“Properly speaking, ‘exposition’ has a much broader meaning. It refers to the content of the sermon (biblical truth) rather than its style (a running commentary). To expound Scriptured is to bring out of the text what is there and expose it to view” (Stott, Between Two Worlds, pp. 125-126).

“While one should not give away the plot resolution, one must give direction to the ambiguity. The congregation nees to know the specific direction of the plot and some of what is involved, but without having the clue to resolution disclosed” (Lowry, The Homiletical Plot, p. 38).

INTRODUCTION:
We now come to the final blessing, the final benediction. In this letter, Paul has given us a mere synopsis of his gospel, and that synopsis is overwhelming. If the entire gospel were to be laid out for us all at once, we would be crushed by the glory of it. Never forget that God is in the universe business; we are not servants of some local baal or tribal deity. As Thomas Chalmers once put it, “Regardless of how large, your vision is too small.” Far too small.

THE TEXT:
“Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. I Tertius, who wrote this epistle, salute you in the Lord. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. The grace of our Lord Jesus Christ be with you all. Amen. Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ for ever. Amen” (Rom. 16:21-27).

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INTRODUCTION:
In this small portion of the last chapter of Romans, the apostle arranges a number of profound and important truths. If we have eyes to see the sweep of redemptive history, we will get it. If we do not, then we are missing some crucial aspects of the gospel.

THE TEXT:
“Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen” (Rom. 16:17-20).

SUMMARY OF THE TEXT:
Paul then pleads with the Romans, and what he asks them to do is identify those who are schismatic, and to have nothing to do with them (v. 17). These are men who, despite their presence within the church, do not serve Jesus Christ, but rather worship their own belly (v. 18). They are deceptive and dangerous (v. 18). Paul knows that the obedience of the Roman church is known to all men (v. 19), and he is glad for this. But at the same time, he has a caution for them—they should be good-wise and evil-simple (v. 19). If they are, then the God of peace will fulfill His glorious promise (Gen. 3:15) through them, and bruise Satan under their feet shortly (v. 20). Paul then pronounces a benediction over them (v. 20).

DIVISION AND DIVIDERS:
There is a kind of simplistic liberalism that wants to evaluate everything as though right and wrong were not real categories. So if you strike a child, they say, you are simply teaching them violence. Actually, if you spank with a sense of love and justice, then when you spank, you are actually teaching your son not to clock his little sister over the head with his plastic fire truck. This is faux-profundity, like those who think that pro-lifers who support capital punishment are being inconsistent. Let’s see, we support executing the guilty after a fair trial, and oppose executing the innocent who never get a trial. Right, wrong? Guilt, innocence? These are strange words. You tell me who’s being inconsistent.

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INTRODUCTION:

In this last chapter of Romans, Paul says his farewells, gives various greetings, and does so in a way as to teach us many invaluable things. Some might wonder what kind of message we might get out of a passage in which Paul basically says hi to everyone the Roman church phone directory, but we have to remember that all Scripture is profitable.

THE TEXT:

“I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also . . . (Rom. 16:1-16).

SUMMARY OF THE TEXT:

Paul commends to the Romans a woman named Phoebe, who was probably the messenger who carried the letter to the Romans. As valuable trusts go, this was probably one of the most important missions in the history of the church. She is called a sister, and is identified as a “servant” of the church at Cenchrea (v. 1). In the next verse, Paul urges them to give her a saints’ welcome, and to assist her in whatever business she might need to use them. She had been a great help to many, Paul included (v. 2). Greet Priscilla and Aquila, Paul’s helpers in Christ (v. 3), who risked their lives for Paul (v. 4). Greet their house church (v. 5), along with Epaenetus, the first convert in Achaia (v. 5). The greetings are then extended to Mary (v. 6), Andronicus and Junia (v. 7), Amplias (v. 8), Urbane and Stachys (v. 9), Apelles and the household of Aristobulus (v. 10), Herodian and the household of Narcissus (v. 11), Tryphena, Tryphosa and Persis (v. 12), Rufus and his mother (v. 13), Ayncritus, Phlegon, Hermas, Patrobas, Hermes and the brothers with  them (v. 14), Philogus and Julia, Hereus and his sister, and Olympas, and all the saints with them (v. 15). Paul then tells them to greet one another with a holy kiss (v. 16), and says that the churches of Christ salute them (v. 16).

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INTRODUCTION:
We have noted before that the book of Romans is a fundraising letter. The fact that it is so strikingly different from modern Christian fundraising letters tells us all we need to know about the attitude of the modern church to money . . . and to the gospel.

THE TEXT:
“For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain . . .” (Rom. 15:22-33),

SUMMARY OF THE TEXT:
Since Paul did not plant the church in Rome, his desire not to meddle with another man’s foundation had kept him from visiting the Roman church (v. 22). But now, done with his current work, and because he could hit Rome on the way to Spain, he thought to indulge a desire of many years and visit them now (vv. 23-24). But before heading west, Paul was going to go to Jerusalem first (v. 25). His ministry there was a financial one, delivering a contribution from Macedonia and Achaia (v. 26). The Gentiles of Greece had an obligation to do this, because they were beneficiaries of the spiritual inheritance of the Jews (v. 27). After Paul had performed this duty, what he called a “sealing of fruit,” he intended to visit Rome on his way to Spain (v. 28; cf. Rom. 1:8-15). He clearly would love the support of the Romans in this endeavor. When he comes, he is sure that he will do so in the fullness of the blessing of the gospel (v. 29). Paul then beseeches their prayer support (v. 30) for his pending trip to Judea. He asks for three things. The first is that he would be spared from the unbelievers of Judea (v. 31). The second is that his financial ministry would be acceptable to the saints there (v. 31). The third is that his subsequent trip to Rome would result in mutual refreshment and joy in the will of God (v. 32). Paul then finishes with a benediction (v. 33).

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INTRODUCTION:
We have seen that we should not have lethargic or anemic views of evangelism. God is in the processing of saving the world, and that has ramifications for the town in which we live. But we must also be careful to not have irreligious views of evangelism. Evangelism is not mere recruitment; in this text, the apostle Paul gives us a striking image for our evangelistic work.

THE TEXT:
“Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost . . .” (Rom. 15:13-21).

SUMMARY OF THE TEXT:
God is the God of hope, and He creates hope in us a particular way. He fills us with all joy and peace in our believing, and He does this through the Spirit, so that we might abound in hope (v. 13). Paul is convinced that the Romans are filled with goodness, and filled with knowledge, with the result that they are able to admonish one another (v. 14). He wrote to them boldly, not because he did not think this of them, but simply to remind them of what they knew (v. 15), according to the grace that had been given to him. God gave this grace to Paul in order he might be a minister of God to the Gentiles, in the priestly office of the gospel, that the sacrificial offering of the Gentiles might be sanctified and acceptable to God (v. 16). As a result he glories in what Christ has done through him (v. 17), and he refuses to take credit for work he did not do in the labor of making the Gentiles obedient (v. 18), while at the same time saying that God did indeed accomplish some marvelous things through him in the power of the Spirit (v. 19). Thus far, he had preached from Jerusalem in the east through Illyricum to the northwest (in the region of modern Croatia, Serbia, and Albania). He has been careful to avoid building on another man’s foundation (v. 20), an important courtesy. Paul must preferred building from scratch. In support of this approach, Paul then cites Is. 52:15—the verse right before the great gospel declaration of Is. 53, and right after the promise that many nations would be sprinkled.

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INTRODUCTION:

The apostle Paul has been piling one argument on top of another in his attempt to urge these Christians to get along with each other. He has appealed to the judgment seat of Christ, the sacrifice of Christ bestowed on the one you are at odds with, and the folly of slandering the very thing that you think is so good. Here he points to the example of Jesus—He who was strong bore with us, though we were weak.

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INTRODUCTION:
The apostle spends quite a bit of time and energy on this question, and this is why we are doing the same thing. What will distract us from those things on which God places great value? It will be those things on which we try to place high value, and all on our own authority or in our own name. But we are creatures—we need to submit to God’s set of values, and stop trying to generate our own.

THE TEXT:
“Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin” (Rom. 14:16-23).

SUMMARY OF THE TEXT:
Do you believe that “this thing” of yours is the greatest? Then don’t behave in a way that makes people speak ill of it (v. 16). The reason is that the heart of kingdom values can be

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INTRODUCTION:

We are continuing on the same theme so that we might remember the importance of loving our brothers and sisters in the faith, but doing so in a very spacious context. Learning the extent of that context will be what enables us to live rightly with one another in close quarters.

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