Paul spent a lot of time praying for the Christians at Rome. Verse 9 helps explain what Paul meant in 1 Thess. 5:17. McGuiggan (p. 64) lists items which sometimes hinder him from praying like Paul. These include:
- The sneaking feeling prayer really doesn’t work.
- Personal guilt that makes us feel unworthy to pray.
- A schedule which is too full to make room for habitual prayer.
- Ignorance about how to pray which leads to boredom during times of prayer.
- Ignorance concerning the specific will of God so the believer is unable to intelligently pray for many things.
- Realizing God already knows about the request and He is about to again hear our prayer.
McGuiggan (same page) also lists things which help him pray like Paul prayed.
- The word
- The example of Jesus.
- Answered prayers.
- Good study habits.
- An honest attempt to live a life pleasing to God.
- Being around praying people.
One of the items about which Paul prayed was a visit to Rome. The word translated “making request” (deomai) meant to “ask, ask please, to beg.” This term “indicates an intensity of petition and an earnestness of Paul the beggar” (Owen, p. 3). Paul wanted to be “prospered” (euodoomai). This is the word Paul used in 1 Cor. 16:2. Aside from Rom. 1:10 and 1 Cor. 16:2, this term is only found in 3 Jn. 2 (it occurs twice in this verse). Here, it means “whether I will finally succeed” (Exegetical Dictionary of the New Testament (2:81). Paul had a burning desire to see the Christians in Rome. “While all men of that time aspired to see the fabled capital city of the world of that day, Paul did not measure his longing on the basis of the outward magnificence of the great city; he longed to meet with his fellow believers. Some were his kinsmen, some had been fellow workers, some were prisoners, but all were his Christian brothers and sisters” (CBL, Romans, p. 23).
In spite of Paul’s intense desire, he left the matter up to God (verse 10, “by the will of God”). This is another lesson adults and young people need to hear regarding prayer. Our requests need to be stated in a way where we are always mindful of God’s will and what would be best. This is what Jesus did when He was in the garden. “To find the will of God is the greatest discovery. To know the will of God is the greatest knowledge. To do the will of God is the greatest achievement” (CBL, Romans, p. 23).
If we do pray for God’s will to be done, we must be prepared for the possibility that we may not like heaven’s plans. God’s will may be something we do not want to do. It is not necessary to always like God’s will but it is necessary to do His will.
If we have difficulty ascertaining God’s will, McGuiggan (Romans, p. 68) offers these pointers:
- Where God hasn’t made himself clear, He takes full responsibility.
- God is not like a train; He is able to run on more than one track.
- There are times when the subject is not good or bad, but better and best.
- If we are uncertain and the decision does not need to be made right away, wait for a while.
- Major in the will of God.
The other item which needs to be mentioned comes from verse 9. Paul said he served God in his “spirit” (heart). This corresponds with Jn. 4:24. Christians are to put their heart and soul into serving God. The word translated “serve” (latreuo) is used to describe the priestly service in Heb. 9:9; 10:2. It was also used by Paul to describe the service given by the Gentiles to idols (Rom. 1:25). Our Christian life, whether we are worshipping or not, should have spirit and zest. There needs to be interest, enthusiasm, and feeling in our Christian life. Christianity is not a heartless, cold, and unfeeling religion. Our service to God needs to come from the depth of our thoughts and convictions (Owen, p. 3).
W. E. Vine (1:328) noted the word serve “originally signified the work of a hired servant, as distinguished from the compulsory service of the slave, but in the course of time it largely lost that significance, and in its usage in Scripture the thought of adoration was added to that of free obedience.”
1:11-12: For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 that is, that I with you may be comforted in you, each of us by the other’s faith, both yours and mine.
One purpose for visiting the Roman brethren involved imparting a “spiritual gift.” It has been suggested that this is a reference to 1 Cor. 12:8-11, a passage where miraculous gifts are mentioned. For information on the miraculous gifts the first Christians had, see the commentary on 1 Cor. 12:4-11. These supernatural gifts confirmed the teaching and preaching were true and from God (Mk. 16:20; Heb. 2:2, 4). The apostles gave these abilities to other Christians (Acts 8:18). Since Paul was an apostle, it has been suggested he wanted to visit Rome so miraculous gifts could be given to the Romans.
Although this explanation is plausible, the context suggests a different interpretation. Verse 12 describes how Paul’s presence would have helped “comfort” the Christians at Rome. This term (sumparakaleo) is found only here in the New Testament. Since it “is in the passive voice, it could be translated ‘that I may receive comfort (or strength together with you)’” (CBL, GED, 6:162). May it never be said new or immature Christians have nothing to offer. They do. Another important term is found in verse 11 (“established”). This word (sterizo) is used in other passages to describe a general strengthening of congregations (see how it is used in Rom. 16:25; 1 Thess. 3:2; 2 Thess. 3:3). In light of this information, the gift (notice that this term is singular) may simply describe fellowship and friendship. If Paul came to Rome, he and the Roman Christians would have strengthened each other. Though this gift would not have been tangible, it certainly would have been beneficial. In some ways it would have been superior to any miraculous gift. Another point which argues against the giving of miraculous gifts is Rom. 12:6, a passage that describes prophets. This may indicate the Christians in Rome already had spiritual gifts.
Paul was a spiritual giant, and the Christians at Rome were not. Though these Christians needed a lot of help, Paul believed he and the Roman Christians could assist each other. Paul expressed his desire to see these Christians with the word “long” (epipotheo). This word, which is in the present tense, shows Paul continually longed to see them. Paul had other longings (see how this same word is used in 2 Cor. 5:2; Phil. 1:8; 1 Thess. 3:6; 2 Tim. 1:4). With the exception of 2 Cor. 5:2, each of these passages refers “to congregations and congregational leaders” (Exegetical Dictionary of the New Testament, 2:33).
1:13: And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.
Here is another expression of Paul’s love for the believers at Rome. He had wanted to come to them several times (“oftentimes I purposed to come unto you”), but this had not been possible. Paul knew what it was like to make plans and then have the plans fail. Paul had been “hindered” from making his desired trip, but he did eventually get to Rome (this is made clear in the book of Acts). He did not want these Christians to be “ignorant” (agnoeo) about this matter. Paul often used this verb when he gave corrective instructions to congregations (see how it is used in 6:3; 7:1; 1 Cor. 10:1; 1 Thess. 4:13; etc.). “I want you to know” (Exegetical Dictionary of the New Testament, 1:21) is the meaning in this verse.
One of Paul’s purposes for going to Rome is given at the end of verse 13. He wanted to have “fruit” among the Romans. This is not a reference to getting something to eat. The fruit Paul had in mind was souls—successful evangelism (Rom. 16:5; 1 Cor. 16:15). Paul previously had success among the Gentiles and he wanted to continue to reach those who were not Jewish. Rome would have been a fresh field for him. Paul was similar to those in our day who look forward to starting a new job or working in a new place.
1:14-16: I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. 15 So, as much as in me is, I am ready to preach the gospel to you also that are in Rome. 16 For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
Several of the thoughts in verses 14-16 build upon each other. In verse 14 Paul said, “I am a debtor.” Since he was a debtor, what was he willing to do? Verse 15 says, “preach the gospel.” How was Paul going to preach the gospel? Verse 16 says “without shame.”
The word debtor (opheiletes) has three different senses in the New Testament. There is the literal sense of owing money to someone (Mt. 18:24). There is the sense of sin; we need forgiveness of our spiritual debts (Mt. 6:12). The third sense is here. Out of a sense of debt, people are bound to a task, idea, or person (this same sense is found in Rom. 8:12 and Gal. 5:3). Here, the word is in the present tense; Paul was continuously a debtor. He could not do enough to unbind himself from Jesus and his mission.
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