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Bible evangewomanblogspotcomThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

Romans 15:30-33

30 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, 31 that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, 32 so that by God’s will I may come to you with joy and be refreshed in your company. 33 May the God of peace be with you all. Amen.

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Last week’s post discussed Paul’s magnificent ministry, to which he referred in Romans 15:22-29.

These verses conclude Romans 15 and the theology of the letter. Romans 16 details the teachers among the people he has converted in his wide-ranging trips from Asia Minor to Macedonia and Greece.

Paul was a big believer in the power of prayer. He prayed continually. He prayed fervently. He prayed for himself as well as for new Christians.

Here he asks that the Roman Christians ‘strive together’ in their prayers for him (verse 30).

John MacArthur discusses those words:

Notice verse 30, “I beseech you, brethren, for the Lord Jesus Christ’s sake” as we saw “and the love of the Spirit,” then this word on prayer, “that you sunagōnizomai.” Agōnizomai would be enough. That means to agonize together in a struggle. To add sun to the front of it intensifies it. “That you intensely struggle together with me in your prayers to God for me.”

Now he realizes that ministry in the will of God is dependent on prayer. That is an essential element. The word agōnizomai or sunagōnizomai is a word taken from gymnastics. It’s taken from athletics. It is a gymnastic term meaning “to agonize.” It could be translated “to fight.” It takes tremen­dous exertion and energy and maximum effort to fulfill the significance of this word, a very strong term. In fact it’s translated in John 18:36 “fight.” Jesus said, “My servants would fight if My kingdom was of this world.” It is a word of great intensity.

Prayer, beloved, is a battle. And I say this from time to time as we come to passages like this but I want to remind you of it. Prayer is a battle. I think sometimes we don’t understand that because the battle isn’t where we can see it. We’ve been talking, haven’t we, in 1 Timothy, about the spiritual battle. And I hope we’ve learned some things. Prayer is a war waged against the forces of evil. In fact, Isaiah 64:7 speaks of, quote: “Arousing oneself to take hold of God in prayer.” That’s the idea of the Hebrew terminology in Isaiah 64:7, arousing one’s self to take hold of God. And you remember, no doubt, reading Genesis 32:24 to 30 where it says that Jacob wrestled with the Lord and he wouldn’t let go of the Lord until he was what? He was blessed. In Colossians 2:1 Paul calls prayer great conflict. He sees it as great conflict. It is not an easy thing, it is a conflict. He says, “I would that you knew what great conflict I have for you.” What is he talking about in writing to the Colossians? I’m engaged in a battle, a prayer battle over your spiritual situation. And in 4:12 of Colossians, as I mentioned earlier, Epaphras, that wonderful man of prayer, is said to be always laboring fervently for you in prayer that you may stand perfect and complete in all the will of God. Prayer is a battle, an agonizing experience.

Now I realize there is a certain paradox between the sover­eignty of God and fervent prayer, but the Bible teaches us to pray fervently. We go back to Luke 11 and remember the story of the man for his much knocking who was heard, because he gave much effort he finally received what he sought, and it’s an illustra­tion of what we call importunity, or intensity in prayer. We remember James who said in 5:16 of his epistle, “The effectual, fervent prayer of a righteous man avails much.” Even our Lord fasted and prayed for 40 days. It wasn’t easy for Him.

Matthew Henry’s commentary says that as Paul prayed for them, he desires their prayers for himself. This was not out of selfishness but as a sign of mutual love (emphases mine below):

He had prayed much for them, and this he desires as the return of his kindness. Interchanging prayers is an excellent token of the interchanging of loves. Paul speaks like one that knew himself, and would hereby teach us how to value the effectual fervent prayer of the righteous.

He asked for the Romans’ prayers for his deliverance from the unbelievers in Judea and for the success of his ministry in Jerusalem, his next destination (verse 31).

MacArthur elaborates on the Greek word for ‘deliverance’:

The word “delivered” is a very interesting word. Rhuomai means to be rescued, to be rescued out of a dangerous life-threatening situation. I want you to pray for my rescue. I want you to pray that I will be delivered from a very dangerous situation.

It was not uncommon for Paul to face danger. In fact, it was a way of life. He was in danger most of the time. He continually asked for prayer because of that

So what he is saying in verse 31 indicates to us that it marks a person in the will of God really moving ahead for the glory of God that they’re going to be persecuted because they’re invading the kingdom of the enemy. Now he had no idea at the time of the writing of Romans what was to come from those who do not believe in Judea, Jews who resented him, he had no idea at this particular time what they would do to him. But it was very predictable that they would be hostile toward his message.

Henry says:

The unbelieving Jews were the most violent enemies Paul had and most enraged against him, and some prospect he had of trouble from them in this journey; and therefore they must pray that God would deliver him. We may, and must, pray against persecution. This prayer was answered in several remarkable deliverances of Paul, recorded Acts 21:1-24:27.

I wrote about Acts at length in 2018 and 2019. The passages from the chapters of Acts that Henry mentions are posted below. This was a highly charged and dramatic time in Paul’s ministry over the course of two years:

Acts 21:1-6 – Paul, Luke, Cos, Rhodes, Patara, Tyre, kneeling in prayer

Acts 21:7-14 – Paul, Luke, Caesarea, Philip the Evangelist, Philip the Evangelist’s daughters, Agabus

Acts 21:15-16 -Paul, Luke, Caesarea, disciples of Caesarea, Jerusalem, Mnason of Cyprus

Acts 21:17-18 – Paul, Luke, James, elders, Jerusalem

Acts 21:19-26 – leaders of the church in Jerusalem, Paul, Judaisers, Nazirite vow

Acts 21:27-36 – Paul, completion of Nazirite vow, riot, Ephesian Jews, Asia Minor Jews, Trophimus the Ephesian

Acts 21:37-40 and 22:1 – Paul, Roman tribune, Jerusalem

Acts 22:2-21 – Paul, Jerusalem mob, conversion story

Acts 22:22-30 — Paul, Jerusalem, Roman justice, Roman citizenship, Roman tribune (Claudius Lysias)

Acts 23:1-5 – Paul, Jerusalem, the Sanhedrin, Ananias the high priest

Acts 23:6-11 – Paul, Sanhedrin, Pharisees, scribes, Sadducees, Jerusalem, Roman tribune (Claudius Lysias), Jesus Christ, ‘take courage’

Acts 23:12-15 – Paul, Sanhedrin, oath, murder plot, Jerusalem

Acts 23:16-22 – Paul’s nephew, Paul, centurion, Roman tribune, Claudius Lysias, Jerusalem, murder plot

Acts 23:23-30 – Paul, divine intervention, Claudius Lysias, two centurions, 200 troops, Caesarea

Acts 23:31-35 — Paul, military escort, Antipatris, Caesarea, Felix

Acts 24:1-9 — Tertullus, the Sanhedrin, Felix, Paul, Caesarea, Claudius Lysias

Acts 24:10-21 — Paul, Felix, Sadducees, Caesarea

Acts 24:22-27 – Paul, Felix, Drusilla, Caesarea, Porcius Festus

As our commentators have said, Paul had no idea about any of those events, although he certainly would have anticipated danger. At that point, he expressed his longing to finally meet the Romans, if it be God’s will, and be ‘refreshed’ in their company (verse 32).

For good or bad, the Lord and the Holy Spirit guided Paul’s ministry from the beginning, as evidenced by the accounts in Acts. Therefore, Paul was a great believer in the will of God.

MacArthur summarises a few instances from Acts and Galatians for us:

The reason I believe Paul is obedient is multiple. One, he lived in sensitivity to the Holy Spirit. And I believe since he was committed to doing the will of God and obeying the will of the Spirit, he would have not flagrantly denied the Spirit’s will in this case. When in chapter 16 he started to go into one area, Bithynia, the Spirit stopped him, he turned around. When he started to go into another area, the Spirit stopped him; he went the other way and finally went in to the Macedonian region because the Spirit stopped him in all the other areas. I believe he lived in sensitivity to the Spirit. And I believe also in chapter 20 when he says, “I am bound in the Spirit to go to Jerusalem,” he is saying, “I have a strong leading from the Spirit of God within me.” Furthermore, he had the right reasons for going. His reasons for going were to accomplish the ministry of collecting this offering which he knew was from the Lord. From the very beginning of his commission as recorded in Galatians 2:7 to 10 he was told to remember the poor, he was doing what he was told, he was doing what the Spirit of God had put in his heart to do. And I believe the Spirit actually sent him. I believe he was dispatched by the Spirit of God to carry out this ministry.

And, after two years of imprisonment in Judea, the authorities sent Paul to Rome:

The Romans themselves sent him there so that he could have a trial before Caesar. After two years of being kept a prisoner for his own sake in Caesarea, they then sent him to Rome and even on the way to Rome I believe the devil tried to drown him. There was a terrible shipwreck. But not only did Paul escape but so did everybody else on board, Acts 27. He made it to Rome. Well that’s the testimony to the power of prayer.

In Rome, Paul was martyred for his faith, but not before he was able to meet the Roman Christians and convert more to the faith over a period of two years:

Acts 28:30-31 – Paul, Rome, ministry

The final verse (33) of Romans 15 is the benediction, the blessing Paul sends to the Romans, asking that ‘the God of peace’ be with them all.

Henry gives us the scriptural history of the benediction and the application for us today:

The Lord of hosts, the God of battle, is the God of peace, the author and lover of peace. He describes God under this title here, because of the divisions among them, to recommend peace to them; if God be the God of peace, let us be men of peace. The Old-Testament blessing was, Peace be with you; now, The god of peace be with you. Those who have the fountain cannot want any of the streams. With you all; both weak and strong. To dispose them to a nearer union, he puts them altogether in this prayer. Those who are united in the blessing of God should be united in affection one to another.

MacArthur has this:

The God of peace, what does that mean? That’s a com­mon term for God, the God of peace. It is to say that God is the source of peace. What do you mean by that? He is the source of peace in two ways. He provides peace with Him. Before you came to Christ you were at war with God. In Christ you are saved, you make peace with God. We call that peace with God. He also provides the peace of God which is the settled heart confidence that all is well that removes anxiety and brings tranquility to the soul. He is the God of peace, that is to say He reconciles men to Himself. He is the God of peace, that is to say He brings tranquil­ity to the reconciled soul, the God of peace.

Our God is identified in this chapter in verse 5 as the God of patience and the God of comfort. In verse 13 He is the God of hope. And here He is the God of peace; the God of patience, the God of comfort, the God of hope, the God of peace.

Those of us who attend churches with established liturgies hear and/or say ‘Peace be with you’ in every service, often more than once. Sometimes I think we hear it so often that we forget or take for granted what it means. I do.

I will be reflecting silently on this in the week ahead.

Next time — Romans 16:1-2

Bible readingThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

Hebrews 13:20-25

Benediction

20 Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 equip you with everything good that you may do his will, working in us[a] that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

Final Greetings

22 I appeal to you, brothers,[b] bear with my word of exhortation, for I have written to you briefly. 23 You should know that our brother Timothy has been released, with whom I shall see you if he comes soon. 24 Greet all your leaders and all the saints. Those who come from Italy send you greetings. 25 Grace be with all of you.

————————————————————————————————-

Last week’s post discussed the author’s exhortation to respect those in ministry and his prayer request for himself and Timothy.

These are the final verses of Hebrews. I will be writing separately about the first eight verses of Hebrews 13, as they provide an invaluable guide to the Christian life.

A benediction is a blessing. The author of Hebrews gives a particularly splendid one, mentioning ‘the God of Peace’, the Resurrection, Jesus as the ‘great shepherd’ and ‘the blood of the eternal covenant’ (verse 20).

Matthew Henry has a superb analysis of this verse, which is especially important as we are drawing near to Good Friday and Easter (emphases mine):

He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, &c., Hebrews 13:20. In this excellent prayer observe, 1. The title given to God–the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, &c. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ–our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isaiah 40:11, declared by himself to be so, John 10:14,15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ’s release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people.

The author prays that, God, author of all these great blessings, equips the Hebrews through Jesus Christ to thereby accomplish His will in everything they do, recognising Christ’s inestimable glory (verse 21). Note that the author says that whatever good they — and we — do comes from God and His Son working through them and us.

Henry continues his analysis:

5. The mercy prayed for: Make you perfect in every good work, &c., Hebrews 13:21. Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen.

John MacArthur is equally impressed with the benediction, inspired by the Holy Spirit:

“Now the God of peace.” I love that title, don’t you? “The God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant” – now watch – “make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. So let it be.”

You want to hear something exciting? He gives you the ethics, He gives you the example, and then He gives you the energy. You say, “What’s the energy?” It’s the power of God. Look what it says, “Now the God of peace” – now jump to verse 21 – “make you perfect, working in you, that which is well pleasing in His sight.” You want to know something? Your Christian growth has nothing to do with your own power, it’s God working in you, right? Boy, what an exciting thing

So he’s simply saying the powerful God, He’s the one who can make you perfect. You can’t function on your own energy. You can’t just whip out your flesh and decide that you’re going to be spiritual. Doesn’t work like that.

Therefore, we must give Jesus and God the Father all thanks for all good things He has wrought through us:

When He does it, who gets the glory? Jesus Christ. And that’s the way it ought to be. He deserves it, doesn’t He? You remember this verse? I’m sure you do. “For it is God who works in you, both to will and to do” – of what? – “His good pleasure.” It’s God. There’s your energy, beloved.

The new covenant’s a wonderful thing, isn’t it? But it’s not just free grace and do what you want, there’s some ethics. Beyond the ethics, there’s a living, vital example. Beyond the example, there’s energy, and it’s the power of God in your life.

Now we come to the farewell — ‘Final Greetings’ — in which the author of Hebrews encourages (exhorts) his audience to heed what he has written to them (verse 22).

John MacArthur surmises that the Hebrews would reread the letter. Indeed, new revelations pop out every time I have read it (six times now):

Then he closes with personal notes. “I beseech you, brethren, bear with the word of exhortation” – he says I know it’s been hard and heavy, but hang in there – “for I have written a letter unto you in few words.” You say, “Few words? Does he know how long we’ve been in this?” You want to hear something startling? You can read the whole book in less than an hour. It’s been brief, powerful, heavy. He says bear with it. He figures they’re going to read it again.

The author explains more about Timothy, referred to obliquely in verse 18 (last week):

18 Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things.

Timothy has just been released from prison and the author hopes that the two of them can visit the Hebrews soon (verse 23).

Matthew Henry explains the joy everyone must have felt:

He gives the Hebrews an account of Timothy’s liberty and his hopes of seeing them with him in a little time, Hebrews 13:23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him.

The author closes by requesting the Hebrews greet their leaders and their fellow congregants — ‘saints’. He tells them that the Italians also send greetings (verse 24). He ends by praying that God’s grace be upon all of the Hebrews (verse 25).

MacArthur says of the author and the Italians:

He must have been hanging around a group of Italian Christians from Rome at this time.

That is serendipitous, because I will begin writing about Paul’s letters to the Romans next weekend.

Hebrews is a superb book of the Bible, because it answers so many questions about Christianity all in one place, proceeding from the Old Testament to the New Covenant we have in Christ.

This and my prior posts on Hebrews are available on my Essential Bible Verses page, located just above James 1:1-16.

Next time — Romans 1:8-15

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