In closing we note, "for our learning," his example as he is a man who craves to be prayed for. Prayer, that great mystery, that blessed fact and power, was indeed vital to St Paul. He is always praying himself; he is always asking other people to pray for him. He "has seen Jesus Christ our Lord"; he is his Lord's inspired Minister and Delegate; he has been "caught up into the third heaven"; he has had a thousand proofs that "all things," infallibly, "work together for his good." But he is left by this as certain as ever, with a persuasion as simple as a child's, and also as deep as his own life-worn spirit, that it is immensely well worth his while to secure the intercessory prayers of those who know the way to God in Christ.
[250] Ἔγραψα: the epistolary aorist.
[251] Ἀπὸ μέρους "as regards part" of his instructions and cautions. He probably refers particularly to the discussions of ch. xiv. 1—xv. 13.
[252] He is seen in the Epistle not before the throne, standing, but on the throne, seated.
[253] These words have weak documentary support. But surely the ellipsis left by their absence is difficult to accept, even in St Paul's free style.
[254] Or perhaps "from you," ἀφ' ὑμῶν.
[255] Omitting the words τοῦ εὐαγγελίου τοῦ.
[256] So we explain, rather than take the reference to be to the Holy Spirit's love for us. In this context, surely, this latter would be less in point.
[257] Διακονία: another possible reading is δωροφορία, "gift-bearing."
[258] Perhaps read, "through the will of the Lord Jesus."