Romans 15: William E. Wenstrom, Jr. Bible Ministries 1

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1 Romans 15:32-33 Romans 15:32-The Ultimate Purpose Of Paul s Two Requests In Romans 15:31 Is That He Would Find Rest In The Company Of The Roman Believers Romans 15:30 begins the sixth and final paragraph of Romans chapter fifteen. In this verse, Paul requests that Romans pray for him on the basis of their common relationship with the Lord Jesus Christ as well as on the basis of the divine-love produced by the Spirit. He then requested that the Romans fight together with him by means of their prayers in the presence of the Father on his behalf. Romans 15:30, Now, I appeal to each and every one of you spiritual brothers and sisters without exception on the basis of the common relationship we share with our Lord, namely Jesus, who is the Christ as well as on the basis of the divine-love, which is produced by the Spirit to fight together with me by means of your prayers in the presence of God the Father on behalf of me. This passage serves as a transition from the sixth paragraph in chapter fifteen to the seventh and final one. He appeals to the Romans as a spiritual brother and thus based upon the common relationship that they share with the Lord Jesus Christ to fight together with him in prayer for him. He also appeals to them based upon the divine-love produced by the Spirit, which will enable them to intercede in prayer for him. Paul requests that they fight together with him in prayer, which implies spiritual conflict with the kingdom of darkness. He is well aware that Satan and the kingdom of darkness would like for him to be killed in Jerusalem and that the Jewish believers in Jerusalem would not find his service on their behalf acceptable and that he would not arrive in Rome and head for Spain after that (Ephesians 6:18-20; 2 Corinthians 1:10-11). Their intercessory prayers for him were the means by which they were to fight in this conflict. He describes prayer as being in the presence of the Father. Romans 15:30 is not the only place in Paul s writings where he requests that his readers enter into prayer on his behalf. Ephesians 6:19, Pray for me also, that I may be given the message when I begin to speak that I may confidently make known the mystery of the gospel. (NET Bible) 2 Corinthians 1:8, For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living. 9 Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the 2010 William E. Wenstrom, Jr. Bible Ministries 1

2 dead. 10 He delivered us from so great a risk of death, and he will deliver us. We have set our hope on him that he will deliver us yet again, 11 as you also join in helping us by prayer, so that many people may give thanks to God on our behalf for the gracious gift given to us through the help of many. (NET Bible) Colossians 4:2, Be devoted to prayer, keeping alert in it with thanksgiving. 3 At the same time pray for us too, that God may open a door for the message so that we may proclaim the mystery of Christ, for which I am in chains. (NET Bible) 1 Thessalonians 5:25, Brothers and sisters, pray for us too. (NET Bible) 2 Thessalonians 3:1, Finally, pray for us, brothers and sisters, that the Lord s message may spread quickly and be honored as in fact it was among you, 2 and that we may be delivered from perverse and evil people. For not all have faith. (NET Bible) In Romans 15:31, Paul communicates his first prayer request of the Roman believers, namely that he would be delivered by God from those Jews in Judea who were disobedient to the gospel. Then, then he presents his second request, namely that his service on behalf of the poor Jewish saints in Jerusalem would be acceptable to the Jewish saints in that city. Romans 15:31, In order that I would be rescued from those who exist in a state of unbelief in Judea and in addition that my ministry, which is on behalf of the poor Jewish Christians in Jerusalem would be considered acceptable in the judgment of the saints. Wuest writes, The reason for Paul s apprehension of what he might encounter in Jerusalem is made clear in Denney s note; It was not the unbelieving Jews only who hated Paul. To them he was an apostate who had disappointed all their hopes; but even Christian Jews in many cases regarded him as false to the nation s prerogative, and especially to the law. There was a real danger that the contribution he brought from the Gentile churches might not be graciously accepted, even accepted at all; it might be regarded as a bribe, in return for which Paul s opposition to the law would be condoned, and the equal standing of his upstart churches in the Kingdom of God acknowledged. It was by no means certain that it would be taken as what it was a pledge of brotherly love; and God alone could dispose the saints to take it as simply as it was offered. (Wuest s Word Studies in the Greek New Testament). The acceptance of this offering by the Jewish Christians in Jerusalem was important because it would serve to build unity among Jewish and Gentile believers and thus it would serve as a symbol of unity among believers. This prayer request was answered according to Acts 21: William E. Wenstrom, Jr. Bible Ministries 2

3 Next, in Romans 15:32, Paul expresses the ultimate goal of his two requests in Romans 15:31, namely that when he enters into the company of the Roman believers he will find rest for himself. Romans 15:30, Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me 31, that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints 32 so that I may come to you in joy by the will of God and find refreshing rest in your company. So that is the conjunction hina (ἵνα) (ee-nah), which is employed with the subjunctive mood of the verb sunanapauomai, find refreshing rest in order to form a purpose clause that emphasizes the intention of the action of the verbs parakeleo, I appeal and it complement sunagonizomai, fight together that appear in Romans 15:30. This purpose clause does not present two more requests that parallel the two in Romans 15:31 but rather they express the ultimate goal of the two requests in Romans 15:31. This interpretation is indicated by Paul s statements in Romans 15:24-28, which reveal that Paul would not go to Rome until he delivered the offering from the Gentile churches in Macedonia and Achaia to the poor Jewish Christians in Jerusalem. Then, Paul in Romans 15:24a writes that he confidently expects to visit his readers in Rome while passing through whenever he is permitted by the Holy Spirit to travel to Spain. Romans 15:24a, I in fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to travel to Spain This statement in Romans 15:24a is connected to Romans 15:23 since the verb echo appears twice in Romans 15:23 and in each instance functions as a causal participle modifying the verb elpizo, which appears in Romans 15:24b. Many commentators such as Cranfield, Morris, Moo and Dunn all agree that Romans 15:23 is an unfinished or incomplete sentence meaning that the sentence that begins with nuni de is broken off and has no main verb, which expresses what Paul is intending to do. However, the verb echo, which appears twice in verse 23, functions in each instance as a causal participle indicating the cause or the reason or ground of the action of the finite verb. Normally, a causal participle precedes the verb it modifies, which is the case here where in both instances, the verb echo functions as a causal participle and is preceding the verb it modifies, which is the present active indicative form of the verb elpizo that appears in Romans 15:24b. Therefore, elpizo functions as the main verb for these participles in Romans 15:23 and its meaning is completed by the complementary infinitive form of the verb theaomai, to see William E. Wenstrom, Jr. Bible Ministries 3

4 The NASU, NET and ESV interpret gar in Romans 15:24b as causal and translate it for. However, it is better to interpret it as emphatic and translate it in fact. Therefore, the idea that appears in Romans 15:23-24a is completed in Romans 15:24b as indicated by the fact that the verb echo that appears twice in Romans 15:23 functions in each instance as a causal participle modifying the present active indicative form of elpizo that appears in Romans 15:24b. Thus, Romans 15:23-24a is not an unfinished sentence since it is finished in Romans 15:24b. Thus, Romans 15:23 and 24a form a complete thought and should be read together. Romans 15:23, However, now because at the present time I no longer possess an opportunity in these regions and in addition because I possess a passionate desire for a period of many years to enter into the company of each and every one of you, 24a, I in fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to travel to Spain. In Romans 15:24, whenever I go to Spain (NASU) is an indefinite temporal clause and is connected to the statement I hope to see you in passing (NASU). It is not connected to the previous causal clause at the end of Romans 15:23 since the statement I hope to see you in passing is connected to the two causal participial clauses in Romans 15:23 forming a complete thought. The indefinite temporal clause whenever I go to Spain is subordinate to the statement I hope to see you in passing and modifying it. Thus, we translated Romans 15:24a, I in fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to travel to Spain. The indefiniteness of the construction is not due to Paul being uncertain as to whether or not he will visit Rome but rather the uncertainty is due to the fact that he does not know how long it will take him to finish with his task in Jerusalem. Then, in Romans 15:24b, Paul presents two additional reasons Paul wanting to visit the Romans on his projected trip to Spain, namely, to have fellowship with them and to receive assistance from them for this trip. Romans 15:24b, And in addition to be helped on my journey there by all of you as a corporate unit when I have first temporarily enjoyed your company. To be helped on my journey there (Spain) by all of you as a corporate unit expresses Paul s desire to experience the hospitality of the Roman believers in that he wants their assistance for his journey to Spain by providing him with food, money, by arranging for companions and means of travel. When I have first temporarily enjoyed your company speaks of Paul s desire to have fellowship with the Roman believers before heading to Spain William E. Wenstrom, Jr. Bible Ministries 4

5 To be helped on my journey there by all of you as a corporate unit when I have first temporarily enjoyed your company is a third class conditional emphasizes the certain fulfillment of Paul being assisted on his journey to Spain when he first enjoys the company of the Romans believers. It is emphasizing with Paul s readers in Rome that he values their fellowship and that his trip to Spain can wait until he has first enjoyed their company for a while. This statement emphasizes that fellowship with the Roman believers is his first priority before going to Spain. It also expresses in a polite way his confidence that the Roman Christians will assist him on his journey to Spain. It also emphasizes that his projected visit to Rome will be temporary yet long enough for Paul to enjoy fellowship with the Roman believers and proclaim the gospel in Rome to them and the unsaved in Rome. In Romans 15:25, Paul informs the Roman believers that at the time of writing this epistle the Holy Spirit permitted him to travel to Jerusalem for he was soon going to serve the saints in that city, which stands in contrast with his confident expectation of visiting them on his way to Spain. Romans 15:25, However, now at the present time I am permitted to travel to Jerusalem for I will soon be going to serve the saints. This offering was a major focus of Paul s third missionary journey since each letter he wrote on the journey mentions it (1 Corinthians 16:1-2; 2 Corinthians 8-9) and is mentioned in other passages such Acts 24:17. The Jerusalem church was destitute undoubtedly because of the persecutions since for a Jewish believer to trust in Jesus of Nazareth as Savior meant expulsion from the synagogue. Consequently, this meant being barred from Jewish life, thus many lost homes and businesses, not to mention friendships and being disowned by family members. Undoubtedly, Paul thought this offering to be important because it would serve to build unity among Jewish and Gentile believers and thus it would serve as a symbol of unity among believers. Then, in Romans 15:26, Paul informs the Roman believers that he was going to serve the saints in Jerusalem by delivering to the destitute Jewish believers in that city an offering from the Gentiles in Macedonia and Achaia. Romans 15:26, For you see, Macedonia as well as Achaia decided with pleasure to provide of their own accord and from their own resources a contribution on behalf of the destitute among the saints, namely those who are in Jerusalem. Then, in the first statement that appears in Romans 15:27, he reveals to them that the Gentile churches in Macedonia and Achaia decided with pleasure to provide a contribution for the destitute Jewish believers in Jerusalem because they are indebted to them William E. Wenstrom, Jr. Bible Ministries 5

6 Romans 15:27a, They decided with pleasure to provide of their own accord and from their own resources indeed because they are, as an eternal spiritual truth obligated to them. This first statement is composed of an emphatic clause followed by a causal clause. The conjunction kai and not gar is serving to emphasize the thought that the Gentile believers in Macedonia and Achaia decided with pleasure to provide from their own resources and own accord a contribution for the destitute Jewish believers in Jerusalem and gar, not kai serves to introduce the reason they did so. Kai and not gar is emphasizing the statement that the Gentile believers in Macedonian and Achaia decided with pleasure to provide a contribution for the Jewish believers from their own resources and own accord and gar, not kai indicates that they did so because they were obligated to the Jewish believers. They decided with pleasure is the third person plural aorist active indicative form of the verb eudokeo, which means to decide with pleasure to provide a contribution on behalf of the poor Jewish believers in Jerusalem. It emphasizes that the Gentile believers in Macedonia and Achaia of their own accord took pleasure in providing for the needs of their poor Jewish brothers. The causal clause because they are, as an eternal spiritual truth obligated to them denotes that the Gentile believers in Macedonia and Achaia were morally and not legally obligated to provide for the material or temporal needs of the poor Jewish believers in Jerusalem since they benefited from the spiritual blessings flowing from the promises to the Jewish patriarchs. The gospel which they believed in, originated with the Jews and was proclaimed to them by the Jews and their Savior was a Jew. In Romans 11:13-28 and 15:8-12, Paul makes this clear. In Romans 11:13, Paul addresses his Gentile Christian readers in Rome specifically and expresses the fact that he takes great pride in his ministry as an apostle to the Gentiles. So in this first statement in Romans 15:27 is emphasizing with the Roman believers that the Gentile churches in Macedonia and Achaia indeed decided with pleasure to provide a contribution for the destitute Jewish believers in Jerusalem because they are obligated to them. The second statement is a first class condition that explains specifically why the Gentile churches in Macedonia and Achaia were obligated to provide from their own resources and of their own accord a contribution for the destitute Jewish believers in Jerusalem. Romans 15:27b, For you see, if, and let us assume that it is true for the sake of argument that the Gentiles have received a share in their spiritual blessings and of course, we agree that this is true, then they are also, as an eternal spiritual truth under obligation to minister to them by means of their spiritual blessings William E. Wenstrom, Jr. Bible Ministries 6

7 The Gentile churches in Macedonia and Achaia were obligated to do so because Gentile believers have shared in the spiritual blessings of the Jewish believers and thus they are obligated to provide for their temporal needs. They were morally obligated to provide for the material or temporal needs of the poor Jewish believers in Jerusalem since the gospel which they believed in originated with the Jews and was proclaimed to them by the Jews and their Savior was a Jew. Furthermore, they benefited from the spiritual blessings flowing from the promises to the Jewish patriarchs. In Romans 4:13-16, 11:13-28 and 15:7-12, Paul makes this clear. These spiritual blessings refer to every spiritual blessing as a result of the Christian being in union with Christ and identified with Him in His death, burial, resurrection and session. It also refers to those blessings connected to the believer s salvation or deliverance from the sin nature, the devil and his cosmic system as well as those blessings connected to the believer s sanctification. The word speaks of the Christian s spiritual prosperity that is the result of his union and identification with Christ. They also refer to the spiritual blessings that the believer receives from the Holy Spirit as a result of trusting in Jesus Christ as Savior. As we noted, the Scriptures reveal that there are at least 60 spiritual benefits that the sinner receives the moment he is declared justified by God as a result of exercising faith in Jesus Christ as his or her Savior. They also are connected to the blessings of the Abrahamic covenant since Romans 11:16-28 and 15:8-12 teach that Gentile believers are joint-partakers with Jewish believers of the abundant blessings of the Abrahamic covenant. Not only are Gentiles joint-partakers of the abundant blessings of the Abrahamic covenant through faith in Christ but they are also joint partakers of the blessings of the New Covenant (Jer. 31:31-37). In Romans 15:28, the apostle Paul reveals to the Roman believers that he planned to go to Spain by way of Rome after delivering to the poor Jewish believers in Jerusalem the contribution from the Gentile churches in Macedonia and Achaia. Romans 15:28, Therefore, after I have completed this in other words after I myself have safely delivered this fruit to them I will allow myself to depart for Spain by way of you. This verse is the result of an inference from Paul s statements in Romans 15:22-27 and reveals to the Roman believers that he planned to go to Spain by way of Rome after delivering to the poor Jewish believers in Jerusalem the proceeds from contribution from the Gentile churches in Macedonia and Achaia. This passage reveals the importance that Paul attached to this offering in that it reveals that he would not visit the Roman believers and head to Spain until he had first safely delivered this offering to the poor Jewish believers in Jerusalem William E. Wenstrom, Jr. Bible Ministries 7

8 Therefore, in Romans 15:32, the apostle Paul employs the conjunction hina with the subjunctive mood of the verb sunanapauomai, find refreshing rest in order to form a purpose clause that expresses the ultimate goal of the two requests in Romans 15:31. We will translate hina, in order that. Now we must address some textual problems in Romans 15:32 that appear after hina. Commenting on these, Moo writes, As Metzger (p. 538) puts it, This verse involves a nest of variant readings. The text after the opening hina is found in five different forms: (1) ἐν χαρᾷ ἐλθὼν πρὸς ὑµᾶς διὰ θελήµατος θεοῦ συναναπαύσωµαι ὑµῖν (read by the secondary Alexandrian MSS A, C, 33, 81, and 1739 and by several other MSS); (2) ἐλθὼν ἐν χαρᾷ πρὸς ὑµᾶς διὰ θελήµατος Ἰησοῦ Χριστοῦ συναναπαύσωµαι ὑµῖν (read by the original hand of the primary Alexandrian uncial a); (3) ἐν χαρᾷ ἔλθω πρὸς ὑµᾶς διὰ θελήµατος θεοῦ συναναπαύσωµαι ὑµῖν (found in P 46 and the primary Alexandrian B [which has κυρίου Ἰησοῦ in place of θεοῦ]); (4) ἐν χαρᾷ ἔλθω πρὸς ὑµᾶς διὰ θελήµατος θεοῦ καὶ συναναπαύσωµαι ὑµῖν (read in the secondary Alexandrian C, in Ψ, in the second [Byzantine] correction of a and in the majority text [some of which, however, have the indicative συναναπαύσωµαι in place of the subjunctive]); (5) ἐν χαρᾷ ἔλθω πρὸς ὑµᾶς διὰ θελήµατος Ἰησοῦ Χριστοῦ καὶ ἀναψύξω µεθʼ ὑµῶν (read in the western uncials D, F and G [the latter two have ἀναψύξω]). All modern English translations and most commentators favor the first reading, for the following reasons: (1) Paul always speaks of the will of God ; never of the will of Jesus Christ (variant 2); or the will of Christ Jesus (variant 5); (2) the subjunctive ἔλθω (variants 3 and 4) is, after ἵνα, a superficially easier reading. P 46 and B may drop συναναπαύσωµαι and D, etc., replace it because the verb is used here in an unusual sense. (Moo, Douglas J., The New International Commentary on the New Testament, The Epistle to the Romans, page 908; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., 1988) Romans 15:32, So that I may come to you in joy by the will of God and find refreshing rest in your company. I may come is the nominative masculine singular aorist active participle form of the verb erchomai (ἒρχοµαι) (air-koe-meh), which is capable of a wide variety of meanings through the addition of various prefixes and is a general word expressing motion. As was the case in Romans 15:22, the verb erchomai in Romans 15:32 means to enter since it is used with the prepositional phrase pros humas, which speaks of Paul being in the company of the Roman believers. Thus, this verse speaks of Paul entering into the company of the Roman believers after delivering the contribution from the Gentile churches in Macedonia and Achaia to the poor Jewish Christians in Jerusalem William E. Wenstrom, Jr. Bible Ministries 8

9 The word functions as a temporal participle, which in relation to its controlling verb answers the question when? The controlling verb in verse 32 is first person singular aorist middle subjunctive form of the verb sunanapauomai (συναναπαύοµαι) (see-nano-pow-owe-meh), find refreshing rest. The action of the verb erchomai is contemporaneous with the sunanapauomai. Therefore, the verb erchomai as a temporal participle answers the question as to when Paul will find refreshment, namely when he enters into to the company of the Roman believers. The aorist tense is an ingressive aorist tense used to stress the beginning of Paul entering into the state of being in the company of the Roman believers. The active voice means that Paul as the subject performs the action of visiting the Roman believers. We will translate the verb erchomai, when I enter. To you is composed of the preposition (πρός) (proce), to and the accusative second person plural form of the personal pronoun su (σύ) (see), you. The personal pronoun su is used of the Roman believers in a corporate sense. It functions as the object of the preposition pros, which is used of the Roman believers and speaks of a personal intimate fellowship between them and Paul and denotes his coming into the company of or into the presence of the Roman believers. We will translate this prepositional phrase into the company of all of you. Corrected translation thus far of Romans 15:32, In order that when I enter into the company of all of you Romans 15:32, So that I may come to you in joy by the will of God and find refreshing rest in your company. By the will of God is composed of the preposition dia (διά) (thee-ah), by and the genitive neuter singular form of the noun thelema (θέλημα) (thel-ee-mah), the will and the genitive masculine singular form of the noun theos (θεός) (thayoce), to God. By far the most common Greek noun for will in the Septuagint and New Testament is thelema meaning, will, desire, determination, purpose. The noun thelema is attested from Antiphon the Sophist onwards but is used very rarely in secular Greek, correspondingly the word denotes intention, wish, then predominately it means will. In classical Greek, the term thelema is rare and means purpose or wish, desire. The word is also used for the sexual desire of the male. The word appears almost 50 times in the Septuagint. Of these 25 are canonical. The noun is used to translate the following Hebrew words: Chaphets (21 times, as a verb and adjective) and ratson (9 times). In the Septuagint, thelema is used of the will of God in Psalm 103:21 (LXX: 102:21) and Isaiah 44:28. It is used especially 2010 William E. Wenstrom, Jr. Bible Ministries 9

10 for doing the will of God in Psalm 103:21, 143:10. It is interesting that in the noncanonical writings of 1 and 4 Maccabees that doing God s will or desire becomes an important theological theme. The noun thelema appears 64 times in the Greek New Testament where it is a theologically significant word. Exegetical Dictionary of the New Testament gives the following definitions of the word (volume 2, page 137): (1) Represents both (objectively) what is willed and (subjectively) the act of willing. (2) Refers to male sexual desire (3) The will of God (4) The will of Christ (5) The will of the devil (6) The human will. The New Thayer s Greek-English Lexicon gives the following definitions for thelema (page 285): (1) One what one wishes or has determined shall be done (objectively, thing willed) (2) Of the purpose of God to bless mankind through Christ (3) Plural, commands, precepts (4) Act of willing, will, choice (5) Inclination, desire. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) what one wishes to happen, objective sense, what is willed (2) the act of willing or desiring, subjective sense, will (Page 447). The Analytical Greek Lexicon Revised lists the following meanings for the noun thelema (page 192): (1) Will, inclination, bent (2) Resolve (3) Will, purpose, design (4) Will, sovereign pleasure, behest. Greek-English Lexicon of the New Testament Based on Semantic Domains gives the following definitions for thelema (volume 2): (1) That which is desired or wished for wish, desire (page 289). (2) That which is purposed, intended, or willed will, intent, purpose, plan (page 358). (3) Desire for sexual gratification sexual desire, physical desire (page 292). The theological emphasis lies primarily in Paul and the writings of John. The noun thelema is used predominately in the Greek New Testament for the Father s will. The word is used of the Father s will for His Son Jesus Christ, which was to die a substitutionary spiritual and physical death on the Cross (Matt. 7:21; John 4:34; 5:30; 6:38, 39, 40; Heb. 10:7, 9). It is used of the God the Son willingly becoming a human being in order to execute the Father s plan for the Incarnation in Hebrews 10:5-10. Hebrews 10:5-10, Therefore, when He comes into the world, He says, SACRIFICE AND OFFERING YOU HAVE NOT DESIRED, BUT A BODY YOU HAVE PREPARED FOR ME; IN WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE TAKEN NO PLEASURE. THEN I SAID, BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL (thelema), O GOD. After saying above, SACRIFICES AND OFFERINGS AND WHOLE BURNT 2010 William E. Wenstrom, Jr. Bible Ministries 10

11 OFFERINGS AND sacrifices FOR SIN YOU HAVE NOT DESIRED, NOR HAVE YOU TAKEN PLEASURE in them (which are offered according to the Law), then He said, BEHOLD, I HAVE COME TO DO YOUR WILL (thelema). He takes away the first in order to establish the second. The noun thelema is used of our Lord s agony in the garden of Gethsemane in parallel passages in Matthew 26:42 and Luke 22: Matthew 26:42, He went away again a second time and prayed, saying, My Father, if this cannot pass away unless I drink it, Your will (thelema) be done. Luke 22:40-42, When He arrived at the place, He said to them, Pray that you may not enter into temptation. And He withdrew from them about a stone's throw, and He knelt down and began to pray, saying, Father, if You are willing, remove this cup from Me; yet not My will (thelema), but Yours be done. Mark 3:31-35, Then His mother and His brothers arrived, and standing outside they sent word to Him and called Him. A crowd was sitting around Him, and they said to Him, Behold, Your mother and Your brothers are outside looking for You. Answering them, He said, Who are My mother and My brothers? Looking about at those who were sitting around Him, He said, Behold My mother and My brothers. For whoever does the will (thelema) of God, he is My brother and sister and mother. The noun thelema is also used in John 4 where the incarnate Son of God reveals the fact that the will of the Father for His life was to proclaim the Gospel to the unbeliever (Jn. 4:30-38). The Lord in John 5:30 states that doing the will of the Father for His life meant self-sacrifice. Even though He was a perfect Man and the Son of God, the Lord Jesus Christ did not demand worship and adoration, as was His prerogative as deity but rather set aside His prerogatives in order that He may please the Father and by pleasing the Father He would serve not only God but also all mankind. John 5:30, I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will (thelema), but the will (thelema) of Him who sent Me. This same principle is reiterated by our Lord in John 6: In Galatians 1:3-5 states that the will of the Father for the incarnate Son of God was that he might rescue the human race from the cosmic system to which they are enslaved from the moment of physical birth where everyone person is born physically alive but spiritually dead. Galatians 1:3-5, Grace to you and peace from God our Father and the Lord Jesus Christ, who gave Himself for our sins so that He might rescue us 2010 William E. Wenstrom, Jr. Bible Ministries 11

12 from this present evil age, according to the will of our God and Father, to whom be the glory forevermore. Amen. The noun thelema is also used of the Father s will for the sinner who has been declared justified by Him through faith in His Son Jesus Christ to become conformed to the image of His Son Jesus Christ (Rom. 12:2; Eph. 5:17; 6:6; Col. 1:9; 4:12; 1 Thess. 4:3; 5:18; 1 Pet. 2:15; 3:17; 4:2, 3, 19). It is used by the elect angels and regenerate humanity in heaven after the rapture of the church who proclaim in unison that the Lamb of God is worthy to receive glory since everything exists because He sovereignly willed to create everything. Revelation 4:11, Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created. The noun thelema is also used in relation to the Father s will for every church age believer. The noun thelema is employed 4 times by the apostle Paul in Ephesians 1:1-14, which speaks of the work of God the Father in eternity past on behalf of every church age believer. Ephesians 1:1-14, Paul, an apostle of Christ Jesus by the will of God, to the saints who are at located in Ephesus and who are faithful in Christ Jesus. Grace to all of you and peace from God our Father and the Lord Jesus Christ. Worthy of praise and glorification is the God and Father of our Lord Jesus Christ, the One who has blessed with every spiritual blessing in the heavenlies in the Person of Christ. When He elected us to privilege in Him before the foundation of the world for the purpose of being holy and blameless before Him. By means of divine love He has predestined us for the purpose of adoption for Himself according to grace purpose of His will. For the praise of the glory of His grace by means of which (grace) He has graced us out in the Person of the Beloved. In whom (the Beloved) we have the redemption through His blood (Christ s substitutionary spiritual death), the forgiveness of sins according to the riches of His grace. From which (riches of His grace) He has directed infinite wealth toward all of us by means of all wisdom and perfect judgment. When He made known to all of us the mystery of His will according to His grace purpose, which He (the Father) purposed in Him (Christ). With respect to the dispensation of the fullness of the times to unite all things in the Person of Christ those in heaven and those on earth by means of Him (Christ). In whom also we have obtained an inheritance when we were predestined according to the purpose of the One who works all things according to the counsel of His will. For the purpose of us being for the praise of His glory, those of us who have confidently placed their trust in the Person of Christ. In whom (the Person of Christ) you have confidently placed your 2010 William E. Wenstrom, Jr. Bible Ministries 12

13 trust after hearing the word of truth, namely, the gospel of your salvation, in the Person of whom (Christ), in fact, when you had trusted, you were sealed with the Holy Spirit who is the Promise who (the Holy Spirit) is the guarantee of our inheritance until the deliverance of the purchased possession (church) for the praise of His glory. The second passage that we will note concerning this word thelema in relation to the will of the Father for the believer is John 1:13. We see in this passage where the will of the Father is that if anyone accepts Christ as Savior that they would become a child of God as a result of the new spiritual birth, which we call in theology regeneration. John 1:11-13, He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will (thelema) of the flesh nor of the will (thelema) of man, but of God. The noun thelema is employed by the apostle Paul in Ephesians 5:17 and 6:9, which in context addresses the issue of our conduct as believers and how we are to interact with each other. Ephesians 4:17-6:9 So this I say, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart; and they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness. But you did not learn Christ in this way, if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth. Therefore, laying aside falsehood, SPEAK TRUTH EACH ONE OF YOU WITH HIS NEIGHBOR, for we are members of one another. BE ANGRY, AND YET DO NOT SIN; do not let the sun go down on your anger, and do not give the devil an opportunity. He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need. Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear. Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to 2010 William E. Wenstrom, Jr. Bible Ministries 13

14 one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. But immorality or any impurity or greed must not even be named among you, as is proper among saints; and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks. For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not be partakers with them; for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord. Do not participate in the unfruitful deeds of darkness, but instead even expose them; for it is disgraceful even to speak of the things, which are done by them in secret. But all things become visible when they are exposed by the light, for everything that becomes visible is light. For this reason it says, Awake, sleeper, and arise from the dead, and Christ will shine on you. Therefore be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil. So then do not be foolish, but understand what the will (thelema) of the Lord is. And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ. Children, obey your parents in the Lord, for this is right. HONOR YOUR FATHER AND MOTHER (which is the first commandment with a promise), SO THAT IT MAY BE WELL WITH YOU, AND THAT YOU MAY LIVE LONG ON THE EARTH. Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; not by way of eye service, as men-pleasers, but as slaves of Christ, doing the will (thelema) of God from the heart. With good will render service, as to the Lord, and not to men, knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free. The word thelema appears in several passages, which deal with experiential sanctification, and in particular avoiding sexual immorality William E. Wenstrom, Jr. Bible Ministries 14

15 1 Thessalonians 4:1-7, Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more. For you know what commandments we gave you by the authority of the Lord Jesus. For this is the will of God, your sanctification; that is, that you abstain from sexual immorality; that each of you know how to possess his own vessel in sanctification and honor, not in lustful passion, like the Gentiles who do not know God; and that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you. For God has not called us for the purpose of impurity, but in sanctification. 1 Peter 4:1-2, Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. The noun thelema is also used in relation to the prohibition not to love the things of the cosmic system of Satan. 1 John 2:15-17, Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever. In 1 Thessalonians 5:14-18 we find again the noun thelema in relation to rejoicing, prayer and thanksgiving. 1 Thessalonians 5:14-18, We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. Rejoice always; pray without ceasing; in everything give thanks; for this is God's will for you in Christ Jesus. The noun thelema is used in 1 Peter 2:15 where the will of God is related to respect for authority and in particular submission to the civil authorities. 1 Peter 2:13-15, Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men. Thelema is also used in a passage in 1 Peter 3, which deals with undeserved suffering. 1 Peter 3:8-18, To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or 2010 William E. Wenstrom, Jr. Bible Ministries 15

16 insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. For, THE ONE WHO DESIRES LIFE, TO LOVE AND SEE GOOD DAYS, MUST KEEP HIS TONGUE FROM EVIL AND HIS LIPS FROM SPEAKING DECEIT. HE MUST TURN AWAY FROM EVIL AND DO GOOD; HE MUST SEEK PEACE AND PURSUE IT. FOR THE EYES OF THE LORD ARE TOWARD THE RIGHTEOUS, AND HIS EARS ATTEND TO THEIR PRAYER, BUT THE FACE OF THE LORD IS AGAINST THOSE WHO DO EVIL. Who is there to harm you if you prove zealous for what is good? But even if you should suffer for the sake of righteousness, you are blessed. AND DO NOT FEAR THEIR INTIMIDATION, AND DO NOT BE TROUBLED, but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. For it is better, if God should will (thelema) it so, that you suffer for doing what is right rather than for doing what is wrong. For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit. The noun thelema is used in relation to the believer s prayer life. 1 John 5:13-15, These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. This is the confidence, which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him. We should pray for each other that we will execute the will of God. Colossians 4:12, Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. The noun thelema is also used in relation to the teaching of the Word of God, which reveals the will of God is made known to men. John 7:14-17, But when it was now the midst of the feast Jesus went up into the temple, and began to teach. The Jews then were astonished, saying, How has this man become learned, having never been educated? So Jesus answered them and said, "My teaching is not Mine, but His who sent Me. If anyone is willing to do His will (thelema), he will know of the teaching, whether it is of God or whether I speak from Myself. In Romans 1:10, the noun thelema refers to the geographical will of God for the apostle Paul meaning the geographical location where God wants Paul to be William E. Wenstrom, Jr. Bible Ministries 16

17 Romans 1:9-10, In fact, God is my witness whom I at the present time serve by means of my human spirit in the proclamation of the gospel concerning His Son, how on a habitual basis I mention of all of you always, during my prayers by making specific detailed requests that if perhaps now at last by the will of God I may succeed in coming to you In Romans 2:18, the noun thelema refers to what God directly required of the citizens of Israel, which was revealed through 613 commands (365 prohibitions and 248 commands) of the Mosaic Law. Romans 2:17-18, Now, if-and let us assume that it s true for the sake of argument-you do identify yourself by the name Jew and you do rely upon the Law and do boast in a relationship with God. And know His will through instruction and can discern the essentials because you have received oral instruction in the past in a detailed, systematic and repetitious manner by means of the Law and continue to do so. In Romans 12:2, the noun thelema refers to the will of the Father with regards to what He desires of the believer in a particular situation or when faced with a particular decision. When the believer renovates his mind by learning and obeying the Spirit s voice, which is heard through the Word of God, he acquires the capacity to discern what the Father desires of him in any given situation. This renovation of the mind through the Spirit and the Word gives the believer the capacity to discern what to think, say and do in any given situation. The Scriptures speak extensively of the will of God. Mark 3:35, For whoever does the will of God, he is My brother and sister and mother. Ephesians 6:5-6, Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; not by way of eye service, as men-pleasers, but as slaves of Christ, doing the will of God from the heart. Colossians 4:12, Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. 1 Thessalonians 4:3, For this is the will of God, your sanctification; that is, that you abstain from sexual immorality. 1 Thessalonians 5:18, in everything give thanks; for this is God's will for you in Christ Jesus. 1 Peter 2:13-15, Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men William E. Wenstrom, Jr. Bible Ministries 17

18 1 Peter 4:1-2, Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. 1 John 2:17, The world is passing away, and also its lusts; but the one who does the will of God lives forever. The believer who is obedient to the Father s will is being conformed to the image of Christ, which is the Father s will for the believer (Rm. 8:29; Eph. 4:11-16; Phlp. 3:3-14). Romans 8:29, For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren. The believer must be aware of the fact that Satan, his cosmic system, and the enemy within, his old sin nature will be obstacles in obeying the Father s will. 1 Peter 5:8, Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. The fact that true joy and happiness is related to the will of God is illustrated in a parable our Lord gave called the Parable of the Talents. A parable is a fictitious or made up story designed to teach a lesson through comparison. It is like an illustration for the points in a sermon. It conveys its message of truth through analogy, through comparison or contrast. Matthew 25:14-30, For it is just like a man about to go on a journey, who called his own slaves and entrusted his possessions to them. To one he gave five talents, to another, two, and to another, one, each according to his own ability; and he went on his journey. Immediately the one who had received the five talents went and traded with them, and gained five more talents. In the same manner the one who had received the two talents gained two more. But he who received the one talent went away, and dug a hole in the ground and hid his master's money. Now after a long time the master of those slaves came and settled accounts with them. The one who had received the five talents came up and brought five more talents, saying, Master, you entrusted five talents to me. See, I have gained five more talents. His master said to him, Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master. Also the one who had received the two talents came up and said, Master, you entrusted two talents to me. See, I have gained two more talents. His master said to him, Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master. And the one also who had received the one talent came up and said, Master, I knew you to be a hard man, reaping where you did not sow and 2010 William E. Wenstrom, Jr. Bible Ministries 18