The Sermon on the Mount: An Overview (Part 3 of 4)

Meaningless Oaths (Matthew 5:33-37)

In contrast to Jewish teachers who warned against swearing (taking a vow or oath) falsely (v. 33), Jesus goes even further and condemns trivializing dishonesty and presumptuously and arrogantly establishing one’s word on things beyond one’s control (cf. Matt. 23:16-21; Jas. 4:13-16).¹ The Lord’s exhortation is to say what you mean and mean what you say (v. 37), i.e., honesty, integrity, character, trustworthiness.

Retaliation Prohibited (Matthew 5:38-42)

Although selfish retribution may have been legitimized among the Jewish people at the time (Matt. 5:38), the Law required the victim to bring the offender to trial, and the authorities were to inflict the appropriate punishment, not exceeding the original offense (Ex. 21:23-25; Lev. 24:17-21; Deut. 19:15-21). While evil itself is to be resisted (cf. Jas. 4:7), the Lord’s prohibition is against resisting an evil person or evil treatment (Matt. 5:39a). The behavior of a follower of Jesus is not to be determined by someone else’s sinful words and actions (cf. Luke 6:29-30).

What about a slap on the cheek (Matt. 5:39b)? Retaliation only exacerbates the situation (cf. Matt. 7:12; John 18:22, 23; Rom. 12:17; Prov. 24:29), especially in the context of brutal Roman aggression and abusive religious leaders. What about losing one’s tunic in a lawsuit (Matt. 5:40)? Rather than revenging unjust treatment, evil is to be overcome with good (cf. Rom. 12:19-21; 1 Cor. 6:7).

What about being conscripted to travel a lengthy distance (Matt. 5:41)? Any Roman soldier or authority figure had the legal right to compel anyone from the subjugated populace to assist him on a journey up to a mílion. A Roman mile, literally “a thousand paces,” became “a fixed measure … 1,478.5 meters” (BDAG 651), compared to an English mile of 1,609.344 meters. A disciple of Jesus, in this oppressive environment, had the opportunity to make a lasting impression by going beyond what was required.

What about a request for assistance (Matt. 5:42a)? A follower of Christ is to have a benevolent disposition, seeing that even the Law required helping the needy (Lev. 25:35-36; Deut. 23:19-20). What about a request for a loan (Matt. 5:42b)? Being benevolent toward a borrower was also enjoined in the Law (Ex. 22:25).

Jesus addresses real-life situations that his immediate audience would have faced in a society controlled by corrupt Jewish authorities and tyrannical Roman oppressors (see also 1 Thess. 5:15; 1 Pet. 3:9).

Love Your Enemies (Matthew 5:43-48)

There is no explicit command in the Mosaic Law to hate one’s enemies, but this attitude naturally developed (cf. Psa. 139:21-22). Disciples of the Lord are to rise above the typical ways other human beings react toward one another. The world should be viewed through God’s eyes: with love, blessings, good deeds, and prayer (cf. Luke 6:27-28).

The Heavenly Perspective (Matthew 6:1-34)

The way of Christ means doing good to please God rather than to be seen of men (Matt. 6:1-4). One’s “charitable deeds” (NKJV) or “practicing … righteousness” (ESV) is not for show or to draw undue attention to oneself. This concerns the motive, whereas Matt. 5:16 addresses the desired result (cf. Mark 12:41-44; Acts 4:36-37). Those who seek to impress fellow humans only have temporal reward, whereas seeking to please and honor God carries everlasting rewards (Matt. 25:34-40).

A Model for Praying and Fasting (Matthew 6:5-18)

Private prayer (“when you [singular] pray …”)² is not for public show but an intimate communication with the heavenly Father (Matt. 6:5-8). What has traditionally been labeled “the Lord’s Prayer,” or more appropriately “a model prayer,” was taught by Jesus as a sample of how to pray (Matt. 6:9-15; cf. Luke 11:2-4). This model prayer (a) is addressed to the heavenly Father, (b) acknowledges his holiness, (c) desires his sovereignty, (d) seeks his will, (e) asks for his provision, (f) requests his forgiveness, (g) depends on his spiritual guidance and protection. Whether private (individual) or public (collective), we ought to be mindful and inclusive of one another in prayer: “Our Father ... give us this day ... forgive us ... do not lead us ... deliver us ...”

As we acknowledge our own human frailties and weaknesses, we have God’s permission to ask in prayer, “lead us not into temptation” (Matt. 6:13a).³ However, if we are unwilling to avail ourselves of all that he provides to help us along the way, we are missing a key component of the petition, “Your will be done on earth as it is in heaven” (v. 10b). Satan tempts. God provides. We decide which path to follow. Being forgiving is a prerequisite for being forgiven (Matt. 6:12, 14, 15; cf. Matt. 18:23-35; Mark 11:25-26). And we can be assured that God always answers according to his perfect will (1 John 5:14-15).

Fasting is also meant to please God rather than to be seen of men (Matt. 6:16-18). Often coupled with prayer (Ezra 8:21-23; Dan. 9:3; Matt. 17:21; Luke 2:37; Acts 13:3; 14:23), individual fasting is personal and should not be done for show or with improper motives (Isa. 58:3-10; cf. Dan. 9:3-5). While the Law of Moses enjoined one day of fasting each year for the people of Israel (Lev. 23:26-32; Acts 27:9), individuals fasted on various other occasions for different periods for a variety of purposes (cf. Matt. 9:14; Acts 10:30).

Reasons for fasting included bereavement (1 Sam. 1:12; 3:35; 2 Sam. 31:13; 1 Chron. 10:12; Dan. 10:2-3), public calamities (2 Sam. 1:12), afflictions (2 Sam. 12:16; Psa. 35:13; Dan. 6:18), eminent danger (Esther 4:16), remorse for sins (1 Sam. 7:6; Neh. 9:1-2), humility (Neh. 9:1; Psa. 35:13), and seeking divine guidance or favor (Ezra 8:21; Acts 13:3; 14:23). There is a time and place for everything (Eccl. 3:1), and fasting is neither a mindless and meaningless ritual nor an activity for public spectacle.

Treasures in Heaven, the Lamp of the Body, and Riches (Matthew 6:19-24)

Rather than accumulating temporary earthly possessions for selfish purposes, the focus of the heart ought to be directed toward the accumulation of permanent heavenly treasures (Matt. 6:19-21; cf. Col. 2:2). The “eye” represents one’s singular focus, whether earthly or heavenly. The former leaves one consumed with spiritual darkness, whereas the latter provides enlightenment (Matt. 6:22-23). The choice is between two masters: (a) an earthly focus leading to being enslaved to mamōnâs (Aramaic “riches”) or worldly things; or (b) a heavenly focus leading to service to God (Matt. 6:24; cf. 19:21-22).

--Kevin L. Moore

Endnotes:

     ¹ On the Jewish practice of oath-taking, see Num. 6:1-5; 30:2; Matt. 26:63; Acts 18:18; 2 Cor. 1:23 (cf. Judg. 11:30 ff.).

     ² Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ³ See K. L. Moore, “What Are We Asking? (Part 1),” Moore Perspective (28 Sept. 2022),<Link>, + accompanying Links (Parts 2–3).

Related Posts: God Answers Prayer, Sermon on the Mount: Part 1, Part 2

 

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Does Prayer Actually Change Anything?

Prayer Impacts Relationships

Prayer strengthens our relationship with God. Since no relationship can be healthy without genuine and regular communication, prayer grants us ready access to the heavenly throne. “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Phil. 4:6, NKJV).

Prayer strengthens our relationships with those with whom we pray. “Therefore encourage one another and build one another up, just as you are doing .... Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thess. 5:11-18).¹ Conversely, strained relations hinder prayers (1 Pet. 3:7).

Prayer strengthens our relationships with those for whom we pray. “We give thanks to the God and Father of our Lord Jesus Christ, praying always for you .... For this reason we also, since the day we heard it, do not cease to pray for you ...” (Col. 1:3-9).² How could the Colosse saints not be encouraged by this realization? “Therefore I exhort first of all that supplications, prayers, intercessions, and giving thanks be made for all men” (1 Tim. 2:1).

Prayer Impacts Spiritual Health

Prayer benefits those who pray. “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you” (1 Pet. 5:6-7). It’s comforting to know that no one has to carry life’s burdens alone. There are many things we don’t understand or know how to deal with that we can just turn over to God. We ought to feel better when we pray. “Finally, my brethren, be strong in the Lord and in the power of His might .... praying always with all prayer and supplication ...” (Eph. 6:10-18).³

Prayer Impacts Circumstances

“The effective, fervent prayer of a righteous man avails much” (James 5:16b).⁴ The specifics of how this works, however, is beyond our comprehension, which is why we trust God, who is infinitely smarter and more powerful than we are. “Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him” (1 John 5:14-15).

We can and should know God’s will as revealed in scripture (the other side of communication), so we pray accordingly—not for selfish or petty or ungodly things. And we have confidence in God hearing and answering our prayers according to his providential will. We may not be able to specifically pinpoint the how, the what, and the when, but we can be assured that he has our best interests at heart. His ways are infinitely better than we even know how to ask (Rom. 8:26-28).

Conclusion

Whether or not we ever figure out all there is to know about prayer, we do know that Jesus and the early church considered it essential. It is something God expects us to take seriously and practice routinely. We can’t be faithful in our Christian walk without it.

“Now to Him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to Him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Eph. 2:20-21).

--Kevin L. Moore

Endnotes:

     ¹ See also Acts 2:42; 4:23-31; 6:4, 6; 8:24; 12:5, 12; 14:23; 20:36; 21:5.

     ² See also Rom. 1:8-9; Eph. 1:16; Phil. 1:3-4; 1 Thess. 1:2; 2:13; 3:9-10; 2 Thess. 1:11; 2 Tim. 1:3.

     ³ See also Matt. 6:6-13; Luke 11:1-13; Acts 16:25; 22:17; 27:35-36; 28:15.

     ⁴ See also James 5:15-18; Gen. 25:21; 2 Sam. 21:14; 24:25; 2 Chron. 33:12-13; Psa. 102:17; Acts 12:5; 28:8; 1 Tim. 2:1-4.

Related Posts: God Answers Prayer, The "Acts" of the Apostles 

Related articles: Caleb Colley, 'Answered Prayer' Research, Topical Bible Studies, Improve Your Prayer Life

 

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Final Exhortations and Concluding Remarks (Hebrews 13:17-25)

“Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Hebrews 13:17, NKJV).

Submit to Your Leaders

Some among the recipients of this epistle were weak, immature, forsaking the assemblies, susceptible to strange teachings, and in danger of falling away. Thankfully their current leaders were trying to lead them in the right direction and should therefore be heeded (cf. vv. 7, 24). Like shepherds, they “watch out for your souls” and will be held accountable (cf. 4:13; 12:23).¹ Church leaders are to accept their responsibility with joy, not grief, for the benefit of the souls entrusted to their care (cf. 1 Tim. 3:1).

Prayer Requested and Prayer Offered

“Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner” (Hebrews 13:18-19).

The first statement is indicative of plural authors (cf. 2:5; 5:11; 6:9, 11), and the second indicates that one of them is the leading figure (cf. vv. 22-23; 11:32), apparently known to the reading audience.² Their lives are worthy of emulating, but they too are in need of prayers. This is similar to the Thessalonian letters, co-authored by Paul, Silvanus, and Timothy (1 Thess. 1:1; 2 Thess. 1:1), wherein occasionally Paul inserts a personal comment (1 Thess. 2:18; 3:5; 5:27; 2 Thess. 2:5; 3:17).

“Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Hebrews 13:20-21).

As the God of peace (Phil. 4:9; Rom. 15:33; 1 Cor. 14:33), the peace he wants us to have begins with his presence in our lives (Rom. 5:1; 15:13) and extends to relationships within the body of Christ and beyond (Rom. 12:18; 14:19). God’s peace is coupled with his power, having raised our Lord Jesus from the dead (Acts 2:24; 17:31; Rom. 4:24), who is now the Great Shepherd of the sheep (Psa. 23:1; 1 Pet. 5:4). His leadership is therefore worthy of following.

Godly peace, motivation, and help are available through the blood of the everlasting covenant (cf. 10:29). The modifier “everlasting” is in contrast to the temporary covenant of the Jews (cf. 8:13), thus no other covenant is going to be made beyond this one. God’s blessings and assistance through Christ’s sacrifice and covenant enable us to be complete in every good work to accomplish his will (cf. Matt. 7:21; Eph. 2:10; Tit. 2:14; Jas. 2:14-26). He continues to work in us what is well pleasing in his sight (cf. Phil. 2:12-13; Col. 1:29; 1 Thess. 2:13; 2 Thess. 1:11).

Because of the intermediary work of Jesus Christ, he is deserving of glory, honor, and praise “forever and ever.” The “Amen” that closes this prayer is repeated as the concluding word of the epistle (see comments below).

Final Appeal and Exhortation

“And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. Greet all those who rule over you, and all the saints. Those from Italy greet you. Grace be with you all. Amen” (Hebrews 13:22-25).

As a postscript, the prominent writer of this epistle (cf. vv. 18-19) makes a personal appeal, similar to the endings in Paul’s letters where he seems to have taken the pen from the amanuensis and written the postscript in his own hand (e.g., 1 Cor. 16:21; Gal. 6:11; Col. 4:18; 2 Thess. 3:17; Philem. 19).

This epistle is described here as “a word of exhortation,” which appears to be its primary purpose. Donald Guthrie affirms: “the writer’s arguments are not to be regarded as a theological treatise or an intellectual exercise, but as a burning issue of vital practical importance…. the readers needed to be warned against turning away from Christianity” (NT Introduction 704, 710).

Timothy, apparently known to the original readership, had been imprisoned but was released and would potentially accompany the authorial leader to personally visit them. A greeting is sent to the local leaders (cf. vv. 7, 17), “and all other saints.” This seems to suggest that Hebrews was intended for a particular congregation in an area where there were other congregations in the near vicinity.

Also sending a greeting are certain ones “from Italy.” This could have reference to (a) residents in Italy, in which case the author(s) are in Italy at the time of writing and are addressing this epistle to Christians outside of Italy; or (b) Italians

living away from Italy sending greetings back home, in which case the author(s) are outside of Italy addressing this epistle to those living in Italy, perhaps Rome?⁴ The preposition apo (“from”) rather than en (“in”) seems to support the latter. Timothy was known to the Roman Christians (Rom. 16:21; Phil. 1:1; 2:19; Col. 1:1; Philem. 1; cf. 2 Tim. 4:9, 13), and Hebrews was first attested at Rome, quoted by Clement of Rome in his letter to the Corinthians (ca. AD 95-96).

The final grace wish may suggest Paul’s contribution to the Hebrews epistle or perhaps betray his influence, since all of his letters (and no others in the NT) end with the grace benediction. The concluding “Amen” is an affirmation of truth, signifying “so be it” or “truly.” This Hebraic expression served as a Jewish liturgical formula (BDAG 53) spoken by the congregation at the end of a prayer, a reading of scripture, or a prophetic declaration (1 Chron. 16:36; Neh. 5:13; 8:6), adopted by Christians (cf. 1 Cor. 14:16) and by Paul in particular.³

Conclusion

Although written in a historical context far removed from our own, Hebrews issues the same message of assurance. It enables us to understand more clearly how God has worked through the ages to prepare for and secure our redemption and heavenly home. He has provided a better way with better promises through a better covenant. Hebrews reminds us of the seriousness of sin, the dangers of apostasy, the importance of a steadfast faith, and the gratitude we owe to God for all that he has done and continues to do. He has given his Son, who is both subservient and exalted, as a far greater prophet, mediator, lawgiver, rest-provider, and savior. As the long-anticipated messianic king, Jesus is also our merciful and faithful High Priest, brother, sanctifier, forerunner, sacrifice, shepherd, and the unchangeable founder and perfector of our faith. May we be encouraged if not transformed by the message of Hebrews to remain faithful to the One who has been faithful to us.

--Kevin L. Moore

Endnotes:

     ¹ See also Acts 20:28; 1 Peter 5:1-3.

     ² See K. L. Moore, “The Plural Authorship of Hebrews,” Part 1 (20 July 2016) <Link> and Part 2 (27 July 2016) <Link>. In the vast majority of extant multi-sender papyrus letters from antiquity, first person terminology is entirely plural, demonstrating that the responsibility for the content rests equally with each correspondent. However, some of these ancient letters (e.g., P. Oxy. 1158, 3094, 3313, P. Mur. 42) alternate between “we” and “I,” indicating that one of the senders is the primary spokesman or leader of the group who at times refers only to himself.

     ³ Rom. 1:25; 11:36; 15:33; 16:27; Gal. 1:5; 6:18; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 6:16; 2 Tim. 4:18; cf. 2 Cor. 1:20.

     ⁴ See K. L. Moore, “Introducing Hebrews,” Moore Perspective (3 Aug. 2016), <Link>.

Related Posts: Hebrews 13:1-16

 

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Paul’s Apostolic Ministry (Romans 15:14-33): Part 3 of 3

Paul’s Future Plans 

“At present, however, I am going to Jerusalem bringing aid to the saints. For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. For they were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings” (Romans 15:25-27, ESV).

Before his venture westward, Paul had already determined to head back east to deliver relief aid for (lit. “ministering” [διακονῶν]¹ to) “the poor among the saints at Jerusalem” (cf. v. 31),² a collection of funds he had been coordinating among the churches with whom he worked.³ The contributing congregations of “Macedonia” would have been those in Philippi, Thessalonica, and Berea,⁴ and in “Achaia” the brethren in Corinth, Cenchrea, and potentially Athens.⁵ Also participating were the churches of Galatia, most likely in Pisidian Antioch, Lystra, Derbe, and Iconium,⁶ while Christian communities in Asia were presumably involved as well.⁷ Noted twice, each emphatically (vv. 26, 27), Paul affirms “they were pleased” [εὐδόκησαν],⁸  indicative of their willingness and cheerfulness in giving (cf. 12:8),⁹ as they collectively participated in this “contribution” [κοινωνίαν] (cf. 12:13; 2 Cor. 8:4; 9:13).

Somewhat parallel to v. 16 concerning Paul’s priestly service among “Gentiles,” here he describes these generous contributors (in predominantly Gentile territories) as “debtors” [ὀφειλέται] (cf. 1:14; 8:12) who “owe” [ὀφείλουσιν] or “ought” (cf. v. 1) “to be of service” [λειτουργῆσαι]¹⁰ in view of the “spiritual” things [τοῖς πνευματικοῖς] “of them” [αὐτῶν] (their Jewish brethren) in which they “have shared” [ἐκοινώνησαν].¹¹ It was through the Jewish people that the Gentiles gained access to the saving message of the gospel (cf. 9:5; 11:11-15), so eagerness to assist in “material” (lit. “fleshly”)¹² things [τοῖς σαρκικοῖς] is a natural response (cf. Acts 11:27-30; 1 Cor. 9:11; Gal. 6:6-10).

“When therefore I have completed this and have delivered to them what has been collected [lit. ‘having sealed to them this fruit’]¹³—[fulfilled in Acts 21:15-19; 24:17]— I will leave for Spain by way of you—[cf. v. 24, unfulfilled in the biblical record]—I know that when I come to you I will come in the fullness [πλήρωμα] of the blessing [εὐλογία]¹⁴ of Christ”¹⁵ (Romans 15:28-29)—[inclusive of the prospect “that I may impart to you some spiritual gift to strengthen you” (1:11) and fulfilled in Acts 28:14-31]. 

EXCURSUS: DID PAUL EVER MAKE IT TO SPAIN?¹⁶

The historical record of Acts concludes with Paul having been incarcerated in Rome for two whole years (Acts 28:30), with no information about the outcome of his trial or of his death. If, at the time of writing, the apostle was still confined to house arrest and his future still uncertain, the abrupt ending is understandable. There was nothing further to report.¹⁷

Paul’s correspondence to Timothy and Titus, unlike his other extant writings, do not fit the framework of Acts. The simplest explanation is that they were penned after Acts was completed, thus comprising the final documents in the Pauline corpus. Near the end of his two-year detention in Rome, the apostle was anticipating probable release (Philem. 22; Phil. 1:19, 25-26; 2:24). That he did stand trial before Caesar is presupposed by the divine promise of Acts 27:24, and Paul later speaks of his “first defense” and deliverance (2 Tim. 4:16-17). 

It would appear that he did in fact regain his freedom and traveled to places like Macedonia, Greece, Asia Minor, Crete, and possibly also to Spain (1 Tim. 1:3; 3:14; Tit.1:5; 3:12; 2 Tim. 4:13, 20; cf. Philem. 22; Rom. 15:28). Imprisoned again at Rome, he writes his final apostolic manuscript as he anticipates imminent death (2 Tim. 1:16-17; 2:9; 4:6-8). According to early and consistent tradition, during Nero’s reign Paul suffered martyrdom, which would have been no earlier than summer of 64 (when Nero’s hostilities against Christians began) and no later than summer of 68 (when Nero committed suicide).¹⁸

Spring 62 (the close of the Acts narrative and completion of the prison epistles) would be the earliest possibility for Paul’s release from his first incarceration in the imperial city. His second Roman imprisonment and subsequent death would be no later than summer 68, allowing up to six years for further travels, evangelistic endeavors, and writing projects.  

Prior to his initial arrival in Rome, he had expressed his desire to take the gospel as far west as Spain, soliciting the support of the Roman Christians (Rom. 15:23-29). Although unforeseen circumstances altered the original plan, it is entirely possible that he went on to achieve this goal. It would have taken less than a week to sail from Italy to Spain. Clement of Rome, near the end of the first century, affirms that Paul preached the gospel in the extreme west of the Roman Empire, which at the time would have included Spain (I Clement 5.1-7). The second-century Muratorian Fragment (lines 38-39) and Acts of Peter take Paul’s Spanish journey for granted, as do the fourth-century testimonies of Cyril of Jerusalem and John Chrysostom.

----------- End of Excursus -----------

A Prayer Request and Prayer Wish

“I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, so that by God’s will I may come to you with joy and be refreshed in your company. May the God of peace be with you all. Amen” (Romans 15:30-33).

Aware of the inevitable challenges ahead, the confidence expressed in the previous verses now submits to the divine will. Paul was a firm believer in and practitioner of prayer (cf. 1:9-10),¹⁹ often requesting the prayers of his “brothers” (incl. sisters) for him and his work.²⁰ Here the “appeal” [παρακαλῶ] (cf. 12:1; 16:17)²¹ is “through” [διά] “our Lord Jesus Christ,” and “through” [διά] “the love of the Spirit,”²² recalling the intercessory function of both (cf. 8:26-27, 34), and directed “to God.”²³ Seeing that “love” [ἀγάπη]²⁴ is listed among the “fruit” (note καρπός, v. 28) “of the Spirit” (Gal. 5:22), this and other spiritual traits “are the consequence of the self-forgetfulness that looks away from itself to God.”²⁵

Paul is asking that the Roman brethren not only pray for him but “to strive together with” [συναγωνίσασθαί]²⁶ him in prayer, indicative of the fervency with which Jesus prayed.²⁷ “What Paul asks is that they should join him in striving with all their might—in wrestling as it were—against the hostile forces which would frustrate his apostolic work.”²⁸ The threefold petition is: 

o   “that I may be delivered [ῥυσθῶ]²⁹ from the unbelievers in Judea” – answered affirmatively by God, as Paul was in fact delivered from unbelieving, antagonistic Jews (Acts 21:33-34; cf. 20:3, 22-23), although not without a great deal of distress and suffering. As a result of his arrest in Jerusalem, accompanied by violence and threats, he was sent to Caesarea (spending two years in prison) before heading to Rome.

o   “that my service [διακονία]³⁰ for Jerusalem may be acceptable to the saints” – answered with a resounding “yes,” as the brethren in Jerusalem received Paul gladly and rejoiced in his ministry (Acts 21:17-20a). However, his service was not accepted unconditionally. While numerous Jews in Jerusalem had come to believe in Christ, many of them viewed Paul with suspicion, as though he were a traitor to his nation and his cultural heritage. His effectiveness and influence among them, therefore, were compromised by this misguided perception. To show he had not completely forsaken his people or his past, Paul agreed to carry out a customary ritual in the temple (vv. 20-26). But his attempt to please his Jewish kinsmen led to further complications: falsely accused, dragged out of the temple, and nearly beaten to death by Jewish antagonists (vv. 27-33).  

o   “that by God's will I may come to you with joy and be refreshed in your company” (cf. 1:8-15). Apparently it was according to “God’s will” (cf. 1:10; 8:27), as Paul went on to safely arrive in Rome, although as a prisoner in chains following a number of near-death experiences (Acts 27:1–28:16). Whether his arrival was “with joy” might be debatable, but his prayer to “be refreshed in your company”³¹ did in fact eventuate (Acts 28:15-16; cf. Phil. 1:12-14, 18). 

No doubt Paul desired that his service to the Jerusalem saints would be received without reservation, but it was not. He likely would have wanted his deliverance from unbelievers to be void of pain and distress, but it was not. Surely he would rather have come to Rome as a free man, but he did not. Nevertheless, as a prisoner in Rome, looking back on these ordeals, Paul had to admit: “what has happened to me has really served to advance the gospel” (Phil. 1:12). And in the same setting he further reflected: “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Eph. 3:20-21). God’s way may have been harder, but it was so much better.³²

Paul’s request for prayer concludes with a petition of his own: “May the God of peace be with you all. Amen.” This is the third prayer-wish of the chapter, the first offered to “the God of endurance and encouragement” (vv. 5-6), the second to “the God of hope” (v. 13), and here to “the God of peace [εἰρήνη]”³³ (cf. 16:20). Christian peace begins with the presence of God in our lives (cf. 5:1; 15:13) and extends to relationships within the body of Christ and beyond (cf. 12:18; 14:19). On the concluding “Amen,” see also 1:25; 9:5; 11:36; 16:27. 

--Kevin L. Moore

Endnotes:

     ¹ Elsewhere in Paul see 2 Cor. 3:3; 8:19-20; 1 Tim. 3:10, 13; 2 Tim. 1:18; Philem. 13. 

     ² Also called “the service [διακονία] for the saints,” incl. “fellowship” [κοινωνία] and “ministry” [λειτουργία] in 2 Cor. 8:4; 9:1, 12-13 (cf. 1 Cor. 16:15; Phil. 2:30). In response to the proscriptive reading of these texts to affirm “saints only” benevolence, see K. L. Moore, “Non-institutionalism (Part 1): Church Benevolence,” Moore Perspective (6 Nov. 2019), <Link>. On the “poor” among the Jewish people, see also Matt. 11:5; 19:21; 26:9, 11; Mark 12:42-43; Luke 4:18; 6:20; 14:13, 21; 19:8; John 13:29; 2 Cor. 9:9; Gal. 2:10; Jas. 2:2-6.

     ³ Acts 24:17; Gal. 2:10; 1 Cor. 16:1-4; 2 Cor. 8–9. “Without being in any way indebted to one another, and each contributing some new element, all the different accounts fit and dovetail into one another, and thus imply that they are all historical” (W. Sanday and H. C. Headlam, Romans 413). See K. L. Moore, “The Sunday Collection,” Moore Perspective (25 March 2015), <Link>.

     ⁴ Acts 16:9–17:14; cf. 1 Cor. 16:5; 2 Cor. 8:1–9:7. Representatives of the Thessalonica and Berea congregations helped deliver the funds (Acts 20:4), and Luke may have represented the church at Philippi (Acts 16:12; 20:6; cf. 2 Cor. 8:18-19). The generosity of the Philippi saints is further highlighted in Phil. 1:5-7; 2:25-30; 4:10-19.

     ⁵ Acts 17:24; 18:18, 27; 19:21; Rom. 16:1; cf. 2 Cor. 1:1; 9:2.

     ⁶ 1 Cor. 16:1; cf. Acts 13:14–16:6; 18:23; Gal. 1:2. Gaius of Derbe and Timothy of Lystra were part of the delegation that carried the funds to Jerusalem (Acts 20:4).

     ⁷ See Acts 20:4; 1 Cor. 16:1, 19. The Asian churches potentially included Troas, Ephesus, and perhaps Colosse, Laodicea, Hierapolis, Pergamos, Thyatira, Sardis, and Philadelphia (Acts 19:1–20:12; Col. 1:2; 2:1; 4:13-16; Rev. 1–3). In Polycarp’s Letter to the Philippians 11.3 (dated ca. 110), he indicates that when Paul wrote his letter to the Philippi saints around 62, the church did not yet exist in Smyrna.

     ⁸ This is the only time in Paul’s writings this verb applies to what other Christians are doing; elsewhere applicable to God (1 Cor. 1:21; 10:5; Gal. 1:15; Col. 1:19), to Paul and his immediate colleagues (2 Cor. 5:8; 12:10; 1 Thess. 2:8; 3:1), and once in a negative sense concerning those rejecting the truth (2 Thess. 2:12). 

     ⁹ See also 2 Cor. 8:2-5, 12; 9:7; cf. Acts 11:29; 1 John 5:3.

     ¹⁰ Cognate with the noun λειτουργός (cf. v. 16), the verbal λειτουργέω occurs only three times in the NT, here and in Acts 13:2; Heb. 10:11. Note comparable terminology with respect to secular affairs (Rom. 13:6, 8).

     ¹¹ The verbal κοινωνέω (to “share” or “participate in,” cf. also Rom. 12:13; Gal. 6:6; Phil. 4:15; 1 Tim. 5:22) “may be used either of the giver or of the receiver. The giver shares with the receiver by giving contributions … the receiver with the giver by receiving contributions, so here” (W. Sanday and H. C. Headlam, Romans 412).

     ¹² Cf. 1 Cor. 9:11.

     ¹³ Paul has also used “fruit” [καρπός] imagery in Rom. 1:13; 6:21-23. See also Matt. 3:8, 10; 7:16-20; 12:33; 21:43; Luke 3:8-9; 6:43-44; 8:8; John 4:36; 12:24; 15:2-16; Gal. 5:22; Eph. 5:9; Phil. 1:11, 22; 4:17; Heb. 12:11; 13:15; Jas. 3:17, 18. To “seal” [σφραγίζω] is to place a mark of ownership (cf. Rom. 4:11; 2 Cor. 1:22; Eph. 1:13; 4:30), acknowledging these contributed funds as “fruit” ultimately attributed to the divine source. 

     ¹⁴ The same word is used of deceptive “praise” in Rom. 16:18.

     ¹⁵ The BMT and TR include τοῦ εὐαγγελίου (“of the gospel”) … (cf. Rom. 1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19; 16:25).

     ¹⁶ See K. L. Moore, “What Happened After Acts?” in Entrusted with the Faith, ed. D. Y. Burleson (Delight, AR: Gospel Light, 2018): 79-82. 

     ¹⁷ Although weighty attention in Luke’s writings is given to Jerusalem, nothing is said of the fall of Jerusalem (summer of 70), presumably because it had not yet occurred. There is no mention of the Neronian persecution (64-68), even though the story of Acts ends in Rome. While Luke tells of the martyrdoms of both Stephen and the apostle James (Acts 7:57-60; 12:2), there is no record of the death of the Lord’s brother James (who was killed in Jerusalem in the summer of 62), even though he is a prominent figure in Acts (1:14; 12:17; 15:13; 21:18). Despite Luke’s long-time relationship with Paul, he betrays no knowledge of the apostle’s letters or even mentions that Paul wrote letters. While this raises some intriguing questions, the further in history Luke-Acts is chronologized the more inexplicable this becomes. By the mid-60s the Pauline writings were recognized (at least from Asia Minor to Rome) as a well-known collection and regarded as scripture (2 Pet. 3:15-16).

     ¹⁸ See Tacitus, Annals 15.38-44; Suetonius, Life of Nero 16.2; Eusebius, Eccl. Hist. 3.1.3; 2.25.1-8; I Clement 5.1-7; the Acts of Paul; the Acts of Peter; and John Chrysostom, Oppugnatores Vitae Monasticae 1.3.

     ¹⁹ See also Eph. 1:16; Phil. 1:3-4; Col. 1:9-12; 1 Thess. 1:2; 3:10; 2 Thess. 1:11.

     ²⁰ Cf. 2 Cor. 1:11; Eph. 6:19-20; Phil. 1:19; Col. 4:3, 4; 1 Thess. 5:25; 2 Thess. 3:1-2; Philem. 22.

     ²¹ The παρακαλέω (“I appeal”) formula serves a transitional function in Paul’s writings, with a change of subject and often disclosing the main purpose of the letter (D. E. Aune, NT Literary Environment 188). 

     ²² Paul’s allusions to “love” in conjunction with the “spirit” [πνεῦμα] could refer to the human spirit from which love emanates (cf. Rom. 1:9; 8:16b; 12:11; note also 1:4; 2:29; 7:6; 8:10, 15).

     ²³ Cf. Matt. 6:9; Luke 11:2; John 15:16; 16:23; Eph. 1:3; 3:14; 5:20; Col. 1:3; 3:17; Jas. 1:5. See K. L. Moore, “May We Pray to Jesus?” Moore Perspective (21 Nov. 2014), <Link>.

     ²⁴ Here Paul speaks of the love of the Spirit; elsewhere in Romans the love of God (5:5, 8; 8:39), of Christ (8:35), and toward one another (12:9; 13:10; 14:15). 

     ²⁵ C. K. Barrett, Freedom and Obligation 77. Comparing the “works of the flesh” and “fruit of the Spirit” (Gal. 5:19-23), “the different contents of the two lists likewise suggest a contrast between activity and character. Where the one list breathes an air of anxious self-assertiveness and frenetic self-indulgence, the other speaks more of concern for others, serenity, resilience and reliability. The first list is all about human manipulation of others for selfish ends, the second all about the divine enabling and engracing which brings about a transformation from inside out, from character to conduct” (J. D. G. Dunn, Theology of Galatians 111).

     ²⁶ The verbal συναγωνίζομαι, a hapax legomenon in the Greek NT, is a combination of σύν (“with”) + ἀγωνίζομαι (to “struggle,” “strive,” “contend”), the latter used in Luke 13:24; John 18:36; 1 Cor. 9:25; Col. 1:29; 1 Tim. 4:10; 6:12; 2 Tim. 4:7.

     ²⁷ Matt. 26:36-44; Luke 22:44; Heb. 5:7. On the textual variation of Luke 22:43-44, which UBS⁵/NA²⁸ enclose in double square brackets, see P. W. Comfort, A Commentary on the Text and Manuscripts of the NT 235-36; B. M. Metzger, A Textual Commentary on the Greek NT (2nd ed.) 151. Nevertheless, unlike other textual variants, this passage does not depend on parallel accounts or provide an explanation to the narrative. As a physician Luke would surely have an interest in bloody sweat, and angelic activity is thematic in his writings (Luke 1:11-19, 26-38; 2:9-13, 15, 21; 4:10; 9:26; 12:8-9; 15:10; 16:22; 20:36; [22:43]; 24:23; Acts 5:19; 6:15; 7:30, 35, 38, 53; 8:26; 10:3, 7, 22; 11:13; 12:7-11, 15, 23; 23:8-9; 27:23).

     ²⁸ J. Denney, “Romans” 717; “for all prayer is a spiritual wrestling against opposing powers” (W. Sanday and H. C. Headlam, Romans 415).

     ²⁹ The verb ῥύομαι, rendered here “delivered” (ESV), “rescued” (NASB), “kept safe” (NIV), always applies in the NT, often in conjunction with prayer, to divine rescuing: in Romans, cf. also 7:24-25; 11:26; elsewhere in Paul, 2 Cor. 1:10-11; Col. 1:13; 1 Thess. 1:10; 2 Thess. 3:1-2; 2 Tim. 3:11; 4:17-18; and outside of Paul, Matt. 6:13; 27:43; Luke 1:74; [11:4, BMT/TR]; 2 Pet. 2:7, 9.  

     ³⁰ Cf. also Rom. 11:13; 12:7; descriptive of the particular service of benevolence in 2 Cor. 5:18; 8:4; 9:1, 12-13; cf. Acts 11:29.

     ³¹ The compound συναναπαύομαι is a hapax legomena in the Greek NT, a combination of σύν (“with”) + ἀναπαύω (to “give rest” or “refresh”); cf. 1 Cor. 16:18; 2 Cor. 7:13; Philem. 7, 20.

     ³² If Paul’s service in Jerusalem had been accepted unconditionally (as he wanted), the chain of events which eventually took him to Rome likely would not have occurred, and consequently so many would have missed out on the Lord’s great blessings through the ministry of this dedicated apostle. The point is, Paul's prayers were answered by God, not necessarily the way he wanted, but obviously so much better than he even knew how to ask!

     ³³ In Romans the noun εἰρήνη occurs in 1:7; 2:10; 3:17; 5:1; 8:6; 14:17, 19; 15:13, 33; 16:20; verbal εἰρηνεύω in 12:18.

Related Posts: Rom 15:14-16, Paul's Apostolic Ministry (Part 2), Romans 16

 

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