Paul’s Plans and His Request for Their Prayers (Romans 15:20–30)

Rom. 15:20. But so have I striven to preach the gospel, not where Christ was named, that I might not build upon another man’s foundation.

“So I have striven”, φιλοτιμούμενον(that is: με),—moreover I made it a point of honour, I considered it an honour of my apostolic dignity to preach the gospel not where Christ was already known, but where He was not known. I did not allow myself to thrust into the sphere of labour of others, so as not to reap the fruit of their labours. The praise belongs not only to him who laid the foundation, but to him who completed the building. Meanwhile, in the matter of gospel preaching, to lay a foundation—to sow faith somewhere—is far more difficult than to bring the work to completion. If I thrust myself into another’s domain and, seeing a ready foundation, completed the building, I would appear as one devouring the fruits of others’ labours, accomplishing after their great labours the easiest thing, while seizing the praise for the whole building of faith, or the complete establishment of the Church somewhere. Blessed Theophylact, after Holy Chrysostom, depicts the thought of the Apostle thus: “I not only preached to so many peoples and turned them, but also did not go to those people to whom the name of Christ had already been proclaimed. Thus I am far from subjecting others’ disciples to myself and doing this for my own glory. Therefore I have not written to you from a desire to gain glory from you, but because I fulfil my ministry.” In speaking thus, the Apostle gives to understand that other Apostles also preached in those same countries; but by this, without diminishing the value of their labours, he raises the thought of how abundant was the fruit of the labours of all the Apostles, how deeply faith took root there and how it became common. I, he says, did not go where others laboured; but they preached in some places, and I in others: “I did not spare my labours, took up unworked fields, cultivated them, sowed and raised abundant harvests in them” (Blessed Theodoret). The same was done by others. From this those reading these words should have concluded: if they laboured thus and this had already been more than twenty-five years; then how many believers must be there? How brightly shines the grace of faith there? And such a thought is so inspiring and so rousing for every believer, confirming him in faith and moving him to bear witness to it in deed!

“Holy Chrysostom removes here a misunderstanding that might arise from the words: ‘upon another man’s foundation’. ‘The foundation’,—laid by other Apostles, Saint Paul calls another’s not because the people themselves were strange to him or their preaching was different, but in relation to the reward of each. Their preaching itself was not strange to him, but was strange only in relation to the reward; for strange to him was the reward for the labours borne by others”.

Rom. 15:21. But as it is written: They to whom no tidings of Him came shall see, and they who have heard shall understand (Isa. 52:15).

In the prophetic prediction the Apostle sees a commandment for himself. Thus it was predicted, he says, from God’s mouth: and I strove to act thus. The prediction concerns all gospel preachers. Saint Paul applies it to his manner of acting, because all the Apostles also acted thus. All of them were sent to teach those who knew not the true God worshipped in the Trinity; and whither they directed themselves, they knew that they went to such as knew not the true God and His holy truth, that they might enlighten them with knowledge. “To whom no tidings of Him came”,—to whom nothing had been proclaimed about Christ the Lord, that He, being One of the Holy Trinity, was incarnate for us, suffered and saved us,—to them it shall be proclaimed, and so clearly, that they shall as if see with their own eyes the crucified Lord, contemplating at the same time mentally all the mystery of the economy of salvation. “And those who have heard”—they shall hear and understand, that: “there is none other name under heaven given among men, whereby we must be saved”,—except the name of our Lord Jesus Christ (Acts 4:12). —Such is the prophecy concerning the labours of gospel preachers; thus have I acted.

Rom. 15:22. Therefore also I have been hindered many times from coming to you.

“In the beginning he said: ‘I wished many times to come to you, but have been hindered’ (Rom. 1:13); but here he sets forth the very reason which held him back not once or twice, but many times” (Holy Chrysostom). I desired to come to you; but even as I prepared to satisfy my strong desire to see you, a new door for preaching opened, and I had to enter it, renouncing my intended journey to you. In this he also understands all other labours for the establishment of already founded Churches. Misunderstandings arose among them, disorders and needs. It was impossible to leave them without reconciling them; and this required time and postponed that hour when at last I could freely move toward you.

B. Plans for the future (Rom. 15:23–29)

Rom. 15:23, 24. But now, having no more place in these regions, and having a great desire these many years to come to you; Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

“Having no place”—does not mean that all places were already filled with the gospel, but that there remained no place which according to the plans of the Apostle should be sown with the gospel. Holy Paul, like all the Apostles, acted according to the parable of the leaven of the dough and the seed. They put in the leaven, and it of itself penetrates all the dough and makes it all to rise; they cast seed into the ground, and it of itself gives forth stalk, ear and grain (Mk. 4:28). So also Holy Paul laid the leaven and seed of the gospel in the chief cities and says: all is done,—in the confidence that the power of evangelical truth and the grace of the Holy Spirit, of themselves, by the action of Divine Providence, will pass from the chief cities to other cities and villages and enlighten all and draw them to the Lord. For this reason he said: “having no place”—there remained no place where I should lay leaven or sow the seed of the gospel.

“And having a great desire…” “If the Apostle had said: I come to you because I have no other business, the Romans would have considered it degrading for themselves. Therefore he turns his word of love to them and says: ‘I have greatly desired to come to you many times’” (Holy Chrysostom). This desire had not just now arisen from idleness: it had always been, and was strong, but could not be satisfied because of pressing affairs; but now, having freedom from affairs, I consider it my first duty to hasten to you, to see you and enjoy you. “But so that he should not thereby awaken pride in them again, see how he humbles them, saying: ‘when I take my journey into Spain, I will come to you’. He wrote this so that they might not think too much of themselves. He wished both to show his love and not allow them to fall into pride. Therefore he often repeats the same thing and alternately uses words leading to one or the other purpose. For this again the reason, so that the Romans might not say: he wishes only to pass through us,—the Apostle added: ‘and to be brought on my way thitherward’,—that is, you yourselves will be witnesses that I hasten not from contempt of you, but from extreme necessity. Since this again could seem offensive to them, he quiets them with a comforting word: ‘if first I be somewhat filled with your company’. By the expression: ‘in my journey’, he gives to understand that he seeks not glory from them; and by the word: ‘satisfied’—he expresses that he desires to see them from love, and moreover desires greatly. Therefore he did not say: ‘satisfied’,—but: ‘if I be somewhat filled with your company’. Howsoever long I may be with you, I shall never be fully satisfied, or my being with you will never become tiresome to me. Do you see how he proves his love by the fact that, despite all the necessity to hasten, he does not wish to leave them until satisfied? And this already serves as a sign of his love; and no less also the fact that he employs expressions full of such fervency. He did not say: I shall see you, but: ‘satisfied’,—imitating the way parents speak to children. At the beginning he says: ‘that I might have some fruit among you’ (or—‘that I might be comforted with you’) (Rom. 1:13, 12); but here he expresses: ‘that I be satisfied’. Both reveal a strong attraction of his heart to them. In those words is contained the highest praise for them, since the Apostle awaits fruit from their obedience (or, hoping to be comforted by their faith, places them on an equal with himself); but here he already directly shows sincere attachment. In the same way he also wrote to the Corinthians: ‘that you may conduct me on my way whithersoever I go’ (1 Cor. 16:6). Thus in all things he expressed his love to his disciples, a love incomparable with anything. This he always began his Epistles with and ended with. As an affectionate father loves his only child, so he loved all the faithful. Therefore he said: ‘Who is weak and I am not weak? Who is made to stumble and I do not burn with indignation?’ (2 Cor. 11:29)” (Holy Chrysostom).

Rom. 15:25–27. But now I go to Jerusalem to minister to the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints that dwell at Jerusalem. It has pleased them truly; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things..

“Since the Apostle said: ‘I have no place in these regions’—and: ‘I have for many years a desire to come to you’—and meanwhile it was necessary for him to delay; then, so that the Romans might not think that he mocks them, he explains the reason why he cannot come to them for a time, and says: ‘I go to Jerusalem.’ But, ostensibly stating the pretext for his delay, the Apostle has also another purpose in view, namely—to urge them to give alms and make them most zealous in this. If he had not been concerned about this, it would have been enough for him to say: ‘I go to Jerusalem.’ But now he adds also the reason for this journey: ‘I go,’—he says,—‘to minister to the saints’ (calling all believers in Jerusalem by the name of saints). Here one should especially marvel at the wisdom of the Apostle in that he devised such a way of counselling. By this he could act more upon the Romans than by direct exhortation. For they would have considered it offensive if the Apostle had set before them the Corinthians and Macedonians as an example to imitate. Therefore he exhorts the Corinthians, in his epistle to them, thus: ‘Now I make known to you…the grace of God which has been given in the churches of Macedonia’ (2 Cor. 8:1); and he acts upon the Macedonians by the example of the Corinthians: ‘your zeal has stirred up very many’ (2 Cor. 9:2). —But he deals otherwise with the Romans, with them he is more cautious. And see with what propriety he uses expressions. He did not say: I go to bring alms,—but: ‘I go to minister to the saints.’ But if Paul serves, then consider how important it is, when the teacher of the universe himself takes upon himself the labour to bring the gifts; and though he intended to journey to Rome and greatly desired to meet with the Romans, yet he prefers the first to the latter. ‘For it has pleased them of Macedonia and Achaia,’—that is, by common consent they wished,—‘to make a certain contribution.’ Again he did not say: alms,—but: ‘contribution.’ Not without thought also did he insert the word: ‘a certain’—but so that the Romans might not take what was said as a reproach to themselves. And he did not simply say: to the poor,—but: to the ‘poor saints,’—persuading in a twofold way to help,—both by poverty and by virtue. Even with this he was not satisfied, but added: ‘their debtors they are.’ Then he proves why they are debtors: ‘For if the Gentiles have been made partakers of their spiritual things’ (of the Jews), ‘their duty is also to minister to them’ (the Gentiles) ‘in carnal things’ (to the Jews). This means: to them belong the promises, from them Christ, to them He came first, wherefore He Himself also said: ‘salvation is of the Jews’ (Jn. 4:22); from them the Apostles, from them the Prophets, from them all blessings. But all this the whole world has become a partaker of. Consequently, concludes the Apostle, if you have become partakers of the most important thing and, when, according to the evangelical parable, the supper was prepared for them, you entered and tasted of what was offered; then you also should permit them to share in carnal blessings and distribute to them thereof. But the Apostle did not say directly: permit to share,—but: ‘to minister to them’; by this he presented them as it were as deacons or bringing tribute to kings. Nor did he say: in your carnal things,—as was said above: ‘in their spiritual things’; because the spiritual blessings belonged to the Jews alone, but the carnal blessings belong not to the Gentiles alone, but to all in general. And the Apostle commanded that possession be common to all, not to the possessors alone” (Holy Chrysostom).

Rom. 15:28. When therefore I have finished this, and have sealed to them this fruit, I will come by you into Spain.

“Having finished”,—having accomplished this work of ministering to the poor saints. Having sealed,—“as if placing in the royal treasury, in an inaccessible and safe place” (Holy Chrysostom). “To them”,—“that is, to the Macedonians and Achaians” (Blessed Theodoret). Their alms through the hands of the poor saints I place in God’s treasury and seal, so that it will be preserved there for them forever. “For by the hands of the saints I bring what is sent to the right hand of God, and it will preserve it inviolate and unharmed” (Blessed Theodoret). “And he did not say: alms,—but again: ‘fruit,’—giving to understand thereby that those who give alms themselves remain in profit from it” (Holy Chrysostom). “I will come by you into Spain.” “Again he mentions Spain, showing thereby that his way there is necessary for him and that he will as it were pass through Rome, not from contempt of the Romans” (Blessed Theophylact).

Rom. 15:29. And I am sure that, when I come to you, I shall come in the fulness of the blessing of the gospel of Christ.

“In the fulness”, έν πληρώματι,—in fullness; “I shall come” in the fullness of the blessing or full of the blessing of the gospel of Christ, that is, all the gracious gifts which are given to those who receive and hold the gospel of Christ, or faith in Christ the Lord; “I shall come”,—he says, of course with the purpose that they too should become partakers of these gifts. He promises, being assured by the Spirit that truly some spiritual gift will be given to them for their strengthening,—with which purpose he also desired to see them (Rom. 1:11); or—that as in other places Christ the Lord wrought much through him, “by word and deed, in the power of signs and wonders”, so also among them He works in the same manner. Thus Ambrosiaster understands: “being assured of God’s favour and grace toward them, he promises that he will come to them with an abundance of blessing which is proclaimed concerning Christ Jesus. And this blessing is the power of signs, by which they are strengthened in faith and by which they will be strengthened all the more”. Thus Oecumenius: “‘I shall come’,—to fill you with the blessing which flows forth from the Gospel; for I will give you anointing to strengthen you in faith and virtue”. —Such a promise should have disposed the Romans to await Holy Paul as a benefactor, and earnestly to pray that the Lord would prosper his coming to them, of which he then asks them.

C. He asks for their aid in prayer (Rom. 15:30–33)

Rom. 15:30. Now I beseech you, brethren, for the sake of our Lord Jesus Christ, and for the love of the Spirit, that you strive together with me in your prayers to God for me.

He asks them to pray for him, either in testimony of his greatest humility, whereby he feels himself in need of their prayers (Oecumenius, Blessed Theophylact), or as an assurance of the power of prayer accomplished by a whole Church. Ambrosiaster writes: “he asks for the help of prayer not because his own prayer had no power before God, but so that, keeping the order established by God, the Church also might pray for its pastor: for when many small ones gather in united prayer, they become great; and by the prayers of many one cannot fail to obtain what is asked. Therefore, he says, if you also truly desire to see me, then pray more earnestly, so that, freeing me through your prayers from all adversity, you might at last receive me into your embrace with the full joy of love”.

“Strive together with me”, συναγωνίσασθαί μοι,—struggle with me in prayer, I entreat. Consequently he himself also struggled in prayers about the same thing, and invites them only to be his co-workers. He did not pray with ease, but struggled in prayer, held a prayer struggle. From this it follows: see how he loved them and how he desired to see them, that he held a special struggle of prayer that the Lord would bring him to them! This is what Saint Paul intended to show to the Romans; but to us at the same time to give a lesson—that in order to become a partaker of the power of church prayer, one must at the same time hold a prayer struggle, preparing oneself thereby as a vessel capable of receiving and holding what is asked of the Church. And further: if the Apostle considered it necessary to strengthen his prayer with common prayer; who will dare to consider himself so close to God and standing in His favourable hearing that he would not resort to the common prayer of the faithful?

The Apostle does not expect that the Romans will be zealous in prayer for him from respect for him alone; therefore he sets before them as intercessors for him Christ the Lord and the Holy Spirit, in the confidence that it is only necessary to mention these sweetest and most dear names for Christians, and all will hasten to fulfill what is asked. “I beseech you”,—he says,—“for the sake of our Lord Jesus Christ”, who died and rose for your salvation, of whom you are already partakers, and “for the love of the Spirit”,—who has graced you with His gifts. Or—“for the sake of our Lord Jesus Christ”—your faith in Christ Jesus and your readiness according to faith in Him to do all that is pleasing to Him; and “for the love of the Spirit”,—the love poured forth by Him into your hearts, by which He has united you with all who are in Christ and made the needs of each the common needs of all, so that it is enough for you to know of these needs to be disposed to prayer for them.