First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world. God, whom I serve with my whole heart in preaching the gospel of his Son, is my witness how constantly I remember you in my prayers at all times; and I pray that now at last by God’s will the way may be opened for me to come to you. I long to see you so that I may impart to you some spiritual gift to make you strong – that is, that you and I may be mutually encouraged by each other’s faith.
I do not want you to be unaware, brothers, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles. I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome. (Romans 1:8-15)
One writer remarks that when a man is driven by a strong sense of mission, he could become unsociable and offer his time only to those who share his vision or in some way contribute to his goals. He claims that Paul is not like this because this passage shows his interest in people. However, this passage shows that he is exactly like this, or at least it provides no basis to claim that he is not like this. And it does not demonstrate that he has any interest in people apart from their relation to the gospel, whether or not he has such an interest.
Perhaps he might socialize with people about music, sports, and other things, but we have no basis to assert this, since in the Bible he is focused on the doctrines of the faith and the work of the gospel, and he relates to people only in this context. Sometimes people wish to portray him as a sports fanatic because he draws analogies from running and wrestling. This is perhaps to justify their own indulgence in extra-biblical interests and activities, but the suggestion is unwarranted. I have used chess analogies more than a few times in my teachings, but I seldom play chess. Paul could have some understanding about sports, the military, and so on, and at times this would help him make a point about the Christian life, but it does not follow that he has a special interest in them.
As I have elsewhere explained and defended, I oppose the idea that all things are religious, and that there is to be no distinction between the sacred and the secular, but rather, there is often a sharp distinction between the two. The idea that there is no distinction was invented by men, based on a misuse of certain biblical verses. It has been used to oppose the Catholic conception of the priesthood and of sanctification, which indeed ought to be opposed, but not like this. And since then it has also been used to excuse distractions and indulgences.
Although Paul might indeed have some non-religious interests, which in themselves are not necessarily wrong, there is no indication of this in Scripture. Of course he knows how to make tents, but how much he enjoys it is another question. Instead, the Bible shows that he is singularly concerned about the Lord Jesus Christ, the spread of the Christian faith, and the spiritual welfare of people. Even if he has other interests, they are overshadowed by his obsession with true religion, or the faith of Jesus Christ.
Our passage does not indicate that he is interested in people as such, or that he is interested in people apart from their spiritual condition or apart from the progress of the gospel. He does not say that he wishes to see his readers so that they can attend a wrestling match or watch some criminals crucified. Instead, he writes that he wants to visit his readers so that they may build up one another in the faith, and so that he may further the work of the gospel.
As those who have been set apart to serve the Lord Jesus, our chief concern is for the gospel to advance, and for it to be honored and obeyed. This offers us a God-centered perspective on life, and it enables us to endure opposition, and to rise above envy, competition, and selfish posturing in the work of the gospel.
Many people want you to think that they care only about the honor of Christ, but they are constantly positioning themselves to receive honor from men and to further their career in the church. They work hard to gain the attention of revered leaders, use all kinds of methods, including flattery, slander, exchanging favors, echoing the accepted theology, and uniting against common enemies, in order to insinuate themselves into circles of influence among believers. They are not ambitious for the gospel, but they are ambitious for themselves in the gospel business, in the gospel industry.
On the other hand, when we are truly concerned about the progress of the gospel in the world, this is what drives our plans, our prayers, and how we relate to other people. It establishes right priorities and enables us to live productive and purposeful lives. And, unlike those who think that it is a matter of love or necessity to be sociable for its own sake, when their concern is in fact their own amusement and sense of security and community, the same drive that propels us to preach the gospel, to love people, and to save soul also enables us to shake off worthless people, and useless activities and amusements.
Peter writes that God manifests his manifold grace through the gifts that he has given to his people. Paul, although he probably has much more to offer the Romans than the Romans have to offer him, acknowledges this and says that they could build up each other’s faith. All good things come from God, but we can receive from God through one another.
This is not limited to what can be done in person. Nowadays we can enrich one another in ways that were impossible or that were very costly in the past. Letters were expensive to produce and to deliver, so they were often brief, and they were slow. But with our modern technology and delivery system, our letters are easy to produce and the delivery is much faster. Of course, electronic mail is even more speedy and convenient, and can be sent and received on pocket-sized devices. Printed materials like books and magazines are relatively inexpensive, and many are available in electronic form. Even audio and video recordings can be transmitted in an instant. The principle of mutual enrichment remains the same, but the methods have multiplied.
There are those who think that it is always better for ministry to happen in person, but the Bible does not necessarily endorse this. For example, not even a verse like 2 John 12 constitutes the assertion of a fixed principle; instead, it might be nothing more than an expression of a practical need given deficient methods of communication. Perhaps the need expressed by the verse could be more than satisfied by audio and video calls, so that the believers could indeed speak to one another “face to face.” And if the need could not be always satisfied this way, perhaps it could be satisfied most of the time, or at least some of the time. Moreover, it is unclear that to communicate by “paper and ink” appears insufficient in this case because John has in mind an inherent and unavoidable deficiency, or whether a faster and more convenient method of writing such as electronic mail would have removed part of, most of, or even all of the frustration. In any case, although the Bible acknowledges the importance of community and personal contact, we must not infer more from it than it permits, and then codify the result into an inflexible tradition that becomes a test of orthodoxy and piety, because to do this would be to follow the pattern of the Pharisees and the religious hypocrites.
It is a common assertion that we “need” each other in the sense that our ministry to one another is necessary to our spiritual growth, and even our spiritual survival. Again, the Bible does not teach this. It may teach that, given certain assumptions, our ministry to one another is a good thing, and that under God’s plan it may be necessary for some individuals in certain spiritual conditions. But the Bible does not teach that it is necessary for our spiritual survival as a matter of principle, as if to say that it is impossible for anyone to stand firm in the faith and to thrive as a believer if he has no one but Jesus Christ. Such a teaching would require either the assumption that Jesus Christ is insufficient for our spiritual strength and nourishment, or the assumption that his sufficiency is only provided through the ministry of other believers. Neither assumption is taught anywhere in Scripture. On the other hand, the Bible teaches a Christian’s direct access to Christ without the need to obtain permission or assistance from believers, preachers, churches, or denominations. He is our chief shepherd, and he is more than sufficient.
Paul’s teaching in 1 Corinthians 12 is often cited to assert that we “need” one another; however, there the topic is not the spiritual survival or the spiritual growth of individuals, but the health of the church as an organization. One man cannot fulfill every role in a church, and one gift cannot satisfy every need in a church. A believer with the gift of prophecy cannot say to one who has the gift of healing, “I do not need you,” because in the church the two gifts perform different functions. And if the whole church consists of people only with the gift of prophecy, then where is the healing? So in this sense the one with the gift of prophecy needs the one who has the gift of healing.
However, this teaching has nothing to do with whether a Christian can survive as a believer or thrive in his individual ministry. As a Christian, he has direct access to God from whom he can receive all the benefits of the gifts of prophecy and of healing. Then, there is no indication that the person who prophesies cannot do it, or that he cannot do it as effectively, without help from the person who has the gift of healing. Accordingly, Paul does not say that he would fall apart and abandon the Christian faith if he could not benefit from the Roman Christians. There is no hint that he would be seriously impoverished if they could never meet. As for the Roman Christians, their faith is already known “all over the world” without help from this apostle.
Paul says only that he desires to meet so that they could enrich each other, so as to make a good thing even better. We can agree with this. On the other hand, how much better is another question. We can agree that mutual encouragement among believers can make a good thing even better only if we assume that we are dealing with true and dedicated believers, those who are biblical in their theology, and growing in their knowledge, reverence, and boldness for the faith.
One of the most misused teachings from Proverbs is that “in the multitude of counsellors there is safety.” Ironically, the wise advice has been used in such a stupid way that it has probably done more to harm believers than it has helped them. In the context of Proverbs, this cannot be referring to just any kind of counselors. If the book insists that the fear of the Lord is the beginning of wisdom, and that we should heed the words of God, outside of which we will find only foolishness and disappointment, is it suddenly going to make us listen to non-Christian counselors, atheist counselors, or professing believers who really do not know what they are talking about? That is not wise. No, it is assumed that these are faithful and knowledgeable counselors who have no ulterior motives. That is, the verse refers to counselors that are extremely rare.
People will often misuse this teaching to manipulate you into taking their advice, and most of the time you will find that these are very stupid people who are trying to impose their very stupid ideas on you. In any case, if there is a multitude of counselors, it is likely that not all of them will agree, and by this fact alone we know that the teaching is an encouragement to seek and hear various true perspectives and to gather good information, and not a command to give your time to every idiot or to follow every suggestion. It is impossible to follow every advice, and often it is a bad idea to follow any of your counselors. All of them might be wrong.
When people misuse one such verse here, and then another there, and then several hundred more, their idea of what community can do or is supposed to do becomes further and further from what the Bible teaches. Do not trust people who are not serious and competent in the Christian faith. It is false humility and extreme folly to think that we should force ourselves to become submissive to every kind of counsel. Unless the spiritual and theological climate becomes drastically better than it is at this time, most of the counsel that you will encounter will more likely than not be bad counsel. And in the multitude of stupid, selfish, and unbelieving counselors, there is much danger and vexation of spirit.