Romans

1:8-15

Introduction, 1:1-15

ii] Thanksgiving and personal explanation

As is typical of Paul's letters (except Galatians) he includes a thanksgiving to God for the life of the believers he is writing to, v8. Paul then reveals that the Roman believers are particularly in his prayers, v9-10, and that he desires to visit with them and both minister to them and be ministered to, v11-13. In v14-15 Paul outlines his missionary agenda as it relates to the Roman believers.

Paul continues his introduction, seeking to establish a personal link with the Roman believers. This link is established by Paul revealing the content of his prayers on behalf of the believers in Rome, his giving thanks for them, v8, and constantly bringing them before the Lord, v9-10

prwton adv. "first" - As there is no "second", possibly "from the very outset", Morris. "I want to begin by saying", Barclay.

eucaristw pres. "I thank" - Not the usual "we thank", since Paul is getting personal at this point. The present tense is durative.

tw/ qew/ mou "my God" - An uncommon relational reference to the divine; a very bold statement for a Jew.

dia + gen. "through [Jesus Christ]" - through, by means of. Instrumental. "Christ is, in a sense, the Mediator of the thanksgiving", O'Brien.

peri "for [all of you]" - "Concerning all of you".

oJti "because" - that. Here causal, as NIV.

hJ pistiV (iV ewV) "[your] faith" - the faith [of you]. "Faith" in what sense? Possibly "the faith as you hold it", Barrett, but better "faith" as that which defines a Christian. So then, what is being reported is the presence of believers in Rome, cf. Cranfield. This "faith", which defines a believer, is used by Paul with two linked ideas, the relative stress of each idea being determined by the context. There is the "faith" (belief, dependence, reliance, firmness) of the believer, and there is the "faith of Christ" (Christ's faithful submission to the will of God on the cross). So, the faith/faithfulness of Christ saves us, which faith/faithfulness we appropriate by faith. See Romans 3:22 where Paul breaks "faith" up into its two separate parts: the righteous reign of God, his putting all things right, is by means of pistewV Ihsou Cristou "the faith of Christ" to all touV pisteuontaV "those who have faith / who believe".

kataggelletai (kataggellw) pres. "is being reported" - is being proclaimed, announced. The present tense is durative, expressing an ongoing report of the impact of Christian ministry in Rome. "Your faith is renowned over all the world", Cassirer.

en oJlw/ to/ kosmw/ "all over the world" - in all the world. A "pardonable hyperbole", Hunter.

In the Gk. as in the NIV, this and the next verse are one sentence. It makes better sense if we break the two verses into two sentences, eg. "I call on God (..... parenthesis ......) as my witness, that I never stop praying for you. My unceasing prayer is this: that, somehow, God will .....", Junkins.

gar "-" - for. Here introducing an explanation of his thanksgiving for the Roman believers, even a clarification. "Indeed, God is my witness - he to whom I render spiritual service by preaching the gospel of his Son - that I make mention of you unceasingly, ...." Cassirer.

martuV mou estin oJ qeoV "God ......... is my witness" - Virtually an oath declaring that what Paul is about to say is true beyond measure. With an unverifiable inward motivation Paul will often call on God as his witness.

latreuw pres. "[whom] I serve" - I worship. Sometimes translated as "worship (adoration)", but this word refers to service, the service a slave gives to a master, or of the Levities to God. Here Paul is referring to his service of gospel ministry for God.

en tw/ pneumati "with my whole heart" - in the spirit. Paul serves God with the totality of his being, his psyche +. "The God whom I serve with every fibre of my being", Barclay.

en tw/ euaggeliw/ (on) "in preaching the gospel" - in the important news, gospel. The preposition may be instrumental, "by preaching the gospel", or local, "in the message/gospel", ie. "in my association with the gospel. "Preaching" is certainly in mind, but the totality of gospel ministry should be included. "In the gospel", Bruce.

tou uiJou autou "of his Son" - The genitive is adjectival, limiting the important message. The important message Paul is speaking of is the one which concerns the Son of God.

wJV "how" - Virtually introducing a dependent statement, "God is my witness that I constantly remember you in my prayers."

adialeiptwV adv. "constantly" - without ceasing. "Prayer as a conscious, continuous state of mind", Richard. "Without intermission", Morris.

pantote epi twn proseuxwn mou "in my prayers at all times" - [how unceasingly I make mention of you] always at the prayers of me. A noun phrase subject of the participle "praying/asking".

epi + gen. "at [all] times" - at, on. "at the time / on the occasion of", Zerwick.

pantote adv. "all" - always [at the occasion of my prayers].

deomenoV (deomai) pres. pas. part. "I pray" - asking. The participle is adverbial, modal, expressing manner. The word properly means "asking", so Paul is referring to prayer in the terms of a petition to God, both intercession and supplication since he is asking that he may be able to visit Rome so that both he and the Romans "may be mutually encouraged by each other's faith."

ei + ind. "that" - if [perhaps]. As a 1st class condition, minus the apodosis, doubt as to the fulfilment of the condition is not implied, ie. "if as is the case" (pwV "perhaps" somewhat undermines the hope, but is counted by hdh "already" and pote "at one time"), so most treat the conjunction as introducing a dependent statement of hoping, "I pray that ...." The opening clause is best simplified; "I constantly pray that ...", Barclay.

hdh pote "now at last" - already at one time. "Expressing the feeling that there has been enough time of waiting", Cranfield; "at long last", Barclay.

en tw/ qelhmati tou qeou "by God's will" - in the will of God. Probably best reworked as a paraphrases; "I pray that God will make it possible for me to visit you if he wants me to", TH.

euodwqhsomai (erodow) fut. pas. "the way may be opened for me" - I will be led along the way, caused to prosper. "Be sped along my way", Moffatt, so "be granted the opportunity of visiting you", Cassirer.

elqein (ercomai) aor. inf. "to come [[to you]" - The infinitive either forms a purpose clause, "in order that I may visit you", or a consecutive/result clause, "so that I may visit you."

Paul, in v11-13, now explains why he wants to visit with the Roman believers. Although Paul did not establish the Roman church, he does see himself as the apostle to the Gentiles and knows well that Rome is the center of the world (note Luke's perspective in Acts - the movement of the gospel from Jerusalem to the ends of the earth, ie. Rome). Paul may not have any personal knowledge of the Roman church, but he knows well that throughout the Gentile world his gospel has been maligned by the judaizers, members of the circumcision group, and that Rome, as with his own mission churches, has, as a consequence, suffered from the heresy of nomism (nomism is the heresy that law-obedience ["works of the law" - obedience to the law of Moses] is essential to restrain sin and shape holiness [sanctify] for the maintenance of right-standing before God [covenant compliance] and thus the appropriation of God's promised blessings [the promised blessings of the Abrahamic covenant = life = the gift of the holy Spirit, etc.]). Paul actually identifies the Roman heretics as "the weak", cf. 14:1-15:13. So, Paul writes this letter to prepare for his visit to Rome in order that he might encourage their faith, attain "a harvest among" them, and "preach the gospel to you who are at Rome" (ie. communicate to them Paul's understanding of the gospel).

gar "-" - for. Again advancing the logic of his argument. Paul prays that he might visit Rome "for I long to see you", Barclay.

epipoqw (eippoqew) pres. "I long" - I greatly desire. the prefix establishes the direction of the desire, "to you-ward", Sandy and Headlam. "Ardent desire", Jewett.

idein (eidon) aor. inf. "to see [you]" - The infinitive is complementary, completing the sense of "desire greatly".

iJna + subj. "so that" - that. Probably forming a consecutive (result) clause, as NIV.

metadw (metadidwmi) aor. subj. "I may impart" - I may share, distribute, impart.

ti .... carisma umin pneumatikon "to you some spiritual gift" - certain ... gift to you spiritual, pertaining to the spirit. The sense is unclear; impart something spiritual, eg. a gift, blessing??? Verse 12 may serve to clarify somewhat, so "encouragement", obviously by Paul's gospel ministry. Since Paul does not specify the "gift", a general sense is best, a "spiritual charisma [that] offers enrichment and consolidation for the faith", Jewett. So Morris; "the term is used here in the more general sense of anything that builds up the spiritual life."

eiV to + inf. "to" - to, into. This construction usually expresses purpose, "in order to ..."

sthricqhnai (sthrizw) aor. inf. pas. "make [you] strong" - to establish, strengthen, support, make firm. "Strong" in what sense? Again, a general spiritual strengthening is in mind. "A personal visit will enable them mutually to be enriched, though Paul himself will need to be with them to determine their needs", Dumbrell, obv. spiritual needs which will be met by gospel instruction for their up-building / strengthening.

touto de estin "that is" - this is. A very Pauline construction, probably serving to introduce an explanation, "that is to say"; "I mean", Zerwick, although the presence of the conjunction "but/and" may indicate "a certain modification and progress" in the argument, Godet.

sumparaklhqhnai (sumparakalew) aor. pas. inf. "that you and I may be mutually encouraged" - to be encouraged together. "An inner strengthening of mind and spirit imparted by God", Black. The infinitive serves to form a dependent statement of stating; "I mean that we might be mutually encouraged." The prefix sum indicates that Paul has in mind mutual encouragement, although the "with you" may put the stress on Paul's encouragement seeing he is the one who is going to be with them. None-the-less, it is more likely that the opposite is the case and that Paul is just being gracious. Paul has elsewhere stated that he is not into building on another's ministry, cf. 15:20. "What seems to have been in his mind is laying bare his gospel before them so that the clarifications in positions, theirs and his, which he will make in the letter, may be discussed and difficulties resolved before he sets out for Spain", Dumbrell.

en uJmin "-" - in you. Possibly intended to mean "while/when I am with you"; "by meeting with you", Moffatt.

dia + gen. "by" - through, by means of. Instrumental; "by means of each other's faith."

pistewV (iV ewV) "faith" - See v8.

uJmwn te kai emou "-" - yours both and mine. "Each through the faith of the other", Morris. "In other words, that when I am with you we may receive mutual encouragement by one another's faith, yours and mine", Cassirer.

de "-" - but, and. Possibly adversative, "but I do not want ..."

ou qelw "I do not want" - I do not wish. Variant, unlikely, ouk oiomai "I do not suppose", implies that the church was aware of his movements, cf. Metzger. "I want you to know brothers", Barclay.

agnoein (agnoew) aor. inf. "to be unaware" - to be ignorant. The infinitive is complementary, completing the sense of "I wish". "I should like you to know", Zerwick.

oJti "that" - Introducing a dependent statement of stating.

proeqemhn (protiqhmi) aor. "I planned" - I purposed, planned, intended, meant to [often]. A strong word implying a determined intention to visit the Roman church, not just wishful thinking, and this "often", ie. a longtime intention.

elqein (ercomai) aor. inf. "to come [to you]" - The infinitive is complementary, completing the sense of "purposed".

ekwluqhn (kwluw) aor. pas. "[but] have been prevented from doing so" - I have been hindered. We do not know what has prevented Paul from undertaking this visit.

acri tou deuro "until now" - up to, until the present. Does he think he is now free to make the visit?

iJna + subj. "in order that [I might have]" - that. Forming a purpose clause.

scw (ecw) aor. subj. "I might have" - "That I might achieve some results", Zerwick.

tina karpon "a harvest" - some fruit. "Harvest" implies converts, but surely Paul has in mind the harvest of righteousness, a Christian community that rests wholly on Christ's atonement, apart from the law, and thus, as a consequence, a community that is able to present their bodies as living sacrifices, holy and acceptable to God, 12:1.

kai "just as" - and.

en "[I have had] among" - with.

toiV loipoiV "the other [Gentiles]" - the remaining, other, rest. This statement seems to indicate that the Roman church is primarily Gentile. This would be most likely, given that there had been a purge of Jews from Rome in earlier years. None-the-less, some Jewish believers are likely to be members, and the issue that Paul confronts in this letter, namely nomism, very much a Jewish heresy, has certainly infiltrated the church and infected many of the Gentile believers. Thus "the weak" (nomist believers) are likely to be include both Jews and Gentiles.

In this and the next verse Paul speaks of his obligation, under God, to minister the gospel to the Gentiles, which indebtedness motivates him to minister the gospel in Rome.

eimi ofeilethV (hV ou) "I am obligated" - I am a debtor. Presumably "I am obligated to preach the gospel to ..." (although this is not what Paul says), which is why Paul is keen to preach the gospel in Rome, cf. v15, so Morris, Moo ["his apostolic vocation to the Gentiles", Schreiner], not so Jewett. Paul's obligation stems from his calling as an apostle, particularly as apostle to the Gentiles, although in preaching it is always Jew first and then Gentile.

ellhsin te kai barbaroiV dat. "to Greeks and non-Greeks" - both to Greeks and to Foreigners. Presumably a dative of indirect object, although the direct object "the gospel" is assumed. Paul is probably drawing on the common designation of civilized and uncivilized, ie. Greko-Roman and Barbarian. Paul, as apostle to the Gentiles, is obligated to exercise his apostolic gospel ministry to the Gentiles, both Greko-Roman and Barbarian ("Jews and Barbarians", Dumbrell, is unlikely). He now looks forward to ministering to the center of the civilized world.

sofoiV te kai anahtoiV "both to the wise and the foolish" - "From the cultured to the savage."

ouJtwV "that is why" - thus, so. "In this manner", Jewett.

to kat eme proqumon "I am so eager" - as far as it depends on me [I am] eager. The Grammar is complex and prompts numerous translations. i] to kat eme may be the subject and proqumon the predicate, so "I, so far as it rests with me [under God], am eager". The infinitive euaggelisasqai "to preach the gospel" would be complementary, completing the sense of "am eager / willing / able", so Sandy and Headlam; ii] The whole phrase may function as the subject, "thus, the eagerness on my part", with the infinitiveeuaggelisasqai functioning as the predicate, "my eager desire", Cranfield; iii] to kat eme may be adverbial, limiting "am eager", with egw understood, "thus I, so far as it rests with me, am eager to preach ...", so Godet, Meyer, Jewett. iv] kata + acc. can serve as "a circumlocution for the possessive, or subjective genitive", being used in the NT to limit pronouns, cf. BDF, and this governing the articular infinitive to ....... euaggelisasqai in an accusative infinitive construction. "I am absolutely ready to preach the wonderful news", Junkins.

uJmin dat. "to you" - Dative of indirect object.

toiV "who [are at Rome]" - the ones [in Rome].

Romans Introduction.

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