Reflections on Romans #6

The Longing of Paul

Romans 1:11-15

Connected with Paul’s prayer is his longing. Verses 11-15 reveal the primary purpose of his wanting to go to Rome. They are introduced by the word “for” which he wants to minister to them in Rome. His desire was expressed in this prayer as clearly seen in verse 10. “I long” is a strong word in the Greek,^[1] meaning to desire earnestly. It indicates not simply a desire or want, but a really strong desire. This desire was not personal or selfish. He did not want to come to Rome for a vacation or to sightsee the wonder of that city. Its object was to personally minister to them in Rome. He strongly wanted to see them. However, we must be aware, as Paul was, that longings are not always satisfied immediately. Paul makes clear this is the case of his wanting to come to Rome. This is evident in Romans 15:22-23. Even with the writing of this letter, he was still unable to fulfill this desire. Hindrances are a part of God’s will as they are fulfillments. Paul was hindered by three things: other priorities, personal circumstances, Satan’s hinderances (1 Thess. 2:18), and prevention by the Holy Spirit (Acts 16:6-7). We must have patience in the will of God. Do we thank God for his hindrances as well as His encouragements? They both are a part of God’s plan for our life and His leading us in His will.

The purpose of Paul’s longing to come to them is twofold. It is balanced between them and himself. The purpose of his visit is clearly expressed by the words, “so that I may impart,” (1:11) and “that I may be” (1:12). The twofold purpose is:

1. To impart to them “some spiritual gift” (1:11). The first thing I notice is the word gift is singular, not plural. Therefore, Paul is not thinking of the charismatic gifts. Nor is it referring to imparting the gift of the Holy Spirit which they already processed. Rather it is the use of his gift that he refers to. It is the only place the phrase is used.  Morris comments: “There is no reason to think that Paul has the special gifts in mind here, and the indefinite for of the expression favors the more general concept.”^[2] The word impart has the sense of sharing (cf. Rom. 12:8; 1 Thess. 2:8; Eph. 4:28).^[3] He is speaking of exercising his gift on their behalf. Some understand this gift as a reference to this letter to Rome.^[4] If that is so, it can only be in a limited sense. However, the context points that Paul was to share the gift in person with them. Personal presence is what the language entails—coming to you, so that, encourage together with you.” In doing so he wants to “establish”^[5] them. His ministry of strengthening of the church was part of his role as the apostle of the Gentiles.^[6]
2, To gain benefit from them: “that I may be encouraged^[7] together with you while among you, each of us by the other’s faith, both yours and mine” (1:12). This clearly indicates that ministry is mutual, not exclusive. The word establish and mutually encourage is connected with one another. They are encouraged together by one another's faith. Both are encouraged by the exercise of their mutual faith. Moo writes:

This mutual encouragement will be accomplished through faith— “both yours and mine.” This rather cumbersome expression suggests both commonality—Paul and the Romans share the same faith—and distinction—the faith they share brings with it different perspectives and gifts, which, when shared, bring mutual edification.^[8]
Paul interjects a personal note (1:13). He does not want them “unaware or ignorant (KJV)”^[9] that he has “planned to come to” them, but “have been prevented so far.” The phrase about ignorance is an expression used by Paul to designate a special note of his desire or importance. It denotes taking special note of something. The word planned has the indication of intent (cf. Rom 15:23). His longtime intent had to be delayed. The tone of the passage is that of confession as to why he has not come to them before. Paul does not identify the hinderances that prevented his coming to them. We are hindered in our service by a number of things: circumstances, opposition, sickness, Satan, other priorities, by the Spirit of God, and a number of other reasons. Haldane brings out two important principles here: (1) the providence of God. “The times and the ways of God’s providence are often known to us, and therefore of desires, and designs in His service ought always to be cherished I submission to His divine wisdom.”^[10]  (2) It shows that the plans or desires of the Apostle were not under the guidance of Divine Inspiration. He is careful to note that this has nothing to do with the inspiration of the Scriptures. Inspiration has to do with the recording of the Word of God.

The reason— “so that.” It introduces the phrase that indicates why Paul wanted to come to Rome. It was to “obtain some fruit among you” (1:13). The word fruit is an interesting one.^[11] It is an agricultural term used three ways in antiquity besides the literal: (1) a euphemism for offspring, (2) a locution for the praise offering, (3) or as a metaphor for a product, outcome, or profit.^[12] Here it is used as a metaphor for a result. It refers to the fruit (product or results) of his work as an apostle.  He has had these results among other Gentiles, and now wants to experience among the believers at Rome. By using the phrase, he is connecting them to his sphere of ministry among the Gentiles.

Paul’s longing is to fulfill his missionary obligation (1:14). He declares: “I am under obligation.” The KJV translated it more literally: “I am a debtor.” Paul uses the term two other times in Romans (8:12; 15:27) and once in Galatians (5:3).  The word denotes responsibility. These verses give us different aspects we are debtors to: (1) to others to preach the gospel, (2) to live in the spirit, not the flesh, (3) to contributors to the collection, and (4) once one begins to do the law, he is responsible to keep the whole law. The debt is underlined by the divine compulsion of his commission. 

Here Paul expresses his debt to the Gentiles and barbarians, the wise and the foolish. Here we are told he considers himself a debtor “to the Greeks and barbarians” and to “the wise and to the foolish.” The phrase has been taken different ways. In ancient references of Philo and Josephus, it indicates an inferior group. However, the context does not altogether contain the idea of inferiority (although Jews may feel they are so).  It is clear that it is a reference to Gentiles. There are two possible meanings that the phrase could indicate: By the terms used it may be a contrast between cultured world with the uncultured. Or, it could be speaking of those who spoke Greek and those who did not. The second part of the phrase of wise and unwise further describes the Gentiles. It indicates educated and uneducated.

Paul is ready to pay his debt to the Romans (1:15), While some modern versions translate the word as eager it is not the best, the KJV is better as ready.^[13] Paul now is prepared to go to Rome to preach the gospel. Scripture speaks much of the doctrine of preparation.  

1. Prepared to preach the gospel (Rom 1:15).
2. Prepared to give a defense of the gospel (1 Pet. 3:15).
3. Prepared to share in good works (1 Tim.18).
4. Prepared to meet the Lord (Matt. 25:60).

Paul’s overall longing was to preach the gospel in Rome. He felt he owed them a debt and was prepared to pay the debt. What about us? What is our longing? Are we to fellowship with others? To identify with those who need the gospel? Willing to pay the debt? Prepared to witness to the gospel to others?

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[1]  Epipoqw (present active indicative), meaning a strong desire, longing, or a strong bent. The mood here in addition of the prefix epi intensifies the word desire (Longenecker, 114). A major part of this desire was to “see” them face to face.

[2]  Leon Morris, PNTC: ROMANS, 60.

[3]  Richard N Longenecker, NIGTC: ROMANS, 114.

[4] Ibid, 116-117.

[5] Otihpicqnai, (infinitive aorist passive accusative), the word means to set fast, to settle, confirm; thus, establish. Used of establishing persons (Vine, 2:41).

[6] Thomas R. Schreiner, BECNT: ROMANS, 54.

[7] Sumparaklhqvvvhvai, (infinitive accusative plural), to share in mutual encouragement.

[8] Douglas J. Moo, NICNT: THE EPISTLE TO THE ROMANS, 60.

[9]  Agnoeivvn (present active infinitive) not to understand, to be ignorant.

[10]  Robert Haldane, AN EXPOSITION OF ROMANS, [Grand Rapids MI, Mac Donald Publishing, reprint nd), 42.

[11]  Karpon (accusative noun), meaning fruit or harvest.

[12]  Richard N. Longenecker, NIGTC: ROMANS, 136.

[13]  ProQnmon, means ready in mind, prepared, willing. It speaks of preparation and willingness.