the assertion that he wrote boldly to his Gentile Christian readers in Rome by issuing commands and prohibitions in the main argument in order that his offering of them to the Father would be acceptable to the Father. This purpose clause emphasizes Paul’s Gentile Christian readers obedience to his gospel as presented in the main argument fulfills what the Father requires of his readers. It refers to the state of the Gentile Roman Christians continuing to experience their salvation and sanctification and thus fellowship with God by being obedient to his teaching in the main argument of the Roman epistle (1:16-15:13). It refers to the state of the Gentile Roman Christians continuing to

2010 William E. Wenstrom, Jr. Bible Ministries 24 experience their sanctification and growing up to be like Christ by responding to Paul’s teaching in the main argument of this epistle. “By being sanctified by means of the power of the Holy Spirit ” speaks of the Gentile Christians in Rome experiencing sanctification by obeying the commands and prohibitions that Paul issued in the main argument of the epistle that help to compose his gospel and was inspired by the Holy Spirit. By obeying Paul’s commands and prohibitions in the main argument, his Gentile Christians would be sanctified by the Holy Spirit since this entire epistle is inspired by the Holy Spirit. “By being sanctified by means of the power of the Holy Spirit ” tells the Gentile Christians in Rome that they will cause themselves to be acceptable to the Father by being sanctified by the Holy Spirit. This would take place if Paul’s Gentile Christian readers in Rome obeyed his Spirit inspired commands and prohibitions in the main argument of this letter. This clause indicates that their sanctification is by means of the power of the Holy Spirit, which is appropriated by exercising faith in Paul’s Spirit inspired commands and prohibitions in the main argument. It is clear from Paul’s comments in Romans 15:14-16 that the Roman churches were primarily Gentile rather than Jewish. In these verses, he makes clear that his reason for writing boldly to them in the main argument of the epistle by issuing commands and prohibitions to his readers was simply him exercising his spiritual gift of apostleship. He says that it was given to him by the Father for the express purpose that he would be a servant of Christ Jesus for the benefit of the Gentiles. His purpose for issuing commands and prohibitions to his readers was so that the Gentiles would cause themselves to be acceptable to the Father by obeying what he taught in the main argument, which in turn enables the Holy Spirit to cause them to experience their sanctification. Lastly, in Romans 15:17, Paul writes that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to things which concern God the Father. Romans 15:17, “Therefore, because (I am a servant) of Christ, who is Jesus, I possess a feeling of pride with respect to the things, which concern God the Father.” This statement is drawing an inference from his statement in Romans 15:16. In verse 16, he says that he is a servant of Christ for the benefit of the Gentiles and that he serves the gospel as a priest in order that the Gentiles would cause themselves to be acceptable to the Father by being sanctified by means of the power of the Holy Spirit. Thus, in Romans 15:17, Paul says that because he is a servant of Christ, he possesses a feeling of pride with respect to the things, which concern the Father.

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2010 William E. Wenstrom, Jr. Bible Ministries 27 principle of subordinating their interests to the best interests of each other (Matthew 20:20-28; 23:10-12; John 13:1-17). The humility of Paul as expressed in Romans 15:14-19 was demonstrated by the fact that he recognized that he depended upon who and what God is and what He had provided for him to execute His will. True humility recognizes that we are nothing in ourselves but we are significant based upon who and what God is and our union with Christ. Our service as Christians is significant and important not because of who we are but rather it is significant and important because it is the Father’s will that we serve Him and others. True humility recognizes that success in ministry is dependent upon God’s message and His power to effect the conversion of sinners and the transformation of their character to Christ-likeness. True humility as demonstrated in the life of the apostle Paul recognizes that we are nothing but instruments in the hands of Almighty God. Paul’s statement is echoed throughout his writings and found in the book of Acts as well (Acts 15:1-12; 23:18-19; 2 Corinthians 3:1-7; Galatians 2:1-8; Philippians 3:3). Next, Paul in Romans 15:18 writes he would never presume to speak of anything except what Christ has accomplished through him by word and deed resulting in the obedience of the Gentiles. Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action.” Paul in this verse explains specifically what he means when he says in Romans 15:17 that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to the things, which concern God the Father. In verse 18, he feels the need to clarify his statement in Romans 15:17 that because he is a servant of Christ he possesses a feeling of pride with respect to the things, which concern the Father. In verse 18, he is attempting to clarify for his readers why he possesses a feeling of pride with respect to the things, which concern the Father. In this verse, he wants to make it crystal clear that this feeling of pride is not based upon what he had done in his ministry to the Gentiles but rather what Christ had accomplished through him by means of the power of the Holy Spirit. What the Lord through the Spirit accomplished through Paul among the Gentiles resulted in the Gentiles obeying the gospel for eternal salvation and obeying it after their conversion resulting in their experiencing this salvation and sanctification. Next, we will begin a study of Romans 15:19 and in this passage Paul writes that through the power of the Spirit, Christ performed signs and wonders among

2010 William E. Wenstrom, Jr. Bible Ministries 28 the Gentiles through Paul. He goes on to write that he proclaimed the gospel from Jerusalem to Illyricum. Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” Romans 15:19 continues the description of the means by which Christ brought about the obedience of the Gentiles through Paul’s ministry. The two prepositional phrases “ in the power of signs and wonders, in the power of the Spirit ” define for the reader the prepositional phrase “ by word and deed ” at the end of verse 18. Romans 15:18, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.” “By word and deed ” is composed of the dative masculine singular form of the noun logos ( ) (loe-goce), “ by word ” and the conjunction kai ( α ) (keh), “and ” the dative neuter singular form of the noun ergon ( ) (er-gone), “ deed .” The noun logos means “word” referring to all those activities in which the Lord spoke to the Gentiles through Paul by the power of the Spirit, which resulted in their obeying the gospel message. These activities would include not only communicating the gospel in writing and in person to the Gentiles but also would include those things which he spoke as a result of being filled with the Holy Spirit and walking by the Spirit manifesting God’s love in Paul. The noun ergon means “action” referring to the “signs and wonders” that he mentions in verse 19 that speak of the miracles the Lord performed through him by the power of the Spirit. It also refers to Paul walking by the Spirit and his exemplary Christian conduct, which would involve undeserved suffering. Both words functions as a dative instrumental of means used to indicate the means by which the verbal action of katergazomai is accomplished. Thus, these two words indicate that Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through him “by means of” word and action. This expression logo kai ergo ( ), “ by word and action ” is the general summary of the means by which Christ accomplished those activities that brought about the obedience of the Gentiles to the gospel. So the two prepositional phrases “ in the power of signs and wonders, in the power of the Spirit ” define for the reader the prepositional phrase “ by word and deed ” in verse 18. The prepositional phrase “ in the power of signs and wonders ” refers to the miracles Christ performed by the power of the Spirit through Paul among the Gentiles which got their attention so that they would listen to the gospel and is related to the noun ergon , “deeds, actions” in Romans 15:18b.

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The prepositional phrase “ in the power of the Spirit ” is related to the expression “ by word and deed ” in Romans 15:18b describing the power of the Holy Spirit as the means by which Christ accomplished through Paul all those words and actions that led to the Gentiles obeying the gospel. It denotes that the power of the Holy Spirit was responsible for the miracles, “ the signs and wonders ,” that Christ performed through Paul among the Gentiles resulting in them giving the gospel a hearing and obeying it. It also indicates that the Holy Spirit was responsible for all those words and actions that Christ performed through Paul that led to Gentile obedience to the gospel. This indicates that the power of the Holy Spirit was responsible for every word and action that Christ accomplished through Paul that led to Gentile obedience to the gospel and not just the miracles. The prepositional phrase “ in the power of the Spirit ” makes crystal clear that the power of the Holy Spirit was responsible for the success of Paul’s ministry to the Gentiles. Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” “In the power ” is composed of the preposition en ( ), “ in ” and the dative feminine singular form of the noun dunamis ( α ) (thee-nah-meece), “ the power .” The word dunamis suggests the inherent capacity of someone or something to carry something out, whether it be physical, spiritual, military or political. It also denotes the largely spontaneous expression of such dunamis . Dunamis means power, strength, might. Words deriving from this stem all have the basic meaning of “being able,” of “capacity” in virtue of an ability. It is frequently found in Homer onwards, means ability to achieve, physical strength; and then troops, fighting forces, and political power. The original meaning of “ability” or “capacity” is fully maintained in the natural philosophy of Aristotle (Metaph. VIII, 8, p. 1049b, 24). Liddell and Scott list the following classical meanings for dunamis : (1) Strength, power, ability to do anything (2) Outward power, influence, authority (3) Force for war, forces (4) A power, quantity (5) Means (6) Power, faculty, capacity (7) Elementary force, such as heat, cold (8) Property, quality (9) In plural, agencies (10) Function, meaning, of part in whole (11) In music, function, value, of a note in the scale (12) Faculty, art or craft (13) A medicine (14) Actions of medicines (15) Title of work by Galen; also, potency (16) Magically potent substance or object (17) In plural, magical powers (18) Force or meaning of a word (19) Phonetic value of sounds or letters (20) Worth or value of money (21) Capability of existing or acting, potentiality, actuality (22) Math., power, second power,

2010 William E. Wenstrom, Jr. Bible Ministries 30 square (23) Square number (24) Square of an unknown quantity (25) Square root of a number which is not a perfect square (26) Product of two numbers (27) Concrete, powers, especially of divine beings (28) Manifestation of divine power, miracle (page 452). The noun dunamis appears 465 times in the Septuagint where it is used to translate the following Hebrew terms: (1) ‘on ( wwa ), “power” (Jb. 40:16 [40:11] ). (2) ‘el ( la ), “power” (Neh. 5:5). (3) ènosh ( vwna ), “men” (Jer. 40:7 [47:7]-Codex Alexandrinus only). (4) Govahh ( hkg ), “majesty” (Jb. 40:10 [40:5] ). (5) Gibbor (rwkg ), “warrior” (Hos. 10:13). (6) Gevurah ( hrwbg ), “strength” (Jgs. 8:21; 2 Kgs. 18:20; Ecc. 10:17). (7) Gedhudh ( rwrg ), “band, troop” (1 Chr. 12:18; 2 Chr. 25:9, 10, 13). (8) Hon ( zwh ), “wealth” (Ez. 27:18, 27). (9) Hamon ( zwmh ), “multitude, crowd” (2 Sm. 6:19; Jer. 3:23, Ez. 32:24). (10) Chozeq ( qzj ), “strength” (Hg. 2:22 [2:23] ). (11) Chayil ( lyj ), “army” (Ex. 14:28); “mighty man” (2 Sm. 17:10). (12) Chalats ( Jlj ), “army” (2 Chr. 20:21-Codex Vaticanus only). (13) Yadh ( dy ), “hand” (Jos. 4:24). (14) Kavodh ( dwbk ), “glory” (Is. 8:7-Codex Sinaiticus only). (15) Koach ( jK ), “ability” (1 Chr. 29:2); “be able” (Ez. 10:13). (16) Meodh ( dam ), “might” (Dt. 6:5). (17) Machaneh ( hnjm ), “army” (1 Chr. 12:22; 2 Chr. 14:13). (18) Milchamah ( hmjlm ), “battle” (2 Chr. 13:3). (19) Mattanah ( hnJm ), “gift” (Dt. 16:17). (20) èvedh ( dbu ), “servant” (Est. 2:18). (21) òz ( wu ), “strength” (Jb. 41:22 [41:13] ). (22) èzuz ( wzwu ), “strength” (Ps. 145:6 [144:6] ). (23) àm ( su ), “people” (1 Chr. 21:2). (24) Peh ( hP ), “vow” (Nm. 6:21). (25) Pala’ ( alP ), niphal: “be wonderous” (Jb. 37:14). (26) Tsava’ ( akx ), “army, host” (Gn. 21;22; 2 Sm. 10:16). In the Septuagint, dunamis as a rule, is used to translate the Hebrew hayil (138 times) or saba’ (113 times), and generally means military forces. It can also stand for geburah (power e.g. of a ruler), as in Jdgs. 5:31; 5:21, or for ` oz (e.g. Ps. 68 [67]:28). The plural seba’ot often refers to the heavenly hosts (Ps. 102 [103]:21); Yahweh Sabaoth , i.e. the Lord of the heavenly hosts (Ps. 45 [46]:7, 11; 47 [48]:8). When we turn from the Greek and Hellenistic world to that of the Old Testament, we enter a different viewpoint. In place of a neutral idea of God we have the personal God. In place of the neutral forces of nature we have the power and might of the personal God, which do not operate in terms of immanent law but which rather carry out the will of God according to His direction. This difference, based upon the whole conception of God, is plainly expressed in the concept of power. The difference between the Old Testament and the surrounding world is grounded in the distinctive relationship of the Godhead to history. As contrasted

2010 William E. Wenstrom, Jr. Bible Ministries 31 with the surrounding deities, which are essentially nature gods, the God of the Old Testament is the God of history. The proof of God’s omnipotence, so fundamental for Israel, was the miraculous deliverance at the Red Sea (Ex. 15:6, 13; Dt. 3:24; 9:26, 29). The subsequent theological struggle with Canaanite religion led to the introduction of nature into the field of God’s activity and power. The most comprehensive demonstration of God’s power is then seen to be the creation of the world (Jer. 34[27]:5; 39[32]:17). On the basis of the nation’s experience, individuals can also praise God as their refuge and strength (Ps. 45[46]:1). God’s power, at work in the believer is the Spirit (Mic. 3:8). The noun dunamis appears 119 times in the Greek New Testament. The Analytical Greek Lexicon Revised lists the following meanings for the word: (1) Power, strength, ability (2) Efficacy (3) Energy (4) Meaning, purport of language (5) Authority (6) Might, power, majesty (7) A manifestation or instance of power, mighty means (8) Omnipotence (9) Authorities (10) Miraculous power (11) A miracle (12) A worker of miracles (13) The heavenly luminaries (14) The spiritual powers (Pages 107-108). Vine’s Expository Dictionary of Biblical Words lists the following for dunamis , “Power, (a) used relatively, denotes ‘inherent ability, capability, ability to perform anything,’ e. g., (Matt. 25:15), ‘ability’; (Acts 3:12), ‘power’; (2 Thes. 1:7), RV, ‘(angels) of His power’ (KJV, ‘mighty’); (Heb. 11:11), RV, ‘power’ (KJV, ‘strength’); (b) used absolutely, denotes (1) ‘power to work, to carry something into effect,’ e. g., (Luke 24:49); (2) ‘power in action,’ e. g., (Rom. 1:16; 1 Cor. 1:18); it is translated ‘might’ in the KJV of (Eph. 1:21) (RV, ‘power’); so (3:16; Col. 1:11) (1st clause); (2 Pet. 2:11); in (Rom. 15:19), KJV, this noun is rendered ‘mighty’; RV, ‘(in the) power of signs.’ The RV consistently avoids the rendering ‘might’ for dunamis ; the usual rendering is ‘power.’ Under this heading comes the rendering ‘mighty works,’ e. g., (Matt. 7:22), RV (KJV, ‘wonderful works’); (11:20-23); singular number in (Mark 6:5); in (Matt. 14:2) and (Mark 6:14) the RV has ‘powers’; in (2 Cor. 12:12), RV, ‘mighty works’ (KJV, ‘mighty deeds’).” Thayer’s New Greek-English Lexicon: (1) Strength, ability, power (2) Univ. inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth (3) Specifically, the power of performing miracles (4) Moral power and excellence of soul (5) The power and influence which belong to riches; (pecuniary ability), wealth (6) Power and resources arising from numbers (7) Power consisting in or resting upon armies, forces, hosts (8) Like the Latin and potestas , equiv. To the (force i.e.) meaning of a word or expression (pages 159- 160). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) potential for functioning in some way, power, might,

2010 William E. Wenstrom, Jr. Bible Ministries 32 strength, force, capability (2) ability to carry out something, ability, capability (3) a deed that exhibits ability to function powerfully, deed of power, miracle, wonder (4) something that serves as an adjunct of power, resource (5) an entity or being, whether human or transcendent, that functions in a remarkable manner, power (6) the capacity to convey thought, meaning (Pages 262-263). Louw and Nida list the following: (1) The ability to perform a particular activity or to undergo some experience – ‘ability, capability’ (74.1). (2) The potentiality to exert force in performing some function – ‘power’ (76.1). (3) A deed manifesting great power, with the implication of some supernatural force – ‘mighty deed, miracle’ (76.7). (4) One who has the power to rule – ‘ruler’ (37.61). (5) A supernatural power having some particular role in controlling the destiny and activities of human beings – ‘power, authority, lordship, ruler, wicked force’ (12.44). (6) The meaning or significance of a word or statement – ‘meaning, what is intended’ (33.134) (Greek-English Lexicon of the New Testament Based on Semantic Domains). Analytical Lexicon of the Greek New Testament lists the following meanings for dunamis : (1) as able to produce a strong effect power, might, strength; plural as universal or supernatural rulers powers (2) as capacity for something ability, capability (3) as ability to communicate through language meaning, force (4) as supernatural manifestations of power miracle, wonder, powerful deed (5) as the value and usefulness of money wealth, resources, riches (Page 121). In the New Testament, the noun dunamis often denotes divine omnipotence which is an attribute of all three members of the Trinity (Luke 1:35; 4:14; Acts 1:8; Romans 15:19; 1 Corinthians 5:4; 2 Corinthians 12:9). It was used with reference to the power of the gospel (Romans 1:16) and the power of the cross of Christ (1 Corinthians 1:18). The word was also used of miracles (Acts 2:22; 1 Corinthians 12:10, 28-29). The noun dunamis first appeared in the Roman epistle in chapter one, verse 4. Romans 1:1-4, “Paul, a slave owned by Christ who is Jesus, called as an apostle, set apart for the gospel originating from God which He promised beforehand through His prophets in the Holy Scriptures concerning His Son, who was born as a descendant of David with respect to His human nature. The One demonstrated as the Son of God by means of divine power with respect to a nature characterized by holiness because of the resurrection from the dead ones, Jesus Christ, our Lord. In Romans 1:4, the noun dunamis refers to the exertion of the inherent power in all three members of the Trinity called “omnipotence.” The omnipotence of all three members of the Trinity was exercised at the resurrection of Jesus Christ since the human nature of our Lord was trichotomous meaning He had a body, soul and spirit and thus His physical death was unique as

2010 William E. Wenstrom, Jr. Bible Ministries 33 well because of this: (1) His physical body went to the grave (Luke 23:50-53). (2) His human spirit went to heaven (Luke 23:46; John 19:30). (3) His human soul went into Paradise a compartment of Hades (Luke 23:43; Acts 2:27; 2:31; Eph. 4:9). The Lord was brought back from the dead by three categories of divine omnipotence: (1) Omnipotence of God the Father sent back our Lord’s human spirit to the body in the grave (Acts 2:24; Rom. 6:4; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21). (2) Omnipotence of God the Holy Spirit sent back our Lord’s human soul to the body in the grave (Rom. 8:11; 1 Pet. 3:18). (3) Omnipotence of God the Son raised His physical body from the grave (John 2:20; 6:39-40, 54 10:17-18). In Romans 1:16, the word refers the inherent power of God and thus it refers to God’s attribute called omnipotence that is exerted or operative through the communication of the gospel, i.e. the Word of God. Romans 1:16, “For I am never ashamed of the gospel for it is as an eternal spiritual truth God’s power resulting in deliverance for the benefit of everyone who as an eternal spiritual truth believe, to the Jew first and then to the Greek.” In Romans 1:20, it refers to the attribute of God’s omnipotence meaning that God is all powerful (Father: Mark 14:36 and Luke 1:37; Son: Col. 1:16-17; Heb. 1:3; Spirit: Rom. 15:13). Romans 1:18-20, “For God’s righteous indignation is as an eternal spiritual truth revealed from the third heaven against each and every kind of ungodliness and unrighteousness produced by mankind who as an eternal spiritual truth is characterized by suppressing the truth by means of unrighteousness. Because that which is objectively and experientially known about God, is as an eternal spiritual truth evident within them for God made it evident to them. Because from the creation of the world, His invisible attributes, His eternal power and divine nature are as an eternal spiritual truth observed and comprehended by means of that which He has created so that they are without excuse.” In Romans 8:38, dunamis is the only word in this ten item list that appears by itself. It does not refer to angelic authorities since these were identified by the noun arche , “ rulers ” in the second pair of terms but rather it refers to human authorities or in other words, human government. Further indicating this is the case is that it would be rather conspicuous that Paul would omit human governments from this list of potential enemies of Christians. Romans 8:37-38, “But on the contrary, in the midst of each and every one of these things, we are, as an eternal spiritual truth, overwhelmingly victorious through the one who divinely loved each and every one of us.

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Because I am of the firm conviction that neither physical death nor life, nor angels, nor rulers, nor present events and circumstances, nor future events and circumstances, nor political powers .” Dunamis is used in Romans 8:38 in a figurative sense for “political power” that has been delegated by God to human beings. It refers to those individuals with political power or in other words, it refers to those human beings in positions of power and authority in human government, which according to Romans 13:1-7 is ordained by God. The word is used in this fashion in 1 Corinthians 15:24 and 1 Peter 3:22. 1 Corinthians 15:22-26, “For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power . For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death.” 1 Peter 3:21-22, “Corresponding to that, baptism now saves you -- not the removal of dirt from the flesh, but an appeal to God for a good conscience -- through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.” Therefore, the noun dunamis in Romans 8:38 refers to political powers or human government indicating that human governments or political powers can never separate the Christian from God’s love, which resides in their union and identification with the Lord Jesus Christ. In Paul’s day, human governments such as Rome persecuted Christians as well as Jewish politicians as attested to in the Gospels and the book of Acts. In Romans 9:17, the noun dunamis refers to God’s omnipotence from the perspective of His judgment of Pharaoh as well as from the perspective of His power to save since the manifestation of His power through Pharaoh’s disobedience was designed to evangelize the entire world. Romans 9:17, “In fact, the Scripture says to Pharaoh, ‘For this very purpose, I raised you up in order that I myself may demonstrate My power through you and in addition that the reputation of the character and work of my Person may be proclaimed publicly everywhere throughout the entire earth.” In Romans 15:13, the noun dunamis refers to the exertion and manifestation of the omnipotence of God the Holy Spirit in the soul of the believer when they appropriate by faith in what the Spirit says in the Word of God. Romans 15:13, “Now, may God the Holy Spirit cause each and every one of you without exception to be filled with all joy as well as peace by exercising

2010 William E. Wenstrom, Jr. Bible Ministries 35 faith in order that each and every one of you without exception would prosper with that confidence, which is divine in quality and character by means of power originating from the Holy Spirit.” In Romans 15:19, the noun dunamis appears twice. The first time it is used of the supernatural manifestation of God the Holy Spirit’s omnipotence when Christ performed miracles (“ signs and wonders ”) through the apostle Paul among the Gentiles. That the power of the Spirit is in view is indicated by the following prepositional phrase “ in the power of the Spirit .” This prepositional phrase presents the means by which Christ performed signs and wonders through the apostle Paul as he ministered to the Gentiles. The word functions as the object of the preposition en and as a marker of means indicating the means by which the verbal action is accomplished, which in our context, is katergazomai that appears in Romans 15:18. Therefore, this indicates Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through Paul by word and action, “by means of” of the divine omnipotence that produced signs among the Gentiles. Therefore we will translate the prepositional phrase en dunamei ( υε ), “ by means of power .” Corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power…” Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” “Signs and wonders ” is composed of the genitive neuter plural form of the noun semeion ( ηε ) (see-me-own), “ signs ” and the “adjunctive” use of the conjunction kai ( α ) (keh), “ and ” and the genitive neuter plural form of the noun teras ( α ) (the-rahs), “ wonders .” In classical Greek, the noun semeion denotes the “mark” or “distinguishing mark” by which something is known. It was used of a sign foretelling the future, thus the word might be a “sign from the gods, an omen.” The word often includes the supernatural and might be described as a miracle. It was used in a non-religious sense including the meanings, “signal, boundary, limit, signet of a ring,” and “birthmark.” Thus, the word concerned itself with a visual sign by which something is distinguished. Logicians used the word to mean, “proof” that something was certain and it was used in the medical field as well meaning, “symptom.”

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The noun semeion appears 114 times in the Septuagint who recognize the word as the equivalent to the Hebrew noun ` oth ( tw{a ), which appears in Genesis 17:11. Thus, in Romans 4:11, semeion , like the Hebrew ` oth referred to surgical procedure of circumcision as the “distinguishing mark” of the people who had entered into the Abrahamic covenant by faith. Romans 4:11, “In fact, he had undergone the distinguishing mark , namely, circumcision as confirmation of the righteousness, that is by means of faith, which he had when uncircumcised in order that he himself might, as an eternal spiritual truth, be the spiritual father over each and every person who does believe while uncircumcised so that righteousness might be credited to them for their benefit.” The noun semeion appears 75 times in the Greek New Testament where it occurs primarily in the Gospels and Acts and also appears 7 times in Revelation and 7 times in Paul’s writings and once in Hebrews 2:4. This word is used of the signs preceding Christ’s Second Advent (Matthew 24:3, 24, 30; Mark 13:4, 22; Luke 21:7, 11, 25) and His birth (Luke 2:12). The term in Luke 2:12 is used of Christ as an infant wrapped in clothes and lying in a manger, which served as “confirmation” of the angelic testimony to the shepherds in the field. It is never used in the Synoptic Gospels to describe the Lord Jesus Christ miracles, but rather dunamis does that. However, in John’s gospel, semeion is used extensively to describe the Lord’s miracles (John 2:11, 23; 3:2; 4:54; 6:2, 14, 16, 26, 30; 7:31; 9:16; 11:47; 12:18, 37; 20:30) and is used Acts to do so as well (Acts 2:22). This term indicates Christ’s miracles were “confirmation” to the Jews who demanded a sign (1 Corinthians 1:22) that He was in fact the promised Messiah and served a proof of His divine authority. The word is used of the Rabbis demanding a sign from Jesus to confirm that it was God’s power at work in His miracles and not demonic forces (Matthew 12:28, 39; 16:1, 3, 4; Mark 8:11-12; Luke 11:16, 29, 30; John 2:18; 4:48). It is also used in Acts to describe the miracles that Christ performed through the apostles by the power of the Holy Spirit (Acts 2:43; 4:16, 22, 30; 5:12; 6:8; 8:6, 13; 14:3; 15:12). These miracles served as “confirmation” that the apostles spoke from God and the Lord Jesus Christ and “proof” of the authority delegated to them by God and the Lord Jesus Christ. The noun semeion is used in Hebrews 2:4 for miracles as well as in Paul’s writings for miracles (1 Corinthians 1:22; 14:22; 2 Corinthians 12:12; 2 Thessalonians 2:9). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following definitions for the noun: (1) a sign or distinguishing mark whereby something is known, sign, token, indication (2) an

2010 William E. Wenstrom, Jr. Bible Ministries 37 event that is an indication or confirmation of intervention by transcendent powers, miracle, portent (Page 920). Louw and Nida defines semeion , “an event which is regarded as having some special meaning—‘sign’” (Greek-English Lexicon of the New Testament Based on Semantic Domains). Analytical Lexicon of the Greek New Testament lists the following meanings for the word: (1) basically, as what serves as a pointer to aid perception or insight sign, mark, distinguishing characteristic (2) as what distinguishes one person or thing from another sign, token, mark (3) as a miraculous event contrary to the usual course of nature and intended as a pointer or means of confirmation, often used with teras (wonder) sign; as a miraculous event resulting from personal action sign, miracle (Page 348). The noun teras refers in classical Greek to cosmic wonders or signs in a supernatural sense or of an impending event that is less than supernatural. It is used to denote the fear-arousing force of a monster (Theological Dictionary of the New Testament, volume 8, page 113). The word was used in a religious sense to denote divine “omens” or “portents” which would require interpretation (Colin Brown 2:633; Kittel 8:113-117). It appears 48 times in the Septuagint where it primarily translates the Hebrew mopheth , “sign, portent, miracle” and frequently stands in relation to ` oth , “sign.” The word appears 16 times in the Greek New Testament where it connotes the supernatural character of miracles. It is used in a negative sense of the supernatural nature of the miracles performed by false prophets and messiahs preceding the Second Advent of Christ (Matthew 24:24; Mark 13:22). The Lord uses the word while condemning those who demanded a miracle from Him in John 4:48. The noun semeion is often employed with the noun teras , “wonders.” Both semeion and teras refers to miracles but from different perspectives. When used together of the miracles of Christ and His apostles, the noun teras speaks of the supernatural character of a miracle whereas semeion describes the miracles as “confirmation” of God’s miraculous power present in the person who performed the miracle and served as “proof” of their divine authority. In the Septuagint, these two words appear together in relation to the events of the Exodus of Israel (Exodus 7:3, 9; 11:9, 10, Deuteronomy 4:34; 6:22; 7:19; 11:3; 26:8, 46; 29:2; 34:11; Nehemiah 9:10; Psalm 77:43; 104:27; 134:9). Exodus 7:3, “But I will harden Pharaoh’s heart, and although I will multiply my signs and my wonders in the land of Egypt.” (NET Bible) These two words appear together in Acts 7:36 in relation to the miracles the Lord performed through Moses. They are used together in relation to the miracles of Jesus Christ (Acts 2:22) as well as in relation to the miracles accomplished by the apostles in His name (Acts 2:43; 4:30; 5:12; 6:8), including Paul (Acts 14:3;

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15:12). They are used together by Paul to describe his ministry in 2 Corinthians 12:12. Acts 15:1-12, “Now some men came down from Judea and began to teach the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’ When Paul and Barnabas had a major argument and debate with them, the church appointed Paul and Barnabas and some others from among them to go up to meet with the apostles and elders in Jerusalem about this point of disagreement. So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they were relating at length the conversion of the Gentiles and bringing great joy to all the brothers. When they arrived in Jerusalem, they were received by the church and the apostles and the elders, and they reported all the things God had done with them. But some from the religious party of the Pharisees who had believed stood up and said, ‘It is necessary to circumcise the Gentiles and to order them to observe the law of Moses.’ Both the apostles and the elders met together to deliberate about this matter. After there had been much debate, Peter stood up and said to them, ‘Brothers, you know that some time ago God chose me to preach to the Gentiles so they would hear the message of the gospel and believe. And God, who knows the heart, has testified to them by giving them the Holy Spirit just as he did to us, and he made no distinction between them and us, cleansing their hearts by faith. So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they are.’ The whole group kept quiet and listened to Barnabas and Paul while they explained all the miraculous signs and wonders God had done among the Gentiles through them.” (NET Bible) 2 Corinthians 12:12, “Indeed, the signs of an apostle were performed among you with great perseverance by signs and wonders and powerful deeds.” (NET Bible) The following is a list of miracles performed by the Lord Jesus Christ through the apostle Paul by the power of the Spirit: (1) The blinding of Elymas (Acts 13:10-11) (2) Healing of a cripple (Acts 14:8-10) (3) Miracles in Ephesus (Acts 19:1-12) (4) Raising of Eutychus (Acts 20:1-12) (5) Miracles at Malta (Acts 28:1- 10). The gift of miracles mentioned in 1 Corinthians 12:28 was a temporary “sign” gift that was given to the apostles to establish their authority as coming from God and was an instrument used to draw the unsaved to hear the message of the gospel and functioned only during the pre-canon period of the church age (1 Cor. 13:8, 10).

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There are “permanent” gifts that function during the pre and post-canon period of the church age. The following gifts were temporary and had disappeared by 96 A.D.: (1) Apostleship (2) Prophecy (3) Miracles (4) Tongues (5) Interpretation of Tongues (6) Knowledge and Wisdom (7) Discerning spirits (8) Temporary gift of faith (9) Healing. The gift of apostleship no longer exists since there are only twelve apostles and the last one went home to be with the Lord in 96 A.D. The gifts of prophecy, knowledge, wisdom, faith and the discerning of spirits no longer exist since they were to fill the void until the canon of Scripture was completed. The gift of tongues and interpretation of tongues no longer exist today since they were given to evangelize Jewish unbelievers who were dispersed throughout the Roman Empire and spoke foreign languages. The gifts of healing and miracles were to establish the authority of the apostles and authenticate that the Lord Jesus Christ sent them. The following gifts are permanent: (1) Pastor-teacher (2) Evangelist (3) Administrations (4) Helps (5) Administrations. The fact that the gift of miracles and healing were temporary is illustrated by the fact that Paul healed multitudes (Acts 19:1-12) but yet couldn’t heal himself (Galatians 4:13), Epaphroditus (Philippians 2:25-30) or Trophimus (2 Timothy 4:20) or Timothy (1 Timothy 5:23). In Romans 15:19, the noun semeion refers to the miraculous events contrary to the usual course of nature performed by the Lord Jesus Christ by the power of the Spirit through Paul among the Gentiles that were intended to confirm that Paul was delegated authority by God to speak for Him. These miracles were intended to get the attention of the Gentiles and to “confirm” and demonstrate to them the authority of an apostle delegated to Paul by the Father and the Son with a view to the Gentiles giving his gospel message a hearing and exercising faith in Christ. Semeion in Romans 15:19 denotes that the miracles that Christ performed through Paul among the Gentiles through the power of the Holy Spirit were “confirmation” of the authority delegated to Paul by the Lord Jesus Christ and served as “proof” that he spoke for Christ and the Father so as to lead the Gentiles to faith in Christ. Kenneth Wuest commenting on this word writes that this word is “one of the seven Greek words which speak of miracles. Here the emphasis is upon the attesting power of the miracle. The primary purpose of a miracle in the first century was to prove that the person performing the miracle spoke or wrote by the power of the Holy Spirit, and that therefore, his words were from God, and authenticated by God (Wuest’s Word Studies from the Greek New Testament, 1997).

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In his letter to the Galatians Paul pointed to the miracles occurring among them as proof of God’s work in their midst apart from the Law. Galatians 3:1-5, “You foolish Galatians! Who has cast a spell on you? Before your eyes Jesus Christ was vividly portrayed as crucified! The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard? Are you so foolish? Although you began with the Spirit, are you now trying to finish by human effort? Have you suffered so many things for nothing? – if indeed it was for nothing. Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing what you heard?” (NET Bible) Therefore, the noun semeion in Romans 15:19 attests to or served as confirmation of Paul’s apostolic authority. It functions as a genitive of product meaning that the word is the product of the noun to which it stands related, which is the noun dunamis , “ power .” This indicates that Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through Paul by word and action, by means of the power, “which produced” signs or miracles among the Gentiles. Therefore we will translate the noun semeion , “ which produced signs .” The noun teras also refers to the miraculous events contrary to the usual course of nature performed by the Lord Jesus Christ by the power of the Spirit through Paul among the Gentiles but from the perspective that it describes the supernatural character and nature of these miracles. It speaks of a miracle from the perspective that it is designed by God to fill the witnesses and beneficiaries of the miracles with “wonder” in the sense of being filled with admiration for God and amazement and awe of Him. The miracle is designed to reach into the heart of the witnesses to the miracle and beneficiary of the miracle and shake them up so that it overwhelms them with an emotion that is a mixture of gratitude, adoration, reverence, fear and love for Him. Like semeion , the word also functions as a genitive of product meaning that the word is the product of the noun to which it stands related, which in our context is the noun dunamis , “ power .” This indicates that Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through him by word and action, by means of the power, “which produced” wonders. Therefore we will translate the noun teras, “which produced wonders .” “And ” is the “adjunctive” use of the conjunction kai ( ) (keh), which introduces an additional description of the miracles that Christ performed through Paul by the power of the Spirit since both words speak of miracles but from different perspectives. The noun teras speaks of the supernatural character of a

2010 William E. Wenstrom, Jr. Bible Ministries 41 miracle whereas semeion describes the miracles as “confirmation” of God’s miraculous power present in the person who performed the miracle and served as “proof” of their divine authority. We will translate the word “ and .” Corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which produced signs and which produce wonders…” So the two prepositional phrases “ in the power of signs and wonders, in the power of the Spirit ” define for the reader the prepositional phrase “ by word and deed ” in verse 18. The prepositional phrase “ in the power of signs and wonders ” refers to the miracles Christ performed by the power of the Spirit through Paul among the Gentiles which got their attention so that they would listen to the gospel and is related to the noun ergon , “deeds, actions” in Romans 15:18b. Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” “In the power ” is composed of the preposition en ( ), “ in ” and the dative feminine singular form of the noun dunamis ( ι ) (thee-nah-meece), “ the power ” and the genitive neuter singular form of the noun pneuma ( ) (pah- nev-mah), “ of the Spirit .” The noun dunamis appears a second time in Romans 15:19a but this time with the noun pneuma , “ of the Spirit ” as its adjunct and refers to the omnipotence of God the Holy Spirit. It functions as a dative instrumental of means and as the object of the preposition en , which functions as a marker of means indicating the means by which the verbal action is accomplished, which in our context, is katergazomai that appears in Romans 15:18. This indicates Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through him by word and action, by means of divine omnipotence, “by means of the power” of the Spirit. It indicates that the power of the Holy Spirit was “the means by which” the Lord Jesus Christ accomplished through Paul all those words and actions including miracles that led to the Gentiles obeying the gospel. “Omnipotence” is an attribute of God the Father, God the Son and God the Holy Spirit. It is a compound word from the Latin meaning “all powerful,” and is composed of the following: (1) Omni , “all.” (2) Potence , “power.” “Omnipotence” is one of the characteristics of the divine essence (Father: Mark 14:36 and Luke 1:37; Son: Col. 1:16-17; Heb. 1:3; Spirit: Rom. 15:13). God has limitless and infinite ability to do something (Gen. 18:14a; Ps. 147:5a; Isa. 40:26;

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Lk. 1:37). There is power in the Word of God (Ps. 33:6a; Heb. 1:3a; 4:12a; 11:3a; 2 Co. 6:7; Heb. 4:12; 2 Pet. 3:5). Hebrews 4:12, “The Word of God is alive and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a critic of thoughts and intents of the heart.” The cross of Christ is the power of God, which delivers the believer from the sin nature, the cosmic system of Satan and Satan himself. 1 Corinthians 1:18, “ For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” The Gospel is the power of God for salvation. Romans 1:16, “For I am never ashamed of the gospel for it is as an eternal spiritual truth God’s power resulting in deliverance for the benefit of everyone who as an eternal spiritual truth believe, to the Jew first and then to the Greek.” All three members of the Trinity are omnipotent since they are co-equal, co- infinite and co-eternal: (1) God the Father is omnipotent (Eph. 1:17; 2 Pet. 1:2-3). (2) Holy Spirit is omnipotent (Acts 1:8; Rm. 15:13, 19; Eph. 3:16; 1 Th. 1:5). (3) Word of God is omnipotent (Ro. 1:16; 1 Co. 1:18, 24; Heb. 4:12). The life of the Lord Jesus Christ was a life of power (Luke 1:35; 4:36). Luke 1:35, “The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.” Luke 4:36, “And amazement came upon them all, and they began talking with one another saying, ‘What is this message? For with authority and power He commands the unclean spirits and they come out.’” He used the power of God the Holy Spirit to cast demons out of people (Matt. 12:28). The impeccable body of the humanity of Christ was conceived by the power of God the Holy Spirit (Matt. 1:20). The Lord was brought back from the dead by three categories of divine omnipotence: (1) Omnipotence of God the Father sent back our Lord’s human spirit to the body in the grave (Acts 2:24; Rom. 6:4; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21). (2) Omnipotence of God the Holy Spirit sent back our Lord’s human soul to the body in the grave (Rom. 1:4; 8:11; 1 Pet. 3:18). (3) Omnipotence of God the Son raised His physical body from the grave (John 6:39- 40, 54; 10:17-18). Romans 1:1-4, “Paul, a slave owned by Christ who is Jesus, called as an apostle, set apart for the gospel originating from God, which He promised beforehand through His prophets in the Holy Scriptures concerning His Son, who was born as a descendant of David with respect to His human nature.

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The One demonstrated as the Son of God by means of divine power with respect to a nature characterized by holiness because of the resurrection from the dead ones, Jesus Christ, our Lord. The Lord Jesus Christ has the power to raise the dead (John 5:21; 6:40; 11:25). The same power that raised Jesus Christ from the dead will raise the believer from the dead. 1 Corinthians 6:14, “ Now God has not only raised the Lord, but will also raise us up through His power.” The same power that raised the humanity of Christ from the dead has been made available to every church age believer’s because of their union and identification with the Lord through the Baptism of the Spirit (1 Co. 6:14; Eph. 1:18-20). Thus because of the church age believer’s union with Christ, he can have a lifestyle of power and wisdom (2 Ti. 1:7). 2 Timothy 1:7-8, “For God has not given us a spirit of timidity, but of power and love and discipline. Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God.” The church age believer is the beneficiary of three categories of divine omnipotence in positional sanctification: (1) The omnipotence of God the Father in eternity past as related to the divine decree, eternal inheritance, election and predestination (Rom. 9:22; Eph. 1:3-14; 2 Pet. 1:3). (2) The omnipotence of God the Son created the cosmos through His Word in order that the Father’s eternal purpose through the divine decree, the eternal inheritance, election and predestination might be carried out in time (Heb. 1:3; 4:12) and also the omnipotence of God the Son in the form of the Word of God, i.e. the Gospel provided the means of salvation (Rm. 1:16). (3) The omnipotence of God the Holy Spirit places the believer in union with Christ at the moment of salvation, thus providing in time the principle of achieving that which the Father had purposed in eternity past (1 Cor. 12:13; Gal. 3:26-28). The church age believer is the beneficiary of three categories of divine omnipotence in experiential sanctification: (1) The omnipotence of God the Father as related to the principles of election and predestination (Eph. 1:3-14). (2) The omnipotence of God the Son as related to the perpetuation and preservation of human history (Col. 1:17; Heb. 1:3) and the Word of God for the execution of the plan of God for the church age (1 Co. 1:18; 2 Co. 6:7; Heb. 4:12; 2 Pet. 3:5). (3) The omnipotence of God the Holy Spirit as related to the filling of the Spirit for the execution of the plan of God for the church age (Rm. 6:4-11; 15:13; 2 Co. 6:7; 12:9; Eph. 1:19; 3:20; Col. 1:11; 2 Pet. 1:3). The church age believer is the beneficiary of three categories of divine omnipotence in ultimate sanctification: (1) Omnipotence of God the Father in

2010 William E. Wenstrom, Jr. Bible Ministries 44 relation to the believer’s human spirit being placed back in the resurrection body (Acts 2:24; Rom. 6:4; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21). (2) Omnipotence of God the Holy Spirit in relation to the believer’s soul being placed back in the resurrection body (Rom. 8:11; 1 Pet. 3:18). (3) Omnipotence of God the Son in relation to the believer’s resurrection body being created (John 5:21; 6:39-40, 54; 10:17-18; 11:25). Church age believers have been given divine power and made partakers in the divine nature (2 Pet. 1:3-4). 2 Peter 1:2-3, “Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence.” It is the power of God that works within believers who apply the Word of God (Eph. 3:20). Church age believers have been given divine omnipotence to execute the plan of God (Col. 1:11). Colossians 1:9-12, “For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.” They have been created a new spiritual species, i.e. Christ-nature at the moment of salvation so that you can use God’s divine omnipotence (2 Cor. 5:17). The Christ-nature enables the believer to have a lifestyle of power which is patterned after that which the humanity of Christ demonstrated during His First Advent (2 Ti. 1:7). The same power that enabled the humanity of Christ to execute the Father’s plan for the incarnation and that raised Him from the dead is available to every church age believer as a result of the Baptism of the Spirit. Paul prayed that the Ephesian believers would be enlightened as to the power that has been made available to all of them because of their union with Christ. In Ephesians 1:19, Paul prayed that the Holy Spirit would enlighten the Ephesian believers regarding the exercise of the omnipotence through the resurrection, ascension and session of Christ that has been made available to them through their union with Christ. This would give them the capacity to overcome the devil, his cosmic system and the sin nature. Ephesians 1:18, “I make it a habit to pray that the eyes of our heart would receive enlightenment for the purpose of knowing for certain what is the

2010 William E. Wenstrom, Jr. Bible Ministries 45 confidence of His calling and what are the glorious riches, which is His inheritance distributed among the saints.” In Ephesians 1:18, Paul is praying that the Holy Spirit would enlighten the Ephesian believers so that they will know without a doubt what is the confident assurance of their election to privilege and their eternal inheritance that they possess because of their eternal union with Christ. Every church age believer has the opportunity to receive his eternal inheritance if he fulfills the condition of being faithful in executing the Father’s will for his life and which can be forfeited due to unfaithfulness. Although the believer’s salvation cannot be merited but is received when a person expresses faith alone in Christ alone, the believer’s inheritance on the other hand is meritorious meaning he has to fulfill the condition of being faithfully obedient to the will of God till physical death or the rapture (i.e. resurrection of the Church). Ephesians 1:19, “And what is the surpassing greatness of His divine omnipotence directed towards all of us who are believers. This is in accordance with the operative power, namely, the possession of power to overcome (the sin nature, the devil and his cosmic system) originating from His manifested power (through the resurrection and session of Christ).” “Power” is the noun dunamis , which refers the inherent power of God and thus it refers to God’s attribute called omnipotence. “Working” is the noun energeia , which means, “operative power” and is a reference to the exercise of God’s omnipotence through the resurrection, ascension and session of Christ. “Strength ” is the noun ischus , which means, “possession of power to overcome” and refers to the one hundred percent availability of divine omnipotence that has been made available to every church age believer because of their union with the Christ that provides them “the power to overcome” Satan and the kingdom of darkness and the old Adamic sin nature. “Might ” is the noun kratos , which means, “manifested power” and refers to the omnipotence of God that has been “manifested” in history through the resurrection, ascension and session of the Lord Jesus Christ. Ephesians 1:20, “Which He (the Father) exercised through the Person of Christ by raising Him (Christ) out from among the dead and by seating Him (Christ) at His right hand in the heavenlies.” “In Christ” indicates that the Ephesian believer’s confidence, election, eternal inheritance and power to experience victory over the devil and the flesh are all found in their eternal union and fellowship with the Lord Jesus Christ. Ephesians 1:21-23, “Far above each and every ruler and authority and command and dominion and each and every rank that has been bestowed, not only during this period of history, absolutely not, but also during the coming

2010 William E. Wenstrom, Jr. Bible Ministries 46 one. Furthermore, He (the Father) subjected each and every thing under His (Christ’s) feet and appointed Him as head over each and every thing for the benefit of the church, which (church) by its very character and nature is His body, the perfect complement and complete expression (of Christ) who (Christ) at the present time is fulfilling everything for Himself in every respect.” Ephesians 1:20-22 teaches that the Father has demonstrated His omnipotence in history by promoting the perfect human nature of Christ in hypostatic union to the highest ranking position in the church and His kingdom as a result of His obedience to His will in going to the Cross to die for the sins of the entire world. In Romans 15:19, the noun pneuma refers of course to the Holy Spirit who is identified as the third Person of the Trinity. The word “Trinity” describes God as being one in essence but three coequal, co-infinite, and coeternal Persons. Who are these three Persons? They are God the Father, God the Son and God the Holy Spirit. Each member of the Trinity is in union with each other and all have the same divine nature with specific attributes or characteristics, which can be described. Each member of the Trinity, God the Father, God the Son, and God the Holy Spirit is a separate person who possesses these divine attributes individually. There is no member of the Trinity who is lower in rank to another member. Each member of the Trinity has a specific purpose related to the plan of God. The Bible teaches us that each member of the Trinity has their own specific role that is not shared by the others. God the Father's role in the Trinity is as the source and planner of all things. God the Son's role in the Trinity is to carry out the plan of God. God the Holy Spirit reveals the Father's plan and provides the power to carry it out. God the Holy Spirit is a Person not a thing (John 15:26; 16:7; 2 Cor. 13:14; 1 Pet. 1:2). The Holy Spirit is the unseen power of God. He reveals the Plan of God on earth and is the agent for executing the Christian way of life. The Titles of God the Holy Spirit: (1) “ Spirit of holiness ” (Rom. 1:4) (2) “Spirit of life” (Rom. 8:2) (3) “ Spirit of knowledge ” (Isa. 11:2) (4) “ Spirit of truth ” (John 14:17). Titles related to God the Father: (1) “ Spirit of God ” (2) “ Spirit of our God ” (Gen. 1:2; Matt. 3:16; 1 Cor. 6:11) (3) “ Spirit of your Father ” (Matt. 10:20). Titles related to God the Son: (1) “ Spirit of Christ ” (2) “ Spirit of Jesus Christ ” (Rom. 8:9; Phil. 1:19) (3) “ Spirit of His Son ” (Gal. 4:6) (4) “ Spirit of the Lord ” (Acts 5:9). These titles do speak of an attribute because an attribute would not be designated by a personal pronoun such as “ He ,” “ Him ,” and “ His .”

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John 14:16-17, “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.” John 14:26, “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.” John 16:5-15, “But now I am going to Him who sent Me; and none of you asks Me, ‘Where are You going?’ But because I have said these things to you, sorrow has filled your heart. But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of this world has been judged. I have many more things to say to you, but you cannot bear them now. But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. He will glorify Me, for He will take of Mine and will disclose it to you. All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you.’” God the Holy Spirit is a separate and distinct Person in the Godhead. He is called “ Lord ” in 2 Corinthians 3:17 just as God the Father and God the Son are. 2 Corinthians 3:17, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.” The Holy Spirit has the attributes of personality: (1) Intellect (1 C. 2:10-13; R. 8:27). (2) Emotion (Eph. 4:30; He. 10:29; Jam. 4:5). (3) Will (1 C. 12:11; Acts 16:6-11). (4) He has a mind, and therefore He thinks, searches and teaches. 1 Corinthians 2:10-13, “For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.” Ephesians 4:30, “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”

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1 Corinthians 12:11, “But one and the same Spirit works all these things, distributing to each one individually just as He wills.” The Spirit performs the actions of personality: (1) Teaches (Jo. 14:26; 16:13- 15). (2) Testifies or bears witness (Jo. 15:26). (3) Guides and Leads (R. 8:14). (4) Performs miracles (Acts 8:39). (5) Convinces (Jo. 16:7-8). (6) Restrains (Gen. 6:3; 2 Th. 2:6-7). (7) Commands (Acts 8:29). (8) Intercedes in prayer (R. 8:26). (9) He receives ascriptions of personality. (10) He can be obeyed (Acts 16:6-7). (11) He can be lied to (Acts 5:3). (12) He can be resisted (Acts 7:51). (13) He can be blasphemed (Mt. 12:31). (14) He can be grieved (Eph. 4:30). (15) He can be insulted (He. 10:29). God the Holy Spirit is the divine author of the Word of God (2 Pet. 1:20-21). 2 Peter 1:20-21, “But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.” Forty days after His resurrection, the Lord Jesus Christ ascended into heaven and was seated at the right hand of the Father, He received power and authority and the title of kurios , “ Lord ” over history and creation. Ten days later on the day of Pentecost in June of 32 A.D., the Lord Jesus Christ sent the Holy Spirit to permanently indwell those who had exercised faith in Him for eternal salvation. On this day, the baptism of the Spirit first took place. Jewish believers were the first to receive it and this event is recorded in Acts 2. It took place among Gentile believers not too long after this and is recorded in Acts 10. The Spirit proceeds from the Lord Jesus Christ to permanently indwell the sinner who trusts in the Lord Jesus as his Savior. There are several passages, which state that the Spirit proceeds from the Lord Jesus Christ. John 14:16-17, “I will ask the Father, and He will give you another Helper, that He may be with you forever that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.” John 14:26, “But the Helper, the Holy Spirit, whom the Father will send in My name , He will teach you all things, and bring to your remembrance all that I said to you.” John 15:26-27, “When the Helper comes, whom I will send to you from the Father , that is the Spirit of truth who proceeds from the Father, He will testify about Me and you will testify also, because you have been with Me from the beginning.” John 16:5-7, “But now I am going to Him who sent Me; and none of you asks Me, ‘Where are You going?’ But because I have said these things to you, sorrow has filled your heart. But I tell you the truth, it is to your advantage

2010 William E. Wenstrom, Jr. Bible Ministries 49 that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. ” John 16:13-15, “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. He will glorify Me, for He will take of Mine and will disclose it to you. All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you.” Acts 1:8, “but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Acts 2:33, “Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.” Romans 8:9-11, “However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ , he does not belong to Him. If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” 1 John 3:23-24, “This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us .” 1 John 4:12-13, “No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. By this we know that we abide in Him and He in us, because He has given us of His Spirit .” God the Holy Spirit’s role in man’s salvation: (1) Common Grace: Makes the gospel understandable (John 16:7-11; 2 Cor. 2:14b). (2) Regeneration: Creates a human spirit at the moment of salvation (John 3:1-16). (3) Efficacious Grace: Makes the believer’s faith in Christ effective for salvation (2 Cor. 6:2; Eph. 2:8-9). Seven Salvation Ministries of God the Holy Spirit: (1) Efficacious Grace: Makes faith in Jesus Christ effective for salvation (2 Cor. 6:1-2; Eph. 2:8-9). (2) Regeneration: Creates a human spirit for the purpose of the imputation of eternal life (John 3:1-16; Titus 3:5). (3) Baptism of the Spirit: Places every believer in union with Jesus Christ (John 7:37-39; 1 Cor. 12:13; Eph. 4:5; 1 Pet. 3:21). (4) Indwelling: Creates a temple for the indwelling of Jesus Christ (Rom. 8:11; 1 Cor. 3:16; 6:19-20; 2 Cor. 6:16). (5) Filling: Influences the soul of the believer in executing the plan of God for the church age (Eph. 5:18). (6) Sealing: Puts His

2010 William E. Wenstrom, Jr. Bible Ministries 50 stamp on the believer to guarantee their salvation (2 Cor. 1:22; Eph. 1:13; 4:30). (7) Distribution of Spiritual Gifts: Gives every believer a spiritual gift (1 Cor. 12:4- 11). God the Holy Spirit’s post-salvation ministries on behalf of the believer: (1) Empowers the believer to execute the plan of God (Jo. 14:16, 26; Ga. 5:16, 25; Eph. 5:18; Phlp. 2:13). (2) Reproduces Christ-like character in the believer (Ga. 4:19; 5:5, 16-23). (3) Teaches the believer the doctrines of Christ (Jo. 14:26; 1 Co. 2:10-16; 1 Jo. 2:20, 27). (4) Convicts the believer of sin (Jo. 16:7-11; Rm. 8:4-14; Eph. 4:30; 1 Th. 5:18). (5) Leads the believer in worshipping the Father (Jo. 4:24; Phlp. 3:3; Rm. 8:4-13). (6) Promotes spiritual maturity (Ga. 5:1-5; He. 5:11-6:6). (7) Applies truth to the believer’s experience (Jo. 14:26; Rm. 8:16; Eph. 6:18). (8) Gives power to the believer’s prayer life (Jo. 15:7; Eph. 6:18; Jude 20). (9) Promotes worship of God (Jo. 4:23-24; Eph. 5:18-21; Phlp. 3:3; Is. 59:1-2). (10) Gives capacity, burden and direction for witnessing (Ac. 1:8; 1 Th. 1:5). (11) Gives capacity for ministry (1 Co. 1:12-14). (12) Provides fellowship for the believer (2 Co. 13:14; Phlp. 2:1). God the Holy Spirit teaches the believer through the Word of God (John 14:26; 15:26). Several passages state that the believer is to give heed to what the Spirit is saying to the churches because of this spiritual principle that the Spirit takes the doctrines of Christ and makes them understandable to the believer. The Spirit speaks to the church through the communication of the Word of God. Acts 21:11, “This is what the Holy Spirit says.” Acts 28:25, “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers.” 1 Corinthians 12:3, “Therefore I make known to you that no one speaking by the Spirit of God says, ‘Jesus is accursed’; and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit.” 1 Timothy 4:1, “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons.” Hebrews 3:7, “Therefore, just as the Holy Spirit says, ‘TODAY IF YOU HEAR HIS VOICE.’” Revelation 2:11, “He who has an ear, let him hear what the Spirit says to the churches.” Revelation 2:17, “He who has an ear, let him hear what the Spirit says to the churches.” Revelation 2:7a, “He who has an ear, let him hear what the Spirit says to the churches.” Revelation 3:6, “He who has an ear, let him hear what the Spirit says to the churches.'”

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Revelation 3:13, “He who has an ear, let him hear what the Spirit says to the churches.'” Revelation 3:22, “He who has an ear, let him hear what the Spirit says to the churches.” The church age believer is totally dependent upon the Holy Spirit in order to attain Christ-likeness and as a result execute the plan of God (Gal. 5:5, 16; Eph. 3; 16-17). He is the believer’s true teacher (John. 14:16-20, 26; 15:26; 16:7-16; 1 Co. 2:10-16; 2 Cor. 13:14; Ga. 5:5, 16-25; Eph. 3:16-19; 5:18; 1 Jo. 2:20-27). The Holy Spirit uses the Word of God to produce Christ-like character in the believer (Ga. 5:22-23; Phlp. 2:13). He takes the Word and empowers, guides and directs the believer in the process of executing the Father’s plan (Acts 8:29; Rm. 8:14, 26; Phlp. 3:3; 2 Per. 1:21; cf. Heb. 4:12). He calls attention sin in the life of the believer by taking the Word of God and using it to convict him (2 Tim. 3:16-17; Heb. 4:12; cf. Jo. 16:7-11; 1 Cor. 2:10-16; Eph. 4:30; 1 Thess. 5:19). Therefore, the Holy Spirit is the Member of the Trinity Who reveals whether the believer is living in accordance with the doctrines of Christ or not (Jo. 16:7-16; Rm. 8:14). God the Holy Spirit produces peace in the soul of the believer who applies the Word of God and in particular applies the doctrine of prayer. Philippians 4:6-7, “At this very moment, all of you stop continuing to be anxious about absolutely anything, but rather, concerning anything at all by means of reverential prayer in the presence of the Father and by means of petition accompanied by the giving of thanks, let your specific detailed requests be repeatedly made known in the presence of the Father and as a result the peace produced by God the Holy Spirit, which is always superior to any and every human conception, will as a dogmatic statement of fact cause your hearts to be protected and as a result your thoughts by means of the doctrine of Christ Jesus.” There are two types of sin committed by the unbeliever against God the Holy Spirit: (1) “ Blasphemy ” against the Spirit (Matt. 12:14-32) (2) “ Resistance ” of the Holy Spirit (Acts 7:51). There are three sins by the believer against the Holy Spirit: (1) “ Lying ” to God the Holy Spirit (Acts 5:3) (2) “ Grieving ” the Holy Spirit (Eph. 4:30) (3) “Quenching ” the Holy Spirit (1 Thess. 5:19). The Disciple’s Study Bible presents the following summary note on the Holy Spirit, they writes, “The Spirit is not a possession we hold on to but a Person we love and obey. People must choose between the way of the flesh or sinful nature and the way of the Spirit. We should choose ‘the Spirit of life’ (Ro 8:2-note), ‘the Spirit’ (Ro 8:4-note), ‘the Spirit of Christ’ (Ro 8:9-note), ‘the Spirit of Him Who raised Jesus’ (God, Ro 8:11-note), ‘the Spirit of God’ (Ro 8:14-note), and ‘the Spirit of sonship’ (Ro 8:15-note). The Spirit gives life (Ro 8:2-note), peace (Ro

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8:6-note), freedom (Ro 8:9-note), leadership (Ro 8:14-note), assurance (Ro 8:16- note), hope (Ro 8:23-note; Ro 8:24-note), and help (Ro 8:26-note). The Spirit is with all Christians (Ro 8:9-note, Ro 8:14-note). The Spirit makes Christians God's children and able to say ‘Father’ when we pray (Ro 8:15-note). The Spirit assures us that we are in fact God’s children (Ro 8:16-note), and that, even though we pass through much suffering, we will eventually share in the glory of Christ (Ro 8:17- note). With all this we remain free. We must choose to follow the Spirit, to live according to the Spirit (Ro 8:5-note), to set our minds on what the Spirit desires (Ro 8:5-note), to be controlled by the Spirit (Ro 8:9-note), to put to death the old way of life (Ro 8:13-note), and to be led by the Spirit (Ro 8:18-note). These phrases all refer to a serious commitment to live as Christians with the help of God's Spirit. This includes high moral standards (Ro 8:4-note) and more. Obeying the Spirit means a personal loyalty and obedience to Christ which expresses itself by following the leadership of the Spirit in all life's decisions. This is active cooperation as well as passive yielding. The Spirit's work is not irresistible. The Spirit prefers to wait and allow us to obey His leadership freely. Paul's call to obey the Spirit makes no sense at all if the Spirit is only an impersonal power or force. The Spirit is personal, and this leads to the commands to respond to the Spirit in a fully personal manner.” (Disciple's Study Bible) In Romans 8:1-28, the apostle Paul makes fourteen affirmations about the Holy Spirit that constitute His work in the life of the believer. Romans 8:1-2, “Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. Because, the life-giving Spirit’s authoritative power, by means of (the death and resurrection of) Christ, who is Jesus, has set you free from the sin nature’s authoritative power as well as spiritual death’s.” In Romans 8:1, another merciful act is revealed in that the justified sinner is never under any condemnation whatsoever as a result of being placed in union with Christ. Romans 8:2 affirms that the life-giving Spirit’s authoritative power, by means of the death and resurrection of Christ Jesus, has set them free from the authoritative power of the sin nature as well as spiritual death’s. Romans 8:3-4, “For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” Romans 8:3-4 affirms that the Father’s purpose for sacrificing His Son was so that the righteous requirement of the Law, i.e. perfect obedience would be fulfilled in an experiential sense in those Christians who are not conducting their lives in submission to the sin nature but in submission to the Spirit.

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Romans 8:5-6, “For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit. In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind- set produced by the Spirit is, as an eternal spiritual truth life as well as peace.” The third affirmation about the Spirit is that submission to the Spirit is the basis for experiencing eternal life and the peace of God, i.e. fellowship with God and failure to submit to the Spirit is loss of fellowship with God. Romans 8:9 presents the fourth affirmation. Romans 8:9, “However, all of you, without exception are, absolutely not, as an eternal spiritual truth, existing in the state of being in bondage to the flesh but rather in subjection to the authority of the Spirit, if in fact-and let us assume that it is true for the sake of argument the Spirit, who is God does dwell in all of you. Of course, He does. However, if, and let us assume that it is true for the sake of argument anyone does not possess at all the Spirit proceeding from Christ, then this one, as an eternal spiritual truth, by no means belongs to Him.” Romans 8:9 affirms that the indwelling presence of the Spirit is the distinguishing mark of a Christian in contrast to the unbeliever who is not indwelt by the Spirit. Romans 8:10, “However, if, and let us assume that it is true for the sake of argument Christ does, as an eternal spiritual truth, exist in all of you. Of course, He does! Then, on the one hand, the body is, as an eternal spiritual truth dead because of the sin nature while on the other hand, the Spirit is, as an eternal spiritual truth, life in all of you because of righteousness.” Paul teaches in the protasis of a first class condition that appears in Romans 8:10 that the Christian is indwelt by Christ. Then, in the apodasis, he teaches that while on one hand, the Christian’s body is dead due to the sin nature but on the other hand, the Spirit is life and peace because of imputed righteousness. Therefore, the fifth affirmation about the Spirit is that the Spirit, who is inherently eternal life indwells the Christian and thus eternal life indwells the Christian because the Christian possesses the imputed righteousness of Christ. Romans 8:11 presents the sixth affirmation about the Spirit. Romans 8:11, “However, if, and let us assume that it is true for the sake of argument the Spirit, proceeding from the One (the Father) who raised the unique Person of Jesus from the dead ones, does dwell in all of you. Of course, He does! Then, the One (the Father) who raised Christ from the dead ones,

2010 William E. Wenstrom, Jr. Bible Ministries 54 will also give life to your mortal bodies through His Spirit who does permanently dwell in all of you.” Therefore, we can see that in Romans 8:11 Paul teaches that the Spirit will transform the mortal body of the Christian at the resurrection of the church, thus giving them a resurrection body to replace their present bodies that contain the sin nature. The seventh affirmation is found in Romans 8:13. Romans 8:12-13, “Indeed, therefore, spiritual brothers, we, as an eternal spiritual truth, are debtors, by no means to the flesh, that is, a lifestyle in submission to the flesh because, if, and let us assume that it is true for the sake of argument, you, at any time, live in submission to the flesh, then, you will certainly die. However, if and let us assume that it is true for the sake of argument by means of the omnipotence of the Spirit, you, at any time, put to death the actions produced by the body, then, you will certainly cause yourself to live.” Romans 8:13 affirms that the Christian puts to death the deeds of the sin nature and experiences eternal life by means of the omnipotence of the Spirit. In Romans 8:14, we have the eighth affirmation about the Spirit. Romans 8:14, “Because, all of us who are, as an eternal spiritual truth, led by means of the Spirit, who is God, these are, as an eternal spiritual truth, God’s sons.” The eighth affirmation about the Spirit is that the sons of God are led by the Spirit of God. The ninth and tenth affirmations are found in Romans 8:15. Romans 8:15, “Because by no means have all of you received the Spirit who brings about slavery resulting in fear again. On the contrary, all of you have received the Spirit who brings about the adoption as sons by means of whom, we, as an eternal spiritual truth, cry out, ‘Abba! Father!’” The ninth affirmation is that the Spirit adopted the Christian “Roman style” into the family of God. The tenth affirmation is that the Spirit is the means by which the Christian cries out to God and addresses Him as “Abba! Father!” The eleventh affirmation is found in Romans 8:16. Romans 8:16, “The Spirit Himself, as an eternal spiritual truth, bears witness to our human spirit that we are, as an eternal spiritual truth, God’s children.” This passage teaches that the Spirit bears witness to the Christian’s human spirit that they are a child of God. The twelfth affirmation about the Spirit appears in Romans 8:23. Romans 8:23, “Furthermore, not only this, because, we ourselves, as an eternal spiritual truth, possess the first fruit, namely, the Spirit, we ourselves

2010 William E. Wenstrom, Jr. Bible Ministries 55 also always groan within ourselves. Consequently, we are always eagerly waiting for the adoption as sons, the redeeming of our body.” This passage teaches that the twelfth affirmation about the Spirit is that He is both the evidence and the guarantee that the Christian will receive a resurrection body. The thirteenth affirmation is presented by Paul in Romans 8:26-27. Romans 8:26-27, “Furthermore, in the same way, the Spirit, as an eternal spiritual truth, also assists with our weakness because we are totally uncertain as to what to pray for in accordance with that which is, as an eternal spiritual truth, absolutely essential but rather the Spirit Himself, as an eternal spiritual truth, intercedes on behalf of us with inexpressible groanings. That is, the one who, as an eternal spiritual truth, searches our hearts, knows perfectly and intimately what is eternally the Spirit’s mind-set because He always intercedes on behalf of the saints in accordance with God the Father’s will.” Romans 8:26-27 affirms that the Spirit assists the Christian in his weakness because the Christian does not always know what to pray for by interceding on behalf of the Christian in accordance with the Father’s will, with inexpressible groanings to the Father. Then, lastly the fourteenth and final affirmation about the Spirit is presented by Paul in verse 28. Romans 8:28, “In fact, we know without a doubt that for the benefit of those who are characterized as divinely loving God the Father, He (the Spirit), as an eternal spiritual truth, always works each and every circumstance together for the good, for the benefit of those who are, as an eternal spiritual truth, the chosen ones, in accordance with His predetermined plan.” The fourteenth affirmation about the Spirit that is contained in Romans 8:1-28 is that the Spirit works both positive and negative circumstances together for the good, i.e. conforming the Christian into the image of Christ. In Romans 15:19 the noun pneuma functions as a genitive of origin indicating that this power originates in the divine character and nature of the Spirit. It is also functioning as a genitive of possession indicating that this power does not belong to Paul but rather inherently belongs to the Spirit since it is one of His divine attributes. So we will translate the prepositional phrase en dunamei pneumatos ( υι ), “ by means of the power originating from and inherently the Spirit’s .” Corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which

2010 William E. Wenstrom, Jr. Bible Ministries 56 produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s…” Next, we have a textual problem to address in that some MSS include after , “Spirit” either , “of God” (P46 a D1 majority text) or υ , “holy” (A D*.2 F G 33 81 104 365 630 1739 1881) and only one uncial has , “Spirit” by itself (B). Bruce M. Metzger commenting on this textual problem, writes, “On the one hand, it can be argued that the presence of υ in some witnesses and in others is suspicious because each can be explained as a scribal addition to complete what in B and Vigilius seems to be an unfinished expression. (The reading υ υ υ is an obvious conflation.) On the other hand, despite the generally excellent text preserved by B, a majority of the Committee was unwilling to adopt a reading based on such slender Greek evidence. As a compromise, therefore, it was decided to follow the testimony of the earliest witness (P46 ) but in deference to transcriptional considerations to enclose within square brackets.” (A Textual Commentary on the Greek New Testament; second edition. Stuttgart: Deutsche Bibelgesellschaft: 1994, page 4736). Moo writes that “internal evidence strongly favors the simple υ , though read in only one-albeit important – uncial B.” (Moo, Douglas J., The New International Commentary on the New Testament, The Epistle to the Romans, pages 886-887; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., 1988) Cranfield concurs “B should doubtless be followed here, the alternative additions being obvious ‘improvements.’” (Cranfield, C.E.B., International Critical Commentary, A Critical and Exegetical Commentary on the Epistle to the Romans, volume 2, page 758; T and T Clark, A Continuum imprint, London, New York, 1975) Dunn is in agreement “Various omissions and alterations indicate the kind of slips, modifications and attempted improvements which could easily transform the text little by little-many of them involving B alone. The number of variants in this section is unusually large.” (Dunn, James D.G., Word Biblical Commentary, volume 38b, Romans 9-16; page 856; Thomas Nelson, 1988) The NET Bible, ESV, LEB, ISV, NIV, NRSV and NKJV all conclude that is the original reading but not υ . Though the transcriptional considerations or internal evidence coupled with the excellent condition of uncial B are compelling for the simple υ , the external evidence for the inclusion of is even more so, which is also the opinion of the translators for the translations mentioned above. The noun theos identifies the Spirit as God and functions as a genitive of simple apposition meaning that it stands in apposition to the noun pneuma , “Spirit” and

2010 William E. Wenstrom, Jr. Bible Ministries 57 clarifying for the reader the divine nature of the Spirit. We will translate the expression theos, “ who is God .” Completed corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God…” As we noted, Paul in Romans 15:18 writes he would never presume to speak of anything except what Christ has accomplished through him by word and deed resulting in the obedience of the Gentiles. Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action.” Paul in this verse explains specifically what he means when he says in Romans 15:17 that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to the things, which concern God the Father. In verse 18, he feels the need to clarify his statement in Romans 15:17 that because he is a servant of Christ he possesses a feeling of pride with respect to the things, which concern the Father. In verse 18, he is attempting to clarify for his readers why he possesses a feeling of pride with respect to the things, which concern the Father. In this verse, he wants to make it crystal clear that this feeling of pride is not based upon what he had done in his ministry to the Gentiles but rather what Christ had accomplished through him by means of the power of the Holy Spirit. What the Lord through the Spirit accomplished through Paul among the Gentiles resulted in the Gentiles obeying the gospel for eternal salvation and obeying it after their conversion resulting in their experiencing this salvation and sanctification. Then, in Romans 15:19a, Paul continues the description of the means by which Christ brought about the obedience of the Gentiles through Paul’s ministry. The two prepositional phrases “ by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God ” define for the reader the prepositional “ by word and deed ” at the end of verse 18. The prepositional phrase “ by means of the power ” refers to the supernatural manifestation of God the Holy Spirit’s omnipotence when Christ performed miracles (“ signs and wonders ”) through the apostle Paul among the Gentiles. It indicates Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through

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Paul by word and action, “by means of” of the divine omnipotence that produced signs among the Gentiles. This divine omnipotence produced the miracles in Paul’s ministry to the Gentiles. “Signs ” refers to the miraculous events contrary to the usual course of nature performed by the Lord Jesus Christ by the power of the Spirit through Paul among the Gentiles that were intended to confirm that Paul was delegated authority by God to speak for Him. These miracles were intended to get the attention of the Gentiles and to “confirm” and demonstrate to them the authority of an apostle delegated to Paul by the Father and the Son with a view to the Gentiles giving his gospel message a hearing and exercising faith in Christ. It denotes that the miracles that Christ performed through Paul among the Gentiles through the power of the Holy Spirit were “confirmation” of the authority delegated to Paul by the Lord Jesus Christ and served as “proof” that he spoke for Christ and the Father so as to lead the Gentiles to faith in Christ. “Wonders ” also refers to the miraculous events contrary to the usual course of nature performed by the Lord Jesus Christ by the power of the Spirit through Paul among the Gentiles but from the perspective that it describes the supernatural character and nature of these miracles. It speaks of a miracle from the perspective that it is designed by God to fill the witnesses and beneficiaries of the miracles with “wonder” in the sense of being filled with admiration for God and amazement and awe of Him. The miracle is designed to reach into the heart of the witnesses to the miracle and beneficiary of the miracle and shake them up so that it overwhelms them with an emotion that is a mixture of gratitude, adoration, reverence, fear and love for Him. The prepositional phrase “ by means of the power originating from and inherently the Spirit’s who is God ” indicates that the power of the Spirit was the means by which the Lord Jesus Christ accomplished through Paul all those words and actions including miracles that led to the Gentiles obeying the gospel. The prepositional phrase “ by means of the power originating from and inherently the Spirit’s who is God ” is related to the expression “ by word and deed ” in Romans 15:18b. It describes the Spirit’s power as the means by which Christ accomplished through Paul all those words and actions that led to the Gentiles obeying the gospel. It denotes that the power of the Holy Spirit was responsible for the miracles, “ the signs and wonders ,” that Christ performed through Paul among the Gentiles resulting in them giving the gospel a hearing and obeying it. The prepositional phrase “ by means of the power originating from and inherently the Spirit’s who is God ” makes crystal clear that the power of the Holy Spirit was responsible for the success of Paul’s ministry to the Gentiles.

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Romans 15:19b-Paul Proclaimed The Gospel From Jerusalem To Illyricum

We began our study of Romans 15:19 by noting that Paul writes that through the power of the Spirit, Christ performed signs and wonders among the Gentiles through Paul. We will complete our study of the verse by noting that he writes that he proclaimed the gospel from Jerusalem to Illyricum. Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” “So that ” is the conjunction hoste ( w%ste ) (hoce-teh), which is employed with the infinitive form of the verb pleroo , “ have fully preached ” as a marker of result introducing a dependent adverbial result clause that presents the result of Paul’s statement in Romans 15:18-19a. In Romans 15:18-19a, Paul has identified the source and agent of his work as an apostle to the Gentiles, namely Christ Himself. He has also identified that the purpose of this work as an apostle was to bring about Gentile obedience. Lastly, he has described the means he employed to accomplish this work as an apostle to the Gentiles, namely “ by word and deed, by means of the power, which produced signs and wonders, by means of the power originating from and inherently the Spirit’s who is God .” Now, in Romans 15:19b, the apostle to the Gentiles employs the conjunction hoste to introduce a statement that presents the results of Christ working through him by the power of the Spirit in his ministry to the Gentiles. We will translate hoste , “ Consequently .” Corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God. Consequently…” Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” “From Jerusalem ” is composed of the preposition apo ( ) (ah-poe), “ from ” and the genitive feminine singular form of the proper name Ierousalem (ευα ) (yah-roo-sah-leem), “ Jerusalem .” We are not certain of the meaning of the name Jerusalem. The Hebrew term is usually written yerûš ālaim in the Old Testament. However, this is an anomalous form, since Hebrew cannot have two consecutive vowels. This was resolved in

2010 William E. Wenstrom, Jr. Bible Ministries 60 later Hebrew by inserting the letter “y,” thus giving yerûš ālayim , which occurs a few times in the Old Testament (Jeremiah 26:18). The original form of the word in Hebrew was yeru ŝālēm as indicated by the abbreviation ŝālēm (Eng. ‘Salem’) in Ps. 76:2, and by the Aramaic form of the name yerûšl ēm, found in Ezra 5:14. The name appears in the Egyptian Execration Texts (19 th and 18 th century) and in later Assyrian documents (as Urusalim or Urisalimmu ). The first part of the name is usually thought to mean “foundation” and the second element, is cognate with the Hebrew word for “peace,” referring to a Canaanite deity Shalem. Thus, it appears that “foundation of Shalem’ is probably the original sense of the name and eventually over the course of time the second element was associated with “peace” (Heb. šālôm ) among the Jews (cf. Hebrews 7:2). The city of Jerusalem is located along the central mountain ridge of Palestine, 36 miles east of the Mediterranean and 16 miles west of the northern tip of the Dead Sea and is situated 2100-1500 ft. above sea level in a relatively level plateau of the Benjaminite highlands. On the east, is the Kidron valley, which separates it from the Mount of Olives and on the west and south by the Hinnom valley. The early history of Jerusalem cannot be traced. It is first referred to in the Old Testament as “Salem” and was ruled by Melchizedek according to Genesis 14:18 and was identified as Jerusalem according to Psalm 76:2. The city was under Canaanite control until the Israelite invasion under Joshua and was named “Jebus” since it was in the hands of the Jebusites. King David captured the city by surprise (2 Samuel 5:6-9) and improved the fortifications and built himself a palace and transferred the ark of the covenant there. Solomon his son built a temple in Jerusalem, which was plundered by the Egyptians after his death, in the fifth year of his successor, Rehoboam (1 Kings 14:25f). Philistine and Arab tribes plundered the palace in Jehoram’s reign. During Amaziah’s reign, he fought with the king of the northern kingdom, Jehoash who broke down part of the city walls and looted the temple and palace. Uzziah repaired the damage and during Ahaz’s reign, the city was able to withstand the attacks of Syria and Israel. The city escaped destruction during Hezekiah’s reign due to the Lord’s direct intervention against Assyria. Nebuchadrezzar of Babylon captured the city of Jerusalem in 597 B.C. and in 587 B.C. destroyed the city and the temple. By the end of the century, while under Persian rule, the exiles of the city were allowed to return. Nehemiah repaired the broken down city walls in the middle of the fifth century.

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Alexander the Great ended the Persian dominance at the end of the fourth century and one of his generals after his death, namely Ptolemy entered Jerusalem and placed it under his realm. In 198 B.C. Jerusalem fell to Antiochus II, the Seleucid king of Syria and 30 years later, Antiochus IV entered Jerusalem, destroyed its walls and plundered and desecrated the temple. Judas the Maccabee led a Jewish revolt and in 165 B.C. the temple was recaptured and rededicated. Judas and his successors won their independence for Judea and the Hasmonean dynasty ruled a free Jerusalem until the middle of the first century B.C. when Rome arrived on the scene. In 63 B.C., the Roman general Pompey conquered the city and then Antigonus, aided by the Parthians captured it in 40 B.C. and just 3 years after that Herod the Great took control of Jerusalem. He launched major construction projects, one of which was to rebuild the temple but on a much grander scale. During the days of the Lord and the apostles, the city was in Roman control. In Romans 15:19, the genitive feminine singular form of the proper name Ierousalem functions as the object of the preposition apo , which denotes a geographical point from Paul’s ministry to the Gentiles began. We would expect Paul to identify Antioch as the beginning of his ministry to the Gentiles (Acts 13:1- 2). Many scholars contend that Paul is not thinking geographically when he mentions Jerusalem as the starting point of his ministry but rather he uses this city to denote the starting point of Christianity. This does not correspond to the fact that Paul specifically mentions a specific geographical location, Illyricum as the extent to which his ministry reached. Some cite Acts 9:26-30 along with Acts 26:20 as evidence that Paul is referring to his own ministry in Jerusalem. However, this has problems since Paul does not mention in these verses that he ministered to Gentiles but rather Greek speaking Jews. In Acts 22:17-21, Paul reveals that immediately after getting saved, he came back to Jerusalem and was praying in the temple and fell into a trance when the Lord Jesus Christ told him to leave Jerusalem and that He would send him far away to the Gentiles. Cranfield rejects this idea saying that Paul actually began his work as an apostle in Damascus, which is of course true. However, the issue in Romans 15:19 is not when Paul began proclaiming the gospel but rather where geographically he considered his ministry to the Gentiles to have begun, which was when the Lord told him to go to the Gentiles as recorded in Acts 22:21. Therefore, though it is true that Paul started immediately proclaiming the gospel in Damascus Syria, he did not receive his commission from the Lord to go to the Gentiles until he returned to Jerusalem after his conversion.

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So in Romans 15:19, he cites Jerusalem as the geographical starting point of his ministry since it was the place in which the Lord first commissioned him to go to the Gentiles. Acts 22:1-21, “‘Brothers and fathers, listen to my defense that I now make to you.’ (When they heard that he was addressing them in Aramaic, they became even quieter.) Then Paul said, ‘I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law of our ancestors, and was zealous for God just as all of you are today. I persecuted this Way even to the point of death, tying up both men and women and putting them in prison, as both the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished. As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me. Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ Those who were with me saw the light, but did not understand the voice of the one who was speaking to me. So I asked, ‘What should I do, Lord?’ The Lord said to me, ‘Get up and go to Damascus; there you will be told about everything that you have been designated to do.’ Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me. A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there, came to me and stood beside me and said to me, ‘Brother Saul, regain your sight!’ And at that very moment I looked up and saw him. Then he said, ‘The God of our ancestors has already chosen you to know his will, to see the Righteous One, and to hear a command from his mouth, because you will be his witness to all people of what you have seen and heard. And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.’ When I returned to Jerusalem and was praying in the temple, I fell into a trance and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ I replied, ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you. And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.’ Then he said to me, ‘Go, because I will send you far away to the Gentiles.’” (NET Bible) In Romans 15:19, the proper name Ierousalem functions as the object of the preposition apo , which indicates the geographical location from which Paul’s

2010 William E. Wenstrom, Jr. Bible Ministries 63 ministry to the Gentiles began. We will translate the prepositional phrase apo Ierousalem ( υ), “ from Jerusalem .” Corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God. Consequently, from Jerusalem…” Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” “And ” is the “connective” use of the conjunction kai ( α ) (keh), which is connecting the geographical starting point of Paul’s ministry to the Gentiles, Jerusalem, with that of the geographical region to which this ministry to the Gentiles extended, namely the Roman province of Illyricum. We will translate the word “ And .” “Round about as far as Illyricum ” is composed of the adverb of place kuklo () (kee-kloe), “ round about ” and the preposition mechri ( ) (meh- kree), “ as far as ” and the articular genitive neuter singular form of the proper name Illurikon ( υ ) (Ee-lee-ah-dah-kone), “ Illyricum .” Illyricum was a Roman province in the northwestern Balkan peninsula, stretching along the eastern coasts of the Adriatic Sea to the borders of Italy to Macedonia and inland as far as the Danube. Today, this area corresponds to modern northern Albania, much of Yugoslavia and Bosnia-Herzegovina. Its name was derived from that of one of the first tribes within its boundaries that the Greeks came across. Its inhabitants spoke dialects, which were more than likely the linguistic ancestors of modern Ablanian. The Romans first came into conflict with them in the third century B.C. and was not finally conquered until the first century A.D. and at that time it was divided into the provinces of Pannonia and Dalmatia. There is no record in Acts of Paul going to Illyricum but he may have done so on his second missionary journey (Acts 17:1-9) or during his third missionary journey (Acts 20:1-2). Strabo (7.7.4) mentions that the Egnatian Way passes through Illyricum on its way from the Adriatic Coast to Macedonia. It would not be beyond the realm of possibility to think that Paul would have passed through the southern regions of Illyricum during his third missionary journey (Acts 20:1-2) since he preferred well- traveled Roman roads. 2 Timothy 4:10 says that Titus went to Dalmatia, which is another name for Illyricum indicating that this region was already evangelized by Paul.

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So in Romans 15:19, the proper name Illurikon refers to the Roman province of Illyricum. The articular construction of the word indicates that the Roman province of Illyricum would be familiar and well-known to Paul’s readers in Rome. Louw and Nida define kuklo “a position completely encircling an area or object—‘around, in a circle’” (83.19) (Greek-English Lexicon of the New Testament Based upon Semantic Domains) The adverb of place kuklo literally means “in a circle” and is used as an adverb meaning “all around” or as an adjective with the article “around, nearby” or as an improper preposition with the genitive meaning “around.” (The Analytical Greek Lexicon Revised; Page 239). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the word: (1) pertaining to encirclement, around (2) pertaining to all directions from a point of reference, around (3) pertaining to completion of a circuit, around (Page 574). In Romans 15:19, the adverb kuklo means “around” referring to all directions from a point of reference indicating that Paul took a circuitous route and that his journey was not a direct one (See Mark 6:6b). The word does not mean that Paul’s travels were in an “arc” or “circle” indicating that he went “from Jerusalem and a circle round about it” but rather the word speaks of circuitous route indicating he went “from Jerusalem round in a circuitous route to Illyricum.” The anarthrous construction of the word as well as the fact that the word is never used in the Greek New Testament to mean “circle” rules out the former. Also, Paul never mentions North Africa or Egypt if the word was used in its literal sense of “in a circle” or “around.” The adverb kuklo in Romans 15:19 means “circuitously” or in other words “all the way around” indicating that Paul’s missionary journeys to the Gentiles took a circuitous route from the Jerusalem to Illyricum. The preposition mechri is employed with the genitive form of the proper name Illurikon and means “as far as” since it functions as a marker of extension up to a point in an area indicating that Paul’s ministry to the Gentiles extended from Jerusalem “as far as” the Roman province of Illyricum. There is a question among scholars as to whether or not this word indicates that Paul’s ministry to the Gentiles including the Roman province of Illyricum or excluded that region. This is because when mechri is used spatially indicating the limits of movement, it is not clear whether the limit includes or excludes that region when a large geographical region is that limit. However, as we noted, the Egnatian Way passes through Illyricum on its way from the Adriatic Coast to Macedonia. Thus it would not be beyond the realm of possibility to think that Paul would have passed through the southern regions of Illyricum during his third missionary journey (Acts 20:1-2) since he preferred well-traveled Roman roads.

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Therefore, we will translate the expression kuklo mechri tou Illuriskou ( ι υι), “ circuitously, as far as Illyricum .”

Corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God. Consequently, from Jerusalem and circuitously, as far as Illyricum…” Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” “I have fully preached the gospel ” is composed of the accusative first person singular form of the personal pronoun ego ( ) (eh-go), “ I” and the perfect active infinitive form of the verb pleroo ( η ) (plea-row), “ I have fully ” and the

2010 William E. Wenstrom, Jr. Bible Ministries 66 articular accusative neuter singular form of the noun euangelion ( εα ) (eh- van-geh-lee-own), “ the gospel .” The ple stem of the verb pleroo carries the idea of “full, complete.” Pleres and its derivatives are found in Greek literature from Aeschylus onwards. Liddell and Scott’s Greek-English Lexicon gives the word an 8-fold definition: (1) “to fill full of” (2) “to fill with” (3) “to impregnate” (4) “to make full or complete” (5) “to render, to pay in full” (6) “to fulfill” (7) “to be fulfilled” (8) “to fill up.” (pages 1419-1420) Gerhard Delling gives a five-fold definition for the verb’s use in classical literature: (1) “to fill, to become full” (2) “to satisfy, to appease” (3) “to bring to the right measure, to balance, to make complete, to round off, to pay in full” (4) “to fulfill promises, to come to fulfillment” (5) “to fulfill duties” (Theological Dictionary of the New Testament, volume 6, pages 286-287). In both secular Greek and Biblical Greek, pleroo carries the idea of attaining a standard of measurement or reaching the saturation point or level of containment. The idea of totality or fullness is always present in the verb. Thus, the word means “to fill something completely” or “to complete a measure.” Pleroo means literally to fill a vessel, so that the result can be described as pleres or pleroma and can be applied to: (1) The manning of a ship. (2) Fulfilling a wish. (3) Hearing a prayer. (4) Stilling wrath and anger. (5) Satisfying a desire. (6) Meeting an obligation. (7) Carrying out work. It has the further sense of bringing to full measure, delivering a reward or tribute, filling a gap, enlarging. It is used in a temporal sense in the passive of expiring, coming to an end, e.g. a full year ( pleres ), a full number ( pleroma ) of years. Pleroo is found 70 times in the Septuagint, 120 times including the apocryphal material. It used ordinarily for the Hebrew word melo ( alm ), “to fill.” As in classical Greek, pleroo denotes the action of “filling” something. It is used in an adverbial capacity to denote something as “ultimate, total.” The idea of fulfillment is used in reference to the Word of the Lord. Pleroo is used frequently in connection with expressions of time: (1) “to make a time full” (2) “in the sense of expiring” (3) “coming to an end.” The idea implies a definite amount of time that must inevitably come to an end because nature (e.g. Gen. 25:24), a vow (Num. 6:5), the law (Lev. 8:33) or God’s word (cf. the 70 years in Jer. 25:12; 2 Chron. 36:21) decree or determine it. The verb pleroo appears 90 times in the Greek New Testament. Delling gives the New Testament usage of pleroo a five-fold definition: (1) “to fill with a content,” passively “to be filled with something” (2) “to fulfill a demand or claim” (3) “to fill up completely a specific measure” (4) “to complete, to fulfill” (5) “to bring to full or supreme measure or completion.”

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Reneir Schippers states that pleroo and its cognates in the New Testament were related to the following: (1) Fulfillment of OT Scripture. (2) Fulfillment of time. (3) Fulfillment of God’s will. (4) Being Filled with the Spirit. (6) The Fullness of Christ. (7) The filling up of the measure of sin. (8) Filling a need. (9) Complete joy. (The New International Dictionary of New Testament Theology, volume 1, pages 736-741) The Analytical Greek Lexicon Revised: (1) to fill, make full, fill up (2) to fill up a deficiency (3) to pervade (4) to pervade with an influence, to influence fully, possess fully (5) to complete, perfect (6) to bring to an end (7) to perform fully, discharge (8) to consummate (9) to realize, accomplish, fulfill (10) to set forth fully (11) passive of time, to be fulfilled, come to an end, be fully arrived (12) of prophecy, to receive fulfillment (page 329). Louw and Nida give pleroo a seven-fold definition in the New Testament: (1) “to cause something to become full-to fill” (59.37) (2) “to make something total or complete-to make complete, to complete the number of” (59.33) (3) “to finish an activity after having done everything involved-to finish, to complete” (68.26) (4) “to provide for by supplying a complete amount-to provide for completely, to supply fully” (35.33) (5) “to relate fully the content of a message-to proclaim, to tell fully, to proclaim completely” (33.199) (6) “to give the true or complete meaning to something-to give the true meaning to, to provide the real significance of” (33.144) (7) “to cause to happen, with the implication of fulfilling some purpose-to cause to happen, to make happen, to fulfill” (13.106) (Greek-English Lexicon of the New Testament Based on Semantic Domains) Vine's Expository Dictionary of Biblical Words, “ Pleroo signifies (1) ‘to fill’; (2) ‘to fulfill, complete,’ (a) of time, e. g., Mark 1:15; Luke 21:24; John 7:8 (KJV, ‘full come’); Acts 7:23, RV, ‘he was wellnigh forty years old’ (KJV, ‘was full’ etc.), lit., ‘the time of forty years was fulfilled to him’; v. 30, KJV, ‘were expired’; 9:23; 24:27 (KJV, ‘after two years’; RV, ‘when two years were fulfilled’); (b) of number, Rev 6:11; (c) of good pleasure, 2 Thess 1:11; (d) of joy, Phil 2:2; in the passive voice, ‘to be fulfilled,’ John 3:29 and 17:13; in the following the verb is rendered ‘fulfilled’ in the RV, for the KJV, ‘full,’ John 15:11; 16:24; 1 John 1:4; 2 John 12; (e) of obedience, 2 Cor 10:6; (f) of works, Rev 3:2; (g) of the future Passover, Luke 22:16; (h) of sayings, prophecies, etc., e. g., Matt 1:22 (twelve times in Matt., two in Mark, four in Luke, eight in John, two in Acts); James 2:23; in Col 1:25 the word signifies to preach ‘fully,’ to complete the ministry of the Gospel appointed.” The New Thayer’s Greek-English Lexicon: (1) to make full, to fill, to fill up; to cause to abound, to furnish or supply liberally (2) to render full, i.e. complete; to fill up to the top; to perfect, consummate; to make complete in every particular; to render perfect; to carry through to the end, to accomplish, carry out; to carry into

2010 William E. Wenstrom, Jr. Bible Ministries 68 effect, bring to realization; realize; to perform, execute; to bring to pass, ratify, accomplish; to fulfill (pages 517-518). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to make full, fill (full) (a) of things (b) of persons (2) to complete a period of time, fill (up), complete (3) to bring to completion that which was already begun, complete, finish (4) to bring to a designed end, fulfill (5) to bring to completion an activity in which one has been involved from its beginning, complete, finish (6) complete (Pages 827-829). Analytical Lexicon of the Greek New Testament lists the following meanings for pleroo : (1) literally, with an idea of totality make full, fill (up) completely; passive become full, be filled with; figuratively, as filling something or someone with intangible things or qualities fill; mostly passive be full of, become filled with (a) with the genitive of the thing (b) with the dative of the thing (c) with the accusative of the thing (d) absolutely be well-supplied (2) of a set span of time complete, reach an end, fill up; only passive in the NT be fulfilled (3) of foreknown laws, promises, prophecies, predictions, purposes, fulfill (a) active bring to fulfillment, give true meaning to (b) predominately passive be fulfilled (4) as fulfilling commandments, duties, demands; in the NT only with reference to the will of God carry out, perform, accomplish (5) as bringing an activity to completion finish, bring to an end, complete (Page 317). The first time that the verb pleroo appears in Romans it is in Romans 1:29. Romans 1:28-29, “Furthermore, just as, they never approved of God for the purpose of retaining (Him) in the realm of knowledge, God, as an eternal spiritual truth, gave them over to a disapproved intellect in order to habitually do improper things with the result that they have been consumed with each and every kind of unrighteousness.” In Romans 1:29, the verb pleroo is in the passive voice meaning “to be filled with something” in the sense of being “consumed” by it since it is used in relation to a list of personal sins committed by members of the human race as a result of God giving them over to a disapproved intellect. Therefore, rather than translate the verb as “ filled with ” a more accurate translation would be “ consumed with ” since this expression is a more accurate reflection of the word in Romans 1:29. The English word “consume” means, “to be absorbed with” or “engrossed with” something.” The word “absorb” means, “to be deeply engrossed with something” and the term “engross” means, “to be occupied completely as the mind or attention, to be absorbed with something.” In Romans 1:29, the verb pleroo expresses the fact that the human race is “consumed with” committing mental, verbal and overt acts of sin that are summed with the noun adikia , “ unrighteousness .”

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In Romans 8:4, the verb pleroo means, “to fulfill.” The Father sacrificed His Son on the Cross in order that the righteous requirement of the Law would be “fulfilled” in an experiential sense in the Christian. Specifically, it is “fulfilled” in those Christians who are conducting their lives according to the Spirit rather than the sin nature. Romans 8:1-4, “Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. Because, the life-giving Spirit’s authoritative power, by means of (the death and resurrection of) Christ, who is Jesus, has set you free from the sin nature’s authoritative power as well as spiritual death’s. Because with reference to the Law’s inability in which it was always powerless through the flesh, God the Father accomplished by sending His own Son in the likeness of sinful flesh. In fact, with regards to the sin nature, He (the Father) executed the sin nature by means of His (Son’s) human nature. In order that the Law’s righteous requirement would be fulfilled in us, those of us who are not, as an eternal spiritual truth, conducting our lives in submission to the flesh but rather in submission to the Spirit.” In Romans 13:8, the verb pleroo means, “to fulfill” the Mosaic Law by obeying the command to love one’s fellow human being with the love of God and which command sums up the believer’s responsibility towards his fellow human being as prescribed in the Mosaic Law. Romans 13:8, “All of you continue making it your habit to owe absolutely nothing to anyone except to continue making it your habit of divinely loving one another because the one who, at any time does divinely love the other person fulfills the Law.” In Romans 15:13, the verb pleroo means “to cause someone to become filled with something” and is used with God the Holy Spirit as its subject and the souls of the Roman believers are its object. This indicates that Paul desires that the Holy Spirit, who produces a confidence, which is divine in quality and character, “would cause” the souls of the Romans “to be filled” with joy and peace by trusting in what He says in the Scriptures. Romans 15:13, “Now, may God the Holy Spirit cause each and every one of you without exception to be filled with all joy as well as peace by exercising faith in order that each and every one of you without exception would prosper with that confidence, which is divine in quality and character by means of power originating from the Holy Spirit.” In Romans 15:14, the verb pleroo means “to be full of something” and is used with the Roman Christians as its subject and knowledge or comprehension of the will of the Father for their lives as individuals and as a corporate unit as it is revealed in the gospel by the Spirit in the Word of God.

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Romans 15:14, “Now, concerning all of you as a corporate unit, my spiritual brothers and sisters I myself in fact am of the firm conviction that you yourselves indeed are characterized as being full of goodness, filled with all knowledge, being able also to instruct one another.” In Romans 15:19, the verb pleroo means “to fulfill one’s duty to something” indicating that Paul is saying that he “fulfilled” the ministry of the gospel about Christ. It means that he “fulfilled” what he was required to do as an apostle sent by the Lord Jesus Christ to the Gentiles. He proclaimed the gospel in strategic centers throughout the area from Jerusalem as far as Illyricum and established churches in these areas. The word does not refer to the manner in which he proclaimed the gospel throughout the Roman Empire since as Moo points this does not do justice to the strength of the verb pleroo (Moo, page 895). The verb does not mean that the entire area from Jerusalem as far as Illyricum was completely evangelized since we know that historically this is not true. What it does mean is that he fulfilled the task that the Lord gave him, which was to proclaim the gospel in strategic cities from Jerusalem, circuitously, as far as Illyricum and established churches in these areas. From these strategic centers, these churches that he had planted would evangelize their own specific regions. He was simply laying a foundation among the Gentiles from Jerusalem, all the way around as far as Illyricum. Robert Mounce writes, “As Acts reveals, Paul’s strategy was to concentrate his missionary activity on the great urban centers of his day. He had accomplished that goal in the eastern Mediterranean world and from that point on intended to move to the western reaches of the empire.” (The New American Commentary, volume 27, Romans, pages 267-268; Broadman and Holman Publishers, 1995) Therefore, in Romans 15:19, the verb means “to fulfill the task” and is used with the articular form of the noun euangelion , “the gospel” as its object and Paul of course as its subject. Euangelion denotes the work of evangelizing and means “proclamation of the gospel.” Thus, pleroo indicates that Paul “fulfilled the task” of proclaiming the gospel from Jerusalem, circuitously, as far as Illyricum. The perfect tense of the verb is an extensive or consummative perfect used to emphasize the completed action of a past action from which a present state emerges. Thus, it emphasizes the completed action of the past action of Paul fulfilling his task of proclaiming the gospel from Jerusalem, circuitously, as a far as Illyricum and the present state that emerges is that these areas were evangelized by him and heard about Christ the Savior. The active voice means that Paul as the subject produces the action of the verb.

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The infinitive form of the verb pleroo is employed with the conjunction hoste as an infinitive of result presenting the results of Christ working through him by the power of the Spirit in his ministry to the Gentiles. The accusative first person singular form of the personal pronoun ego refers to the apostle Paul emphasizing identity and is the demonstrative force intensified. It functions as the “accusative subject” of the infinitive form of the verb pleroo . We will translate the word, “ I” and the verb pleroo , “ have fulfilled the task of .” Corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God. Consequently, from Jerusalem and circuitously, as far as Illyricum, I have fulfilled the task of…” In Romans 15:19, the noun euangelion denotes the work of evangelizing and means “proclaiming the gospel.” This is indicated by the fact that Christos , “Christ ” functions as an objective genitive meaning that it functions semantically as the direct object of the verbal idea implicit in the head noun euangelion . Thus, we can convert euangelion into its verbal form euangelizo and turn the genitive Christos , “ Christ ” into its direct object. The word euangelion functions as an accusative direct object meaning that it is receiving the action of the verb pleroo , “ I serve as a priest .” The articular construction of the euangelion indicates that the noun is in a class by itself, thus indicating that the Christian gospel was the only gospel worth mentioning. We will translate to euangelio ( εα ), “ proclaiming the gospel .” Corrected translation thus far of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God. Consequently, from Jerusalem and circuitously, as far as Illyricum, I have fulfilled the task of proclaiming the gospel…” Romans 15:19, “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” “Christ ” is the articular genitive masculine singular form of the proper name Christos ( xristov$ ) (cree-stoce), which designates the humanity of Jesus Christ as the promised Savior for all mankind who is unique as the incarnate Son of God and

2010 William E. Wenstrom, Jr. Bible Ministries 72 guided and empowered by the Spirit as the Servant of the Father. In Romans 15:19, Christos emphasizes that Jesus of Nazareth, the incarnate Son of God self- sacrificially delivered the believer from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection. The articular construction emphasizes that Jesus of Nazareth who is called the Christ is in a class by Himself and denotes that there are many who claim to be the Savior but Jesus of Nazareth is superior to them these so-called Christ’s but are in fact imposters. It emphasizes that Jesus of Nazareth is in a class by Himself and superior to all the other so-called Messiahs since He unlike them He is the eternal Son of God. As we noted, the word functions as an objective genitive meaning that it functions semantically as the direct object of the verbal idea implicit in the head noun euangelion . Thus, we can convert euangelion into its verbal form euangelizo and turn the genitive Christos , “ Christ ” into its direct object. We will translate the expression tou Christou ( ι), “ about the one and only Christ .” Completed corrected translation of Romans 15:18-19, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action, by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God. Consequently, from Jerusalem and circuitously, as far as Illyricum, I have fulfilled the task of proclaiming the gospel about the one and only Christ.” To summarize our findings in Romans 15:18-19, we noted that Paul in Romans 15:18 writes he would never presume to speak of anything except what Christ has accomplished through him by word and deed resulting in the obedience of the Gentiles. Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action.” Paul in this verse explains specifically what he means when he says in Romans 15:17 that because he is a servant of Christ Jesus, he possesses a feeling of pride with respect to the things, which concern God the Father. In verse 18, he feels the need to clarify his statement in Romans 15:17 that because he is a servant of Christ he possesses a feeling of pride with respect to the things, which concern the Father. In verse 18, he is attempting to clarify for his readers why he possesses a feeling of pride with respect to the things, which concern the Father. In this verse, he wants to make it crystal clear that this feeling of pride is not based upon what he

2010 William E. Wenstrom, Jr. Bible Ministries 73 had done in his ministry to the Gentiles but rather what Christ had accomplished through him by means of the power of the Holy Spirit. What the Lord through the Spirit accomplished through Paul among the Gentiles resulted in the Gentiles obeying the gospel for eternal salvation and obeying it after their conversion resulting in their experiencing this salvation and sanctification. Then, in Romans 15:19a, Paul continues the description of the means by which Christ brought about the obedience of the Gentiles through Paul’s ministry. Romans 15:19a, “By means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God.” The two prepositional phrases “ by means of the power, which produced signs and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God ” define for the reader the prepositional “ by word and deed ” at the end of verse 18. The prepositional phrase “ by means of the power ” refers to the supernatural manifestation of God the Holy Spirit’s omnipotence when Christ performed miracles (“ signs and wonders ”) through the apostle Paul among the Gentiles. It indicates Paul would never presume at any time to speak of anything except with respect to those things which Christ accomplished among the Gentiles through Paul by word and action, “by means of” of the divine omnipotence that produced signs among the Gentiles. This divine omnipotence produced the miracles in Paul’s ministry to the Gentiles. “Signs ” refers to the miraculous events contrary to the usual course of nature performed by the Lord Jesus Christ by the power of the Spirit through Paul among the Gentiles that were intended to confirm that Paul was delegated authority by God to speak for Him. These miracles were intended to get the attention of the Gentiles and to “confirm” and demonstrate to them the authority of an apostle delegated to Paul by the Father and the Son with a view to the Gentiles giving his gospel message a hearing and exercising faith in Christ. It denotes that the miracles that Christ performed through Paul among the Gentiles through the power of the Holy Spirit were “confirmation” of the authority delegated to Paul by the Lord Jesus Christ and served as “proof” that he spoke for Christ and the Father so as to lead the Gentiles to faith in Christ. “Wonders ” also refers to the miraculous events contrary to the usual course of nature performed by the Lord Jesus Christ by the power of the Spirit through Paul among the Gentiles but from the perspective that it describes the supernatural character and nature of these miracles. It speaks of a miracle from the perspective that it is designed by God to fill the witnesses and beneficiaries of the miracles with “wonder” in the sense of being filled with admiration for God and amazement

2010 William E. Wenstrom, Jr. Bible Ministries 74 and awe of Him. The miracle is designed to reach into the heart of the witnesses to the miracle and beneficiary of the miracle and shake them up so that it overwhelms them with an emotion that is a mixture of gratitude, adoration, reverence, fear and love for Him. The prepositional phrase “ by means of the power originating from and inherently the Spirit’s who is God ” indicates that the power of the Spirit was the means by which the Lord Jesus Christ accomplished through Paul all those words and actions including miracles that led to the Gentiles obeying the gospel. The prepositional phrase “ by means of the power originating from and inherently the Spirit’s who is God ” is related to the expression “ by word and deed ” in Romans 15:18b. It describes the Spirit’s power as the means by which Christ accomplished through Paul all those words and actions that led to the Gentiles obeying the gospel. It denotes that the power of the Holy Spirit was responsible for the miracles, “ the signs and wonders ,” that Christ performed through Paul among the Gentiles resulting in them giving the gospel a hearing and obeying it. The prepositional phrase “ by means of the power originating from and inherently the Spirit’s who is God ” makes crystal clear that the power of the Holy Spirit was responsible for the success of Paul’s ministry to the Gentiles. Then in Romans 15b, Paul writes that he proclaimed the gospel from Jerusalem to Illyricum. Romans 15:19b, “Consequently, from Jerusalem and circuitously, as far as Illyricum, I have fulfilled the task of proclaiming the gospel about the one and only Christ.” This statement presents the results of Christ working through him by the power of the Spirit in his ministry to the Gentiles. The prepositional phrase “ from Jerusalem ” denotes that Jerusalem was the geographical starting point of Paul’s ministry to the Gentiles as indicated by Acts 22:17-21. In this passage, we learn that immediately after getting saved, Paul came back to Jerusalem and was praying the temple and fell into a trance when the Lord Jesus told him to leave Jerusalem and that He would send him far away to the Gentiles. Though, it is true that Paul starting immediately proclaiming the gospel in Damascus, Syria he did not receive his commission from the Lord to go to the Gentiles until he returned to Jerusalem after his conversion. So in Romans 15:19, he cites Jerusalem as the geographical starting point of his ministry since it was the place in which the Lord first commissioned him to go to the Gentiles. The phrase “ circuitously, as far as Illyricum ” indicates that Paul’s missionary journeys to the Gentiles took a circuitous route and extended from Jerusalem as far as the Roman province of Illyricum. The Egnatian Way passes through Illyricum on its way from the Adriatic Coast to Macedonia, thus there is a could possibility

2010 William E. Wenstrom, Jr. Bible Ministries 75 that Paul would have passed through the southern regions of Illyricum during his third missionary journey (Acts 20:1-2) since he preferred well-traveled Roman roads. The statement “ I have fulfilled the task of proclaiming the gospel about the one and only Christ ” means that Paul fulfilled what he was required to do as an apostle sent by the Lord Jesus Christ to the Gentiles. It means that he proclaimed the gospel in strategic centers throughout the area from Jerusalem as far as Illyricum and established churches in these areas. From these strategic centers, these churches that he had planted would evangelize their own specific regions. He was simply laying a foundation among the Gentiles from Jerusalem, all the way around as far as Illyricum.

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