Romans Chapter 15
Living to Bless Your Brother
A. Being filled in the Christian life
Romans 15:1-2 – “We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification.”
The Apostle Paul turns the believer’s focus from self-centered living to Christlike sacrifice in service to others. He emphasizes that those who are “strong” in faith have a responsibility, not a privilege, to use that strength to uphold those who are weak. The Christian life is not about gratifying our own desires or proving our liberty but about building up others in the faith.
Paul writes, “We then who are strong ought to bear with the scruples of the weak, and not to please ourselves.” The word “ought” speaks of obligation, not suggestion. Strength in the Christian life carries with it a stewardship. If one possesses greater knowledge of liberty or a more mature faith, that believer must not use it to flaunt freedom but to support those who struggle with doubts or sensitive consciences. To “bear with” does not mean simply tolerating the weak but actively carrying them, as a stronger man might carry the load his weaker brother cannot bear. This is selfless strength modeled after Christ Himself, who bore our sins and infirmities though He had no obligation to do so.
This principle stands in direct contrast to the spirit of the age, which constantly teaches people to “look out for number one,” to demand their rights, and to despise any form of sacrifice. Yet, Paul reveals that true fulfillment and joy are not found in indulging self but in serving others. As Jesus Himself declared, “It is more blessed to give than to receive” (Acts 20:35). Happiness is discovered not in the pursuit of personal gratification but in the pouring out of one’s life for the good of others.
Paul continues, “Let each of us please his neighbor for his good, leading to edification.” This is not a call to shallow people-pleasing or compromising truth in order to gain approval. Rather, it is the call to pursue what is genuinely good for our neighbor, with the goal of strengthening and building him up in the Lord. The standard is not, “What makes my neighbor temporarily happy?” but, “What helps my neighbor become more like Christ?”
This principle echoes Paul’s exhortation in Philippians 2:3-4, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.” Christian maturity is measured not by how many people serve us but by how faithfully we serve others.
At the same time, Paul guards against misunderstanding. This command does not mean that the church should be held captive by the whims of the immature or the unreasonable. Genuine concern for the weak does not mean coddling weakness but helping the weak grow into strength. As one commentator has observed, true love “leads the weak out of their irrational scruples so that they too can be strong.” The aim of Christian self-denial is not to leave a brother in weakness but to help him become stable and edified in the truth.
Finally, Paul adds the phrase, “leading to edification.” Edification means “building up,” like the strengthening of a structure. The church is a spiritual building, a temple of the Lord (Ephesians 2:21-22), and each believer has a responsibility to contribute to its strengthening. Too often, instead of building up, Christians allow criticism, division, or selfishness to tear down the work of God. This is a well-worn tactic of Satan, who seeks to weaken the testimony of the church by sowing discord among its members. Therefore, every believer must ask in each decision: “Will this build up my brother in Christ, or will it tear him down?”
In sum, Paul teaches that strength is not for self but for service. To live filled in the Christian life is to live with constant concern for others, putting aside selfish ambition in order to build up the body of Christ.
Living to Bless Your Brother
B. Being filled with the example of Jesus
Romans 15:3-4 – “For even Christ did not please Himself; but as it is written, ‘The reproaches of those who reproached You fell on Me.’ For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.”
Paul points us to the supreme example of Jesus Christ, who never lived to please Himself but consistently put the Father’s will and the needs of others above His own. If anyone ever had the right to please Himself, it was the Son of God. Yet His earthly life was characterized by humility, self-sacrifice, and obedience to the Father’s mission of redemption. Paul elsewhere exhorts the church with the same truth in Philippians 2:5-7, “Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.” Christ’s incarnation and self-emptying show that He did not grasp at His rights but willingly laid them aside for our salvation.
Paul strengthens this point by quoting from the Old Testament: “The reproaches of those who reproached You fell on Me.” This comes from Psalm 69:9, a Messianic psalm that portrays the suffering of the Righteous Servant of God. Jesus bore the insults, hatred, and rejection that were ultimately directed at God the Father. He willingly absorbed hostility in order to glorify the Father and accomplish salvation for sinners. In doing so, He modeled the proper way to endure reproach. Too often believers are quick to defend themselves, to strike back, or to demand vindication. But Jesus shows us a better way—He entrusted Himself to Him who judges righteously. As 1 Peter 2:23 says, “Who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously.”
The phrase “The reproaches of those who reproached You fell on Me” teaches that opposition to God will always spill over onto His people. To follow Christ faithfully is to invite reproach. Yet, just as Christ endured suffering for the sake of obedience, we too are called to endure hardship with faith and hope, knowing we are pleasing God. When believers respond to reproach with patience and steadfastness, it unsettles the world because it testifies to a supernatural strength. No insult or attack can defeat a child of God whose eyes remain fixed on Christ.
Paul then adds, “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.” The Old Testament Scriptures were not written merely as historical record, but for the instruction and encouragement of God’s people in every generation. By reading the Word, we see examples of endurance, receive comfort in our afflictions, and are reminded of God’s faithfulness in all circumstances. The Scriptures do not merely inform; they sustain. They produce both patience in trials and hope for the future. When believers anchor themselves in the Word, they gain strength to endure reproach just as Christ did.
Thus, Paul reminds us that the model of Christ’s selfless endurance, combined with the teaching of Scripture, equips us to live lives that bless others rather than please ourselves. Christ’s example and the eternal truth of the Word guard us from despair and provide the hope that sustains us until the day of redemption.
C. A prayer for unity and God’s glory
Romans 15:5-6 – “Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.”
Having exhorted the believers to follow Christ’s example of selfless living, Paul immediately turns his words into a prayer. This is significant—it shows that such unity and Christlike love cannot be manufactured by human effort alone. Only the Spirit of God can cultivate these virtues within the hearts of believers. Christian unity, then, is not merely organizational or external; it is spiritual and God-given.
Paul addresses God as “the God of patience and comfort.” These are qualities of God’s character that believers deeply depend upon. We are often impatient, wanting God’s purposes to unfold quickly, and frustrated when He seems slow in acting. Yet His timing is perfect, and His delays are not denials but part of His sovereign plan. Just as He is patient with His people, we must also be patient with one another. His comfort sustains us when we face reproach and trial, assuring us that His purposes will prevail.
The purpose of this prayer is clear: “that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.” The end goal of Christian unity is not merely peace among believers but the exaltation of God. When the church thinks with one mind and praises with one voice, it magnifies the glory of God to the world. Disunity, bickering, and selfish ambition rob God of glory, while unity rooted in Christ exalts Him.
This prayer also reminds us that the Christian life is corporate as well as individual. Believers are not saved to live in isolation but to glorify God together. The true mark of a Spirit-filled church is harmony in thought and speech that results in united worship. When the body of Christ moves together in the same direction, empowered by the Spirit, God’s glory shines forth in power and witness.
Living to Bless Your Brother
D. Filled with love, joy, and peace through the Holy Spirit
Romans 15:7-13 – “Therefore receive one another, just as Christ also received us, to the glory of God. Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written: ‘For this reason I will confess to You among the Gentiles, and sing to Your name.’ And again he says: ‘Rejoice, O Gentiles, with His people!’ And again: ‘Praise the LORD, all you Gentiles! Laud Him, all you peoples!’ And again, Isaiah says: ‘There shall be a root of Jesse; and He who shall rise to reign over the Gentiles, in Him the Gentiles shall hope.’ Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.”
Paul’s exhortation now turns toward the practical application of unity: “Therefore receive one another, just as Christ also received us, to the glory of God.” The call is simple yet profound. Believers are not to divide over secondary issues or cultural differences but to welcome one another with the same gracious acceptance Christ extended to us. Christ received us not because of merit, perfection, or usefulness, but purely out of grace and love. If Christ embraced us in our weakness and sin, then we too must embrace our brothers and sisters with patience and grace.
Charles Spurgeon insightfully remarked, “Christ did not receive us because we were perfect, because He could see no fault in us, or because He hoped to gain somewhat at our hands. Ah, no! But, in loving condescension covering our faults, and seeking our good, He welcomed us to His heart; so, in the same way, and with the same purpose, let us receive one another.” This is the standard of Christian fellowship: not acceptance based on performance, but love that reflects the heart of Christ.
Paul roots this exhortation in the redemptive plan of God, reminding his readers that Christ “has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers.” This means that Jesus came as the fulfillment of God’s covenant promises to Israel, validating the faithfulness of God’s Word to the patriarchs. At the same time, His mission also extended to the Gentiles, “that the Gentiles might glorify God for His mercy.” Thus, both Jews and Gentiles are brought together in one family of faith, united not by law or heritage but by the mercy of God in Christ.
To reinforce this truth, Paul strings together a series of Old Testament quotations showing that God always intended to include the Gentiles in His plan of redemption:
“For this reason I will confess to You among the Gentiles, and sing to Your name.” (Psalm 18:49) – A prophecy that Christ Himself would proclaim God’s glory among the nations.
“Rejoice, O Gentiles, with His people!” (Deuteronomy 32:43) – A call for the nations to join Israel in worship of the true God.
“Praise the LORD, all you Gentiles! Laud Him, all you peoples!” (Psalm 117:1) – The shortest psalm, yet a sweeping command that all nations exalt the Lord.
“There shall be a root of Jesse; and He who shall rise to reign over the Gentiles, in Him the Gentiles shall hope.” (Isaiah 11:10) – A clear prophecy of the Messiah’s universal reign, where Gentiles as well as Jews would find their hope in Him.
Through these citations, Paul demonstrates that the inclusion of the Gentiles was not an afterthought or accident, but the fulfillment of God’s eternal plan. The unity of Jew and Gentile in Christ is therefore not optional but central to the gospel.
Paul concludes with a benediction: “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.” This prayer is profound. God is described as “the God of hope,” for He is both the source and the sustainer of hope. Joy and peace are the fruits of faith, and they are not circumstantial but Spirit-given. They flow from believing the promises of God, not from the absence of trials. As believers trust in Christ, the Spirit fills them with an overflowing supply of hope that cannot be shaken by the reproach of men or the pressures of life.
This overflowing hope is not self-generated but “by the power of the Holy Spirit.” Just as love and unity cannot be manufactured in human strength, so hope cannot be sustained apart from the Spirit’s work. The Christian life is not about trying harder but about abiding in Christ and yielding to the Spirit, who fills us with supernatural joy, peace, and endurance.
Paul’s Burden in Ministry
1. Paul’s reason for writing
Romans 15:14-16 – “Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit.”
Paul begins this section by expressing confidence in the maturity of the believers in Rome. He acknowledges that they were “full of goodness, filled with all knowledge, able also to admonish one another.” This is not flattery, but a recognition of the spiritual fruit evident in their lives. Goodness here refers to moral excellence that flows from a transformed heart. Knowledge refers not to mere intellectual understanding but to spiritual discernment rooted in the truth of God’s Word. Together, these qualities equip believers to “admonish one another”—to lovingly correct, encourage, and guide each other toward faithfulness.
Paul makes it clear that his purpose in writing was not because they lacked discernment or ability but because reminders are necessary for all of God’s people. Even mature Christians must be stirred up to remember truth they already know. As 2 Peter 1:12-13 says, “For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you.” Spiritual maturity does not remove the need for exhortation; in fact, it increases one’s responsiveness to it.
Paul further explains that he wrote “more boldly to you on some points, as reminding you, because of the grace given to me by God, that I might be a minister of Jesus Christ to the Gentiles.” Here he ties his boldness in writing to his divine calling. God had given him the grace and responsibility to be the apostle to the Gentiles (cf. Acts 9:15; Galatians 2:7-9). This calling was not self-appointed but divinely commissioned, and Paul carried it with a deep sense of stewardship. His ministry extended beyond evangelism; it included discipling Gentile believers and instructing them in holy living so that their lives would glorify God.
Paul then uses striking priestly imagery: “that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit.” He pictures himself as a priest, ministering in sacred service, presenting the Gentile converts as a living sacrifice to God. This connects with what he had already written in Romans 12:1, “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” Just as Old Testament priests brought offerings sanctified and set apart to God, Paul’s ministry was to labor until the lives of Gentile believers were holy, sanctified by the Spirit, and pleasing to the Lord.
One commentator notes that the word Paul uses here for “ministering” is unique in the New Testament, closely tied to the language of priestly service. This reminds us that gospel ministry is sacred. Evangelism is not merely a human endeavor; it is a spiritual priesthood where the minister of Christ offers souls to God, consecrated by the Spirit. In this sense, Paul’s life work was to bring the nations as an offering of praise to God.
This priestly language also emphasizes that sanctification is the work of the Holy Spirit. Paul does not claim that his ministry alone makes the Gentiles acceptable; rather, their lives are made holy and pleasing to God through the Spirit’s sanctifying power. The same Spirit who applies the blood of Christ to cleanse sinners also works to consecrate them, setting them apart for God’s glory. Thus, Paul saw his missionary efforts as part of God’s grand redemptive plan, where the Gentiles themselves became an offering that magnifies the mercy of God.
Paul’s Burden in Ministry
2. Paul glories in the work God has done through him
Romans 15:17-19 – “Therefore I have reason to glory in Christ Jesus in the things which pertain to God. For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient—in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.”
Paul takes no personal credit for the fruit of his ministry but directs all glory to Christ. He says, “Therefore I have reason to glory in Christ Jesus in the things which pertain to God.” His boasting is not the arrogant pride of self-exaltation but the humble exultation of one who recognizes that all true ministry is God’s work through His servant. This echoes 1 Corinthians 15:10, “But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me.”
Paul is careful to say, “For I will not dare to speak of any of those things which Christ has not accomplished through me.” This demonstrates integrity in ministry. He refuses to embellish, exaggerate, or take credit for what others have done. He only recounts what Christ Himself did through him, both in “word and deed.” His ministry was not limited to preaching but was authenticated by transformed lives, sacrificial service, and even miraculous demonstrations of God’s power.
The purpose of this ministry was “to make the Gentiles obedient.” This obedience was not legalistic conformity but the obedience of faith—the submission of heart and life to the Lordship of Jesus Christ (cf. Romans 1:5). The gospel does not merely inform; it transforms. True conversion always results in obedience, for as James 2:17 says, “Faith by itself, if it does not have works, is dead.”
Paul adds that this ministry was accompanied “in mighty signs and wonders, by the power of the Spirit of God.” The miraculous works were not mere spectacles but confirmations of the message. They demonstrated that the gospel was not in word only but in power (1 Thessalonians 1:5). Paul did not rely on persuasive speech or philosophical rhetoric but on the Spirit’s demonstration of power, as he wrote in 1 Corinthians 2:4, “And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power.”
Paul declares that he had fully proclaimed the gospel, saying, “so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.” This geographical description spans from the eastern center of Judaism in Jerusalem to the western frontier of the Roman world in Illyricum (modern Albania and the western Balkans). Paul had not preached in every city within that region, but he had so strategically planted churches and raised up leaders that the gospel permeated those areas. His vision of “fully preaching” the gospel included not only proclamation but the establishment of reproducing congregations.
In these verses Paul also weaves together references to the Trinity: “Christ Jesus” (v. 17), “God” (v. 17), and “the Spirit of God” (v. 19). For Paul, ministry cannot be separated from the work of Father, Son, and Holy Spirit. It is the Father who planned redemption, the Son who accomplished it, and the Spirit who applies it with power. Paul’s theology is thoroughly Trinitarian because his experience of ministry was inseparably bound up with the Triune God.
3. Paul’s desire to preach the gospel in new places
Romans 15:20-21 – “And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation, but as it is written: ‘To whom He was not announced, they shall see; and those who have not heard shall understand.’”
Paul now reveals his missionary strategy and heart: “I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation.” Paul was not opposed to strengthening existing churches—he often revisited congregations he had planted to encourage them (Acts 14:21-22)—but his primary calling was to pioneer the gospel where Christ had not yet been preached. His passion was to go to the unreached, to carry the name of Jesus into spiritually dark lands, fulfilling his role as a chosen vessel to bear Christ’s name before nations (Acts 9:15).
Paul clarifies this pioneering vision by quoting Isaiah 52:15, “To whom He was not announced, they shall see; and those who have not heard shall understand.” He viewed his ministry as a direct fulfillment of prophecy concerning the Servant of the Lord, who would bring salvation to those who had never heard. This verse underscores the missionary thrust of Scripture: God’s heart is not only for Israel but for all nations. The inclusion of the Gentiles was always part of God’s plan, and Paul’s ministry was a vital instrument in bringing that plan to fruition.
The application is clear for the church today. While it is right to strengthen and shepherd existing congregations, we must also maintain Paul’s pioneering spirit, seeking to bring the gospel to those who have never heard. Christ is glorified when the nations hear His name and bow before Him. As Revelation 5:9 reminds us, “For You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation.”
Paul’s Desire to Come to Rome
1. Why Paul hasn’t visited the Christians in Rome yet
Romans 15:22-24 – “For this reason I also have been much hindered from coming to you. But now no longer having a place in these parts, and having a great desire these many years to come to you, whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.”
Paul begins by explaining why, despite his long-standing desire, he had not yet visited the believers in Rome. He says, “For this reason I also have been much hindered from coming to you.” The reason was not lack of interest or indifference, but rather his commitment to pioneer ministry in regions where the gospel had not yet been preached. His calling to evangelize new territories demanded his time and energy, which kept him from traveling to Rome, where a church was already established. This shows us something about Paul’s priorities: he was consumed with his mission to take the gospel where Christ had not yet been named.
Yet, he adds, “But now no longer having a place in these parts, and having a great desire these many years to come to you.” By this point in his ministry, Paul had saturated the eastern Mediterranean with gospel witness and established strong churches. With his work in those regions largely completed, he could now turn his eyes westward. His desire to visit Rome was not new; he had carried it in his heart “many years.” This reveals not only his missionary strategy but also his pastoral heart—he longed to strengthen and fellowship with the saints in Rome.
Paul then outlines his plan: “Whenever I journey to Spain, I shall come to you.” Spain, at the far western edge of the Roman Empire, represented the frontier of Paul’s vision. Just as Antioch had served as his base of operations for the eastern Mediterranean, Paul likely envisioned Rome becoming a launching point for the western mission. Rome, being the empire’s political and cultural center, was strategically positioned to support and extend the reach of the gospel.
Paul adds, “For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.” His expectation was that the Roman church would partner with him in his mission, providing both encouragement and practical support for the work in Spain. But even beyond their help, Paul longed to simply enjoy their fellowship. This reflects the balance in his ministry: he was both a missionary strategist and a brother in Christ who valued the communion of the saints.
However, Paul’s plans did not unfold as he envisioned. He did eventually come to Rome, but not as a missionary en route to Spain. He came as a prisoner, under guard, awaiting trial before Caesar. Yet even in this, God’s providence was at work. As Paul testified in Philippians 1:12-13, “But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ.” What Paul thought would be a missionary stopover turned into an unprecedented opportunity to proclaim Christ at the very heart of the Roman Empire—even to Caesar’s household itself (Philippians 4:22).
Church history and early tradition suggest that after his release from Roman imprisonment described in Acts 28, Paul may have indeed traveled to Spain and preached there before his final arrest and martyrdom. Whether or not this journey took place, the greater lesson is clear: man proposes his way, but God directs his steps (Proverbs 16:9). Paul’s ministry was marked by a willingness to see God’s redirection not as defeat but as new frontiers for the gospel.
Paul’s Desire to Come to Rome
2. Paul’s present plans
Romans 15:25-29 – “But now I am going to Jerusalem to minister to the saints. For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.”
Paul’s immediate plan was not to press toward Spain or Rome but to first go to Jerusalem “to minister to the saints.” He had been entrusted with a collection from the Gentile churches in Macedonia and Achaia for the poor believers in Jerusalem (Acts 20:1-3; 1 Corinthians 16:1-4; 2 Corinthians 8–9). This offering was more than a practical expression of generosity—it symbolized the spiritual unity of the church. Paul explains that the Gentile believers were “debtors” to the Jewish believers, since salvation and the Scriptures came to them through Israel. Having received the spiritual blessings of the covenant, it was only fitting that Gentiles share their material blessings in return. This demonstrates an important principle: the gospel breaks down barriers of ethnicity, geography, and culture, creating a family of faith where mutual care is the evidence of genuine unity.
Paul adds, “Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain.” His plan was to personally deliver the gift, ensuring that it would be received with integrity, then journey westward through Rome as he pressed on toward Spain. Yet again, God’s providence would alter the plan. He would indeed arrive in Rome, but not as a missionary free to travel—he would come as a prisoner under guard. Still, Paul affirms with confidence, “But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.” Though his circumstances would be difficult, he trusted that the blessing of Christ’s presence and power would not be diminished.
3. Paul’s plea for prayer
Romans 15:30-33 – “Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, that I may come to you with joy by the will of God, and may be refreshed together with you. Now the God of peace be with you all. Amen.”
After laying out his plans, Paul earnestly pleads for the prayers of the Roman believers. He invokes the highest possible motives: “through the Lord Jesus Christ, and through the love of the Spirit.” This appeal shows both the seriousness of his request and the unity of believers in prayer.
Paul urges them to “strive together with me in prayers.” The word translated “strive together” (Greek sunagonizomai) conveys intense effort, even agonizing prayer. It is the same root word used of Christ’s agony in the Garden of Gethsemane (Luke 22:44). Prayer, then, is not casual or passive but active participation in spiritual conflict. To pray with Paul was to become his ally in the battle. Spurgeon insightfully noted that just as William Carey told his supporters, “I will go down into the pit, but brother Fuller and the rest of you must hold the rope,” so too God’s servants depend on the intercession of others.
Paul identifies three specific requests. First, “that I may be delivered from those in Judea who do not believe.” He was fully aware of the dangers awaiting him in Jerusalem, having been warned multiple times by the Spirit (Acts 20:22-23; Acts 21:10-14). His greatest opposition would come not from Rome but from unbelieving Jews who rejected Christ and despised his mission to the Gentiles. This prayer request was answered, though in an unexpected way: he was preserved, but through arrest and imprisonment.
Second, he prays “that my service for Jerusalem may be acceptable to the saints.” Paul knew that some in the conservative church of Jerusalem regarded him with suspicion, viewing him as too radical in his embrace of Gentile converts. He desired that the offering would be received with gratitude as a true expression of love and unity.
Third, he asks that “I may come to you with joy by the will of God, and may be refreshed together with you.” He longed to finally meet the Roman believers, not in heaviness or defeat, but with joy, knowing it was God’s will. His request was answered in part: he did come to Rome, and he did find joy and refreshment among the brethren (Acts 28:15), but it was through chains and hardship. Again, this shows that God’s will may not unfold as we envision, yet it always fulfills His purposes.
Paul closes with a benediction: “Now the God of peace be with you all. Amen.” This is fitting, for in the midst of conflict, uncertainty, and struggle, peace comes from God alone. As believers strive in prayer and trust in His providence, His peace sustains them through every circumstance.
