Chapter 16

 

The honour code sequel

Outline:

2.       Apostolic salutations, 1-16.

3.       The exception to the honour code function, 17-19.

4.       The ultimate triumph of the royal family, 20-27.

 

Verses 1-2, the certification of Phebe.

Verse 1 – “I commend unto you Phebe our sister.” The postpositive conjunctive particle de is used as a transition. The verb is the present active indicative of sunisthmi which means to present, to introduce, to recommend someone to someone else. “Now I recommend.” The customary present tense denotes what habitually occurs when Paul under the honour code principle is recommending a mature believer. Paul entrusted Phebe with the transportation of this epistle. The active voice: Paul the human writer recommends her and gives her the epistle. The indicative mood is declarative for historical reality. Phebe is a believer living in Corinth. She is about to take a business trip to Rome and consequently Paul entrusted her with the care of the Roman epistle and certifies her as the bearer of this portion of the Word of God. With this is the dative plural indirect object from the personal pronoun su, referring to the Roman believers. The dative of indirect object indicates the ones in whose interest the act of writing Romans is performed, therefore very close to the dative of advantage. “Now I recommend to you for your advantage/blessing.” Then her name, the accusative singular direct object from the proper noun Foibh, Phebe.” It means “radiant” or “attractive.” Her charm came from doctrine resident in her soul. With it is the appositional accusative from a)delfh, which means “sister.” Plus the possessive genitive plural from the personal pronoun e)gw – “our sister,” referring to a fellow believer.

“which is a servant of the church which is at Cenchrea” – the present active participle from e)imi, “who is.” The retroactive progressive present denotes what is begun in the past and continues into the present time, indicating this woman has stability. The active voice: Phebe produces the action. This participle is in the accusative case and takes its predicate nominative in the same case. Plus the accusative feminine singular of diakonia, which means a minister. Women have ministries within certain limitations—no woman has the gift of pastor-teacher and therefore no woman can communicate from a pulpit to male and female in a congregation. This does not preclude the ministry of women. Women are great teachers by nature. Since the participle of e)imi is in the accusative case, the noun diakonia must be in the accusative case to match it as a predicate nominative—“who is a helper” or “who is a minister.” Then the genitive of relationship from e)kklhsia, referring to the local church in Cenchrea, plus the prepositional phrase e)n plus Kegxreiaj, the eastern harbour of Corinth, a very busy suburb. In Acts 18:18 Paul sailed from this port. Apparently the church met in the home of Phebe.

Translation: “Now I recommend to you Phebe our sister, who is a helper, an agent of the church which is at Cenchrea.”

While the word diakonoj is often misconstrued and distorted into a female board of deacons [deaconesses], this passage does not warrant that concept. In fact, it is obvious that 2000 years ago this woman not only fulfilled an administrative function for the local church but also apparently taught the children. In the local church administration and function no woman is given an authority over man. There is a board of deacons and that board is restricted to the man. This does not detract from the woman, but on the contrary it raises the woman to a higher level of respect and honour which elicits the response of love and honour and respect for womanhood. The woman’s position in the man’s world is unique. This is a man’s world, but the reason this is a man’s world is because of the woman. This is an appreciation of femininity. There is no creature more loved, more honoured, than the woman who has attained maturity adjustment to the justice of God through maximum doctrine resident in the soul. The inner beauty of the mature woman believer is an inspiration to virtue and honour in any gentleman.

      Verse 2 – “That you receive her in the Lord, as becometh saints.” A final clause is introduced by the conjunction i(na – “that,” plus the subjunctive. A final clause denotes a purpose, an objective. The aorist middle subjunctive from the verb prosdexomi follows; it means to welcome, to receive. The constative aorist is for an action extended over a period of time. As long as she is in Rome, receive her. The constative gathers up into one entirety her stay in Rome before she returns to Cenchrea. This is a deponent verb, it is middle in form but active in meaning, and the Roman believers are to produce the action of the verb. The accusative singular direct object from the intensive pronoun a)utoj is used for the third person personal pronoun—“her.” Then e)n plus the locative of kurioj—“in the Lord.” This is not positional truth here but whatever she needs, help her. Plus a)ciwj twn a(giwn. The adverb a)ciwj means “in a manner worthy of.” The adverb emphasises the function of the royal family honour code. The descriptive genitive plural from a(gioj plus the generic use of the definite article—“the royal family, the saints.”

“and that ye assist her in whatever business she hath need of you” – kai should be translated here, “and that.” The aorist active subjunctive of paristhmi [par = beside; isthmi = to stand] which means to help her. The culminative aorist views the action of the verb in its entirety but emphasises the existing results: that the Roman believers will help her in any way she needs help while she is in Rome. The active voice: Roman believers are expected to produce the action of the verb because they function under the honour code. The subjunctive mood merely indicates the purpose clause: “and that you stand by to help her.” The dative singular indirect object from the intensive pronoun a)utoj, used as the third person singular—“her.”

 

1.   The honour code recognises the concept of helping or standing by other believers.

2.       This is an expression of impersonal love in the honour code. It puts impersonal love into action on behalf of another believer.

3.       In order to avoid conflict with the privacy of the priesthood in the honour code the believer who desires to help must desire it from his volition.

4.       Phebe must express her desire for help or makes requests in certain cases.

 

Next is the preposition e)n plus the locative of the relative pronoun o(j, with the particle a)n used to indicate uncertainty and put in simply to indicate that Paul does

not know what Phebe’s business in Rome is, he didn’t ask her. It was none of his business. He just knew that she was going to Rome. Privacy of the priesthood. Plus the locative singular of the noun pragma—“in any matter in which.” Pragma is used for a law suit, for business function, for disputes. Then the present active subjunctive of xrhzw, meaning “to have need of.” “That you might receive her [Phebe] in the Lord, in a manner worthy of the saints, and that you stand by to help her in any matter in which she might have need of you.” The present active subjunctive from xrhzw plus the particle a)n denotes that the action of the verb is dependent on some circumstance such as Phebe’s desire for help and her desire to actually state her business, or in any terms in which she might wish to do so. The present tense is a perfective present, it denotes the potential of continuation of existing results, namely the business which brings Phebe to Rome. The active voice: Phebe is a stranger in Rome and therefore she is going to need help. The subjunctive mood is potential. The objective genitive plural from su, “of you” or even “from you.”

            “for she has been a succourer of many” – the postpositive conjunctive particle gar is used to express a cause or reason. The adjunctive use of kai means “also.” The nominative singular subject of a)utoj is translated “she” – “but she has also been.” The aorist passive indicative of ginomai here means to be. The culminative aorist tense views the event in its entirety but regards it from the viewpoint of existing results. Maximum doctrine resident in her soul has made her become a helper in the function of her ambassadorship. The passive voice: Phebe receives the action of the verb as the result of advance to maturity. The indicative mood is declarative for historical reality in her honour code function in Cenchrea. Then the predicate nominative singular from prostatij which means “of great assistance.”

            “and of myself also” – kai e)mou a)utou. This is kai – “and,” plus the objective genitive of e)gw – “of me,” plus the intensive pronoun a)utoj, “myself”: “and including myself.”

            Translation: “That you receive her [Phebe] in the Lord, in a manner worthy of saints, and that you stand by to help her in any matter in which she might have need of you: for she has also been of great assistance to many, including myself.”  

           

1.       Just as believers are designed by regeneration to respond to God, so women are designed by creation to respond to men.

2.       The responding woman is the greatest of all creatures, while the reacting woman is the worst of all creatures.

3.       In this way the female of category homo sapien encapsulates the male of category mankind. The woman is under the authority of the man but she plays a far greater role than the man. In the function of the woman it requires greater moral courage than the man. More is demanded of the woman than the man in the man’s world.

4.       While this is a man’s world it is a desert without women.

5.       Planet earth will not be God’s world until the Second Advent and the Millennial reign of our Lord.

6.       The earth is the devil’s world but because God has graciously given the woman to man it becomes a wonderful world when the woman fulfils her role. There is no greater preparation for the fulfilment of that role than, after salvation, the intake of doctrine.

7.       This requires spiritual maturity such as possessed by Phebe.

8.       Again, women are the best or the worst creatures, depending upon femininity versus non-femininity, demanding as it were, equality and, in effect, superiority in their function in life.

9.       All women have an old sin nature, and the prize function of the woman’s old sin nature is much more subtle and much more complex than that of the man.

10.    While women are not as smart as men they are much more subtle and infinitely more cunning. The cleverness of the woman is, of course, a bye word in human history.

11.    The woman has the potential, then, of being uniquely magnificent as the glory of the man.

12.    This potential only becomes a reality through regeneration and advance in the plan of God to maturity.

13.    Phebe was such a magnificent woman as to b able to do something for Paul that no one else could possibly do. She provided comfort, encouragement, inspiration of soul, hospitality, honourable companionship. The was a noble encouragement. Phebe represents everything which is great in Christian womanhood – honour, integrity, maturity.

 

            Verses 3-4, the integrity of Priscilla and Aquila.

            Verse 3 – “Greet Priscilla and Aquila my helpers in Christ Jesus.” The aorist active imperative of the verb a)spazomai. Paul only once ever entrusted a woman with something as valuable as Romans. It was Phebe who brought Romans to Rome and this is one of the highest compliments that the great apostle ever gave to any woman. Now he moves on to another woman who is magnificent in the marriage stage. As Phebe is magnificent in single state, so we have Priscilla as magnificent in the marital state. The constative aorist contemplates the action of the verb in its entirety, it refers here to a momentary action. “Greet” is a good translation. The active voice: Paul produces the action of the verb by writing this greeting. The imperative mood is the imperative of entreaty, not command. It does not convey the finality of a command, it has the force of a request. And named first, again, is the lady. The accusative singular direct object from the proper noun Priska—“Prisca.”

 

            She is a fantastic woman, the wife of Aquila (meaning, the eagle). She is also not only a great Christian but a great Christian wife. She not only recognises the authority of her husband as the head of the house but sustains him in every decision. If he ever weakened at any point she was there to provide the moral courage to keep going. Besides being everything a Christian wife should be there are three things mentioned about her in the Scripture. She was in total accord with her husband in opening their home for the assembly of the local church in Ephesus. When a woman will go along with her husband’s decisions and back him and encourage him, it is truly a magnificent thing. 1 Corinthians 16:19. Aquila is Jewish; Prisca is Gentile. 

            In Paul’s departure from Corinth Prisca and Aquila accompanied Paul as his companions and helpers. Acts 18:18.

            Prisca joined her husband in positive volition toward doctrine resulting in maximum doctrine resident in the soul of both. Both husband and wife had cracked the maturity barrier – a rare combination. Having attained maturity, both were able to instruct Apollos in Ephesus – Acts 18:24-26.

            Paul first encountered this married couple in Corinth – Acts 18:2.

 

            “and Aquila” – kai plus the accusative singular direct object from the proper noun a)kulaj, which is an eagle – A)kulon. He was a Jew from Pontus, a tent-maker by trade. When Claudius ordered the Jews out of Rome Aquila took his wife to Corinth, somewhere around AD 49. Paul lived with Prisca and Aquila during his residence in Corinth.

            “my helpers in Christ Jesus” – the accusative plural direct object from the noun sunergoj. It means co-workers, fellow workers. Plus the possessive genitive singular from e)gw. No man is an island, and that includes the apostle Paul. He had team help from this married couple. Then e)n plus the locative of Xristoj and I)hsouj – “in Christ Jesus.” They are all royal family. They must function as a team.

            Translation: “Greet Prisca and Aquila, my fellow workers in Christ Jesus.”

 

            Here is a marriage between a Jew and a Gentile which was not only the quintessence of domestic tranquillity in compatibility, but a marriage which establishes the record for personal and impersonal love which provided a haven for all who were encompassed in their sphere. Prisca was a Roman citizen and Roman aristocracy. Aquila was a Jew who came to Rome, met Prisca, wooed and won her. When Claudius in AD 49 banished the Jews from Rome, Prisca, a Roman aristocrat chose to go with her husband, rather than to remain in Rome her native city. Almost ten years later Paul sends greetings to them, now residing in Rome after the death of Claudius. When Paul is imprisoned in Rome the second time Prisca and Aquila will have returned to Ephesus. But they are included in Paul’s last greeting – 2 Timothy 4:19.

 

            Verse 4 – “Who have for my life laid down their own necks.” The nominative masculine plural subject from the indefinite relative pronoun o(stij. This is not s simple relative pronoun, it is a categorical relative pronoun. A literal translation would be, “Who are of such a category as.” This husband and wife team are a special category, says this relative pronoun. The prepositional phrase u(per plus the ablative singular of yuxh – u(per = on behalf of or for the sake of; yuxh == soul or life. Since human life is in the soul yuxh is used both ways. Here it means life. Then the genitive singular pronoun from e)gw in which Paul is speaking of himself – “my soul/life.” “Who on behalf of my life.” The aorist active indicative of the verb u(potiqhmi is inserted [u(po = under; tiqhmi = to place], means to put one’s neck under the axe, and it comes to mean risk. It is an idiom which is translated “who have risked their own necks for my life.” The accusative singular direct object from traxhloj which means “necks.” The possessive genitive plural from the reflexive pronoun e(autou, their own. The aorist tense of the verb is the constative aorist, it gathers up into one entirety the action of the verb, which means more than one occasion. They have done this, not just once but many times. The active voice: Prisca and Aquila produce the action of the verb. The indicative mood is declarative for the historical reality of this concept; they have actually done this.

            “unto whom not only I give thanks, but also all the churches of the Gentiles.” The dative plural indirect object from the relative pronoun o(j – “to whom.” This is also a dative of advantage. The antecedent is Prisca and Aquila. Then the phrase, o)uk e)gw monoj – o)uk is the negative which means that Paul is not alone; e)gw is the personal pronoun first person singular referring to the apostle Paul, and with it is monoj, “not only I.” Paul is not the only one for whom they have risked everything. He adds that there are a great many others who have received blessing from this married couple. Then a)lla is an adversative conjunction which includes others in the principle: not only Paul but others also. With the adjunctive use of kai this is translated “but also.” The verb is the present active indicative of e)uxaristew, which means to give thanks. It indicates first of all a mental attitude of love, of capacity for love and capacity for life which means appreciation. Capacity for love + capacity for life = genuine appreciation. The present tense is the present of duration which denotes what was begun in the past and continues into the present time. In other words, gratitude which continues. The concept of continuing gratitude is a part of capacity for love as well as capacity for life. Whenever a person is grateful and the gratitude is perpetuated for any period of time it is indicative of that capacity for life and love. The active voice: Paul produces the action, but he is not alone. All of the Gentile churches, all of the believers who have come into contact have the same appreciation. The indicative mood is declarative for the reality of the fact that this married couple had had a most fantastic impact on the lives of others. Next is the nominative plural adjective paj, plus e)kklhsia, referring to all of the churches where they have been. Plus the descriptive genitive plural of e)qnoj – “of the Gentiles.”

            Translation: “Who have risked their necks for my life: to whom I not only give thanks, but also all of the churches of the Gentiles.”

            All of this is to bring us to the next stage of this passage which has to do with an honour roll of those who have been great in Rome in the function of the honour code. These are people who had been under the ministry of three different pastors.[1]

            The honourable Romans, verses 5-16. This seems to be a partial roster of mature believers who assembled in the home of Prisca and Aquila, and in two other homes. All of them had one thing in common: maturity adjustment to the justice of God.

            Verse 5 – “Likewise greet the church that is in their house.” The adjunctive use of the conjunction kai—“also.” In this sentence there is no verb for “greet” but it implies the aorist active imperative of a)spazomai which means to greet or to salute. It means to pay one’s respects to someone. With it is the accusative singular direct object from the noun e)kklhsia, used here for the local church. Then the prepositional phrase kata plus the accusative singular from the noun o)ikoj, with the genitive plural from the intensive pronoun a)utoj used as the possessive personal pronoun, “Also pay my respect to the church in their home.” The church in their home now has an honour roll of mature believers.

            “Salute my well-beloved Epaenetus” – aorist active imperative of the verb a)spazomai, meaning again to salute, to greet, to pay one’s respects to. The aorist tense is a constative aorist, it contemplates the action of the verb in its entirety, and it refers to a momentary action. The active voice: Paul produces the action of the verb. The imperative mood is the imperative of entreaty which does not convey the finality of a command but has the force of a request. Plus the accusative singular direct object from the proper noun E)painetoj. We know from the accusative singular of the adjective a)gaphtoj that he was loved. This is imply the word “beloved.” This is not only impersonal love but personal love. This is one of the few of Paul’s great friends. With this is the possessive genitive singular from e)gw – “my beloved friend.”

            “who is the firstfruits of Achaia unto Christ” – the nominative singular from the relative pronoun o(j referring to Epaenetus. The word “Achaia” does not occur in the original text. The verb is the present active indicative of e)imi, the verb to be. The present tense is a historical present in which a past event is viewed with the vividness of a present occurrence. The active voice: Epaenetus produces the action. The indicative mood is declarative for an historical reality. The predicate nominative singular from a)parxh means “firstfruits”. But the next word is the ablative of source singular from the definite article, plus the proper noun A)sia – “Asia,” the Roman province—“from Asia.” Achaia is southern Greece. The e)ij plus the accusative of the proper noun Xristoj—“to Christ.”

            Translation: “Also pay my respects to the church in their home. Greet Epaenetus my beloved friend, who is the first convert to Christ from Asia.”

            Epaenetus is probably the first person that Paul led to Christ in Ephesus. He is now living in Rome, he has continued positive toward Bible doctrine. By now he is a mature believer.

 

      1.   Epaenetus represents the principle of plugging or plodding.

2.       Spiritual growth is not the flight of a rocket, it is the slow, steady, continuous trot of a good horse.

3.       The flash-in-the-pan Christian fizzles out, but the consistently positive volition type gains momentum, a little at a time.

4.       Epaenetus started with doctrine and he continued with doctrine.

5.       Even though he did not continue under Paul’s ministry, but moved to Rome, he continued to take in doctrine.

6.       He was regular in his attendance to the church assembly in the home of Prisca and Aquila.

7.       He was diligent in his concentration on the teaching of doctrine, making the function of GAP a daily habit. Therefore he represents the ordinary Christian, the non-spectacular Christian, the unknown Christian, the unknown Christian, the Christian who catches on because he knows that the secret to the Christian life is not who is helping you along, not who is encouraging and complimenting you. It is in one phrase, self-determination. Daily self-determination.

 

            Verse 6 – “Greet Mary, who bestowed much labour on us.” The aorist active imperative of the verb a)spazomai which means to greet, to pay one’s respect to someone, to salute. “Pay my respects to Mary.” The aorist tense is a constative aorist, it contemplates the action of the verb in its entirety. It refers to a momentary action. The active voice: Paul produces the action of the verb. The imperative mood is the imperative of entreaty rather than command. It does not convey the finality of a command but has the force of a request. The object is the accusative singular direct object from the proper noun Maria, “Mary.” She is listed with the honourable Romans who have attained maturity adjustment to the justice of God. She is a woman who, like Phebe and Prisca, is listed among the great women of the Bible.

            The nominative feminine singular from the indefinite relative pronoun o(stij is not the usual relative pronoun o(j, this indicates a categorical concept. It is called indefinite because it defines Mary in terms of a unique category of people. She is a mature believer, she has cracked the maturity barrier, she is one of those great people in time who is even going to be greater in eternity. This would ordinarily be translated “who is such a category as,” but we simply reduce it to the relative pronoun “who,” understanding this principle. The aorist active indicative of the verb kopiaw which means to work to the point of exhaustion, to work hard for someone. Mary is the kind of a person who works and sacrifices and is an extremely hard worker. The aorist tense is a culminative aorist viewing Mary’s maturity adjustment to the justice of God in its entirety but emphasising the existing results in the production of her ambassadorship. Because as a priest she advanced in the privacy of her priesthood—positive volition toward doctrine—all the way to maturity, she produced in her ambassadorship, and the culminative aorist is the function of her ambassadorship. Then the prepositional phrase, e)ij plus the accusative plural from the personal pronoun su, “for you, for your benefit, on behalf of you.” Plus the adverbial accusative from poluj which means “much,” but in the plural it means “many.” Here, with e)ij, it means “with reference to many things.”

            Translation: “Pay my respects to Mary, who has worked hard for you with reference to many things.”

 

1.   Being a woman does not hinder the believer from advancing to maturity or having

      maximum production from her royal ambassadorship. Not only that, but a woman 

      who advances to maturity is the admirable woman, the woman with inner beauty.

2.       Being a woman is no hindrance to progress or function in the Christian way of life.

3.       While Christian women are prohibited the gift and function of pastor-teacher they are not hindered from having a ministry, nor are they prevented from teaching doctrine to certain categories—like children or other women.

4.       Mary was a single woman.

5.       The single woman represents the fact that not only does she have less distraction in the advance to maturity but she has greater opportunity for production.

 

Verse 7 – Paul’s actual relatives: cousin and cousin-in-law. “Salute Andronicus and Junia, my kinsmen, and my fellow prisoners.” The aorist active imperative

of the verb a)spazomai which means to salute, to pay one’s respects to, to greet. Here it is a matter of respect. Paul respects the members of his own family who understanding the picture responded by faith in Christ. “Pay my respects to.” The constative aorist contemplates the action of the verb in its entirety. The active voice: Paul produces the action of the verb through a written salutation to his own cousins. The imperative mood is the imperative of entreaty which does not have the force of a command but simply makes a request. The object is the accusative singular direct object from the personal noun A)ndronikoj. He was a Jewish believer of the tribe of Benjamin, a first cousin of Paul, and was converted before Paul. He was one of the first great missionaries of the early church. He went to Rome as a single man but we have with him his wife who name is I)ouniaj, which is called in the Latinised form, Junia. From her name it is obvious that she is not a Jew, she is a Roman citizen of a very aristocratic name. Then an appositional accusative plural of the noun suggenhj [sun = with; genoj = family, race, tribe]. Here we have it used in the sense of relatives. “Pay my respects to Andronicus and Junia, my relatives.” The genitive singular of possession from the personal pronoun e)gw indicates that Paul has a personal relationship with them. In Romans chapter 9 we have an explanation of suggenhj when it says, “For I could pray that I myself were accursed from Christ for the sake of my brethren, my kinsmen . . .” There suggenhj refers to being members of the same tribe, the tribe of Benjamin. But here it is even closer: cousin and cousin-in-law. While Paul would be imprisoned many times, recorded in the book of Acts and elsewhere, it is only here that we have a reference to an earlier imprisonment of some sort: “My fellow prisoners,” another appositional accusative from sunaixmalwtoj, which means to be in a same cell, a fellow prisoner. The genitive of possession from e)gw the personal pronoun refers to Paul – “my fellow prisoners.” According to 2 Corinthians 11:23 Paul was imprisoned on several occasions for the cause of Christ. On one of these occasions he shared a prison experience with his cousins.

            “who are of note among the apostles” – the nominative masculine plural from the indefinite relative pronoun o(stij. The word “indefinite” means a specific category. These are special, mature believers “who are of such a category as.” Then the special category: a)postoloj, used here in a broad sense rather than  in its narrow sense. The word has two entirely different meanings. In the narrow sense it means twelve men who have a spiritual gift who are, in effect, the rulers of the church prior to the completion of the canon of Scripture, and in most cases are writers of the New Testament epistles. There is a broader sense in which the word is used for missionaries in that early church, and that is what we have here. Then the present active indicative from the verb e)imi, the verb to be. This is a pictorial present tense which brings to mind the events in the process of occurrence. They are still, on the mission field, they are living in Rome. The active voice: Andronicus and Junia produce the action of the verb. The indicative mood is declarative for the reality of the fact that they are outstanding missionaries. They are said to be of note among the apostles, which is the predicate nominative plural from e)pishmoj, meaning “prominent, outstanding.” Then e)n plus the locative plural from a)postoloj – “among the apostles.” A)postoloj here refers to missionaries who have delegated authority to follow the indigenous principle of establishing churches and training pastors. The churches had to be self-sustaining.

            “who also were in Christ before me” – the nominative plural from the definite article is used as a relative pronoun whose antecedent is Andronicus and Junia. Plus the adjunctive use of the conjunction kai which means “also.” The perfect active indicative from the verb ginomai, to be or to become, but here means “have been.” The perfect tense is the intensive perfect in which the action is completed with perpetual results. They have been and always will be born again before Paul. This is the Greek method of presenting a fact or a condition [their salvation] which has occurred in the past and will always remain in that status forever. The active voice: Andronicus and Junia produce the action of the verb. The indicative mood is declarative for a historical fact. Paul was not the first member of his family to be saved. Then e)n plus the locative of Xristoj – “in Christ,” and pro plus the ablative singular of e)gw – “before me.”

            Translation: “Pay my respects to Andronicus and Junia, my cousins, and my fellow prisoners, who are prominent among the missionaries, who have been in Christ before me.”

 

1.       Paul’s cousin was a Jew from the tribe of Benjamin and had Roman citizenship, like Paul.

2.       Like Paul, they suffered imprisonment for the cause of Christ, having shared the same cell.

3.       They had the respect of Paul.

4.       They were not only believers before Paul but they were prominent missionaries. They were mature believers.

           

            Verse 8 – Greet Amplias, my beloved in the Lord.” The aorist active imperative of a)spazomai, “Pay my respects to.” The accusative singular direct object A)mpliatoj – “Ampliatus” in the Latin. This is the only reference to Ampliatus. Nevertheless, like all of the others he was a mature believer. This is a common name and is found in the inscriptions connected with the imperial household. It is found twice in the cemetery of Domitia who was the niece of one of the emperors, Domitian. The appositional accusative from a)gaphtoj and e)n plus kurioj, referring to position in Christ – “my beloved in the Lord.”

            Translation: “Pay my respects to Ampliatus, my beloved in the Lord.”

 

      1.   To be Paul’s personal friend meant mutual enthusiasms in the positive

            attitude toward doctrine, occupation with Christ.

2.       Ampliatus is another believer who persevered in the perception of doctrine. He attained spiritual maturity and glorified the Lord. Therefore the personal, isolated individual self-determination of the soul that makes a person go it alone in the intake of doctrine makes it possible for the most glorious dying it alone. Dying grace. Doctrine makes the difference.

3.       Ampliatus may be unknown to history but he is well-known to God. That brings us back to the principle that nothing we ever do is ignored by God.

 

            Verse 9 – “Salute Urbane, our helper in Christ.” Again we have the aorist active imperative from the verb a)spazomai, which mean to greet, to pay respect to, to salute. The constative aorist tense gathers into one entirety the action of the verb, the amount of time necessary to convey the greeting. The active voice: Paul produces the action of the verb. The imperative of entreaty does not convey the finality of a command but merely expresses the urgency of a request. The accusative singular direct object from the proper noun U)rbanoj. He is listed in the imperial household inscriptions as a former slave who had been freed. His name means “of the city”. The appositional accusative singular from the noun sunergoj means fellow worker. This man is a Gentile former slave, and yet in the spiritual realm, since the day he was born again, he has advanced to maturity. This emphasises the fact that whatever one’s background prior to salvation it is of no consequence. The only thing that counts is the advance to maturity through the intake of Bible doctrine. With this is a descriptive genitive plural from the personal pronoun e)gw, the first person personal pronoun, indicating that Paul did not know this man personally but he knew him by reputation. Therefore he says, “Salute Urbanos our fellow worker,” not “my fellow worker.” He is a case of someone who has been brought to Paul’s attention through reports. Then the preposition e)n plus the locative singular from the proper noun Xristoj—“in Christ,” – royal family.

            “and Stachys my beloved” – the connective kai and the accusative singular direct object from Staxuj, “Stachus.” The name means “ear of corn.” At a later time he became the bishop of Bysantium (Constantinople). He was a doctor in training in Rome and eventually he would go out as a missionary to Bysantium where he would at a later time become a great pastor. With this is the accusative of apposition, a)gaphtoj – “friend.” Stachus is known by Paul, somewhere their paths had crossed. Ampliatus, Urbanus and Stachus all died as martyrs, according to extra-biblical records. These people made doctrine the issue of their life. Therefore, whatever hard knocks came their way, whatever difficulties, whatever problems, nothing stopped them. They met these things by the daily intake of doctrine and each one became a great believer.

            Translation: “Salute Urbanus, our fellow worker in Christ, and Stachus my beloved friend.”  

 

1.       These salutations are a part of the Word of God, therefore they require understanding and analysis.

2.       Certain lessons from the salutations are obvious, such as the fact that special honour and high peer rating is extended by the Holy Spirit to the apostle Paul to believers in every walk of life, believers who have attained maturity. The issue in their names being found here is maturity adjustment to the justice of God.

3.       Furthermore, in a context dealing with the royal family honour code these names are memorials to the fact that believers in all circumstances of life have honour and integrity from doctrine resident in the soul.

4.       Just as we learn history from tombstones and graveyard inscriptions, so we learn doctrine from the names engraved in this passage. These names are engraved in the Word of God, therefore they have the significance compatible with the place where they are found – in the Scripture.

5.       Three of these people all died as martyrs. This mans that the principle of dying grace applies just as much to violent death as to peaceful death.

6.       Dying grace includes every way of dying, which means that there is blessing for the mature believer no matter what way God has chosen for him to die.

7.       Obviously then, the way to prepare for death is the same way as to prepare for life—persistent positive volition toward doctrine, resulting in the accumulation of the inner resources of grace for every circumstance of life and death. For the believer, dying is a part of living.

8.       Note that friendship and accurate estimation of believers is always made without flattery. It does not take flattery for friendships to be established.

9.       Obviously, category #3 love or friendship is based upon capacity for life, capacity for personal love, rather than flattery, attraction, public relations reciprocity.

10.    While doctrine resident in the soul is capacity for friendship the integrity from the honour code cements the relationship into something honourable and permanent.

11.    Paul speaks with accuracy and humility when describing his friends.

12.    Note also that Paul’s friendships extend to members of the opposite sex, where Paul can have true rapport with women without their concern about Paul being on the make. His rapport with women was honourable.

13.    The honour code keeps the man from being predatory in his friendships with women. 

 

            Verse 10 – “Salute Apelles approved in Christ.” The aorist active imperative of the verb a)spazomai, meaning to greet, pay respects, salute. The constative verb contemplates the action of the verb in its entirety. The active voice: Paul produces the action. Again, the imperative of entreaty. The accusative singular direct object from the proper noun A)pellhj – Apelles, who is a Jew. This is illustrated from the line in Horace’s satires: “Let the Jew Apella believe it, I do not.” According to tradition Apelles was the bishop of Smyrna at a later time. In the evalluation of the church at Smyrna in Revelation 2:8-11 we know that he must have been very successful. This is one of the churches which is entirely complemented in that passage. The accusative singular from the noun dokimoj is a part of a double accusative in which we have a direct and predicate object—the proper noun Apelles is the direct object and dokimoj is the predicate object—plus the generic use of the definite article gives us a good idea as to how this should be translated. While dokimoj generally means “approved” it also connotes tried and true, genuine, respected, esteemed. It connotes a person who has been in some form of undeserved suffering and has passed the test without any of the usual mental attitude sins. So it means tested in battle and reliable. “Pay my respects to Apelles, tested and approved.” In this case we have a prepositional phrase to tell us where: the preposition e)n plus the locative form of the proper noun Xristoj—“in Christ.”

 

      1.   Apelles in a mature believer. He has passed the undeserved suffering test and has

            advanced to ultra-super-grace.

2.       The believer in USG has to meet the test of undeserved suffering and pass physically, mentally and spiritually. Some of the greatest problems in undeserved suffering are in the mental realm.

3.       Apelles represents the mature believer who finds his happiness in adversity as well as in prosperity. In other words, it makes no difference, he has the same happiness from the same source: maximum doctrine resident in the soul.

4.       Apelles demonstrates that the possession of God’s happiness imputed results in the function of happiness in every circumstance of life and overflows to the other categories of capacity for life—for love, for adversity, etc.

5.       To the USG believer eternity, therefore, becomes a reality. No one has the reality picture of eternity, no one appreciates eternity, like the believer who us USG.

6.       Eternity by analogy can be real to the positive believer in any stage of growth because he understands things like “ten cities,” “many crowns,” and “an hundredfold harvest.” But eternity by principle can only be understood by the mature believer who has passed the underserved suffering test and actually sees eternity from doctrine rather than analogy. He doesn’t have to have some sustaining factor of analogy, a frame of reference in human life which he projects into eternity. Eternity is real without human life analogy and human life frame of reference.

 

“Salute them which are of the household of Aristobulus.” Aristobulus is not the

person who is being saluted, it is a group of slaves belonging to Aristobulus. When Paul writes this Aristobulus is dead, the slaves are in view here. The aorist active imperative of a)spazomai, an imperative of entreaty. The accusative plural direct object from the definite article, the generic use, which comprehends a class or category as a simple whole and sets it off in distinction from any other class or category. This article represents the people who are being saluted, the slaves of Aristobulus. Then e)k plus the possessive genitive from the proper noun A)ristobouloj – “of Aristobulus.” Aristobulus is the grandson of Herod the Great and brother of Herod Agrippa. “Greet the slaves of Aristobulus.”

            Translation: “Pay my respects to Apelles the reliable one, tested and approved in Christ. Greet the slaves of Aristobulus.”

            Verse 11 – the imperial slaves. “Salute Herodion my kinsman.” The aorist active imperative of a)spazomai. The accusative singular direct object from the proper noun H(rwdion. He was a slave who was freed. He was very happy as a slave but decided to go it on his own when offered his freedom. So when he was, he honoured his master by calling himself “of Herod.” He remained associated with his former master even though his master had freed him. His master is now dead and he continues in the imperial palace of Nero. With this is the appositional accusative singular from the noun suggenhj. In Romans 9:3 this word is used, but not for kinsman as here; it refers to fellow countryman. It means “my fellow countryman,” “of the same race.” “Greet Herodion my fellow countryman.” This was a Jewish slave who had been freed, a believer who had advanced to maturity.

 

            Principle: Cirumstances do not hinder either evangelism or the advance to maturity.  The thing that hinders is personal self-determination. If you are negative you are hindered; if you are positive you’ll make it.  Note that Paul makes no suggestion that the slaves should revolt or seek their freedom. Solving social problems neither advances one spiritually nor fulfils the plan of God for his life. Christians getting into social action produce good and evil, not spiritual advance. Adverse circumstances or social injustice do not hinder spiritual advance. In fact, circumstances are never the issue. What counts is positive volition and Bible doctrine in the soul. Hence revelation, not revolution, is the panacea of life. Revolution and social reform are not related to the spiritual advance in the plan of God. 

 

            “Greet them that be of the household of Narcissus, which are in the Lord.” The aorist active imperative of a)spazomai. Then the accusative plural direct object from the definite pronoun used as an immediate demonstrative pronoun and translated, “those slaves.” “Salute those slaves.” When it is desired to call special attention to a designated object in context the demonstrative pronoun is used. In this case the demonstrative pronoun emphasises the slaves belonging to Narcissus. These slaves had not only believed in Jesus Christ but they had advanced to maturity. Then the prepositional phrase, e)k plus the ablative of the proper noun Narkissouj—“of Narcissus.”

            “which are in the Lord” – present active indicative of e)imi, “who are.” The present tense is a static present representing a condition as perpetually existing. The active voice: the slaves of Nacissus who have attained maturity produce the action of the verb. This is a circumstantial participle. Then e)n plus the locative of kurioj meaning security in the Lord Jesus.”

            Translation: “Greet Herodion my fellow countryman. Salute those slaves of Narcissus who are in the Lord.”

 

1.       These unknown mature believers who were slaves of the deceased Narcissus are now slaves of Nero, and they represent the concept of blessing imputed through undeserved suffering.

2.       This undeserved suffering will shake up their priorities and place great emphasis on eternity.

3.       The honour code function of the mature believer meets every challenge of life.

4.       Capacity for life imputed to the mature believer takers adversity in stride, so that the inner resources of doctrine perpetuate the blessings of maturity in the sphere of undeserved suffering.

 

            Verse 12 – the ladies of maturity. “Salute Tryhena and Tryphosa, who labour in the Lord.” The aorist active imperative of the verb a)spazomai means to salute, greet, pay respects. The constative aorist contemplates the action of the verb in its entirety. The active voice: Paul produces the action of the verb under the ministry of God the Holy Spirit. The purpose is to recognise those honourable believers in Rome, those who attained spiritual maturity, those who fulfilled the plan of God for their lives. They act as the pivot for historical blessing in the Roman empire. We have here a double accusative direct object from proper names: Trufaina and Trufwsa. There is clear indication that these two ladies are twins, therefore they had names often given to twins, with exactly the same root. Archaeology has uncovered an inscription on which is found Tryphena, and on another one Tryphosa. The meaning of these names: Tryphena means dainty; Tryphosa means delicate. these ladies emphasise the fact that what is in your soul is by far the most important, and that if you have inner beauty you are going to be successful in life and in dying. The connotation of the names are no accidental in this passage. Doctrine provides that inner beauty for a woman which in turn is the umbrella of femininity overshadowing and motivating to honour those men in the periphery of such spiritual magnificence. This is the fulfilment of the inner beauty concept. Then the accusative plural direct object from the definite article, used here as a relative pronoun—“who.” The antecedents are Tryphena an Tryphosa. What have these ladies done as a result of having maximum doctrine resident in the soul? The answer is found briefly in the aorist active participle of the verb kopiaw which means to work hard, to work to the point of exhaustion, to make great exertion, to even wear one’s self out. It has the connotation of both mental and physical weariness. But behind that is motivation. What you think and how you are motivated in the issue. So this is a reference to the great inner beauty of these twins which came from Bible doctrine. They went all of the way to maturity; they fulfilled the plan of God for their lives. The constative aorist tense contemplates the action of the verb in its entirety. The action of the verb plus the connotation of the verb indicates that these ladies through the strong motivation of Bible doctrine are working to the point of exhaustion. The active voice: the wins, Tryphena and Tryphosa produce the action of the verb. The participle is circumstantial. With this is the prepositional phrase, e)n plus the locative of kurioj – “in the Lord.”

            Translation: “Greet Tryphena and Tryphosa, who have worked in the Lord to the point of exhaustion.

            Principle: Bible doctrine resident in the soul, which is the source of the woman’s inner beauty, is also the source of her incentive, her drive to keep on going when mentally and physically exhausted.

   “Salute the beloved Persis, which laboured much in the Lord” – again, the aorist active imperative of a)spazomai, meaning here to pay respects to. The object is the accusative singular direct object from the proper noun Persij. The appositional accusative from the adjective a)gaphtoj, with the definite article which sets her apart in this small category of women whom Paul loved intimately as friends. We translate this “worthy of love” or “respected one.” Then the nominative feminine singular subject from the indefinite relative pronoun o(stij referring to a special category. Plus the aorist active indicative of the verb kopiaw. She has been motivated by doctrine in her soul in a time of exhaustion. Next is the adverbial accusative of reference of poluj, meaning “many.” But it means here, “with reference to many things.” It is in the plural.

            Principle: Maturity exploits production; maturity produces honour in production; the mature woman never falls or fails in a time of exhaustion.

            Translation: “Greet Tryphena and Tryphosa, who have worked in the Lord to the point of exhaustion. Pay my respects to Persis, worthy of love, who has worked in the Lord to the point of exhaustion with reference to many things.”

            While the two sentences in this verse use approximately the same words they are really quite different. The first sentence uses a definite article for a relative pronoun, while the second greeting uses an indefinite relative pronoun. Both sentences use kopiaw in the Lord, but the second one adds poluj. In both the case of the twins and Persis we have e)n plus kurioj, but in the case of Persis we have the plural of poluj added, and that is significant. This adds up to the fact that Persis has attained the ultra-super-grace status while the twins have attained maturity. All are living in the Z radical but there are different stages of growth even in maturity.

            Verse 13 – “Salute Rufus chosen in the Lord, and his mother and mine.” The aorist active imperative from the verb a)spazomai. The aorist is a constative aorist which contemplates the action of the verb in its entirety, a greeting. The active voice: Paul produces the action of the verb under the ministry of the Holy Spirit for a definite purpose. These people are not simply names thrown in, there is nothing casual about this at all. The imperative mood is the entreaty, the request rather than a command, but a request which is recorded in the Word of God forever in order to list the honour roll of the great ones in Rome. The accusative singular direct object from the proper noun R(oufoj, in the Latin it is Rufus. He is said to be in the appositional accusative, e)klektoj, meaning “elected one.”

            We go back to eternity past and the omniscience of God. The omniscience of God includes God’s knowledge of everything that would ever happen before anything happened. He also knew everything that would never happen. So that the omniscience of God can be classified as the essence of God knowing what would occur, and the alternatives would be the things which would not occur but would have occurred if someone had made a different decision. God recognises that in every decision there are options and He knew billions of years ago what decisions would be made and what decisions would not be made, what the alternatives would be, and He even knows what would have happened had the alternative decision been made instead of the one that was. God’s omniscience does not in any way interfere with the free will of man. However, only God knew what would occur billions of years before it did. In effect, He fed this into a great computer which we call the doctrine of divine decrees. The decree of God is His eternal, holy, wise and sovereign purpose, comprehending at once all things that ever were or will be, and their causes, conditions, successions and relations. In other words, all history was fed into the computer long before history existed. All of these things were known to God; all of these things were in the computer. The computer handles them in three different ways. The first is election, the second if foreknowledge, and the third is predestination. Election indicates that God knows everyone who would ever be in the plan of God, everyone who would believe in Christ. Therefore election emphasises that one most important decision in life, the decision to believe in the Lord Jesus Christ, the decision resulting in eternal salvation; a free will decision which puts the individual in the plan of God. God has a plan for every believer, there are no exceptions. Foreknowledge simply acknowledges what is in the decree. God knows everything that would ever happen. Foreknowledge is not the same as omniscience. Omniscience knows the unknowable as well as the knowable. Foreknowledge merely deals with what is in the decrees. Predestination means that God has a personal plan based upon God’s perfect knowledge of every decision you will ever make. So you are said to be predestined in that God knows the decisions you make, and having known the decisions you make He provides whatever is necessary—blessing, discipline, growth, whatever may be involved. Election, foreknowledge and predestination: three words that are overworked theologically and which must occasionally be reduced to the utmost simplicity.

            We are dealing here with election. The one mentioned here as Rufus is said to be the elected one. Again, we go back to that prepositional phrase that indicates that Rufus is royal family, e)n plus the locative of kurioj—“in the Lord.” This is the baptism of the Spirit, the formation of the royal family of God, retroactive and current positional truth, everything that is necessary to form the royal family of God in the Church Age under the title of royalty. Rufus is found in other passages of Scripture, back in the Gospels, e.g. Mark 15:21. It was Rufus’s, Simon, who actually carried the Lord’s cross. Cf. Matthew 27:32.

            Next is the adjunctive use of the conjunction kai, which means “also,” plus mhter for “mother.” With it is a possessive genitive of the intensive pronoun a)utoj used as a third person pronoun—“also greet his mother.” Paul adds a personal note with the connective use of the conjunction kai, which this time means “and,” plus the possessive genitive singular from the personal pronoun e)gw—“his mother and mine.” She was not the real mother of Paul but she had treated Paul as she treated her own son.

            Translation: “Greet Rufus the elected one in the Lord, also pay my respects to his mother and mine.”

            Verse 14 – There is more than one local church in Rome. “Salute Asyncritus, Phlegon. Hermas, Patrobas, Hermes, and the brethren which are with them.” This begins as usual with the aorist active imperative of a)spazomai. “Asyncritus” is not correct. The accusative singular direct object from the proper noun A)sugkritoj. Kritoj means a judge, and this would be meaning “incomparable judge,” a “great judge.” The word means incomparable as a judge. Outside of his name we know nothing here, but there is something else listed in tradition of extra-biblical history. From the meaning of his name it is obvious that he is a mature believer. He was incomparable through Bible doctrine resident in his soul. Several additional principles can be derived from this unknown mature believer. For example, although his name is mentioned without anything else, this much we know: the importance of every believer in the plan of God. Asyncritos is unknown to us, but then we are unknown to Asyncritos. The point is, God knows him and God knows us. We have something in common; we are all known by God. It means that every person is an individual to God, and God has an individual plan tailor made for his life. So the importance of every believer as an individual in the plan of God. So Paul greets Asyncritos as a friend, and since Paul has not been in Rome up to this time it means that he had contact with him somewhere else in the empire. Being listed also means that he was a mature believer. This emphasises again the importance of Bible doctrine in the so-called ordinary life. There is no ordinary life as far as the Lord is concerned.

            “Phlegon” – Flegon, means “burning.” Full of energy, doesn’t know what to do with it all. Never relaxed, therefore an entirely different type of personality. We know from extra-biblical history that he became a pastor in a Greek town called Marathon. Next is the accusative singular direct object from E(rmhj, “Hermes.” At this time Hermes was probably a businessman in Rome. Later on he would be a pastor in Dalmatia. He was called Hermes because he was a really vigorous man. He represents to us the believer who while in business discovers that he has the spiritual gift of pastor-teacher and prepares himself in a local church like Rome to eventually go out as a pastor himself. Next is the accusative singular direct object from the proper noun Patrobaj. The name is the abbreviated form of Patrobius, a wealthy freed man of Nero who was finally put to death some time after Paul wrote this epistle. With this is the accusative singular direct object from the proper noun E(rmaj,  the nickname for Hermogenes of 2 Timothy 1:15 where he was then in reversionism. Paul cut him dead when he became a reversionist. He represents the believer who reaches maturity only to neglect Bible doctrine and to retreat into reversionism. There is no record as to whether he recovered from his reversionism or not. If he is the writer of the Shepherd of Hermas, then he recovered.

            “and the other brethren which are with them” – i.e. the other believers who were in the church. But these are believers who were positive and had not yet advanced to maturity. This is the accusative plural direct object from a)delfoj and it means that there are a lot of other people in that church. They just simply had not cracked the maturity barrier, though some of them would eventually. These are positive believers in various stages of growth. Paul did not know these other people but he knew that there was a large group of people meeting together in this second church at Rome—“and the brethren.” Then one prepositional phrase to show they are not in the first church in Rome, but in the second church, the preposition sun plus the instrumental plural from the intensive pronoun a)utoj—“with them.”

            Translation: “Greet Asyncritos, Phlegon, Hermes, Patrobius, Hermogenes [or Hermos], and the royal family associated with them.”

            We have here another local church in Rome. This clarifies the problem, also, of plurality of elders. There is no such thing as plurality of elders in one church. Elders are pastors with emphasis on their authority over a specific local church. The elders who met Paul in Ephesus were not elders of one local church but were pastors of different congregations.

            Verse 15 – a third local church. “Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.” Again, the aorist active imperative of the verb a)spazomai. The imperative of entreaty is a request rather than an order, and first on the list, the accusative singular direct object from the proper noun Filologoj, which means “lover of doctrine.” He was a freed slave and a very old man at the time that Paul writes. He had lived in the palace of Augustus. The principle is: old age is not hindrance to advancing to maturity. Here is a believer who remained faithful to the Word in his old age. Bible doctrine is the solution to the problems of old age just as Bible doctrine is the solution to the problems of youth. The adjunctive use of the conjunction kai here is “also.” “Also Julia,” rather than “and Julia.” The accusative singular direct object from the proper noun I)oulia, the name of both the aunt and the sister of Julius Caesar. Also, Julia is the daughter of Augusta by his second wife. It was also the name of the granddaughter of Augustus. So there were a lot of Julia’s in the Roman imperial household, it was a favourite name. Julia in this context is the wife of Philologus. The home of this couple is apparently the site of this third local church. Here also by implication is a couple whose marriage did not hinder them from advancing to maturity. Nothing in their marriage was more important than the perception of doctrine. Since doctrine was first, everything worked out. Next comes Nereus, the accusative singular direct object from the proper noun Nhrea, a famous believer who not only attained maturity and glorified the Lord by such attainment, but became a very famous Christian martyr in the reign of Nerva. He was very young at the time of writing because he was martyred somewhere about 96-98 AD, and his martyrdom was very famous. There is also a connective conjunction here, kai, and the appositional accusative a)delfh, plus the possessive genitive singular from the pronoun a)utoj, meaning “and his sister.” So we have “Nereus and his sister.” The ascensive use of kai, meaning “even,” adds another person, the appositional accusative of Olympaj, the name of his sister. These are unknown believers, except for Nereus who had a famous martyrdom. Then “all the saints which are with them,” indicating another church. The accusative plural direct object from the adjective paj, plus a(gioj—all the saints.” With this is the intensive pronoun a)utoj used as the third person plural personal pronoun—“associated with them.” Here is the instrumental of association which implies a second party must furnish the means of association. The second party is the pastor of the third local church.

            Translation: “Greet Philologus, also Julia, Nereus and his sister, even Olympas, and all the saints associated with them.”

            The function of the honour code recognises great believers wherever they are found. There is instant rapport among believers where doctrine has priority in the lives of the royal family. Perception of doctrine is the true basis for rapport in the royal family. Doctrine is the issue; the honour code is the basis for expressing that issue. With doctrine resident in the soul and the function of the honour code you have true rapport.

            Verse 16 – honour code relationship among the local churches. “Saute one another with an holy kiss. The churches of Christ salute you.” Again, a)spazomai in the aorist active imperative. The accusative plural direct object from the reciprocal pronoun a)llhlwn, translated “each other.” The plural subject is being represented as affected by an interchange of action with the verb, and that is why it is called reciprocal. “Salute each other.” Then the prepositional phrase for reciprocity, e)n plus the instrumental singular from a(gioj and the noun qilhma—“with a holy kiss.” The ancient custom of greeting is comparable to shaking hands today.

 

      1.   The custom of kissing in the ancient world originated from the animistic idea. Kissing

            only occurred where people were smart. Animism is the belief that all objects possess 

            life by the indwelling of the soul.

2.       The kiss on the mouth was the means of conveying one’s soul to another under animism. This means to convey your soul to another in the expression of love.

3.       Later, the essence of kissing was often found in rhe transfer of breath to those who related breath to the soul—a sub-form of animism.

4.       Therefore a kiss was considered by the ancients an intermingling of animi, or pseuchai, the intermingling of souls.

5.       The kiss was also used to get to know the person by scent. This was especially true of the Middle East and east of the Middle East.

6.       Apart from the erotic implications of a kiss it was the means in the ancient world of recognising rulers—kissing the feet, and in some cases kissing the hand. The kiss goes back to the Graeco-Roman world for greeting of relatives as well as greeting of friends. The kiss represented the fact that there was nothing between your soul and theirs.

7.       The kiss also expressed the close relationship between membe5rs of a royal family, and since the church, the body of Christ, is royal family it was so used at the inception of this dispensation.

8.       The kiss was used for respect as well as love, therefore it became the customary greeting in the royal family of God under the title of “holy kiss.”

9.       The holy kiss, then, was the expression of impersonal love in honour code function. It was a greeting of respect for the imputed righteousness of God residing in another believer. In effect, the holy kiss was recognition that the believer you were kissing also had the same righteousness of God which you had.

10.    The kiss conveyed honour, as has been carried down to the present in the award of decorations by the French.

11.    Alexander the Great used the kiss as the means of identifying his friends and relatives.

12.    Therefore the kiss of honour and the kiss of recognition came to Rome by way of the Seleucids and Ptolemies, the Hellenistic monarchies. Augustus instituted the kiss as a part of good manners. Tiberias, who was anti-social, abolished it.

13.    After Tiberias the kiss was again instituted and was used by emperors as a token of highest honour.

14.    Plinney the younger lauds Trajan for granting the senate the right of kissing at the beginning and at the end of their sessions.

15.    Homer introduced the Greek concept of kissing on the cheek and forehead as a greeting.

16.    From that time on in the ancient world, even up into the modern world, kissing was used in greeting, in parting, in making a contract, in honour of the winner at games, and also in reconciliation.

17.    The erotic kiss of the ancient world in described in Latin literature but is not pertinent here.

18.    Kissing the foot in the coronation ceremony of the Babylonian kings was the way of recognising a new king.

19.    Kissing the foot or hand became a matter of homage, while kissing the cheeks became a matter of greeting.

20.    Caligula, the mad emperor of Rome, did not like people to kiss his feet, so he would take off his shoes and have everyone kiss his shoes instead.

21.    In the later Roman empire kissing the feet was discarded for kissing the robe of the emperor. In Egypt nobility kissed the king’s feet, while servants kissed the earth in front of the Pharaoh.

22.    On reception into a closed circle the kiss was a sign of brotherhood. A newly-elected chief of pirates or robbers in the Roman world was kissed by each of the pirates when he was elected.

23.    There is also the cultic kiss of the ancient world in which the attainment of supernatural strength was accomplished by kissing an idol.

24.    The pagan custom is carried over into Romanism with kissing the feet of the statue of Peter in Rome.

25.    Neither the cultic nor the erotic kiss is found in the New Testament; only in the Old.

26.    The kiss of Judas Iscariot was a greeting kiss. It says in effect there is nothing between my soul and yours, I come as a friend. But actually the kiss was used to betray our Lord Jesus Christ. This, then, was the kiss of hypocrisy—Luke 22:47.

27.    The parting kiss is documented by Acts 20:37.

28.    The kissing of our Lord’s feet in Luke 7:38, 45 was a recognition of his deity as well as His kingship.

29.    That brings us to the holy kiss, Romans 16:16, and found in 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26. This is to be described as the liturgical kiss. Its connotation is impersonal love. As far as our passage is concerned this command must be interpreted in the time in which it was written. We are 2000 years from this custom and therefore we portray this custom in a very simple way: by the fulfilment of the royal family honour code—impersonal love. However, in our society we are Anglo-Saxon by culture and we do not have the holy kiss any longer. The command to greet each other with a holy kiss is simply a command to love the brethren—impersonal love.

 

Then the nominative plural of e)kklhsia with the generic use of the definite article,

meaning “the churches,” referring to many local churches in Corinth from where Paul is writing. There is no such thing as one church in each place. Then comes a)spazomai for the last time for a while, present active indicative. This is a descriptive present for what is now going on as Paul conveys these greetings. The active voice: the local churches in one area greet local churches in another area. Principle: Fellowship is the only relationship that should exist among local churches—fellowship, not organization. Organization means a denomination. The indicative mood is the declarative indicative of reality, the genuine greeting being sent. The accusative plural direct object from su means “you” or “you all.”

            Translation: “Greet each other with a holy kiss. All the churches of Christ greet you.”

            Verse 17 – the drill regarding the weak reversionist. “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned.” The weak and strong believer is one of the most important concepts. The more you learn doctrine the more you know what is a weak believer, what is a strong believer. Your norms and standards for making such an estimate of a situation, or the status quo with regard to anyone with whom you are associated has absolutely nothing whatever to do with the usual concepts of morality verses immorality, legalism versus antinomianism, and other concepts which are found in the Scripture as false standards, false norms with which to evaluate any situation. Remember that the strong believer is defined as the one who has maximum doctrine resident in his soul, the believer who has fulfilled the principle of X + Y + Z. The strong believer always functions under the royal family honour code. He has the ability to rightly divide the Word of truth, he understands the principle of personal and impersonal love, and he has great discernment with regard to those who do not. He can spot them in a moment and without judging them, without maligning them, without in any way running them down, he can avoid them completely and totally; that is the drill with regard to the reversionist. You are to cut off the reversionist completely. It does not change your impersonal love, your toleration, but it does mean that you have nothing whatever to do with the weak believer who is in reversionism. The strong believer has the ability to understand this and to appreciate it, and in so avoiding the weak believer he does not in any way detract or hinder the weak believer’s recovery if the weak believer so determines.

            The weak believer falls into two categories. Some believers are weak because they are just starting. They are weak because they are ignorant of doctrine. However, their ignorance is not their fault. They are positive toward doctrine and they just happen to be babies who haven’t advanced far enough to be strong believers. Maximum doctrine resident in the soul is the simple definition of the strong believer. Therefore the honour code impersonal love function applies, he is tolerated with all of his idiosyncrasies, all of his weaknesses and failures. We are talking about the weak believer who is negative toward doctrine and therefore in one of the stages of reversionism. Bible doctrine resident in the soul is the strength of the believer and the weak believer is the antithesis of this, his function is generally (the one who is in reversionism) to not be able to distinguish between the essential and the non-essential. Therefore with regard to the essential he is very flexible and with regard to non-essentials he is totally inflexible. This flexibility with regard to the essentials causes the weak believer to get involved in the tongues movement, and this is one of the kinds of Christians from whom to must completely and totally separate yourself. An arrogant person divorced from reality is the weak believer. He is frustrated by the saturation of his own mental attitude sins, he is carried away in arrogance with the importance of his opinions, and therefore he is very inflexible about his opinions and since they are divorced from reality his opinions are mostly erroneous, inaccurate, and incompatible with Bible doctrine. He is often motivated to bear grudges and to function under revenge principles. The weak believer, then, is generally a sociopath, he has no doctrinal norms or standards in his soul. Reversionism has shut out any possibility of implementing from doctrine. The weak believer is, of course, completely ignorant of the royal family honour code, therefore he is totally unaware of the imputation structure of the plan of God. He does not understand or ustilise the provisions of logistical grace which are designed to advance him to maturity, and he is always flexible with regard to the essentials of doctrine. In the weak believer lack of doctrine means erroneous application. It also means no common sense, no understanding of reality. He is, in fact, a walking casualty and he must be avoided.

            The verse begins with the postpositive conjunctive particle de, translated “Now.” The present active indicative of the verb parakalew follows. It means to call to one’s side, to summon to one’s side, and therefore to encourage. You bring someone to your side to appeal to them, to exhort them, to encourage them, or to chew them out. So this has antithetical meaning. It means to rebuke, to exhort, to chew out someone, or it means to comfort and encourage. Here it has the concept of urgency. It is to encourage along a path that isn’t normal, to cut dead, to completely avoid, to have absolutely nothing to do with a certain category of believer, e.g. someone involved in the tongues movement. The holy-roller, Pentecostal flip-flopper is the major person under this concept. There are others as well: the emotional wrecks who are involved in what is called “victorious Christian living” should also be included, but that is application. Here it means to urge in the sense of prosecuting energetically as an enterprise, to press upon the attention of the Roman believers something of great importance. The historical present tense is employed when a past event is viewed with the vividness of a present occurrence. The active voice: Paul produces the action under the ministry of the Holy Spirit. He produces this action not only for the Roman believers but for you right now as a believer in the Lord Jesus Christ. The indicative mood is declarative representing the verbal action from the viewpoint of reality. This is the reality of Paul’s urging.

            The accusative plural direct object from the personal pronoun su not only refers to the Roman believers but it refers to anyone to whom this is pertinent. Next is the vocative plural from the noun a)delfoj, referring to the royal family of God. This is for the believer only. “Now I urge you, brethren.” Then the present active infinitive from the verb skopew, which means to see, to notice, to keep one’s eyes on something. In the Attic Greek skopew meant to look at someone critically, to judge someone as a philosopher (Plato used it in that sense). It also means to be alert. The verb is used by Paul for alertness, it means to be alert with regard to the weak believer. Cf. Phil. 3:17,18 a similar type illustration where skopew is used—“be looking for,” present active imperative of skopew. The alertness here is mental alertness, discernment with regard to people. Alertness comes from doctrine resident in the soul and cognisance of the principles related to the royal family honour code. The perfective present tense denotes the continuation of existing results from doctrine resident in the soul. You are going to become alert as you accumulate doctrine in the soul. The active voice: believers in Rome produce the action, they are commanded to produce the action—alertness through resident doctrine. The infinitive is the imperative infinitive and it is a command. We are all commanded to be alert where others are concerned. The accusative plural direct object from the definite article is used here as a demonstrative pronoun and is translated “those.” The articular present active participle of poiew is next, and it means here to cause. The definite article is in the accusative feminine plural and is used as a relative pronoun whose antecedent is the accusative masculine plural definite article used as the demonstrative pronoun—“those who.” The retroactive progressive present denotes what has begun in the past and continues into the present time. The active voice: the weak and reversionistic believer produces the action. The participle is circumstantial. Translation: “those who are causing.” Then the accusative plural direct object from the noun dixostasia, which means “dissension.” The word “offences” is the accusative plural direct object from skandalon, which really means a bait stick, a trap. Every person who is in emotional reversionism is a bait stick or a trap where you are concerned. Every person that you know who is involved in the Pentecostal, holy-roller tongues outfit is a trap. Every person who has a façade of sweetness and light and self-righteousness, no doctrine or any interest in doctrine, or so arrogant that they are trying to superimpose their ideas on doctrine, are traps. Once you get in that trap you are distracted from doctrine. The inevitable result is to enter into some form of apostasy. So to protect yourself from this type of apostasy and ganger you must have the ability to discern, but to discern without yourself becoming vicious or weak, or entering into a system of revenge, or bearing a grudge, or counter-attacking with your own mental attitude sin motivation. “Now I urge you, brethren, look out for those who are causing dissention and apostasies (or, enticements from doctrine).”

            Then comes a prepositional phrase. Para is the preposition. Plus the ablative case means “from,” plus the locative case means “by the side of,” but plus the accusative means “against, contrary to.” Here we have para plus the accusative of didaxh, doctrine—“contrary to the doctrine,” with the generic use of the definite article for a specific category of information. Doctrine is no good to you unless you learn it, and that is why we have the next phrase through the ministry of the Spirit: “which you have learned.” This is the accusative feminine singular from the relative pronoun o(j who se antecedent is didaxh—“doctrine which.” Plus the nominative plural subject su—“you,” emphasis on the individual who has learned doctrine from his own positive volition, and the aorist active indicative from the verb manqanw which means to learn through teaching or instruction, to learn from someone as a teacher—“which you have learned from a teacher.” The constative aorist tense contemplates the action of the verb in its entirety. It gathers up into one entirety all of the Bible classes you have attended and all of the doctrine you have learned under the ministry of God the Holy Spirit. It refers, then, to a fact extended over a period of time; doctrinal teaching from one’s pastor. The active voice: the Roman believers produce the action of the verb—perception of doctrine. The indicative mood is declarative for the historical fact that these believers had learned enough doctrine for this command to be meaningful to them.

            The command is: “avoid them” – the intensive use of the conjunction kai means “in fact.” With this is the present active imperative from the verb e)kklinw which means to shun, to avoid, to actually turn away from: “in fact, be turning away from, keep avoiding.” The perfective present tense denotes the continuation of results from perception of doctrine. The more doctrine you learn the more you are going to have the honour code function of loving certain people from a great distance—distance from self-determination. You determine from your own free will to avoid that person, to shun that person, to stay away from that person, to have nothing to do with that person. But at the same time you do not hate them, you are not bitter toward them, not vindictive or implacable; you simply love them from afar. That is impersonal love, love that depends upon the high standards from doctrine resident in your soul. The imperative mood here is a command. The final phrase is a prepositional phrase, a)po plus the ablative plural from the intensive pronoun a)utoj—“from them.”

            Translation: “Now I urge you, brethren, look out for those who are causing dissentions and apostasies contrary to doctrine which you have learned [from a teacher]; in fact, be turning away from them.”

 

1.       Note that this passage infers that negative volition toward doctrinal teaching from a pastor is the source of both dissention in the body of Christ, the royal family, as well as the source of apostasy in reversionism.

2.       Lack of authority orientation, as well as arrogance, causes the believer to resist the teaching of doctrine from another human being. (Arrogance competes with that human being)

3.       Since arrogance and inordinate ambition sets up a revolutionary group, classified as a mutual admiration society, it is quite obvious that those who resist doctrine always look for others who resist doctrine. Those who resist authority look for those who resist authority.

4.       Both dissension and apostasy result. The only answer to a believer so involved is separation, avoidance.

5.       Here then is the application of the honour code which combines impersonal love with flexibility in the non-essentials. It results in separation from apostasy and reversionistic believers.

6.       The superseding laws do not apply for weak reversionistic believers. You don’t use the law of love, the law of expediency, or the law of supreme sacrifice. These laws only apply to weak believers who are positive toward doctrine, they do not apply to reversionistic believers. The drill is separation from reversionism.

 

            Verse 18 – “For they that are such serve not our Lord Jesus Christ, but their own belly.” The explanatory use of the postpositive conjunctive particle gar, “For.” We are getting an explanation as to why we must separate ourselves under certain conditions. Then the lengthened demonstrative pronoun toioutoj, which is used as an adjective with the definite article and therefore becomes a substantive to indicate a specific category of believers. The category is the reversionist, the weak reversionist type. “For such [believers].” The verb that describes them is the present active participle of douleuw which means to be a slave, a servant, or to obey. It is a verb only used in the slave-master relationship. “For such believers do not obey [or, serve].” There is a negative with the verb. The present tense is the present of duration, denoting what had begun in the past and continues into the present time. These people have been negative toward Bible doctrine. The active voice: the weak believer produces the action of the verb. The indicative mood is declarative for reality. Plus the dative singular indirect object from kurioj and Xristoj, referring to the title of our Lord Jesus Christ, and the possessive genitive from the personal pronoun e)gw—“our Lord Christ.” In other words, weak believers who are negative toward doctrine become reversionists and they neither obey nor honour nor serve the Lord Jesus Christ.

            But they do serve something, and that comes up in the next phrase: “but their own belly.” The adversative conjunction a)lla shows that what they serve is the antithesis of honouring the Lord—“but,” sets up a contrast between the Lord Jesus Christ and what they do serve. What they serve is in the dative singular indirect object from koilia, which means a cavity. Sometimes in the Greek it refers to the cavity known as the womb, sometimes it refers to the other cavity known as the stomach, hence it is used as an organ of nourishment or an organ of reproduction. Plus it also means an empty, hidden responder such as the emotion, and that is the meaning of the word here. The noun koilia is literally “hollow.” For example, John 7:38 it is translated “innermost being.” In Philippians 3:19 it refers to the weak believer in reversionism: “whose god is his emotion.” With this is the dative singular of the indefinite article which means “their,” and with it the word for emotionalism or sensuality—“but their emotion.” It is not “their own emotion.” That is a mistranslation. You cannot translate the genitive plural from the reflexive pronoun e(autou as “their own.” It is true that the genitive is used as an adjective but here as the reflexive pronoun third person it means something else. When the action of the verb refers back to its own subject the construction is reflexive, and this is an objective genitive plural and it needs a verb in the English, therefore “they are serving themselves.” So the correct translation: “but their own emotion serving themselves.” “For such believers do not obey [serve] our Lord Christ, but their own emotion, serving themselves.”[2]

            “and by good words and fair speeches deceive the hearts of the simple” – the connective use of kai, plus the prepositional phrase dia with the ablative from the compound noun xrhstologia, taken from the adjective xrhstoj meaning good or pleasant plus the noun logoj for speech or doctrine. It means pleasant speech, good speech, bland speech, smooth, gentle, non-irritating speech. It means bland or smooth speech which masks a fraudulent purpose. It is expressed by the instrumental but when means is accompanied by the source the ablative is used: dia plus the ablative is translated “by their smooth speech [in the sense of hypocrisy].” Plus the connective kai linking this noun with a second one in extending the prepositional phrase, the ablative of means of e)ulogia [e)u = good; logia = communication], good communication or, in this case flattering speech—“and by their smooth and flattering speech.” Only doctrine resident in the soul is a defence against flattery which is used by the arrogant to get their way. Flattery appeals to arrogance and it lies just beneath the veneer of humility. Next is the present active indicative of the verb e)capataw [e)k = from; a)pataw = to seduce or deceive], to deceive from means to seduce away from truth into error. We simply translate, “they deceive.” The present tense is a customary present for what habitually occurs when a believer is negative and not inculcated with doctrine. This may be reasonably be expected to occur in every case of reversionism. The active voice: reversionistic false teachers and apostate witnesses produce the action of the verb. The indicative mood is the potential indicative, it indicates what happens to the believer who is negative toward doctrinal teaching, he is a sucker for this type of thing. The accusative plural direct object of kardia for “hearts,” the right lobe where thought exists. Just as the physical heart circulates blood, so the soul heart circulates thought. Then the possessive genitive plural from a)kakoj, which here is an adjective meaning the unsuspecting. Doctrine resident in the soul means discernment; lack of doctrine obviously means non-discernment—“they deceive the right lobes of the unsuspecting.”

            Translation: “For such believers do not serve or obey our Lord Christ, but their emotion, serving themselves; and by their smooth and flattering speech they [false teachers] deceive the right lobes of the unsuspecting.”

 

      1.   It must be constantly emphasised that the weak believer or reversionist who is the

            subject of this verse is not authority oriented. Instead, he is under the control

            of his own arrogance and emotion.

2.       The weak believer/reversionist of this verse seeks to build a mutual admiration society.

3.       Spiritual authority begins with God and continues with delegated authority—delegated authority to the Word of God plus the communicator of the Word.

4.       The weak reversionist rejects the authority of both the Word and the pastor who communicates the Word.

5.       Because of this fact the weak reversionist does not serve obey the Lord Christ. He is negative toward doctrine, therefore he has neither motivation nor momentum to advance in the plan of God.

6.       Therefore it is inevitable that the weak reversionist in his arrogance will be a slave to his emotion, and thereby serve himself.

7.       All emotional type reversionists are motivated by their own arrogance. They have no authority orientation. Being motivated by arrogance it to be soulishly blind, to be non-perceptive in the soul.

8.       Therefore arrogance belongs to Christians who are ignorant of doctrine.

9.       Believers ignorant of doctrine are impressed by the pleasant personality. They emphasise personality in their thinking.

10.    Fundamentalist Christianity has traded its doctrinal heritage for that mess of pottage, emotion as the criterion and arrogance as the motivator of the soul. This is why the tongues movement of the 20th century is so popular today. When a vacuum is created in the soul through lack of doctrine it is replaced by emotion as the criterion and arrogance as the motivator.

 

Verse 19 – the importance of authority orientation in the drill of separation. “For

your obedience is come abroad unto all men.” The inferential use of the postpositive conjunction gar is used here for a self-evident conclusion, a strong affirmation from the apostle’s confidence. Paul was confident that so many of the Roman believers could not be mature believers unless they were authority-oriented. We translate this “Certainly” here, rather than “For.” The nominative singular of the subject u(pakoh which means a report. With it is the pronoun su in the genitive plural, and it should be translated, “Certainly your obedience.” The verb is the aorist middle indicative from the compound verb a)fikneomai [a)po = from; fikneomai = an Attic Greek word meaning to come, to arrive) which means to reach or to become known to. The aorist tense here is a dramatic aorist, it states a present reality with the certitude of a past event; it is a device for emphasis; it’s used for a state which has just been realised by Paul. In greeting all of these mature believers he suddenly realises all have one thing in common, and that is authority orientation. The middle voice is the indirect middle, emphasising the agent—believers who are authority oriented—as producing the action rather than as participating in its results. The indicative mood is declarative for historical reality. Then the prepositional phrase, e)ij plus the accusative plural from the adjective paj—“has become known to all” or “has reached [the ears of] everyone.” “Certainly the repost of your obedience [authority orientation] has become known to all.”[3] This explains how the Roman believers under unknown pastors have advanced in the plan of God.

            “I am glad therefore on your behalf” – the prepositional phrase, e)pi plus the dative plural from the personal pronoun su—“because of you.” Then the postpositive inferential particle o)un draws a conclusion from the preceding. The present active indicative from the verb xairw which means to be happy, to rejoice, to be delighted: “consequently because of you I am delighted.” The progressive present tense signifies action in progress. The active voice: Paul produces the action. He is rejoicing and very happy about their authority orientation. Paul’s authority is not directly involved here, he is not a pastor in any one of the churches. He is an apostle and therefore has authority over all the churches but he does not know most of these people, and therefore it is not as though Paul was trying to recover his own authority in Rome. At this time he has no such authority, having never seen them face to face. What he is doing is admiring and enjoying the fact that people who are not his congregation, but the congregation of some other pastor, have recognised the authority of that pastor and are growing in grace and in the knowledge of our Lord and saviour. He is inspired by the authority orientation of the Roman believers. The declarative mood is for the historical reality of Paul’s delight in the authority orientation of those who are in Rome.

            “but yet, I would have you wise unto that which is good, and simple concerning evil – the postpositive conjunctive particle de connects and adds a clause to the sentence, translated here “but” because there is a contrast between authority orientation among believers in Rome and their lack of honour code function in a specific area. Then the present active indicative of qelw, the introduction of Paul’s authority to these people, he is an apostle—to wish, to express a desire, also used of wish of purpose and therefore translated “but I want you.” The progressive present again for action in a state of persistence. This is linear aktionsart and it could be translated “but I keep wanting you.” The active voice: Paul as the apostle produces the action. The declarative mood represents the verbal action from the viewpoint of reality. Plus the accusative plural direct object from the pronoun su, referring to all of the believers in Rome, and the present active infinitive of e)imi, “to be.” The perfective present here denotes a continuation of existing results of learning Bible doctrine. This is sometimes called a customary present for what is reasonably expected to occur in the life of any believer: he is reasonably expected to learn doctrine. That is the whole purpose for remaining alive after salvation. The active voice: the Roman believers who have continued in positive volition toward doctrine will produce the action. This is the infinitive of intended result, the result is indicated as fulfilling a deliberate objective and therefore a blending of purpose and result. Plus the accusative plural of general reference from sofoj—“wise,” but it is plural and therefore “wise ones.” Then the prepositional phrase, in what he wants them to be alert and wise to: the preposition e)ij plus the accusative singular of the definite article and the accusative singular of a)gaqoj which is technical and refers to the plan of God—“with reference to the good.”

 

1.       Understanding the plan of God and its objective eliminates involvement with evil which is the policy of Satan as he ruler of this world.

2.       Momentum in the plan of God depends on doctrine resident in the soul.

3.       That doctrine resident in the soul applied to circumstances eliminates energy of the flesh modus operandi which detracts from the attainment of the objective designed by God for each one of us in eternity past.

4.       Motivation in the plan of God depends on doctrine resident in the soul.

5.       That doctrine resident in the soul defines the honour code principles and functions resulting in royal family integrity. Royal family integrity avoids compromise with good and evil.

6.       Therefore the believer can only be wise of sagacious about the plan of God through consistent and daily resulting in royal family integrity. Royal family integrity avoids compromise with good and evil.

7.       Therefore the believer can only be wise of sagacious about the plan of God through consistent and daily perception of Bible doctrine.

8.       The plan of God excludes involvement in social action, welfare state, socialism, distortion of legislation to solve social problems, and other forms of evil which often distract the believer from the function of his priesthood, as well as his ambassadorship.

 

            “and simple concerning evil” – the accusative plural direct object from the compound adjective a)keraioj. The alpha privative means negative or not; the verb keraizw means to destroy; hence it means “not destroyed” or “unharmed.” It is used in a figurative sense for that which is in its original state of integrity. This adjective does not mean, as is so often translated, “unmixed.” It should be “with reference to evil unharmed [or, unravaged].” The connective use of the postpositive conjunctive particle de, so we can translate in the word order, “and unharmed.” Then the prepositional phrase e)ij plus kakoj and the generic use of the definite article—“with reference to the evil.”

            Translation: “Certainly the repost of your obedience [authority orientation] has become known to all. Therefore because of you I am delighted: but I want you to be wise [learned, sagacious] with reference to the good, and unharmed with reference to the evil.”

 

      1.   Evil destroys the integrity of the believer. Therefore doctrine resident in the soul

             insulates against the infiltration of evil.

2.       To be wise or sagacious with reference to the good means to advance in the plan of God. It refers to the motivation and momentum in the plan of God resulting in the attainment of spiritual maturity, and with that the dynamic function of the royal family honour code.

3.       Note the implication that authority orientation without doctrine can result in loss of integrity and influence of evil. So even though the Roman believers have authority orientation they are still in danger of influence by evil. Authority orientation is absolutely necessary for proper use of freedom and the advance to maturity, but authority orientation must combine with identification of one’s right pastor to continue spiritual growth. 

 

Verses 20-27, the ultimate triumph of the royal family of God.

            Verse 20 – two victories: a) “And the God of peace shall bruise Satan under your feet shortly”; b) The grace of our Lord Jesus Christ be with you. Amen.” Each of these is related to the great plan of God, the will of God, election, foreknowledge and foreordination, and all of the other factors that are related to God in eternity past.

             “And the God of peace shall bruise Satan under your feet shortly.” This is literally, “In fact,” the intensive use of the postpositive conjunctive particle de. Then the nominative singular subject from the noun qeoj with the generic use of the definite article—“the God,” a reference to God the Father. Plus the descriptive genitive singular from the noun e)rhnh, which means “prosperity.” This is prosperity which is imputed to any believer who will persevere in the perception of doctrine and attain spiritual maturity. “In fact, the God of prosperity.” That is His title when you are talking about being a winner. God is a winner; we share in His victory by the imputation of prosperity—two imputations: the imputation of blessing in time and God’s perfect righteousness imputed; eternal blessing is imputed to the resurrection body. This is the God of prosperity. The secret as far as God’s victory is concerned in the angelic conflict is prosperity. Then the verb, the future active indicative of suntribw, which means to break in pieces, to crush, to bruise, to smash—“will smash, crush, break in pieces.” The future tense is a predictive future, it refers to an eschatological event, the defeat of Satan at the Second Advent. The active voice: God the Father produces the action of the verb. The indicative mood is declarative for the future reality of this event. The object is the accusative singular direct object from Satanaj, “Satan.” Plus the preposition u(po and the accusative plural from the noun pouj, and with it the genitive plural from the personal pronoun su—“under your feet.” We are incapable of putting Satan under our own feet. Plus the preposition e)n and the instrumental singular of taxoj—“in a short time.” “In a short time” is a reference to the Second Advent. It doesn’t mean immediately or five minutes from now. If the Rapture occurred tonight it would be seven years, but if the Rapture doesn’t take place for another thousand years, then a short time is 1007 years. A short time means that the plan of God goes right on in spite of failure in any given generation, and that the plan of God goes right on in spite of disaster. The plan of God continues no matter what happens. The plan of God cannot be stopped or slowed down, or changed.

            “In fact, the God of prosperity will in a short time crush Satan under your feet.” This is a statement of the ultimate victory which immediately precedes the Millennial reign of Christ on the earth, the one thousand years of perfect environment before history is terminated. It is merely the statement of the first victory.[4]

            “The grace of our Lord Jesus Christ be with you. Amen.” The nominative singular subject xarij, the policy of the justice of God in blessing humanity. Salvation is by grace and every imputation of blessing is by grace. The possessive genitive of kurioj and I)hsouj, plus the possessive pronoun—“our Lord Jesus.” The possessive genitive from e)gw, indicates that Paul is talking to believers—our mutual saviour, our mutual Lord, the prince ruler of the Church. Then because of the ellipsis, a style used throughout Romans, the insertion of one word which the syntax demands, usually because there is a predicate nominative without e)imi. So it is not adding to the Word of God, it is a part of the translation. Then the preposition meta plus the genitive plural from the pronoun su—“with you.”

            The second victory is designed not only to glorify God in time and eternity, but it is grace that protects us from demon influence. This also implies that demon influence includes legalism, and anything by which man alleges to gain blessing from God, anything that man can do or say or think to get blessing from God, when in reality it is God who blesses man totally apart from man’s ability. Grace is what carries the believer during Satan’s rule of this world.

            Verses 21-23, some winners in the royal family of God.

            Verse 21 – Paul’s team. “Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.” Timothy is well known. He is called here in the appositional nominative sunergoj, a co-worker. With this is the possessive genitive singular from e)gw—“my.” Paul gives status to Timothy, recognising that he not only has the gift of pastor-teacher. Principle: Timothy was a good pastor, a good teacher. He wasn’t great like Paul, so should he quit? No. Every person who has a spiritual gift for a reason. It has meaning; it is related to the plan of God. Every believer, male and female, has at least one spiritual gift and is to be faithful to the Lord by functioning under that spiritual gift, whatever it is. Do your job as unto the Lord. So when he says, “Timothy my co-worker” he doesn’t say that Timothy is equal with him, he says he’s a co-worker, they are in the same profession and on the same team. Then he adds the present active indicative of a)spazomai, meaning to salute, to greet, to pay one’s respects. The aoristic present in for punctiliar action in present time. The active voice: Timothy produces the action. The indicative mood is declarative for reality. Plus the accusative plural direct object from su, meaning all of the Romans believers. The adjunctive use of the conjunction kai follows, and is correctly translated “also.” Then the nominative singular subject from Loukioj—“Lucius,” one of the prophets and teachers who ordained Paul and Barnabas as missionaries in Acts 13:1. He also spent 18 months with Paul in Corinth. He is an older man than Paul. Those who have cracked the maturity barrier, old and young, are completely relaxed and happy, and are not guilty of inordinate ambition. Next is a nominative singular subject of a proper noun, I)ason, “Jason.” He was a man who made it in business at a time when the business world was in a state of instability. He never, however, put business above doctrine. He lived in Thessalonica and Paul was his guest. During the riot against Paul his home was attacked. Paul escaped but Jason was seized by the mob and taken to court where he was accused of treason. The charges were dropped after he gave his testimony—Acts 17:5-9. He is now retired and as a businessman with time he is helping Paul. He is a part of the team. He demonstrates the fact that God has a place for everyone. You do not have to be a pastor-teacher, an evangelist, etc., and the very fact that you are a believer signifies that you received a spiritual gift at salvation and you are just as much in full time Christian service in whatever you are doing in life. Full time Christian service is not the monopoly of a few, it is the privilege of all believers.

            Then the connective use of kai because we are dealing now with someone who is very special but in a different way—Swsipatroj, “Sosopitus.” He is only mentioned once in Scripture—Acts 21:4, he is going with Paul on his reversionistic trip to Jerusalem. The appositional nominative suggenhj means a kinsman, a relative, a fellow countryman. The noun is in the plural, it indicates all of these mentioned were Jews.

            Translation: “Timothy my co-workers greets you, also Lucius, and Jason, and Sosopiter, my fellow countrymen.”

            Rapport is the obvious reason for grouping these four together. They all did different things in life, they all had different personalities and abilities, but they all had in common the thing that draws them together: rapport through doctrine. These are believers who are not only advancing in the plan of God but men with whom Paul had great fellowship. All people who are great must have a circle of friends around them with whom they can be totally relaxed.

            Verse 22 – there was someone who worked for Paul. Paul went almost totally blind and couldn’t write himself. An amanuensis is one employed to write from dictation, a secretary. He was one who actually wrote this epistle and others. “I Tertius, who wrote this epistle, salute you in the Lord.” The first person singular personal pronoun e)gw, plus the nominative singular subject Tertioj—“I Tertius” (Latin). We know that he wrote 1 Corinthians, 1 Cor. 16:21; 2 Thessalonians 3:17. Paul didn’t wrote the letter, he dictated it and Tertius wrote it. But he always wrote something at the end in his own hand. In Galatians 6:11 we see the problem. Galatians was one of the earlier Pauline epistles, and Paul says as he started to try to write, “See with what large letters I have written you in my own hand.” He had to write the letters so large that he could see what he was writing. Tertius wrote this epistle—the articular aorist active participle from grafw. The definite article is used as a relative pronoun, and the antecedent is Tertius. Again, the present active indicative of a)spazomai. This time a pictorial present presenting to the mind a picture of a greeting in the process of occurrence. The active voice: Tertius produces the action. The declarative indicative is for historical reality. Plus the accusative plural direct object from the personal pronoun su, plus a preposition e)n with the locative of kurioj—“in the Lord.”

            Translation: “I Tertius, who wrote this epistle, pay my respects to you in the Lord.”

            Verse 23 – “Gaius my host, also of the entire church, greet you,” is the corrected translation.

            “Erastus the chamberlain of the city saluteth you, and Quartus a brother.” The nominative singular subject from the proper noun E)rastoj, “Erastos.” Cf. Acts 19:22. At the time Paul writes both Timothy and Erastos were with Paul in Corinth, but ten years later when Paul writes to Timothy in Ephesus Erastos is still located there. In 2 Timothy 4:20 one of the last people Paul mentions before dying was Erastos, a man who became successful in the function of city government. The appositional nominative of o)ikonomoj means a steward or manager of an estate. It is used here in the technical sense for the city treasurer. With it is a descriptive genitive singular from polij, which means “city”—“Erastus comptroller of the city,” referring to the city of Corinth. The verb is the present active indicative of a)spazomai, meaning to greet, salute, pay respects to. This is the aoristic present tense for punctiliar action in present time. The active voice: Erastus produces the action. The declarative indicative mood is for historical reality of two things: the actual greeting, and the fact that it is possible to be in politics and government, whether local or national, and to be honourable, and even to advance to maturity. Next is the adjunctive use of kai which should be translated “also” rather than “and.” The nominative singular of the proper noun Kouartoj—“Quartus.” Apparently he is a local believer who has attained maturity. There is a tradition that he eventually became a pastor in Syria, north of Sidon, but there is no way of knowing whether this is true. Whether it is or is not the fact remains that he is not known for anything in history, except just being a person; a person of insignificance. But there is no such thing as a person of insignificance in the plan of God. The nominative singular subject a)delfoj simply indicates to us that he was royal family.

            Verse 24 – a verse that reveals the subtleties of false interpretation. “The grace of our Lord Jesus Christ be with you all. Amen.” Nothing wrong with that verse, except it isn’t found in the original. It is an insertion. The information stated in the verse is correct but it is not found here. Hence, a correct sentence can be an attack upon the Word of God when inserted without justification from ellipsis. Only what God the Holy Spirit has authorised and only what is in sequence is acceptable.

            Verses 25-26, the importance of Church Age doctrine.

            Verse 25 – “Now to him that is of power to establish you according to my gospel.” The tr ansitional use of the postpositive conjunctive particle de, usually translated “but” in the adversative sense but here it is translated “now” in the transitional sense. The articular present active participle from the verb dunamai, and the definite article which goes with the participle is a dative singular indirect object definite article used as a personal pronoun referring to God the Father who is author of the divine plan—“Now to him.” The present tense of the participle dunamai is a static present for a condition which perpetually exists. God always has omnipotence. The active voice: God the Father, author of the divine plan, produces the action of the verb. The participle is circumstantial for both essence as well as the decrees of God. Then the aorist active infinitive of the verb sthrizw which means to stabilise, make stable. The original use of the verb was to make fast, to support, to fix something so that it stands upright and immovable. The gnomic aorist tense is for a doctrine so fixed in its certainty as to be axiomatic. The active voice: God the Father produces the action of the verb through logistical grace. The infinitive is an actual result of salvation in logistical grace. The accusative plural direct object from su is referring to all believers. “Now to him who is able to support you.” This is a reference to the doctrine of logistical grace.

            We now have three things in historical sequence. The first in historical order: “according to my gospel.” Second: “and the preaching of Jesus Christ.” Third: “according to the revelation of the mystery.” Those three phrases are listed in their chronological order, in their historical order of occurrence.

            First, the prepositional phrase kata plus the accusative singular of e)uaggelion. Kata plus the accusative usually has to do with the extent of space, sometimes the extent of time. Many times it sets up a nom or a standard. Here it has to do with the historical presentation of information by which the volition of all members of the human race express a positive or a negative, determining whether they will be under the category of election, foreknowledge, predestination, or condemnation and retribution. We translate it, “according to my good news.” Historically, the gospel was presented immediately after man’s fall. The first time the gospel was needed, the gospel was presented. From the time of man’s fall, right down to the end of time, there will always be the gospel. The opposition to the gospel is intense but it is always there and always will be there. The good news is not only the gospel of salvation but all of the good news pertaining to God’s provision for the human race. Doctrine was provided two thousand years, at least, before the canon of Scripture was begun—after the exodus, around BC 1440. Before that time there was not one word of written scripture, and yet all the information was available.

            The second in historical order was when our Lord Jesus Christ came and began His earthly ministry. He not only preached the good news but He added information to it. He became the first prophet of the Church Age. The connective kai indicates the continuation of the prepositional phrase, so we have kata (though not stated) plus the accusative singular from the noun khrugma, a noun which is taken from another noun khrux, meaning a herald. Khrugma means public communication or proclamation. Plus the objective genitive from I)souj Xristoj—“and the proclamation of Jesus Christ.”

            The third in historical order: “according to the revelation of the mystery” – the preposition kata plus the accusative singular from the noun a)pokaluyij, meaning “revelation, unveiling, disclosure.” Plus the descriptive genitive singular from the noun musthrion—“mystery.” The mystery still has the gospel, but the mystery has something else: the Church Age is in view at this point. Translation: “according to the disclosure/unveiling of the mystery.”[5]

             “which was kept secret since the world began” – the prefect passive participle of the verb sigaw which means to conceal or to keep silent. It can be translated “which has been kept silent” or “which has been concealed.” The perfect tense is a dramatic perfect, which is the rhetorical use of the intensive perfect of completed action and the existing state during all dispensations until the Church Age. In other words, this was sealed information not to be opened until just before the Church Age began. The passive voice: the Church Age doctrine or the mystery receives the action of the verb by being sealed or concealed until our Lord announced it. This is a circumstantial participle, indicating that this was the status quo of this information from the beginning of human history down to the first advent. Plus the dative plural of reference from xronoj, meaning an elapse of time. With it is the dative plural of reference from a)iwnioj, which connotes “without beginning.” Together this is literally, “with reference to long ages past.” This is an idiom for past history, and it should be translated “with reference to past history.” It refers to all of the dispensations prior to the Church Age, and in all of these dispensations there was absolutely no reference to Church Age doctrine.

            Translation: “Now to him [God the Father] who is able to support you [logistical grace] according to my gospel, and the proclamation of Jesus Christ, according to the disclosure of the mystery, which has been concealed with reference to past history.”

            Dispensationalism is the divine interpretation of human history.[6]

            Verse 26 – “But now is made manifest, and by the scriptures of the prophets.” The conjunctive particle de, used to connect two clauses where a contrast is intended, plus the temporal adverb nun. This reaches into the picture of our own dispensation—“But now,” referring to the time in which we live, the dispensation of the Church in contrast to all previous dispensations covered by Old Testament Scriptures, the Gospels, especially the synoptics. Then the aorist passive participle of the verb fanhrow, where the apostle Paul is brought into the picture; he is the chief revealer and human author of the Scripture with regard to this dispensation. “But now is revealed.” The dramatic aorist tense states a present reality with the certitude of a past event. The passive voice: the mystery doctrine pertaining to the Church Age and the royal family of God receives the action of the verb. The circumstantial participle says the action received is unveiling and revelation—Church Age doctrine is now revealed. There is the ministry of the apostle Paul. The prepositional phrase dia plus the genitive plural from the noun grafh follows, meaning “through writings,” i.e. Scripture. With it is a descriptive genitive plural from the adjective profhtikoj, which does not mean prophecy in the sense of a future event, but prophecy in terms of proclamation—preaching. It is translated “through the prophetic Scriptures,” indicating that this is simply preaching in writing, and it refers to the New Testament canon which was in the process of formation at the time that Paul wrote. The New Testament Scriptures are called prophetic because they are not completed. But Paul anticipates in AD 58 the completion of these messages and their permanence as the heritage of the royal family.

            “according to the commandment of the everlasting God” – kata plus the accusative singular of e)pitagh, “in accordance with the command/decree” or literally, “by command/decree of.” Plus the possessive genitive singular from the generic use of the definite article, plus the adjective a)winioj and the noun qeoj—“the eternal God.” 

            “made known to all nations for the obedience of faith” – the aorist passive participle of the verb gnwrizw, “having made known.” Whatever we need for life God has revealed it to us. Only our lack of positive volition toward divine viewpoint (Bible doctrine, the Word of God) is going to keep us from having all of the wonderful things that life has provided. The culminative aorist tense views the completion of the canon of the New Testament in its entirety, but regards it from the viewpoint of existing results. Once the canon of Scripture is completed the results are perpetuated into every generation. For believers who are interested in doctrine the canon of Scripture is available, it is just a matter of having the volition and the right priorities with regard to them. The passive voice: the New Testament Scriptures receive the action of the verb. The participle is circumstantial for the formation of the New Testament canon. This is followed by a prepositional phrase, e)ij plus the accusative plural of the adjective paj and the accusative plural of the noun e)qnoj—“to all the Gentiles.” Two things alert us in that phrase. The first is, they are known; they are revealed. The second is that we live in a different dispensation now and the emphasis is on the Gentiles. Then the reason is given. The preposition e(ij plus the accusative singular from u(pakoh, which means “obedience.” Next is the ablative singular of source from pistij. The word has three different meanings. One of them is faith, another is confidence, but the third one is doctrine, i.e. that in which we have confidence. The correct translation here should be, “from doctrine.”

            The principle is obvious. Doctrine resident in the soul is not only the means of executing the plan of God but it is the very vigour and reality and capacity for life on this earth.

            Translation: “But now [Church Age] is revealed, through the prophetic scriptures, by the decree of the eternal God, having been made known to all the Gentiles for the purpose of obedience [to the plan of God] from doctrine.”

            Bible doctrine is the key to the execution of the plan of God.

            Verse 27 – “To God only wise, be glory through Jesus Christ for ever. Amen.” The predicate nominative singular subject with the generic use of the definite article. The word is doca—“the glory,” referring to what God is and God’s purpose in all of creation. Then the two adjectives, nomoj and sofoj, in the dative singular, part of the indirect object, with the noun qeoj—“to God alone wise.” The adjective sofoj refers to the omniscience of God. The prepositional phrase dia plus the genitive of I)hsouj and Xristoj—“through Jesus Christ.” Then the dative singular indirect object from the relative pronoun o(j whose antecedent is qeoj. Then because of ellipsis we insert the verb to be—“is,” and the predicate nominative “the glory.” Plus the prepositional phrase e)ij plus the accusative plural of a)iwn which is also repeated in the genitive plural, meaning literally, “to the ages of the ages,” which is simply an idiom meaning “for ever and ever.” Then the word a)mhn—“I believe it.” I could also refer to e)pignwsij. It is one thing to say “Amen,” but it is something else to say “I know it; I accept it; I appreciate it.”

            Translation: “To God alone wise, through Jesus Christ [the revelation of the wisdom of God], to whom is the glory for ever and ever. Amen”

 

 

           

 

 

           

 

 

 

 

 

 

 

 

 


[1] See the Doctrine of the Royal Family Honour Code.

[2] See the Doctrine of the Emotion of the Soul.

[3] See the Doctrine of Authority.

[4] See the Doctrine of Satan.

[5] See the Doctrine of the Mystery.

[6] See the Doctrine of Dispensations.