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Romans 15:14-33
With his final exhortation to the assemblies in Rome, Paul has gotten personal, addressing the division
between the Jewish and Gentile believers there, over their freedom in Christ. Having encouraged them to
receive one another, Paul was now ready to conclude his letter.
We begin in verse 14.
[Romans 15:14-33]
We see that Paul first explains his personal exhortation of the believers in Rome (vv. 14-16). He then goes
on to describe his specific ministry (vv. 17-21), which until now has kept him from visiting Rome (v. 22).
But Paul expresses his strong desire to do exactly that, and his hope that it will be realized after he is
finished with some ministry in Jerusalem if it is the will of God (v 23-33).
So the letter ends on a personal note. And if we think back, we would remember that the letter began on
the same personal note on Pauls hope that he would be able to visit the believers in Rome.
But where Paul began his letter using a formal and delicate tone, carefully seeking to establish a common
bond with the Roman believers whom he has never met, he ends on this note of boldness and frankness. It
is almost as if Paul felt he had gotten to know them, now, through writing them this letter. So his words
reflect this greater sense of intimacy and familiarity.
Lets go back to verse 14.
v. 14-16 Now, verse 14 must be taken in light of verse 15, to understand what Paul is meaning. First, Paul
states his belief that the brethren in Rome whom he names as his brethren are filled with goodness and
knowledge.
Paul is saying that he recognizes his brothers in Rome have been fully taught the word of God something
Paul well knows, as he had many friends in the house churches, there. But further, Pauls brethren in Rome
are filled with all goodness this word means virtue; uprightness of character.
They not only have been taught the truth, they understand it, believe it, and it has become a part of their
very being. So much so, in fact, that Paul says, they are able to admonish one another; to encourage one
another in the truth, gently correcting one another, so as to strengthen one another. Paul is persuaded that
the believers in Rome can do this.
Nevertheless Paul is qualifying what he has said. Even though they are capable of admonishing one
another, nevertheless, Paul wrote this letter to them and in it, he wrote more boldly to them on some
points.
What points? Paul is clearly alluding to his personal exhortation of the assemblies in Rome, concerning
the division of believers over their freedom.
He had admonished them that they are not to despise one another. He had reminded them that they are to
keep their eyes upon their Lord, who is their Master and Judge. He had corrected them about flaunting
their freedom in the face of a weaker brother. And he brought back to their minds the sacrifice that Christ
made others for them which would help them to keep their love for others paramount.

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That admonition was directed personally right at the believers in Rome and it was a reminder that they
needed but it was very bold of Paul to address them that way. Why? Because he doesnt know them
personally. Hes never met them. Its bold, to correct someone youve never met.
Some would say, thats more than bold thats presumptuous. Who does Paul think he is? Paul told them
at the beginning of this letter. Paul is the bondservant of Jesus Christ; and Jesus called Paul to be His
apostle to the Gentiles (Rm 1:1).
Paul has been graced by God, through the Spirit, as an apostle, an evangelist, and a teacher warning every
man and teaching every man, in all wisdom (Col 1:28) and specifically, warning and teaching the
Gentiles. So even though Paul does not know the believers in Rome, who are predominantly Gentile, God
has given him authority over them; they are a part of his ministry. This is no presumption, on Pauls part;
this is Paul, zealously fulfilling his service to the Lord Jesus.
Paul describes this ministry, or service, in a unique way, in verse 16. We miss much of it, in the English.
The first word for minister that I might be a minister of Jesus Christ to the Gentiles is not the most
common word for a minister, but a special word that was used to describe a public servant; literally, a
people worker. In the NT, it is used of those who serve God in some form of public worship, most often
as a priest.
The word ministering literally means temple work, and comes from a word that means sacrificing.
Offering continues the thought; and acceptable refers to the divine approval of a sacrifice or offering.
Now, we know that Paul is not speaking of making an offering in the literal sense. Of all people, Paul
knew that the ceremonial Law had been made complete in Christ; Christ is the fulfillment of what the
priest, the offerer and the offering simply pictured, in the ceremonial Law.
Nor is Paul meaning to suggest that he is part of some new kind of Levitical priesthood, that mediates
between God and the people; in Christ, all believers are a kingdom of priests (1 Pet 2:9, Rev 1:6), which
included Paul, as an equal. But here, Paul is speaking of himself as a priest as a means of illustration, for
the Roman believers; so that they can understand the ministry with which God has graced him.
So in this illustration, Paul is like a priest, who makes the offerings to God as an act of worship. And what
is the offering, here? The Gentiles.
We cannot help but think of what Paul wrote earlier, in this letter, exhorting the brethren in Rome to present
their bodies a living sacrifice that followed the pattern of the burnt offering, with the entire life being
dedicated to the Lord (Rm 12:1-2).
But Paul is not using that illustration, here. First of all, Paul chooses a different word for the offering,
which indicates it to be a bloodless offering, not a sacrifice. Only one of the five main Levitical offerings
was a bloodless offering and that would be the grain offering. And it is likely that is what Paul had in his
mind, here, as he is speaking of his ministry among the Gentiles.
Remember that each of the five main Levitical offerings was a picture of Christ. The grain offering, found
in Leviticus chapter 2, was a sweet-savor offering, through which the offerer came before the LORD for
acceptance as a worshiper. This offering was a picture of Christ in His perfect, undefiled humanity; His
utter righteousness, in all of His dealings before God, with men.

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The essential offering was a grain offering; of fine flour (Lev 2:1). Fine flour is that which passes through
a sieve, which removes any impurities or lumps.
When Jesus came to the earth, He was tested through all the circumstances of this life. He was in all points
tempted as we are. Yet Jesus was found to be without sin (Heb 4:15). There was no impurity of motive or
action, on the part of Jesus; no lump of self-will. The sifting of Jesus through the circumstances of life just
proved him to be fine flour perfect in His righteousness.
Oil was then poured on the fine flour (Lev 2:1); pure olive oil. This speaks of the anointing of Jesus with
the Holy Spirit; his consecration, to God. Paul spoke of how God anointed Jesus with the Holy Spirit and
with power, who went about doing good (Acts 10:38). The Spirit was the Light by which Jesus walked,
step by step, so that all of His ways were righteous.
The grain offering was always seasoned with salt. In ancient times, salt was regularly used as a
preservative. It kept food from spoiling, by preventing corruption from setting in.
In Scripture, salt symbolizes the Word of God, where the truth is preserved. And Jesus lived by every word
that proceeds from the mouth of God; He could not be corrupted (Mt 4:1-11. Lk 4:1-13). As the LORD
detailed the offering to Moses, He said, you shall not allow the salt of the covenant of your God to be
lacking from your grain offering (Lev 2:13). Jesus Himself is the Word of God, made flesh; the very
embodiment of the truth of God; the covenant Son.
The grain offering always had to be unleavened (Lev 2:11), because leaven is a symbol of sin; and there
was no sin in Jesus. Nor could there be any honey, in the grain offering; that which is tastes sweet at first,
but then corrupts in the mouth. Honey represents the passing pleasures of sin in this world, of which Jesus
took no part.
Frankincense was also placed on the offering of fine flour; that which produces a sweet aroma, when
burned in the fire; a fragrance that ascends heavenward.
And so was Jesus, to God; every thought, every word, every action, expressions of His perfect
righteousness, which was perfectly pleasing to the Father.
A portion of the fine flour and oil, along with all of the frankincense, were placed in the fire on the altar.
This is Jesus, in the offering of Himself. The fire of Gods holiness tried Him, but all was precious
fragrance; it was most holy of the offerings to the LORD made by fire (Lev 2:3).
The remainder of the grain offering, with its oil, was given to the priests, for food; to meet their need.
Nothing was left, to the offerer; all was offered to the LORD, and then shared with the priests.
As Paul said in Romans, even Christ did not please Himself (Rm 15:3), but God doing so, to meet the
needs of others. And by the will of God, we have now been sanctified through the offering of the body of
Jesus Christ once for all (Heb 10:10).
In believing into Jesus we have been born again, born of that incorruptible Seed, the Word of God (1 Pet
1:23); Christ, the Grain of wheat. We are the much grain that He reproduced, through His death (Jn
12:24); in Christ, a new creation (2 Cor 5:17).

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So here in Romans, it would seem that Paul is visualizing himself as a priest, making a grain offering to
God, as an act of worship. The offering is the Gentiles, who have believed; a harvest of souls, who have
become the righteousness of God, in Christ (2 Cor 5:21); like the fine flour.
Paul is a minister of Jesus Christ to them; Jesus has sent Paul to the Gentiles, and as they have believed
into Christ, they are received by God in Him; Paul, as the priest, laying the frankincense upon the offering,
that it would be a sweet-savor to God; accepted, in the Beloved (Eph 1:6).
And Paul ministers the gospel of God to the Gentiles; in the Greek, its the gospel that comes from God,
meaning the Father; Paul, speaking the Word, from God; like the priest, seasoning the offering with salt, to
keep it from corruption; in fact, that is what Pauls admonition has been, to them.
And the offering of the Gentiles is sanctified by the Holy Spirit, speaking here of the completion of their
sanctification holy, unto the Lord like the oil being poured upon the offering.
And in this way, through the working of the Father, and the Son, and the Spirit, the offering of the Gentiles,
in which Paul has his part, will receive Gods divine approval. What an amazing vision of the work of the
Godhead on behalf of believers, as Paul reveals it to the Roman believers, as well as his own part, in that
work.
In so doing, Paul desires them to see that his words of admonition have all been for their sake, for their
benefit; that the offering of the Gentiles might be acceptable; that they might be acceptable, to God. If
they will receive his correction, they will be taking the next step in their sanctification.
This illustration causes Paul to think further about his ministry, and to explain to the believers in Rome how
Christ has worked through him.
v. 17-19 The word glory in verse 17 can also be translated boast. Paul only had one boast; one thing in
which he really gloried; what was that? In the cross of our Lord, Jesus Christ (Gal 6:14).
Paul had no boast in himself; in himself, he had been a blasphemer, a persecutor, and insolent man (1 Tim
1:13). He had no boast in his ministry; the Lord had graced it upon him; and he had no boast in the results
or achievements of that ministry; God gave the increase (1 Cor 3:6).
So what is Pauls glorying, here? Its in Christ Jesus; in the things that Christ has accomplished, through
Paul; in the souls that the Lord had won to Himself, with Paul as His mouthpiece. That, Paul would glory
in.
But Paul qualifies even this, in verse 18; he will only glory in the Lord, so far as what the Lord has done,
directly through him, and not another.
Paul spoke of this to the assembly in Corinth, in the second letter we have, to them. Turn to Second
Corinthians chapter 10.
This assembly had been drawn away for a time by false teachers, and only recently were reconciled to Paul.
He has been reestablishing his apostolic authority with the believers there, and contrasting the arrogant selfpromotion of the false teachers with the true ministers of Christ.
[Second Corinthians 10:13-18]

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v. 13 Paul lays claim to only that ministry into which the Lord has led him; and the claim that he stakes is
for the Lord.
v. 14-18 It was Paul who first came to Corinth, preaching the gospel. The false teachers had overextended
themselves there, trying to claim the converts as their own, deceiving them with their false doctrine of
works.
Pauls hope is that, as the believers in Corinth become more established in the faith, they will take the
gospel into new places thereby enlarging the true gospels sphere of influence. Paul sees all of the glory
as going to the Lord alone; unlike the false teachers, who commend themselves, Paul seeks the approval
only from the Lord.
[Return to Romans 15]
Meanwhile, Paul begins to elucidate just the sphere of his ministry has been, and what it has entailed. Paul
says that the ministry Christ accomplished through him was to make the Gentiles obedient. This is
referring to obedience to the faith, of which Paul spoke in the beginning of his letter (Rm 1:5); the salvation
of their souls.
This was done in word through the preaching of the gospel; and in deed through mighty signs and
wonders, done by the power of the Holy Spirit through Paul, to authenticate the word spoken; to show that
what was being said was of God. The book of Acts records many of these miracles (Acts 13:11, 14:3, 14:810, 16:18, 19:6, 11-12, etc).
And Paul indicates that he fulfilled the ministry, that the Lord had given him. This doesnt mean that Paul
preached to every inhabitant of the regions mentioned; it means that Paul faithfully and fully ministered in
every place to which the Lord sent him, as the Spirit directed him.
And Paul names the sphere of his ministry: from Jerusalem, round about to Illyricum; a span of about 1400
miles. Jerusalem marked the beginning of Pauls ministry, after his conversion in Damascus, and his three
year stay in Nabatean Arabia. You might remember that Paul left Jerusalem with the Jews wanting to kill
him.
Then he ministered in Cilicia, and Syria; Cyprus; Pamphylia, Galatia, and Troas, in Asia Minor; Macedonia
and Achaia, in Europe; and later, Ephesus.
Illyricum is never actually mentioned, in Pauls travels; it was a Roman province which occupied the region
east of the Adriatic Sea, north of Macedonia; where the former Yugoslavia was. And it was the province
next to Italy, and Rome, to the east of the Adriatic Sea. Although it is not in the record, it is likely that Paul
did actually go there, since Pauls disciple, Titus, is later sent there to minister (2 Tim 4:10).
Pauls point in mentioning Illyricum is to show the believers in Rome just how close he had come to them;
and yet, he had never made it to Rome. Paul goes on to explain why; it has to do with his specific ministry,
and the Lords leading.
v. 20-21 The Lord had disclosed to Paul shortly after his conversion that he was to be His apostle to the
Gentiles. And the record in the book of Acts shows the leading of Paul by the Holy Spirit in his missionary
journeys, among them.

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Certainly, Paul could see that the Spirit regularly took him into places where people had never heard the
gospel before; so principally, Paul was an evangelist. And in recognizing where it was that the Lord was
placing him, in the ministry, Paul put his whole heart into it; the Lords will became his aim, his ambition.
Still, there were times when the Lord kept Paul in a particular place, to build on the foundation he had laid
there: Antioch; Corinth; Ephesus. And at those times, Paul stayed put, until the Lord moved him on. But
his primary work was to plant the good seed of the Word of God in the hearts of men.
Paul saw this as a fulfillment of Isaiahs prophecy, concerning the Servant of Jehovah; that the Gentiles,
who had never heard of Messiah, would come to see Him, and understand Him to be their Deliverer. And
though that prophecy concerns the Second Coming of Christ, Paul considered it a great honor that he would
be used to bring about its near fulfillment, among the Gentiles, through his preaching of the gospel to them.
Paul continues, explaining that it is this ministry which has prevented him from coming to Rome.
v. 22-24 Paul had said when he began this letter that he had often planned to come to the brethren in Rome,
but was hindered until now (Rm 1:13); continually kept from going. This hindering was because of Pauls
ministry with the Lord, which is to say that Paul was hindered by the Lord, Himself; Providentially
hindered.
Why? Because the gospel had long ago been brought to Rome; probably by Jewish converts who were
returning from the feast of Pentecost, after the Lords resurrection, some two decades ago. And many
house churches had been established in Rome; and there were teachers there. Paul had not been needed at
Rome, to establish the work there; it was already established. So the Lord had sent Paul to places where he
was needed, to preach the gospel.
But now, Paul was no longer needed in those places; the word of God was saturating the areas where the
Lord had Paul minister. And the Spirit had begun to reveal to Paul that he would indeed be going to Rome.
We find a hint of this in the record in Acts.
Turn to Acts chapter 19. Paul was nearing the end of his third missionary journey. Luke indicates that all
who dwelt in Asia Minor heard the word of the Lord Jesus, both Jews and Greeks (Acts 19:10). Paul was
in Ephesus, and would soon be departing for Macedonia and Achaia. It was there, in Corinth, that Paul
would write this letter to the Roman brethren.
[Acts 19:20-21] Paul is seeing his ministry being fulfilled; the gospel was being taken throughout Asia
Minor. Paul already knew that the Lord was having him return to Jerusalem, which we will discuss shortly.
It was at this time that Paul recognized the Spirits leading after that, to finally go to Rome; and Paul
purposed in his spirit to do just that; something he had always greatly desired.
[Return to Romans 15]
Even though Paul believed he was now free to go to Rome, it was still with contingencies. He had to go up
to Jerusalem first; and in addition to that, it seems that Paul believed that Rome would be no more than a
layover, on his way to Spain.
Spain was on the far western end of the Mediterranean Sea; in that day, it was the entire Iberian peninsula,
encompassing modern-day Spain and Portugal. Spain was a subject of Rome, and was a major center of
commerce and culture. It was accessible both by the vast network of Roman roads and by sea routes. And
that made it accessible to Paul.

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There is no record in Scripture of the Spirits leading, in Paul going to Spain; nor is there any record of him
having gone.
But I personally believe that, because of the conviction with which Paul mentions going to Spain both in
verse 24, and in verse 28 that it is likely that Paul had received a leading by the Spirit, in the matter. And
that makes it likely that Paul did indeed go to Spain possibly after his stay in Rome, which we will
discuss shortly. Some records external to the Scriptures seem to suggest this.
Paul was looking forward to finally meeting the brethren in Rome, to further establishing them in the faith,
and to the mutual encouragement that they could give to one another (Rm 1:11-12). But here, Paul states
another objective: his hope that they will help him on his way to Spain.
This term to help on the way is used in the NT routinely for the custom in the early church of furnishing
an escort, as well as supplies, to someone being sent out to minister in a distant field. Paul would be
seeking fellow laborers to join him in the work, as well as financial support for the work.
Now, in many of his other letters, Paul makes it clear that he does not seek the gift; he seeks the fruit that
will abound to the account of the giver (Phil 4:17). This is an invitation for the brethren in Rome to join in
Pauls work, and they would consider it an honor.
But now Paul mentions a prior obligation.
v. 25-29 Long before this time, the Lord had laid it on the heart of Paul to take a collection from among his
Gentile converts in Macedonia, in Achaia, and in Asia Minor (Acts 20:4). These funds were to be
delivered to Jerusalem as an offering of love to the impoverished brethren in Jerusalem.
The Jewish converts there were severely persecuted by the unbelieving Jews; often, they were cut off from
their livelihoods, and had their property confiscated. This extended into Judea, as well (1 Th 2:14-16).
Paul recognized that for the Gentile believers to participate in this collection would cultivate a loving
concern for their Jewish brethren in Jerusalem. And if the Jewish brethren would receive the collection, it
would encourage acceptance of their Gentile brethren.
This would promote unity, in the Body of Christ so often an issue in the early churches, and still an issue,
today. Even the term Paul uses for the collection contribution, which in the Greek is koinonia
literally means a fellowship. Paul is denoting the loving relationship that binds the members of the Body,
one to another; and thats what this contribution represents.
Pauls letters to the Corinthians mention this collection several times, as Paul encouraged the brethren in
their generosity (1 Cor 16:1-11, 2 Cor 8 + 9). Even the poorer churches, such as those in Philippi and
Thessalonica, gave with liberality as Paul said, beyond their ability.
And Paul arranged for delegates from each of the churches to accompany him to Jerusalem, with the
offering to put a Gentile face behind the loving gift. As soon as the travel lanes were reopened after the
winter season, Paul planned to return to Jerusalem with the collection his layover in Corinth was to be
about three months.
This contribution was freely given by the Gentiles, but Paul saw it as nothing less than what they owed their
Jewish brethren. It was Jewish believers, such as Paul, who risked their very lives to bring the gospel to the
Gentiles. Jerusalem had sent out many of her sons, to carry the Good News to them.

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These Jewish brethren had done what they could do; now the Gentiles should do, what they could do,
returning material blessings for the indescribable gift that the Jews had sent them Christ (2 Cor 9:15).
Paul concludes that when he had completed this ministry to the saints in Jerusalem, by which this work of
righteousness would be secured with the Lord for the Gentile brethren, he would then be free to visit with
the Roman brethren, on his way to Spain.
In verse 29, the oldest manuscripts omit the words of the gospel. Paul knew that when he was finally able
to come to Rome, it would be with the Lords complete blessing; Paul wouldnt go without it!
v. 30-33 You can see that Paul had drawn very close to the Roman brethren, through this letter that he
wrote to them. Here we see him drawing closer still, as he makes a personal appeal to them, to pray for
him.
And this isnt just a general request for prayer; it is very specific, and Paul is asking for them to pray with
him, in the matter to strive together with him, which is a term used for contending for victory, in the
public games.
Paul was contending for the faith; and he had experienced the opposition to the gospel in all of his
missionary journeys, particularly at the hands of the unbelieving Jews. With each victory of the gospel to
win a soul to Christ, that opposition had increased. Nowhere was that opposition strongest than in
Jerusalem, the seat of the religion of Judaism. And that was where Paul was now going. In his spirit, he
senses trouble ahead.
But Paul also asks the Roman brethren to pray with him for a great victory, for the gospel; that the
believing Jews would receive the contribution that the Gentile brethren were bringing to them; and in
receiving the contribution, receive the Gentiles, as well with brotherly love. Love and unity; the witness
of the Body of Christ to the world which draws men to God. That would be a great victory for the gospel,
indeed.
If we think about it, the success of Pauls mission with the brethren in Jerusalem would likely worsen his
prospects with the unbelieving Jews, there. And the very fact that he is bringing Gentiles with him was like
throwing lit matches at a keg of dynamite.
This makes it clear that Pauls prayer request is not for his own personal safety. Pauls thoughts are
completely absorbed with the furtherance of the gospel; with the ministry that the Lord is accomplishing
through him. His prayer for deliverance is for the sake of continuing the work the Lord has given him to
do.
And thats what we see at the end of his prayer request; he is asking for prayer so that he may continue in
the work to come to Rome, and fellowship with the believers there, as he makes his way to Spain. But
note that Paul says, by the will of God (v. 32) the request will be made, through the Lord Jesus Christ,
through the love of the Spirit, to God, but Paul is asking that God only grant it if it is in accordance with
His will.
And Paul concludes with his own request of God peace, for the brethren in Rome.

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So how did God answer the prayer? Was there victory, as the Roman brethren and Paul contended together,
for the faith? Absolutely. Lukes record implies that the offering was indeed accepted, by the Jewish
brethren in Jerusalem. And Paul was delivered from the unbelieving Jews, and eventually came to Rome.
But no one could have anticipated how that came to pass.
Turn to Acts chapter 20. At the conclusion of Pauls three month stay in Corinth, he made his plans to sail
to Syria, the first leg of his journey to Jerusalem. Paul didnt even get out of Corinth, when the trouble
began. The unbelieving Jews in Corinth hatched a plot to kill Paul.
This caused Paul to change his travel plans, and return to Jerusalem through Macedonia, instead (Acts
20:3). Eventually, Paul arrived in Miletus, where the elders from Ephesus came to see him, and they had a
bittersweet reunion, during which Paul encouraged them in the work. We are looking at what Paul says to
them about something the Spirit has been showing him.
[Acts 20:22-24] So the Lord was preparing Paul for what lay ahead, in Jerusalem: chains and tribulations.
And Paul was given further Light, on this. Turn to Acts chapter 21. Paul came to Caesarea, on his
approach to Jerusalem, where a prophet made a revelation to him.
[Acts 21:10-13] The Holy Spirit made it very clear what lay ahead, but Paul also understood this was the
will of God, for him.
When Paul arrived in Jerusalem, he met with the elders of the church there, and of course, delivered the
contribution, while relating all the things the God had done among the Gentiles through his ministry. And
the elders glorified the Lord, for this (Acts 21:17-20); the clear sense is that the offering was gladly
accepted.
But the elders were concerned about the believing Jews in Jerusalem misunderstanding Pauls ministry,
thinking he was commanding Jews to forsake the Law of Moses.
Would Paul do that? From what we have just studied in Romans, we know that Paul himself was free, but
that he would never impose that freedom on a weaker brother. This was a false rumor about Paul, and the
elders in Jerusalem thought they had a way to dispel it; by having Paul take a vow, showing himself
keeping the ceremonial Law, while in Jerusalem.
Surely, Paul would have surmised that putting himself in a position of such high visibility, which would
involve him going into the temple, might be the very way he came into the chains of which the Spirit had
spoken to him. So did Paul shy away from this? No; he was willing to submit to the elders, and take the
vow.
The unbelieving Jews mistakenly thought Paul brought one of his Gentile converts into the temple, which
was forbidden. This caused a riot, during which Paul was beaten. And it was then that God answered the
prayer, initiating the deliverance of Paul, from the unbelieving Jews.
First Paul was delivered to the Roman commander of the garrison which overlooked the temple grounds,
who had been informed of the riot; then he was delivered from the Pharisees and the Sadduccees, who were
about to tear Paul to pieces (Acts 23:10); then he was delivered from a conspiracy of the unbelieving Jews,
and taken to the governor, Felix (Acts 23:12-15).

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10

And after Felix, Festus kept him, until Paul evoked his rights as a Roman citizen, to a trial by Caesar. Then
Paul was delivered from storm (Acts 27:14-20), and from shipwreck (Acts 27:15-44), and even from the
poison of a snake that bit him (Acts 28:3-5). And thats how Paul was delivered, and came to Rome in
chains, but ever so free.
Turn to Acts chapter 28. This was Pauls reception, as he approached the city.
[Acts 28:15-16]
v. 15 So the brethren came out to meet Paul, quite a distance. That would have caused Paul great joy!
v. 16 The centurion had developed a relationship with Paul, and was very thankful to him for securing the
prisoners that he was responsible for. So he didnt put Paul in prison, but only under house arrest, chained
to a guard.
Skip down to verse 30.
v. 30-31 Paul was imprisoned for two more years (after two years in Caesarea) before his trial came up,
and his case was dismissed. But during that time, he ministered to those in Rome, and surely was refreshed
with the brethren, there; encouraged by their mutual faith; just as he has hoped; just as they had prayed.
Paul will conclude his letter to the Romans with the most extensive list of greetings found in any of his
letters, which we will look at next time and then he will end his letter with a mystery.
Reading Romans 16.