THINKING ABOUT MISSION WITH PAUL AND THE ROMANS (2024)

THINKING MISSIONWITH PAUL AND THE ROMANS:

Romans 15:1-33

Daniel Patte

Vanderbilt University

(to be published in MissionStudies, Spring 2006, pp81-104)

Abstract

Iwrite these notes on Romans 15:1-33 (read together with 1:1-15 and otherpassages of Romans) as resources for a group discussion of Romans 15 and itsteaching about mission for the group’s life context. I presuppose that the group will want to havethree rounds of discussion. According to the size of the group these threerounds can take place in one long session—with the larger group breaking downin smaller groups and coming back together three times, for instance during anevening—or in three shorter sessions. Thefirst round-table discussion is focused on the group members’ first readings ofRomans 15. The second round-tableinvolves comparing the members’ readings with those of scholars. For this purpose, since there are presentlythree types of scholarly readings of Romans, I present them, underscoring thedifferent ways they conceive of Paul’s teaching about mission. Throughout I also presuppose that each memberof the group is committed to “read with”the other members this text of Paul as a Scriptureabout mission, a process that requires a third round-table.

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READING ROMANS 15 WITH OTHERS

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“Readingwith others” means that we read the Biblical text with the expectation that wewill learn from the other members of the group something about this text andits teaching. This also means that weexpect that others in the group will bring to the discussion insights,understandings and interpretations that are different from ours; otherwise wewould not learn anything from them. Divergentviews concerning what Paul says about mission in Romans 15 are expected andwelcome; they reflect the richness of the biblical text and the fact thatdifferent readers focus on different features of the text. “Reading with others” presupposes that thegroup meets as a “round table,” where no one has a privileged status. Initially, no interpretation is privileged,although the group will seek to discern which of the proposed interpretationsis most valuable and helpful (in the third round-table).

Reading with others in a round-table may demand from some ofus (especially, biblical scholars, priests and pastors, but also engagedbelievers) a radical change in attitude.ÂWith all our experience of studying the Bible, don’t we have to guidethe other members of the group toward the true or better interpretation that wealready know? The problem is that withsuch an attitude we presuppose that we have nothing to learn from others. ÂWe do not “read with” them. We want to “read for” them--demeaning them tothe rank of children or inferiors unable to read correctly by themselves.Â

Expectingto learn something from the reading of the biblical text by other members ofthe group demands from us a two-pronged shift of attitude. It demands from us: Âto “consider others as better than [ourselves]”(Philippians 2:3), since we have to learn from them; and also “not to think of[ourselves] more highly than [we] ought to think” (Romans 12:3).[1] As a biblical scholar, I find it verydifficult to follow these exhortations.ÂYet the members of an African Initiated Church,the Church of the Eleven Apostles in Botswana, demonstrated to me howthis could easily be done. In thischurch, sermons are not delivered by the priest or pastor but by the members ofthe congregation. The priest simplyannounces the biblical text of the day.ÂIt is read by someone in the congregation, who then preaches. Then, in turn, others in the congregation--allkinds of people, well educated and illiterate, poor and better off, women andmen--stand up and deliver their own short sermons on this biblical text. This is remarkable enough; a model for biblicalstudy round-tables! Yet, what makes eachof these interpretations of the text authoritative for all without denying thevalue of other sermons is that the rest of the congregation responds to eachsermon by a moment of prayer at the request of the preacher. Indeed, each sermon concludes with the words:“Brothers and sisters pray for me so that I may better understand theScriptures.” ÂIn more informal groupsettings, the same is achieved by concluding one’s remarks on a biblical textby asking: “Help me better understandthis Biblical text!”Â

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READING ROMANS AS SCRIPTURE:Â

THINKING MISSION WITH PAUL AND THE ROMANS

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Reading Romans as Scriptureis reading it as a text which has a teaching for one’s life as a believer in aparticular context. ÂIn so doing we adopt a position similar tothat of the Romans to whom this letter was addressed. Yet, contrary to what we might think, thisis not entering a one-way communication, in which together with the Romans wewould simply be passive receivers of a message from Paul. Romans is a letter, and thus part of a largerdialogue. More specifically, Romans is aletter aimed at initiating a dialogue with a church which Paul does not personallyknow, but that he hopes to meet very soon (Romans 15:22-23; 1:10-15). From the very beginning of the letter, Paulemphasizes that he expects a two-way, reciprocal exchange with the Romans:Â

“For I am longingto see you so that I may share with you some spiritual gift to strengthen you--or rather so that we may be mutually encouraged [exhorted] by each other'sfaith, both yours and mine” (1:11-12).Â

Paul does expect to bring something to the Romans: a share of his spiritual gifts (1:11), the gospel (1:15). And he might have been tempted to conceiveof his relationship with the Romans as that of a superior - - an apostle, witha special authority concerning the gospel because he has been set apart (1:1)for the task of instructing others, including the Romans (1:11).ÂÂBut he catches himself up: thisexchange of gifts is to be mutual (1:12). He also expects to receive from the Romanscertain spiritual gifts, as well as encouragements and exhortations (same wordin Greek). Yes, his ministry isproducing fruit among Gentiles and, he hopes, it will also do so among Gentilesin Rome (1:13). He certainly saw the performance of hisministry to the Gentiles as his “duty” or “obligation” in response to God’scall and love for him (as many translations of 1:14 imply). Yet with the NRSV and other versions the mostdirect translation of 1:14 is: “I am a debtor both to Greeks and tobarbarians, both to the wise and to the foolish” (emphasis added). In the same way that his relationship withthe Romans is to be a mutual exchange of gifts, of exhortations, ofencouragement, of instructions, Paul conceives of his ministry among Greeks,barbarians, the wise and the foolish as a mutual exchange. He has received something from them,therefore he owes them (he is indebted) to share with them what he has, namely thegospel.

Fromthe perspective of this interpretation of Roams 1:1-15, it is appropriate toenvision Paul’s interaction with the Romans as similar to a round-tablediscussion. Of course, Paul has much to contributeto their dialogue; but he is also expecting to learn much from them. As a round-table is an invitation to theparticipants to “read with” each other, so Paul’s letter is an invitation tothe Romans to “think with” him about certain issues, so that ultimately (whenhe will see them) they might mutually instruct each other on these topics.ÂÂ

Whenin turn we enter this discussion by reading Romans 15 as Scripture, we can readit as an invitation “to think about mission with Paul and the Romans.” ÂWe couldsay that we enter the dialogue initiated by Paul’s letter. Yet, it might be more accurate to say that weinvite Paul and the Romans to participate in our round-table. First, we take the initiative, by the veryfact that, with the rest of this BISAM issue of Mission Studies, we chose mission as our the thematic focus. Yes, Paul and the Romans were concerned aboutmission (in Spain,15:24, 28; and to theGentiles elsewhere, 1:13-15;15:20-23). But we (not they) choose this theme as thefocus of our round-table discussion, whether or not it was the main issue forthem.Â

Second,we are quite selective in our readings of Romans as Scripture. We frame them 1) by our particular perceptionof what is most significant in the text, 2) by specific questions coming out ofour own theological perspectives; and 3) by concerns arising from the actual life-contextin which we read this Scripture as a Word to live-by. Precisely because we read this text with theexpectation that from it we will learn something which will challenge our viewsand our way of life, we consciously or subconsciously frame our readings of itwith our questions.Â

Aswe read and reread Romans ch. 15 (together with 1:1-15), we find that Paulinvites the Romans and us to think “mission” in different ways according towhat we take to be:

1)the most significant features of this chapter and the letter to the Romans as awhole;

2)the core of the gospel as a theological concept;Â and

3)the urgent needs and predicaments that we and others are confronted with in ourparticular contexts.Â

This particularization of ourinterpretation is appropriate and legitimate, provided that we acknowledge thechoices we make, and in so doing explain and assess our reasons for thesechoices. Yet, by ourselves, we cannot beaware of the choices we make; we need to encounter other readings. This is what “reading with others” in around-table discussion achieves for us.ÂA first round-table will helpeach of us begin to recognize the broad choices we make. Asecond round table will make an inventory of the interpretive choicesavailable to us. Then the third round table will assess whichset of choices, and thus, which way of thinking mission is “best.”ÂÂ

ÂEach of us starts, of course, with theconviction that our original reading of Rom 15 and our original way of thinkingmission with Paul was “the best.” Yet, aswe “read with” each other and learn from each other, we encounter possibilitieswe are not aware of. All the readingsand the ways of thinking mission with Paul are on the table. We, as a group, will have to assess thesereadings and either reach a consensus that one interpretation is “better” thanthe others, or agree to disagree—for instance, because we have different needsin our particular contexts.

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PREPARING OURSELVES FOR A FIRST ROUND-TABLEDISCUSSION

ON ROMANS 15 AND MISSION

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Forthe first round-table, each participant is expected to come to the discussionwith her or his provisional conclusions concerning the teaching of Romans 15 (and1:1-15) about mission.ÂÂ The goal of thediscussion will be to recognize the differences(not the similarities) between the interpretations of the members of thegroup- -and thus the richness of the text.ÂÂÂ

InRomans 15:1-33 (and 1:1-15) there is no “Great Commission” (there is no “Go therefore andmake disciples of all nations” as in Matt. 28:19). Yet, mission is one of the central themes ofthis chapter, as Paul invites his readers- -the Romans and also us- -toparticipate in mission with him. Paulmentions his plans to extend his mission to Spain (Rom15:24). ÂHe hopes to receive support from the Romans inthis mission: “to be sent on my way withyour support” (15:24b, NJB). To gainthis support from the Roman churches, Paul carefully explains how he conceivesof and implements his mission among the Gentiles, and also, as we shall see, invitesthem to participate in mission. Theseexplanations offer us a rich teaching about mission which we can explore byasking:

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According to your reading of Romans 15,

1. What does mission involve?
2. By what kind of authority does one pursue one’s mission? How is one’s mission related to Christ and God?ÂÂ
3. What are the goals of one’s missionary activity?
4. How does one carry out this mission? ÂÂ

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As you read Rom 15:1-33 (and 1:1-15) with these questions in mind, jot down1) what are the characteristics of mission offered by Paul which are the mostsignificant for you in your context; and 2) the verses that most directlyexpress these characteristics of mission.ÂThen in group, when each presents her or his conclusions about what ismost significant in Paul’s teaching about mission in these verses for theirrespective contexts, the discussion should underscore the differences among the various conclusions - - and thus what eachlearns from the others- -, rather than the similarities (the areas where we didnot learn from each other).

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PREPARING OURSELVES FOR A SECOND ROUND-TABLEDISCUSSION

ON ROMANS 15 AND MISSION

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This second round tablediscussion has two goals. Its firstgoal is to establish the legitimacy of the different conclusions reached bymembers of the group> For this wepropose to show that reputable biblical scholars also reach different and oftencontradictory conclusions, according to the aspect of the text they choose toemphasize. By reviewing these scholarlyinterpretations, each member of the group should be able to find support andrefinement for her or his conclusions in one or another of these scholarlyinterpretations without losing the specificity of one’s own. ÂSincethere are several legitimate ways of interpreting Paul’s teaching about missionin Romans 15, we have a choice.Â

Yet,in biblical study groups, the readings might be variations of the same type.Consequently, the second goal of this round-table is to present to members ofthe group three distinct families of interpretations. I will now successively present threetypes of scholarly interpretations of the teaching about mission of Romans15. These brief notes will be morehelpful if you have first read the text yourself for its teaching about mission(as suggested above).

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-I-Â Paul as a Model Missionary in Romans 15

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a)Â What does mission involveaccording to Reading# 1?

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A first way of reading Romans 15 and itsteaching about mission posits that a) Paul’smission is a model for our missionary activity, and b) that Paul’s mission is centered on theproclamation of a message- -the good news of the gospel. The gospel message needs to be preached(1:15, 10:8; 10:14-15; 15:19-20) to people who do not know it so that theymight believe and be saved (from eternal condemnation) by being justified byfaith (cf. 5:9-10 and 10:1-17). Assomeone called and set apart to proclaim the gospel so as to bring Gentiles to“the obedience of faith” (1:1-5) Paul is a model for missionaries, who arethemselves called and commissioned to preach the same gospel message and forthe same goals.Â

These are the conclusions reached by thescholars who read Romans by focusing on the theological argument of Paul’sletter.ÂThere are, of course, plenty of textual evidence to support thisreading and its view of mission. ÂOnefirst notes that Paul wrote this letter primarily because of his project topursue his mission in Spain(15:23-24, 28). ÂAsPeter Stuhlmacher says in his commentary, Paul wants to make sure that theywill “agree with him concerning the subject-matter of his gospel [the message] andto grant him the support he needs to accomplish the goal of his apostoliccommission to the Gentiles” (Stuhlmacher, 1994, 235).ÂÂ

This reading understands Paul to have,throughout the letter, explained and substantiated his proclamation to the Gentilesof a gospel centered on “justification through faith” rather than on “justificationthrough works of the law” (understood to be the belief Paul shared with otherJews before his conversion, as Stuhlmacher [1994, 55] underscores about 3:20;see also Stuhlmacher, 2001). ÂRather thanconvicting and punishing sinners for their sins (and “all have sinned” 3:23), God “justifies the one whohas faith in Jesus” (3:26)and thus the believer is put by his/her faith to the benefit of Christ’s death(3:24-25). Paul defends this gospel against hisdetractors (including those in Jerusalem,15:31) in two relatedways. First, Paul defends himself againstthose who said his emphasis on justification through faith leads to a lifewithout moral rules (“as some people slander us by saying that we say, ‘let usdo evil so that good may come,’” 3:8, or “sin in order that grace might abound”6:1 [see 6:15]). Against such slander,Paul exhorts church members to have a sanctified way of life through numerousmoral teachings, especially in 12:1—15:13.ÂSecond, against his opponents’ assumptions that he would take the sideof Gentile Christians in disputes with Jewish Christians, Paul urges Gentile Christians(the “strong”) to defer to Jewish Christians (the “weak”), though withoutabandoning their own perspective. Farfrom demanding that Jewish Christians and their followers abandon theobservance of the law (including kosher food laws and observance of Sabbath andJewish festivals, 14:1-23), Paul insists in 15:1-13 that the “strong” - - thosewho because of their convictions about justification through faith are freefrom the law - - “ought to put up with the failings of the weak, and not toplease [them]selves” (15:1).ÂÂ

According to this first reading, it isthis gospel-message that Paul the missionary has proclaimed throughout theeastern Mediterranean world (hyperbolically presented in 15:19 as “from Jerusalemto as far around as Illyricum,” the region by the Adriatic Sea that wouldincludes the modern Albania). Any missionary is to proclaim this samegospel-message. Yet Paul’s mission is differentfrom others in that it is an apostolic mission dedicated to planting churcheswhere Christ had not been preached “sothat I do not build on someone else's foundation” (15:20-22). Having no room left in the East he plans tostop in Rome on his way to his new missionaryfield, Spain,and hope to receive support from the Romans for this new missionary venture (15:23-24).Â

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b.ÂÂÂÂÂBy what kind of authority does Paul pursue his mission? How is his mission related to Christ andGod?Â

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All scholars agree that Paul’s authorityis most directly expressed in 15:15-16 (which echoes 1:1), when Paul speaks of“the grace given me by God to bea minister of Christ Jesus to the Gentiles.” ÂÂThe question is what is this “grace” to whichPaul refers? According to this first reading,the “grace” to which this verse refers is Paul’s apostolic commission receivedat the time of his conversion. Thus for StuhlmacherPaul pursues his mission with the authority given to him by “the grace of theapostolic commission which has been granted to him by God” (Stuhlmacher, 1994,236-237). In this perspective, becauseof his commission Paul is empowered to proclaim the gospel in the name of Christ. ÂThus Paul can boast of his missionary workbecause it is nothing else than Christ’s work.ÂÂFollowing this interpretation the NRSV (and other translations) renders15:17: “In Christ Jesus, then, I havereason to boast of my work for God.” Aswe shall see, this is choosing one translations among other possible ones,since the Greek is more open, merely speaking of boasting “of the thingsrelated to God” (DP). Then 15:18 is understood in the sameway: “For I will not venture to speak ofanything except what Christ hasaccomplished through me to win obedience from the Gentiles, by word anddeed” (15:18, NRSV). When Paul proclaims the gospel that he hasreceived from Christ, Christ works among the Gentiles. According to this model, because Paul andother missionaries work in the name of Christ and God, it is through theintermediary of their preaching that Christ and God work among the people towhom they preach.

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c. What are thegoals of Paul’s missionary activity?ÂÂ

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ÂInthis perspective, Paul’s mission is a “priestly service” (15:16) in the limitedsense that Paul’s role is to bring the Gentiles as an offering to God. ÂIn this case one understands the phrase “the offering of the Gentiles” to mean that the convertedGentiles are the offering that Paul brings to God (objective genitive) - - aswe shall see, it can also refer to an offering made to God by the Gentilesthemselves (genitive subjective). Thegoal of Paul’s mission is “to win obedience from the Gentiles” (15:18), bringing them to the“obedience of faith” (1:5), a phrase referring to “the conversion andsubordination to the sovereign authority of Jesus, which is the result ofpreaching the gospel” (Stuhlmacher, 1994, 20).ÂIn this way, Paul brings the Gentiles to see and understand what theydid not know (15:20-21).

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d. How does Paulcarry out this mission?Â

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In this reading, it is self-evident thatPaul’s primary activity was “by word” (15:18), by the proclamation of themessage of the gospel. Thus, we find in manytranslations of 15:19 and20 the repeated mention that Paul “proclaimed the good news.” This is once again a plausible choice oftranslation, but a choice nevertheless, since the verbs do not specify the wayin which the gospel is manifested.[2] In this reading, mission and proclamation ofthe message of the gospel are so much identified with each other that thepossibility that the propagation of the gospel might also be in deeds and bythe performance of miracles and by the power of the Holy Spirit, mentioned in 15:18b-19a,is viewed as secondary. In thisinterpretation, Paul mentions them here simply to show to the Romans that hehas the essential marks of an apostle, according to his opponents’ definitions,although he does not himself view these as important (see Stuhlmacher, 1994,238).ÂÂ

In this reading, Rom 15:1-13, as anexhortation to Gentile Christians, is simply a part of Paul’s effort toconvince the Romans of the validity of the gospel he preaches, and does nothave much implication for understanding the church’s mission.Â

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-II- Romans 15: PaulCalls the Churches to their Distinctive MissionÂas the People of God in the New Covenantin Jesus Christ

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a. What does mission involveaccording to Reading# 2?

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A second way of reading Romans 15underscores that Paul’s ministry is a particular kind of mission, an apostolicmission, different from the mission of the churches. His apostolic mission is an itinerant missionexclusively focused on church-planting: “I make it my ambition to proclaim the goodnews, not where Christ has already been named, so that I do not build onsomeone else's foundation” (15:20). As soon as a few Christian communities areestablished in a region his particular missionary ministry is finished. This is why he can truly say, speaking of allthe eastern Mediterranean regions (from Jerusalemto Illyricum [Albania],15:19), that there is “nofurther place for me in these regions” (15:23).Â

Does this mean that the missionary workof propagating the gospel is finished in these regions? Hardly!ÂBut now this missionary work passes from Paul to the churches he has helpedto establish. In effect hischurch-planting is the establishment of missionary centers. Each Gentile church community is a part ofthe body of Christ (12:4-5), or, in other words, a part of the people of God (15:10). They are “called to be saints” whether theyare in Rome (1:7), anywhere in the world (8:27; 12:13; 16:2, 15) or in Jerusalem (15:25-26, 31). Assuch any church community established by Paul (as well as, in his mind, anyother church) is called by God to carryout a special mission in its particular Gentile context, just as Israel wasand remains called by God to carry out a special mission as the People of God.

The churches’ mission and Paul’smission, while distinct, have a fundamental similarity; they are similar to the mission that Israelas the People of God is called to carry out, and they prolong the mission thatJesus carried out “among the circumcised” (15:8).

These are the conclusions that one candraw from the interpretations of Romans by scholars who read this letter withan emphasis on its rhetorical structure.[3] ÂFor these scholars, Paul addresses his letterto the Gentile Christians in Rome, and not to JewishChristians (although they may overhear this conversation). Paul seeks to help the Gentile Christians to recognizethat their inclusion into the covenant means neither that they should viewthemselves as superior to Jewish Christians (see especially 11:16-24 and 14:1-15:13) nor thatGod’s covenant with Israelis abrogated (11:29, “forthe gifts and the calling of God are irrevocable”). ÂInthis reading, the central point of the gospel is the proclamation that bothJews and Gentiles are “justified through Jesus’faithfulness” (3:22)[4].ÂÂ

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b. By what kind of authority does the church pursue itsmission?

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Being “justified through Jesus’faithfulness” is the call that authorizes the churches to pursue their mission--whether these churches were established by Paul or not (as is the case withthe Roman churches). ÂThis justification/righteousnessinvolves being reconciled with God (Rom 5:10)and is the promise of future salvation (5:9-10; 13:11), as the preceding reading would emphasize. But in this second reading justification/righteousnessis also and primarily the “right relationship with God” which marks the presentway of life of the believers as members of the people of God, or body of Christ. ÂThroughChrist’s faithfulness, Gentiles are “called” or “chosen” (Rom 1:6, see 1 Thess1:4) to be “saints” (set apart for a mission) as Paul was called to be anapostle and set apart for the gospel (Rom 1:1).ÂThey are called and set a part as Israel was called (11:29) to be the people of God, “entrustedwith the oracles of God” (3:2) and given the covenants, and together with them“the law, the worship, and the promises” (9:4).ÂLike Israel (but neither as a successor nor as a replacement of Israel),they are now a people with whom God is in a covenant relationship “throughJesus’ faithfulness,” called to walk by faith as “saints” as Abraham theancestor of all believers already was (Rom 4).ÂThus, as is the case for Israel,the people of the “new covenant” (2 Cor 3:6) are chosen, called, set apart fora certain mission.Â

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c. What are thegoals of the churches’ mission? ÂÂÂ

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What is this mission? We need to pay attention to Paul’sexhortations to the Romans in 15:1-13, because they clarify how Paul seeks toprepare the Romans to carry out their own mission as the people of God.Â

In these verses Paul brings to a closehis exhortations to the Gentile Christians identifying himself with them: “we who are strong” (15:1). According to this reading, Paul urges: “Each of us must please our neighbor for the good purpose of building up theneighbor” (15:2); “live in harmony with one other” (15:5); “welcome oneanother” (15:7) following Jesus’ example (15:3, 5, 7-8) and the teaching ofScriptures (15:4). These exhortationscap the long series of instructions begun in 12:1-2. In sum, those who have been “justifiedthrough Jesus’ faithfulness” are called to be saints, that is, people set apartfrom the world: “Do not be conformed to this world” (12:2). ÂÂIn 12:1-15:13, Paul prescribes this way of lifeto the Gentile churches, because by implementing it they will carry out theirown mission among the Gentiles.Â

The goals of the churches’ missionbecome apparent in Paul’s description of the purpose of this way of life. In 15:1-13, the first statement of purposefocuses on the churches’ need: “So that by steadfastness … we might havehope” (15:4; see also 15:13). Why do they need hope? “Sothat together you may with one voice glorify the God and Father of our LordJesus Christ” (15:6). Glorifying God together in worshipservices (“with one voice”) is a first part of the churches’ mission, in thesame way that “worship” was and is a part of Israel’s mission as the People ofGod (9:4).Â

Paul also stipulates that the purpose ofthe churches’ actions, here their interactions with each other, is to glorifyGod: “Welcome one another . . . for the glory of God” (15:17), that is, “so that otherpeople might glorify God.” The followingverses further clarify this point by giving Christ as an example they should follow: “Christ has become a servant of the circumcised . . . in order that the Gentiles might glorify God for his mercy” (15:8-9). The series of quotations from Scripture in15:10-12 reinforces this twofold point:Âlike Israel, the People of the new covenant should “confess [God] amongthe Gentiles” by singing praises to God’s name Â(15:9, Ps 18:49); and should call the Gentiles to rejoice andpraise the Lord with God’s people (15:10, Deut 32:43; 15:11, Ps 117:1), becausein Christ (“the root of Jesse”) the Gentiles can have hope (15:12, Isa 11:10).

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d. How should theGentiles carry out this mission?Â

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The preceding verses already show that throughtheir community life Gentile believers are called to have the same kind ofministry as Christ had. This ministry isappropriately described as a priestly ministry, because of its two-fold goal ofglorifying God (in their worship) and bringing others to glorify God (throughtheir way of life). This observationhelps us to make sense of Paul’s description of his own mission aspriestly: he is “a minister of ChristJesus to the Gentiles in the priestly service of the gospel of God” (15:16a;see also 1:1, where Paul presents himself as “set apart for the gospel ofGod”). The similarity of Paul, Christ,and the Gentiles’ respective missions suggests the way in which this priestlyministry is to be carried out.

Christ carried it out by “becom[ing] aservant of the circumcised” (15:8a) and by “demonstrating the validity of thepromises to the patriarchs” (15:8b DP) by his fulfillment of these promises andby offering himself as a sacrifice. Thisis the way “the good news” of God is manifested by Christ, so much so that someof the circumcised and the Gentiles might recognize God’s mercy, and glorifyGod for it (15:9).

The Gentile believers should carry theirmission in a similar way. Like Christ,they should “present [their] bodies as a living sacrifice, holy and acceptableto God, which is [their] spiritual worship” (12:1)- -for instance, by putting Âup with the failings of the weak, and not Âpleasing themselves (see 15:1). In their community life and in their dailylife the Gentile Christians offer themselves as a sacrifice (the phrase “theoffering of the Gentiles” in 15:16is understood as a subjective genitive).ÂYet, to reach its goal this priestly mission of the Gentile believersmust “be acceptable, sanctified by the Holy Spirit” (15:16), so that in it other Gentiles mightdiscover and glorify God.

Since the Gentile believers’ mission isalso similar to Paul’s mission, we need to re-read Paul’s description of hisown mission from this perspective. The“grace” given to Paul (15:15)is more than a commission to “go and preach”; it is a consecration for apriestly service aimed at helping others (the Gentiles) to make their ownsanctified offerings to God (15:16). ÂThen,Paul can boast, but not for what he does in the name of God or for what Goddoes in him. He can boast of what God is doing in and through theGentiles (as is appropriately expressed by the King James Version of 15:17: “I may glory through Jesus Christ of those things which pertain to God”;my emphasis) and of what Christ has done through him (15:18). ÂThe preceding interpretation (above –I-) had readthis statement as a reference to whatPaul was doing in the name of Christ.ÂThis second interpretation avoids doing this by paying close attentionto the description that Paul gives of his ministry; “by word and deed, by the power of signs andwonders, by the power of the Spirit of God” (15:18-19). Paul’s ministry among the Gentiles ischaracterized by manifestations of God, of Christ, and of the Spirit. Furthermore, through these divineinterventions the Gentiles are themselves called to, and sanctified for, their ownmission as the new people of God. Theirmission is to glorify God (in their worship) and bring others to glorify God(through their ways of life in which they offer themselves as living sacrificeas well as through their words).Â

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-III- Romans 15:Â Paul Urges Christian Believers to Be Missionarieswho Manifest Âthe Gospel as Power of Godfor Salvation

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a. What does mission involveaccording to Reading# 3?

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For I can dare to speak only of thethings which Christ has done through me to bring about the (faith) obedience ofthe Gentiles, in word and deed (made effective) by the power of signs and portents,by the power of God’s Spirit. In this way, from Jerusalemand as far round as Illyricum, I have fulfilledthe gospel of Christ. (15:18-19 DP)

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 The possibility of a thirddistinctive reading with its different view of mission becomes apparent inthese verses, when one pays attention to its apocalyptic language, rather thanblurring it as translations often do. Rom 15:18-19 can be paraphrased asfollows: ÂPaul’s ministry has fulfilled the gospel of Christ (15:19b, as prophecies are fulfilledin the end-time) by what Christ has donethrough it in order to bring the Gentiles to “obedience” under the Lordship ofChrist (15:18b; 1:5). ÂAs Käsemann (394)points out, this “obedience of faith” (1:5) is not in response to a message,but a response to an epiphany- -a manifestation of Christ or of the divineamong the Gentiles. Käsemann’s point is confirmedby Paul’s description of his ministry.ÂHis “word and deed” (15:18c) are complemented and made effective “by thepower of signs and portents, by the power of God’s Spirit” (15:19a). These juxtaposed phrases emphatically “designatethe experience of the divine presence in mighty eschatological acts” (Käsemann,394). In Paul’s ministry, there are powerful divine manifestations which rattleand unsettle the Gentiles so much that they submit in obedience to the Lord,Christ (15:18b). Thus, in this reading,the “grace given [to Paul] by God” (15:15) is more than his commission at thetime of his call; it is also the gift of God’s on-going interventions in hisministry.[5] ÂThesedivine interventions are fulfillments of the promise included in his call to bean apostle set apart for the “gospel of God” (15:16; 1:1):Â

• as God intervened in his experience, calling him to a ministry,
• so God intervened in the experience of those to whom Paul ministered, the Gentiles, who were themselves called to a ministry (as the Romans were, 1:6-7);
• so God intervenes in the experience of present-day Christians, calling them to a missionary ministry; and
• so God intervenes in the experience of those to whom these present-day Christians minister.

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b. By what kind of authority does the church pursue its mission?Â

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Paul’s mission and the church’s missionare authorized and indeed made possible by God’s on-going interventions. Indeed, this reading underscores that Paul commonlyassociates the “gospel of God” with manifestations of divine power. For this reading, saying that the “gospel ofGod” is a message about God is appropriate, but it is not enough. “Preaching” or “proclaiming” the gospel is necessary(Rom 10:8, 14, 15). But it is notsufficient. Note that Rom 10:8, 14, 15 are the only verses in Romans where Paul explicitlyspeaks about “preaching” the gospel.[6] Reading theEnglish translations of Romans and Paul’s other letters, one is surprised,because they render the verb “gospelize” ( euvaggeli,zw ) in Rom 15:20 (and 1:15, 10:15, as well as in many verses of the otherletters) by “preaching” or “proclaiming” the gospel, although it simply means“transmitting” or “manifesting” the gospel—without specifying how the gospel ismanifested. Indeed, bringing the gospelto others involves proclaiming the message of Jesus’ death andresurrection. But Paul and any other missionarymust also facilitate (or be the conduit for) manifestations of divine poweramong these people- -divine interventions which by definition are beyond thecontrol of the missionary.Â

In the perspective, the use of thephrase “gospel of God” in 1:1 clarifies that “God” is not the object or contentof the gospel as a message (objective genitive) but rather its agent. The content of the gospel message is God’s Son(1:3-4). But God is the agent who performsthe event that can be recognized and proclaimed as a good news, a gospel: God gave a promise through the prophets (1:2);God resurrected Jesus from the dead, and this manifestation of divine powerdesignated him Son of God (1:4). Togetherwith the preceding readings, one can, of course, interpret this to mean thatthe gospel is a message about God’s powerful interventions in the past, especially in the resurrection of Jesus from thedead. Yet Paul removes any ambiguity in 1:16 by defining “the gospel” as thepresent manifestation of “the powerof God for salvation”: “it is thepower of God for salvation.” ÂThus, Paul’smission, as well as the churches’ mission, is not merely to proclaim what Godhas done in the past- -although this is a necessary part of the mission “inword and deed”- - but also to be those through whom the gospel is manifested as“the power of God for salvation.” ÂÂPaul underscoresthis same point in his other letters. Forinstance in 1 Corinthians 2:4-5 (“Myspeech and my proclamation were not with plausible words of wisdom, but with ademonstration of the Spirit and of power, so that your faith might rest not onhuman wisdom but on the power of God” NRSV)Âand 1 Thess 1:5 (“because our gospel came to you not only in words, butalso in power and in the Holy Spirit and with great effect” NJB).Â

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c. What are thegoals of the missionary activity?Â

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The missionaries’ ultimate goal shouldsimply be to work themselves out of a job.ÂThis is what Paul claims to have done, saying that he has completed hismissionary work “from Jerusalem and as fararound as Illyricum” (15:19) and thus that there is “no further placefor [him] in these regions” (15:23). These seem to be hyperbolic statements (asthe first reading interprets them). Yet,Paul seems to be taking them literally, since he plans to move his missionary activityto Spain(15:24). We need to understand why thisis the case.

From what precedes, it is already clearthat mission is a priestly service (15:16) in the sense that, in addition tothe proclamation of the gospel as message, the missionary becomes the onethrough whom other people are put in the presence of God and thus confronted“by the power of signs and portents, by the power of God’s Spirit” (15:19a). The missionary’s ministry is the locus where peopleare put in the presence of transformative manifestations of God’s presence andthus brought to the “obedience of faith.” Â

In order to assume this role, missionariesneed to offer themselves as living sacrifices (12:1). What does this entail? To begin with, like Paul, they should callattention to what God or Christ is doing in their ministries, rather than towhat they are doing (15:18). Indeed, withoutdivine interventions their ministry is for naught. Second, together with Paul, they should conducttheir ministry with the hope of God’s interventions (see 15:4-5). Note, for instance, that by asking for theRomans’ prayers Paul makes clear his awareness that without God’s interventionhis mission in Jerusalemcannot be successful (15:25-32). Third, carrying out their missionary ministryas a priestly ministry involves offering themselves as living sacrifices by acknowledging,affirming and upholding the missionary ministries of new believers. This is what Paul says about the Gentilesamong whom he manifested the gospel of God.

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I was empowered by the grace given to me by God to be a minister of ChristJesus [who manifests Christ] to the Gentiles, acting as a priest through whomthe gospel of God [and its power] is manifested, so that the gentiles mightoffer themselves as an acceptable offering, sanctified by the Holy Spirit.(15:15c-16 DP)

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As this translation of 15:15c-16expresses, Paul’s mission and our mission are not merely aimed at facilitatingmanifestations of the gospel’s power among people who can then be offered toGod.[7] The goal of mission is also and primarily thatthe Gentiles among whom the gospel is manifested become believers who offerthemselves[8] as thosein whose life the power of God is to be manifested for other people. Â

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d. How does one carryout this mission?Â

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Thus, the missionary’s ministry soon hasanother goal. Beyond manifesting thepower of the gospel, this ministry involves acknowledging, affirming andupholding what God is doing in and through other people. These new believers are people who are themselvesmanifestations of God or of Christ for us; they bear revelations and gifts fromGod. ÂThis is expressed in 15:1-2, 5, asbecomes clear in the following translation:

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We who are strong are indebted[9] to uphold[10] the weaknessesof the weak, and not to affirm[11] ourselves.ÂEach of us must affirm our neighbor for[12] (withrespect to) the good that our neighbor has, in order to build up the neighbor. .. ÂMay the God of perseverance andencouragement give you to have the same mind toward one another as [you have]toward[13] ChristJesus. (15:1-2, 5 DP)

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Paul begins this section by emphasizingthat we are “indebted.” ÂTo whom? In brief, to other believers. ÂPaul declares in 15:1 that he and the strongbelievers are indebted to the weak believers.ÂIn 15:27, Gentilebelievers are indebted to the saints at Jerusalem. In 1:14(“I am a debtor both to Greeks and to barbarians, both to the wise and to thefoolish”), he is indebted to all those to whom he brings the gospel, be theyhonorable, such as the Greeks and the wise, or despicable, such as thebarbarians and the foolish. Surprisingas it may seem at first, this means that for Paul we have received and continueto receive from others valuable gifts from God.ÂThis is true regarding all believers—including the weak. In their weaknesses, they bring to us a giftfrom God for which we are indebted to them.ÂOur puzzlement is overcome as soon as we remember what Paul sayselsewhere about weakness, for instance, when he writes, speaking about the“thorn in the flesh”: “I will boast all the more gladly of my weaknesses, sothat the power of Christ may dwell in me.ÂTherefore I am content with weaknesses . . . for the sake of Christ; forwhenever I am weak, then I am strong.” (2 Cor 12:9-10). Thus, we (Paul and the strong, as well aspresent-day missionaries) should uphold the weaknesses of the weak. But this isnot in the sense of condescending to patiently bear with the failings of theweak (an understanding expressed, for instance, in the NRSV translation of Rom15:1: “We who are strong ought to put upwith the failings of the weak”). Ratherit is in the sense that we should discern in the weak and their weaknesses “whatis good and acceptable and perfect” (12:2)—or, in other words, the gifts of Godthey bring to us and for which we are indebted to them.Â

Therefore, rather than flatteringourselves by affirming the “good” we bring to others, we should affirm othersby pointing out what God has done in them and the gift they bring to us fromGod. This is the ultimate goal of themissionaries’ ministry. Recognizing thatthe new believers are now the body of Christ (12:5), the missionaries shouldhave the same attitude (“have the same mind”) toward these believers as theyhave toward Christ. The missionariesshould “not think of [themselves] more highly than they ought to think” (Rom 12:3). ÂByrecognizing others as Christ-like- -as the body of Christ, as people that theyshould regard as better than themselves (Phil 2:3, “in humility regard othersas better than yourselves”)- -the missionaries have worked themselves out of ajob. The mission is now carried by thenew believers, and the “missionaries” are now those who benefit from this mission.ÂÂÂ

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*Â *Â *

During the second round-table eachmember of the group discusses the differencesbetween her/his own interpretation and two of the preceding scholarlyinterpretations and the similarities betweenher/his own interpretation with one of these scholarly interpretations. In this way, each will become more aware ofthe choices she/he has made.

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PREPARING OURSELVES FOR A THIRD ROUND-TABLEDISCUSSION

ON ROMANS 15 AND MISSION

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 The third round-table is now a discussion of the pros and cons of each ofthe interpretations found in the group and of the three types of scholarlyinterpretation presented above. Themembers of the group are now aware that there are several plausible andlegitimate interpretations and thus that each has a choice between differentreadings of Romans 15 and different views of mission. Thus during the third round-table the membersof the group are expected to seek to discern among the various teachings aboutmission found in Rom 15, what is the most helpful teaching about mission for theirparticular context and time. ÂAll thereadings of Rom 15 and all the ways of thinking mission with Paul are on thetable. We, as a group, need now toassess these readings and either reach a consensus that one interpretation is“better” than the others in the present situation, or agree to disagree—forinstance, because we have different needs in our particular contexts. Here also, basic convictions about what ismission and what is the gospel come to the surface. Thus, it is important to remember that thisassessment of the relative values of interpretations needs to be conducted byfollowing two essential sets of issues that reflect the twofold summary of theLaw: Is this choice of an interpretationthe best when one thinks in terms of basic convictions and values that Christianbelievers might have (“loving God”)? Isthis choice of an interpretation the best when one thinks of who benefits fromit and who is hurt by it (“loving neighbors”)?ÂÂHow are these two kinds of assessment fitting together? Now that it is clear that much is at stakein our choice of one view or another of Paul’s teaching about mission, we canexpect a passionate debate among the members of the group.

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BIBLIOGRAPHY

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Campbell,William S. ÂPaul's Gospelin an Intercultural Context: Jew and Gentile in the Letter to the Romans. Frankfurtam Main & New York: P. Lang, 1991,

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Dunn, James D. G. Romans, Word Biblical Commentary 38a,38bÂÂ Dallas, Texas:Â Word Books, 1988.

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Elliott, Neil. LiberatingPaul: The Justice of God and the Politics of the Apostle. Maryknoll, N.Y. : Orbis Books, 1994.

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Fitzmyer, Joseph A. S.J., Romans; A New Translation with Introductionand Commentary Anchor Bible. New York: Doubleday, 1993.

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Käsemann, Ernst. Commentary on Romans. Translated by Geoffrey W. Bromiley. Grand Rapids. Michigan; Eerdmans, 1980.

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Stendahl, Krister. Paul:ÂBetween Jews and Gentiles. Philadelphia : FortressPress, 1976.Â

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Stowers, Stanley K. ÂARereading of Romans: Justice, Jews, and Gentiles. New Haven:Yale University Press, 1994.

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Stuhlmacher, Peter. Paul's Letter to the Romans: a Commentary. Translatedby Scott J. Hafemann. Louisville, Ky.: Westminster/John Knox Press,1994.

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------------ , RevisitingPaul's Doctrine of Justification: a Challenge to the New Perspective / with an essay by Donald A. Hagner Downers Grove,Ill.: InterVarsity Press, 2001.

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Witherington,Ben III with Darlene Hyatt, Paul’sLetter to the Romans: A Socio-RhetoricalCommentary. Grand Rapids, Michigan & Cambridge, U.K.: Eerdmans, 2004.

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