FIRST I THANK MY GOD THROUGH JESUS CHRIST FOR YOU ALL: Proton men eucharisto (1SPAI) to theo mou dia Iesou Christou peri panton humon:  (see Romans 16:4-note)  (Jn 14:6, 1Ti 2:5, Heb 13:15) (Eph 2:18, Ep 5:20; Php 1:11; Col 3:16, 17, 1Ti 2:5, 1Pe 2:5)

First (4413) (proton) means first in time, place, order, importance. A continual attitude of gratitude can make a sour day sweet (How is this possible? Php 2:13NLT-note).

Do you give God this kind of quality time, offering thanks to Him (cp He 13:15-note)? Do you thank Him first or last (or not at all)? Make Him your priority when you rise, when you walk about and when you lie down to sleep (cp Pr 6:20, 21, 22). Make thanksgiving to your worthy God first on your "day timer"! You won't regret it. (cp 1Th 5:18-note)

My God - No pagan would have made such a statement, nor would have most Jews referred to God with the personal pronoun "my". For Paul, his personal relationship with God was not a theological abstraction but an intimate acquaintance with his beloved Savior and Friend. Is He your God, your best Friend?

Dear reader, is He "your" God? There can be no other and none better. Beloved, if He is "your" God, then remember that "you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!" (Ro 8:15- note; cp Gal 4:6, Mark 14:36). In these passages, Abba is the Aramaic term for "Father" conveying a picture of intimacy, much like our English words “Daddy” or “Papa”, the overall picture being one of tenderness, dependence, and a relationship free of fear or anxiety.

Are you fearful or anxious today? Perhaps you need to go to Him and thank Him that He is "your personal Abba" (not to mention that He is the Helper and Keeper of your soul - Click here to lift up your eyes and see from whence cometh your Help and Protection). See related resources on fear or anxiety: How To Handle Fear (1);  How to Handle Fear (2); How To Handle Fear (3); How to Handle Fear (4); Commentary on Matthew 6 see notes - Matthew 6:25ff)

The first mark of true spiritual service, which Paul had in abundance, is thankfulness. It is also the mark of a Spirit filled (controlled) man (cp Eph 5:20-note; Col 3:16-note; Col 3:17-note). Paul was grateful for what God had done for and through him, but he was equally grateful for what God had done in and through other believers.

THANKFULNESS

Hold pointer over References (from Nave's) for a "quick" study on Thankfulness

Jesus set an example of, Mt 11:25; 26:27; Jn 11:41.

The heavenly host engage in, Re 4:9; 7:11, 12; 11:16, 17.

Commanded, Ps 50:14.

Should be offered to God, Ps 50:14; to Christ, 1Ti 1:12; through Christ, Ro 1:8; Col 3:17; Heb 13:15; in the name of Christ, Eph 5:20; in behalf of ministers, 2Cor 1:11; in private worship, Da 6:10; in public worship, Ps 35:18; in everything, 1Th 5:18; upon the completion of great undertakings, Neh 12:31, 40; before taking food, Jn 6:11; Acts 27:35; always, Eph. 1:16; 5:20; 1Th 1:2; as the remembrance of God's holiness, Ps 30:4; 97:12; for the goodness and mercy of God, Ps 106:1; 107:1; 136:1, 2, 3; for the gift of Christ, 2Co 9:15; for Christ's power and reign, Re 11:17; for the reception and effectual working of the word of God in others, 1Th 2:13; for deliverance through Christ, from indwelling sin, Ro 7:23, 24, 25; for victory over death and the grave, 1Co 15:57; for wisdom and might, Da 2:23; for the triumph of the gospel, 2Co 2:14; for the conversion of others, Ro 6:17; for faith exhibited by others, Ro 1:8; 2Th 1:3, 2:13; for love exhibited by others, 2 Thess. 1:3; for the grace bestowed on others, 1Co 1:4; Phil 1:3, 4, 5; Col 1:3, 4, 5, 6; for the zeal exhibited by others, 2Co 8:16; for nearness of God's presence, Ps 75:1; for appointment to the ministry, 1Ti 1:12; for willingness to offer our property for God's service, 1Chr 29:6-14; for the supply of our bodily wants, Ro 14:6, 7; 1Ti 4:3, 4; for all men, 1Ti 2:1; for all things, 2Co 9:11; Ep 5:20.

Should be accompanied by intercession for others, 1Ti 2:1; 2Ti 1:3; Philemon 1:4.

Should always accompany prayer, Neh 11:17; Phil 4:6; Col 4:2.

Should always accompany praise, Ps 92:1; Heb 13:15.

Expressed in psalms, 1Chr 16:7

Ministers appointed to offer, in public, 1Chr 16:4, 7; 23:30; 2Chr 31:2.
Saints exhorted to, Ps 105:1; Col 3:15; resolve to offer, Ps 18:49; 30:12; habitually offer, Da 6:10; offer sacrifices of, Ps 116:17; abound in the faith with, Col 2:7; magnify God by, Ps 69:30; come before God with, Ps 95:2; should enter God's gates with, Ps 100:4.

Of hypocrites, full of boasting, Lk 18:11. The wicked averse to, Ro 1:21.

MacArthur notes that...

A thankful heart for those to whom one ministers is essential to true spiritual service. The Christian who is trying to serve God’s people, however needy they may be, without gratitude in his heart for what the Lord has done for them will find his service lacking joy. Paul could usually find a cause for thanks so that he could honor the Lord for what had been done already and hope for what God would use him to do. Superficial believers are seldom satisfied and therefore seldom thankful. Because they focus on their own appetites for things of the world, they are more often resentful than thankful. A thankless heart is a selfish, self-centered, legalistic heart. Paul had a thankful heart because he continually focused on what God was doing in his own life, in the lives of other faithful believers, and in the advancement of His kingdom throughout the world. (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos)

Through Jesus Christ - This short phrase in essence summarizes the entire epistle to the Hebrews where we learn that Jesus Christ is the believer's Great High Priest, through Whom we have confidence access to the throne of God the Father (cp Heb 2:17, 18, 4:14, 15, 16, 10:19, 20, 21, 22). This phrase pictures Jesus' as our Mediator, elsewhere Paul writing that

There is one God and one Mediator also between God and men, the man Christ Jesus (1Ti 2:5).

Through Him (Christ) then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. (see note Hebrews 13:15)

you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. (see note 1 Peter 2:5)

Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father, but through Me. (John 14:6)

Paul begins with a compliment. That’s not a small point. The very first words out of his mouth are positive words of affirmation.  Notice also that Paul is thankful for ALL the believers in Rome -- His gratitude was impartial and all-encompassing, making no distinctions. In every epistle but one, Paul expresses gratitude for those to whom he writes. The exception was the letter to the church in Galatia, which had defected from the true gospel of grace to a works system of righteousness and was worshiping and serving in the flesh because of the influence of the Judaizers. It was not that the other churches were perfect, which is apparent since Paul wrote most of his letters to correct wrong doctrine or unholy living. But even where the need for instruction and correction was great, he found something in those churches for which he could be thankful.

MacArthur writes that...

Some years later, as he was prisoner in his own house in Rome while awaiting an audience before Caesar, Paul was still thankful. While there, he wrote four epistles (Ephesians, Philippians, Colossians, and Philemon), commonly called the prison epistles. In each of those letters he gives thanks for the believers to whom he writes (see notes Ephesians 1:16; Philippians 1:3; Colossians 1:3; Philemon 1:4). During his second Roman imprisonment, he may have spent time in the wretched Mamertine prison. If so, we can be sure he was thankful even there, although the city sewage system ran through the prison. I was told on a visit there that when the cells were filled to capacity, the sewage gates were opened and all the inmates would drown in the filthy water, making way for a new batch of prisoners. But Paul’s thankfulness did not rise and fall based on his earthly circumstances but on the richness of his fellowship with his Lord. (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos)

Would you like more study on the wonderful topic of through Him? Click the NT uses of the parallel phrase through Jesus or see (John 1:17, Acts 10:36, Ro 1:8-note,, Ro 5:1-note; Ro 5:2-note Ro 5:21-note, Ro 7:25-note, Ro 16:27-note, Gal 1:1, Eph 1:5-note, Phil 1:11-note, Titus 3:6-note, Heb 13:21-note, 1Pe 2:5-note, 1Pe 4:11-note, Jude 1:25)

BECAUSE YOUR FAITH IS BEING (continually) PROCLAIMED THROUGHOUT THE WHOLE WORLD: hoti e pistis humon kataggelletai (3SPPI) en holo to kosmo:  (Mt 5:16 Ro 16:19; 1Th 1:8, 9) (Mt 24:14; Lk 2:1; Acts 11:28)

Your faith - (literally "the faith your") is not a reference to their belief in Christ which resulted in their salvation but it was more a reference to the changed lives of integrity which their faith produced. Someone might have been describing the church at Rome when they quipped that the church is not a yachting club but a fleet of fishing boats, for the business of the church is to demonstrate God and the supernatural life made possible by His glorious Gospel.

Vance Havner once quipped...

There ought to be enough electricity in every church service to give everybody in the congregation either a charge or a shock!

A W Pink added that...

If a church does not evangelize it will fossilize.

As Spurgeon said...

A holy church is an awful weapon in the hand of God. (And added that) We shall never see much change for the better in our churches in general till the prayer meeting occupies a higher place in the esteem of Christians.

John Blanchard rightly said that...

The one reaction the Christian church ought never to produce in the community is indifference.

Faith (4102) (pistis [word study]) (see study of related words pisteuo and pistos) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Note that this discussion of pistis is only an overview and not a detailed treatise of this vitally important subject. Those interested are directed to respected, conservative books on systematic theology for more in depth discussion (eg, Dr Wayne Grudem's book Systematic Theology: An Introduction to Biblical Doctrine is an excellent, uncompromising, imminently readable resource for the lay person. See especially Chapter 35 which addresses the question "What is saving faith?" in an easy to understand manner.) Much of this "definition" deals with the general word group for faith (pistis = noun, pistos = adjective, pisteuo = verb)

How did their Christian lives affect the pagans around them? The Roman historian Tacitus writes that into the city of Rome “flow all things that are vile and abominable, and where they are encouraged”. And yet in the midst of such a "moral cesspool" the Roman saints were living singularly pure lives, giving glorious testimony to the supernatural source of Christianity and the transforming power of the gospel of grace. Beloved, is your "faith" being proclaimed in your family, your neighborhood, your workplace, your school, etc?

Paul personified their faith as a spokesman for the gospel, continuously (present tense) "being proclaimed"

Proclaimed (2605) (kataggello from kata = an intensifier, down + aggelos = messenger and aggello = to declare, report) literally means to "declare down". It means to announce, with focus upon the extent to which the announcement or proclamation extends and so to proclaim throughout. It means to declare plainly, openly and loudly! It was used of solemn religious messages.

Webster adds that our English "proclaim" (from pro = before + clamare = to cry out) means to "declare publicly, typically insistently... in either speech or writing... and implies declaring clearly, forcefully, and authoritatively." (Merriam-Webster's Collegiate Dictionary)

Kataggello is used 18 times in the NT (Study the following to determine "what" is being proclaimed - interesting! - Acts 4:2; 13:5, 38; 15:36; 16:17, 21; 17:3, 13, 23; 26:23; Ro 1:8; 1Co 2:1; 9:14; 11:26; Phil 1:16, 18; Col 1:28) most often in Acts and most often in the context of proclamation of the gospel. Kataggello is translated: announced, 1; proclaim, 7; proclaimed, 5; proclaiming, 5.

TDNT has the following note on kataggello recording that...

"In the secular sphere the term is used for official reports, while in the religious area it announces games and proclaims festivals. Plato has it for philosophical proclamation. The Septuagint (LXX) makes no contribution, but Josephus has the word for God’s promise to Abraham and through the prophets... It is always sacral (sacred - of or relating to religion). There is a hint of promise in Acts 3:24, but normally “proclamation” is the meaning. The proclamation is more of acts than of ideas; Jesus has fulfilled what was expected (cf. Acts 4:2; 17:3; 13:38). The language of Acts 26:26 is liturgical. Sometimes there is a missionary thrust, as in Ro 1:4. Teaching is included (cf. 1Co 11:23; Col 1:28). (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Vincent writes that kataggello means

"to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending." (Vincent, M. R. Word studies in the New Testament. Vol. 3, Page 1-7)

For example, Luke records that the Jewish leaders were

greatly disturbed because (Peter, et al) were teaching the people and proclaiming (kataggello) in Jesus the resurrection from the dead." (Acts 4:2)

What a faith the lives of the Roman saints must have preached! In Corinth, Paul said to the religious pagans

while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ What therefore you worship in ignorance, this I proclaim (kataggello) to you." (Acts 17:23)

What a positive, uplifting way to begin a letter. This surely must have encouraged the saints at Rome. Maybe they hadn’t heard about him, but he had heard about them.

As an aside, it's worth noting that it’s always easier for the flesh nature to criticize than to commend. It’s always easier to begin by just letting people have it. After all, we live in a fallen, imperfect world, and if you want to, you can always find something to criticize. And frankly we, as new creatures in Christ, all too often act this same way. For some folks this is their way of life. The first thing out their mouths will be the verbal vomit of criticism. It was said of Thomas Hardy that when he walked into a flower garden, he couldn’t see the flowers for the dung-heap in the corner. Unfortunately, the world is full of people like that.  But not Paul (and hopefully not us most of the time!). Paul begins by expressing his heartfelt thanks for the church at Rome. Little wonder that the Romans were ready to hear the most profound letter in the NT. There’s a familiar principle at work here. People tend to become what you believe them to be. If you say to a child, "You’re stupid," he’ll struggle forever in his classes. If you treat a man like a criminal, he’ll soon prove it by robbing you blind. But if a husband says to his wife, "You’re the most beautiful woman in the world to me," his wife will be transformed before his very eyes.

In his book Crusade in Europe, Dwight Eisenhower talks about the many different generals he worked with during World War II. As he studied their leadership styles, he came to a simple conclusion. He wrote (and this is paraphrased) that "the methods leaders use to motivate their followers vary so widely as to defy exact categorization. However, it has been my experience that all great leaders share one thing in common. They are able to mix and mingle with their men on a common basis, and so to convince them that they have their best interests at heart." Heart to Heart Ministry begins with a Grateful Heart—one that sees and notices the good that other people do.

Marvin Vincent says the phrase Throughout the whole world is

"Hyperbolical (figure of speech in which exceptional exaggeration is deliberately used for emphasis rather than deception), but according with the position of the metropolitan church. Compare 1Thessalonians 1:8  (note)" ("the word of the Lord (which in context is equivalent to the gospel) has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything." 1Thessalonians 1:8 Compare to Acts 17: 6 {note})

A T Robertson agrees writing that "all the world" is best understood as

a legitimate hyperbole, for the gospel was spreading all over the Roman Empire.

Kenneth Wuest adds

This is a popular hyperbole speaking of general diffusion throughout the Roman empire. This local church in the capital city was like a city set on a hill, occupying a prominent position in the world of that day. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

From secular history we learn that in a.d. 49 Emperor Claudius expelled Jews from Rome (Acts 18:2) thinking they were all followers of someone named Chrestus (a variant spelling of Christ). Apparently the testimony of Jewish Christians had so incited the non believing Jews that the turmoil threatened the peace of the whole city. The believers had, then, a powerful testimony not only in the city, but throughout the whole world. What a commendation!

The gospel is alive, gives life and bears fruit, Paul explaining to the Colossian saints that

the gospel which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth (see note Colossians 1:5-6)

Again in Colossians 1 Paul used a parallel phrase describing

the hope of the gospel that you have heard, which was proclaimed in all creation under heaven. (see note Colossians 1:23)

And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come. (Mt 24:14)

Again therefore Jesus spoke to them, saying, “I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life. (Jn 8:12)

As someone has well said

When the effect of the gospel is all important in the church, the force of the gospel is unstoppable in the world. Amen!

Or as another has said the church is most effective in the world when it is least like the world! Or as D. Martyn Lloyd-Jones said

The glory of the gospel is that when the church is absolutely different from the world she invariably attracts it.

Some churches are famous because of their pastor, their architecture, their stained glass windows, or their size or wealth. The church in Rome was famous because of its faith. It was a fellowship of genuinely redeemed saints through whom the Lord Jesus Christ manifested His life and power, so that their character was known everywhere.

The excellence of the church does not consist in multitude but in purity.- John Calvin

I particularly like what Martin Luther said...

More literally this verse reads...

for God is my witness, Whom I serve in my spirit in the good news concerning His Son, how unceasingly I continually make mention of you

Serve (3000) (Latreuo [word study]) is always used in the NT of religious service, and is sometimes translated “worship.”

Latreuo - 21x in 21v - Matt 4:10; Luke 1:74; 2:37; 4:8; Acts 7:7, 42; 24:14; 26:7; 27:23; Rom 1:9, 25; Phil 3:3; 2 Tim 1:3; Heb 8:5; 9:9, 14; 10:2; 12:28; 13:10; Rev 7:15; 22:3. NAS = offer(1), serve(15), served(1), service(1), serving(1), worship(1), worshiper(1), worshipers(1).

Marvin Vincent...

The word was used in a special sense to denote the service rendered to Jehovah by the Israelites as His peculiar people. See Rom. 9:4; Acts 26:7. Compare Heb. 9:1, 6. As in his Philippian letter, Paul here appropriates the Jewish word for the spiritual Christian service.  Originally to serve for hire, from latron, hire. Plato uses it of the service of God.

A T Robertson notes that latreuo is from an...

Old verb from latron, hire, and latris, hireling, so to serve for hire, then to serve in general gods or men, whether sacred services (Heb. 9:9; 10:2) or spiritual service as here. Cf. Ro 12:1; Phil. 3:3.

In my spirit - The NIV has an interesting rendering (a paraphrase) --  “with my whole heart”

In my spirit - This simply means in a spiritual manner and not in a  natural, carnal or fleshly service to the Living God, as would be seen among the Jews (to Jehovah) or among the pagans to their dead gods who are no gods at all.

John MacArthur notes that

Except for two references to the service of pagan idols, the term is used in reference to the worship and service of the true God. The greatest worship a believer can offer to God is devoted, pure, heart-felt ministry. Godly service calls for total, unreserved commitment. Paul served God with everything he had, beginning with his spirit, that is, flowing out of a deep desire in his soul. In [Romans 12:1-note] he appeals to all believers, “by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship (latreia)” Such spiritual devotion is accomplished by refusing to “be conformed to this world” and by being “transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Romans 12:2-note). (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos)

Paul’s worship and service were inextricably related. His worship was an act of service, and his service was an act of worship. It was not that of a religious drudge, going through endless rituals and reciting prayers and liturgies by rote. It was service bathed in fervent, believing prayers. It was willing, devoted, tireless service, fired by a spirit that loved the Lord Jesus supremely. It was a flaming passion to make known the good news about God’s Son.

Cottrell writes that

To serve God in one’s spirit is to serve him with deep, sincere motivation. Paul is saying that his service to God is completely sincere and internally motivated. Though he served from a deep sense of duty (“I am debtor,” Ro 1:14, KJV), his ministry was not just a job, not just an obligation. His heart was in it. Some do God’s work from selfish or legalistic motives (see Phil 1:15-note; Phil 1:17-note; 3Jn 9-note), but not Paul. Such a testimony should cause Christians everywhere to examine their own hearts and weigh their own motives for serving God." (Cottrell, J.  Romans: Vol 1. College Press NIV commentary. College Press Pub)

Dearly beloved, how would you characterize your service to the Lord?

IN [THE PREACHING OF] THE GOSPEL OF HIS SON: en to euaggelio tou huiou autou:

The preaching of is not in the Greek text but has been added by the translators. Note that in the NAS, words in italics indicate that they have been added to help the fluidity of the sentence but that they are not in the original Greek text.

Gospel (2098) (euaggelion [word study])  originally referred to a reward for good news and later became the good news itself. The word euaggelion was in just as common use in the first century as our words good news today.  “Have you any good news for me today?” would have been a common question. In this secular use euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god.

• an eternal gospel  - Rev 14:6  (note) (Some such as C I Scofield interpret this as a "different gospel" than the other "gospels" mentioned above but I think such a distinction is incorrect and is poorly substantiated).

IS MY WITNESS AS TO HOW UNCEASINGLY I MAKE MENTION OF YOU: martus gar mou estin (3SPAI) o theos os adialeiptos mneian humon poioumai (1SPMI): (1Th 1:2.; 2:13; 5:17, 1Samuel 12:23; Lk 18:1; Acts 12:5; Ep 6:18; 1Th 3:10; 2Ti 1:3)

God...is my witness -Paul adds this phrase so that the believers in Rome might comprehend how intently He is praying for them and how deeply he yearns to see them. He appeals is to the omniscient God, Who cannot lie, and Who judges the thoughts and intentions as well as the motive of every heart.

Paul appeals to God because he was personally unknown to the Romans, and they to him, and they might doubt his affection to them. He is saying that: this was a case (the constancy of his prayers) which was only known to God and himself, and hence he appeals to Him for the truth of it. 

Unceasingly (89) (adialeiptos from a = without + dia = through + leipo = to leave) means constantly or without ceasing for a continuous activity.

Adialeiptos - 4x in 4v - Ro 1:9; 1Th 1:2; 2:13; 5:17

Adialeiptos  was used to describe a continuous cough!

Josephus used adialeiptos for the incessant attacks of the Romans against Jotapatha (Josephus, Jewish Wars 3:155-57) or for the continual hammering of a battering ram against the walls of Jerusalem (Josephus, Jewish Wars  5:298-302).

Unceasingly denotes that not much time elapsed between his prayers for them (like a frequent cough...even in that setting one is not coughing without any break whatsoever for that would be physiologically impossible). The point that Paul is conveying to the Roman saints is that were constantly in his thoughts and prayers. Do you have a brother or sister in Christ who cannot seem to get you off of their mind, prayerfully speaking? Thank God for them!

Paul must have had a long "prayer list" for it seems he is always mentioning someone he is praying for in one of his epistles. Could there be any relation between his unceasing prayer and his incredible power in ministry?

A T Robertson...

One might think that Paul prayed for no others, but he uses both adverbs (unceasingly = adialeiptos and always = pantote) in 1Th 1:2-note, 1Th 1:3-note. He seems to have had prayer lists. He never omitted the Romans.

ALWAYS IN MY PRAYERS MAKING REQUEST IF PERHAPS NOW AT LAST: pantote epi ton proseuchon mou deomenos (PPPMSN) ei pos ede pot: (Ro 15:22, 23, 24,30, 31, 32; Phil 4:6; 1Th 2:18; 3:10,11; Philemon 22; Heb 13:19)

Always (3842) (pantote from pás = all + tóte = then) means at all times, continually; without variation, on every occasion, repeatedly.

Pantote - 41x in 38v - Matt 26:11; Mark 14:7; Luke 15:31; 18:1; John 6:34; 7:6; 8:29; 11:42; 12:8; 18:20; Rom 1:10; 1 Cor 1:4; 15:58; 2 Cor 2:14; 4:10; 5:6; 9:8; Gal 4:18; Eph 5:20; Phil 1:4, 20; 2:12; 4:4; Col 1:3; 4:6, 12; 1 Thess 1:2; 2:16; 3:6; 4:17; 5:15f; 2 Thess 1:3, 11; 2:13; 2 Tim 3:7; Philemon 1:4; Heb 7:25. NAS = all times(1), always(40).

Prayers (4335) (proseuche [word study] from pros = toward or immediately before + euchomai = to pray or vow) is the more general word for prayer and is used only of prayer to God. The prefix pros would convey the sense of being immediately before Him and hence the ideas of adoration, devotion, and worship.  The basic idea is to bring something, and in prayer this pertains to bringing up prayer requests. In early Greek culture an offering was brought with a prayer that it be accepted. Later the idea was changed slightly, so that the thing brought to God was a prayer. In later Greek, prayers appealed to God for His presence.

Proseuche - 36x in 36v - Matt 21:13, 22; Mark 9:29; 11:17; Luke 6:12; 19:46; 22:45; Acts 1:14; 2:42; 3:1; 6:4; 10:4, 31; 12:5; 16:13, 16; Rom 1:10; 12:12; 15:30; 1 Cor 7:5; Eph 1:16; 6:18; Phil 4:6; Col 4:2, 12; 1 Thess 1:2; 1 Tim 2:1; 5:5; Philemon 1:4, 22; Jas 5:17; 1 Pet 3:7; 4:7; Rev 5:8; 8:3f

Note the concentration of prayer (proseuche) in the early church! (9/36x in book of Acts) What has happened to us as a church in America? How might this relate to how infrequently we see the power of the Lord at work in our midst today? How is your church's prayer meeting -- alive and well, just barely alive, non-existent? Mark it down - No prayer, no power!

Request (1189) (deomai - see related word deesis) is a strong word which originally meant to lack or to be in need but evolved to mean to supplicate, to ask, to beg, to voice a petition based on a real need, to supplicate (make humble entreaty), to ask for with urgency, with the implication of presumed need.

The present tense indicates that this was Paul's continual or habitual practice.

Deomai - 22x in 22v - Matt 9:38; Luke 5:12; 8:28, 38; 9:38, 40; 10:2; 21:36; 22:32; Acts 4:31; 8:22, 24, 34; 10:2; 21:39; 26:3; Rom 1:10; 2 Cor 5:20; 8:4; 10:2; Gal 4:12; 1 Thess 3:10. NAS = ask(1), beg(6), begged(1), begging(2), beseech(2), implored(1), making request(1), please(1), pray(2), prayed(3), praying(2).

Milligan writes that this word for prayer embodies a sense of personal need and is very common in petitions addressed to ruling sovereigns as distinguished from those addressed to magistrates.

Mounce says that

We are reminded that the real work of the ministry is prayer. Preaching is more a result of the ministry of prayer than it is a ministry itself. A sermon that does not rise from intense and heart-searching prayer has no chance of bearing real fruit.

The saints at Rome did not know of Paul’s prayer support, but the Lord knew about it and honored it. How many of us know the people who are praying for us?

BY THE WILL OF GOD I MAY SUCCEED IN COMING TO YOU: euodothesomai (1SFPI) en to thelemati tou theou elthein (AAN) pros humas: (Acts 18:21; 21:14; 1Cor 4:19; James 4:15) (Acts 19:21; 27:1-28)

By - This is actually the Greek preposition en, and could be instrumental (serving as a means, agent, or tool, denoting means) here, but probably is locative of sphere (indicating the sphere, or realm, in which something or someone exists). Paul’s petition is that if it is in the sphere of the will of God for him to see the Romans, he asks that his prayer be answered.

Will (2307) (thelema [word study]) means what one wishes or has determined shall be done or that which is desired or wished for. It refers to a desire which proceeds from one’s heart or emotions. This term expresses the result of one’s purpose or desire.

Thelema refers to the will not as a demand but an inclination of pleasure towards that which is liked, which pleases and creates joy. God’s will signifies His gracious disposition toward something or what God Himself does of His own good pleasure.

Thelema - 62x in 58v - Matt 6:10; 7:21; 12:50; 18:14; 21:31; 26:42; Mark 3:35; Luke 12:47; 22:42; 23:25; John 1:13; 4:34; 5:30; 6:38ff; 7:17; 9:31; Acts 13:22; 21:14; 22:14; Rom 1:10; 2:18; 12:2; 15:32; 1 Cor 1:1; 7:37; 16:12; 2 Cor 1:1; 8:5; Gal 1:4; Eph 1:1, 5, 9, 11; 2:3; 5:17; 6:6; Col 1:1, 9; 4:12; 1 Thess 4:3; 5:18; 2 Tim 1:1; 2:26; Heb 10:7, 9f, 36; 13:21; 1 Pet 2:15; 3:17; 4:2, 19; 2 Pet 1:21; 1 John 2:17; 5:14; Rev 4:11. NAS = desire(1), desires(1), will(57).

Here are the 8 NT occurrences of the phrase by the will of God. - Rom 1:10; 15:32; 1 Cor 1:1; 2 Cor 1:1; 8:5; Eph 1:1; Col 1:1; 2 Tim 1:1 Note who uses this phrase most often and what God's will is concerning. It is an interesting and somewhat convicting study. Could I say I do what I do "by the will of God"?

Vine adds that thelema...

when used of God, signifies a gracious design (cp. Ro 2:18-note; Ro 12:2- note; Ro 15:32-15:32); the similar word boulema denotes a determined resolve (see Ro 9:19-note). Submission to the will of God is not inconsistent with constant prayer. Prayer is often answered in a manner unanticipated by us. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

The will of God Paul’s way lay in God’s will. Paul is a bondservant of the Lord and his will is therefore entwined with the will of His Master. Therefore his petition is that if it is in the will of God for him to see the Romans, he asks that his prayer be answered. Paul's prayer is a good pattern of prayer for all the saints.

A Jewish prayer for travel says,

May it be your will, Oh Lord our God, that you lead us in peace, and that you sustain us in peace that you save me from the hand of every enemy...

Click the following links to see list of all verses in NT with phrase "will of God". If you have time, study each entry in context and make a list of what you discover about the "will of God" a topic that to many believers is more mysterious than marvelous - study these 23 NT uses of this phrase - Mark 3:35; Rom 1:10; 8:27; 12:2; 15:32; 1 Cor 1:1; 2 Cor 1:1; 7:9, 10; 8:5; Eph 1:1; 6:6; Col 1:1; 4:12; 1 Thess 4:3; 2 Tim 1:1; Heb 10:36; 1 Pet 2:15; 4:2, 6, 19; 5:2; 1 John 2:17

May succeed (2137) (euodoo from eu = good + hodos = journey) is literally to have a good journey. Depending on the context, it means (a) of removal of difficulties in the way and being successful in accomplishing some activity or event (as in Ro 1:10 = success in going to Rome) (b) of material prosperity in daily avocation  (c) of physical health  (d) of spiritual health.  KJV translates it as a "prosperous journey".

Euodoo - 4 times in the NT (twice in 3Jn 1:2) - Ro 1:10; 1Co 16:2; 3Jn 1:2

J Vernon McGee writes that