Commendation and Greetings (Romans 15:31–16:3)

Rom. 15:31. That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints.

He shows that through their prayer he desires to obtain this; he desires that he may not encounter in Jerusalem the unpleasantness which he foresees, senses, or assumes. He goes to Jerusalem to the believers; but Jerusalem was full of unbelievers, ready to tear apart Holy Paul for his preaching about the cessation of the power of the law. From these he could expect all manner of evil; but among the believers also there were those prejudiced against him, because of their attachment to the law. From the latter he could not expect direct harm, because other believers and the heads of their Church would not have permitted this; but he could fear that they might reject his offering as unclean, brought by one who disparages and destroys the law, and lead others to do so, although not sharing such thoughts themselves, but forming a minority, powerless to withstand the majority of them. And he could fear that even those not estranged from him might somehow suspect him in the matter of the offering and think about him in a way that was not in accord with the spirit with which this ministry was being performed: which could deeply grieve the Apostle. Such were the fears that occupied the Apostle as he moved toward Jerusalem. For their removal he himself prayed fervently, and asks the Romans to struggle with him in prayer.

First: “that I may be delivered from them that do not believe”, άπειθούντων,—the unbelievers, not in Jerusalem alone, but throughout all “Judaea.” But all these also flowed together in Jerusalem; therefore the chief danger was there. Either the Apostle foresaw definitely, or sensed indefinitely, that there great evils and dangers awaited him. Therefore he prays for deliverance. But he does not flee from the evil, but courageously goes to meet it, in surrender to the will of God. He testified to this afterwards on the way to Jerusalem. Blessed Theodoret writes: “who and what praise could crown this blessed and thrice-blessed head? First, he knows what will happen to him, and predicts it; for still in Miletus he said to the presbyters of Ephesus: ‘The Holy Ghost witnesses in every city, saying that bonds and afflictions abide me’ (Acts 20:23) (but, despite this, he goes). And when Agabus predicted the same thing, and all mourned and tried to hinder him, the divine man declared: ‘What mean you to weep and to break my heart? for I am ready not to be bound only…but also to die…for the name of the Lord Jesus’ our Christ (Acts 21:13). This was spoken after writing the epistle; but it was seen or sensed now. Therefore the prayer, not as a testimony of fear, but as an assurance of trust and certain hope for deliverance. Holy Chrysostom says: ‘certainly, a great struggle awaited the Apostle; therefore he asks them to pray for him. —And he did not say: that I may enter into the contest,—but: that I may be delivered,—as Christ commanded: ‘pray that you enter not into temptation’ (Matt. 26:41). By these words he expresses that some evil wolves are ready to attack him, not men, but—more truly to say—beasts’.”

Second: “that my service which I have for Jerusalem may be accepted of the saints.” “Accepted,”—not that it would serve for the benefit of the saints, but that it would be graciously received, ευπρόσδεκτος,—by the saints, so that they might see in it on his part the labour of disinterested love, having no other purpose but the desire to lighten the lot of those in need, and on the part of the Macedonians and Achaians,—a work not of compelled aid, but of free, compassion-driven by the feeling of brotherhood alone—and a testimony of their spiritual union. Pray, he says, that this ministry be accepted as being performed precisely in such a spirit. Ambrosiaster writes: “and for this, the Apostle says, one must pray, that my ministry be graciously accepted by the saints in Jerusalem, showing that he desires that all go according to the will of God; that as he in his ministry, striving to please God, laboured, so also they in the receiving, through the disposition of their hearts, corresponded with God’s dispensations (received it as God wishes such offerings to be received),—so that, seeing God’s favour toward themselves in this, together with the Apostle they might unanimously bring thanksgiving to God. Thus the Apostle considered it a great matter that they, being gladdened by his ministry, would glorify God”.

Rom. 15:32. That I may come to you with joy by the will of God, and may with you be refreshed.

“That I may come with joy”; or he places joy in dependence on being delivered from those opposed and the favorable reception of his ministry by the saints, thus: “if I am delivered from those opposed and my ministry is favourably received, then in joy and good disposition of spirit will I ‘come to you’” (Oecumenius); because behind me there will remain nothing whose remembrance would weigh upon me and bring sorrow to my heart. Deliverance from evils is in itself joyful; but, in the time of their coming and in the time of their passing, there are always possible accidents, either from enemies or even from friends, which cause wounds to the heart, not healed even by deliverance. But if the ministry had not been accepted as Saint Paul desired and expected, then there would be no accident, but direct and the deepest sorrow. With troubles, persecutions and deaths the Apostle had already become accustomed, and expected nothing more: “we are made a gazing-stock” (1 Cor. 4:9)—he said. But there was always one comfort to him in the assurance that beneath this mournful exterior a spiritual work was ripening in those for whom he laboured and suffered. A loss in this would have deprived him of all comfort; and such would have been an unfavourable reception by the saints of his offering; and the memory of this would always have weighed upon him. So he himself prays and asks others to pray that this might not be.

Or joy here is understood as that with which he hopes to be filled upon seeing the Romans, thus: help me through your prayer to soon taste the joy of meeting with you,—“that I may come to you” in joy, “I will come”—and I will be delighted, and be refreshed. “I am concerned and ask God to be delivered from there, so that I might soon see you, and see you with pleasure, without bringing sorrow upon myself there (in Jerusalem)” (Holy Chrysostom).

“As he said at the beginning: ‘if by any means now at length I might have a prosperous journey by the will of God to come to you’ (Rom. 1:10), so also here he resorts to the same will of God” (Holy Chrysostom). As one given to God, he expects success in all things from God alone. He makes plans, puts forth effort, but keeps in his heart that it will be as and in the way that pleases the holy and good will of God, to which he wholly submits himself in all things. “He does not even wish to do good without the will of God” (Blessed Theodoret).

“And may with you be refreshed.” This is the same as what he said at the beginning: “that I may be comforted together with you by the common faith both of you and me” (Rom. 1:12). “I will be refreshed, that is, you will be enlivened by my teaching, and I will be enlivened by the growth of your faith” (Blessed Theophylact). It is pleasant to enter into the fellowship of the like-minded. Unity of convictions, feelings and dispositions makes all one soul, rich in life, the movements of which, passing through all, warm, nourish and refresh all. Or—“and may with you be refreshed,” συναναπαύσωμαι,—I will rest together with you, I will rest with you. It is assumed that both he and they are in continual struggle; therefore, “as those struggling and labouring have need of rest” (Blessed Theophylact), which will be afforded by the communion of love and unity of mind.

Rom. 15:33. Now the God of peace be with you all. Amen.

“According to his custom in exhortation the Apostle also adds a prayer” (Holy Chrysostom) “and wishes the Romans peace, because of the discord that was among them regarding the observance of legal precepts” (Blessed Theodoret). “‘The God of peace’—is Christ the Lord, who said: ‘Peace I leave with you, my peace I give to you’ (Jn. 14:27). The Apostle wishes that the Lord might be with them, as He Himself through the person of the Apostles promised to all believers, saying: ‘Lo, I am with you alway, even to the end of the world’ (Matt. 28:20). Wishing this, he also wishes them to be such that with them the Lord Jesus Christ would abide, who, taking away all discord among them that comes from human error, would show them and give them to know what is truth, that in this truth they might abide at peace” (Ambrosiaster).

B. Greetings (Rom. 16:1–16)

With the greetings or salutations the Apostle also joins one commission regarding Phoebe, the bearer of this Epistle.

Rom. 16:1. I commend to you Phoebe our sister, who is a servant of the church which is at Cenchreae.

“I commend”, συνίστημι,—I present, I recommend, and better, into your hands, to your care I commit her. “Phoebe brought this Epistle to the Romans. Therefore the Apostle makes her known to them. He expresses his respect for her both by mentioning her first, and by calling her sister, and by showing her office, naming her a servant (deaconess)” (Blessed Theophylact).

“Our sister.” —“Sister”—by good will and unity of spirit; “our”—or of Holy Paul, or of him and his companions, or—“our”—of all the Christians here, or ours with you, O Romans, that is, common to all Christians, because of her virtues and beneficence to all. It is possible that she was known to all or some of the Jews who had recently returned from the East.

“Who is a servant”, διάκονον. In the primitive Church, for ministry at the baptism of women, for distribution of alms to them and for care of the sick among them, there were chosen maidens and widows distinguished by holiness of life and readiness for every good work. From among such was Phoebe. The Church where she served was in Cenchreae—a large village standing opposite Corinth on the shore, at the harbour. “Cenchreae is one of the very largest villages of Corinth. Therefore it is worthy of wonder the power of the preaching, for the Apostle in a short time filled not only cities, but also villages with the gospel. And such was the arrangement of the Cenchraean Church that it had a deaconess, and moreover a woman famous and known everywhere. Such was the abundance of her successfulness, that from the lips of the Apostle himself she obtained praise” (Blessed Theodoret).

Rom. 16:2. That you receive her in the Lord, as becomes saints, and that you assist her in whatsoever business she has need of you: for she has been a succourer of many, and of myself also.

“Receive her in the Lord”,—“that is, for the Lord’s sake receive her with honour. For he who receives for the Lord’s sake even an insignificant person, receives him with zeal. But as Phoebe was holy, judge for yourself how it was proper to serve her. Therefore the Apostle added: ‘as becomes saints’,—that is, as one should receive the saints. You should serve her for two reasons, both because you receive her for the Lord’s sake, and because she is holy” (Holy Chrysostom).

“And that you assist her”, παραστητε,—take her part, be her intercessors and advocates. It is not poverty that oppresses her, but she has a matter which one must obtain. So you will there employ your intercession, whoever and where and how they can. She herself is not powerless; but it may happen that a service will be needed from you too. So do not refuse her then. “See how this is not burdensome? He did not say: satisfy all her needs,—but: lend her a helping hand and assist her in what she will have need of from you. I speak not of all needs, but of those which she will have from you (in her business). Do therefore what will be in your hands” (Holy Chrysostom).

“She has been a succourer.” Here is understood not only aid to the needy, not only shelter to the stranger, though this too is great; but especially intercession before the authorities, when someone was unjustly wronged, suffered slander and oppression. “Again, an unspeakable praise! But do you notice the prudence of Paul? First he set praise, then in the middle exhortation, then again praise; and by this twofold praise he all the more obligates to help the needs of the blessed woman. For is not Phoebe prudent when she was worthy of such a testimony from Paul and was in a position to help even Paul himself, the teacher of the universe? This is the crown of all her perfections! Therefore the Apostle set this at the end, saying: ‘and of myself also.’ That is, to him who was a preacher of the universe, endured countless sufferings and alone was sufficient for many thousands” (Holy Chrysostom). “Holy Paul and rewards her for this with all honours. For although she, as is likely, received him in her house (once or twice) and for a short time, when he visited Corinth (and came to them); but he opened to her the universe, and everywhere, both on land and on sea, this woman became famous; not only Romans and Hellenes knew of her, but also all barbarians” (Blessed Theodoret). Memory of Phoebe is September 3.

Rom. 16:3, 4. Salute Priscilla and Aquila my helpers in Christ Jesus: Who have for my life laid down their own necks: to whom not only I give thanks, but also all the churches of the Gentiles: And greet the church that is in their house.

Regarding Aquila with Priscilla from the book of Acts (Acts 18)—it is known that Aquila was Pontic by birth, lived in Rome with his wife. From there both were together with other Jews expelled under Claudius and settled in Corinth. When Holy Paul came preaching to Corinth, he met with them, lived with them and worked with them making tents. After establishing the Church in Corinth, when Holy Paul departed for Syria, he took with him Aquila and Priscilla, and stopping in Ephesus on the way, left them there. There they lived all the time while Holy Paul, having visited Jerusalem and Antioch and gone through the previously founded Churches in Asia Minor, stopped in Ephesus, and during all the time of his stay there. At the end of this period, writing his First Epistle to the Corinthians, the Apostle was sending them greetings from Aquila and Priscilla. This means they were still there. But, about a year after that, when writing this present Epistle to the Romans from Corinth, he sends them a greeting in Rome. This means they were already there, having returned after the death of Claudius together with the other Jews,—among whom were all those to whom Holy Paul here sends greetings.

“‘My helpers’, συνεργούς,—the Apostle calls them so because they helped him in the work of the gospel or generally contributed to the conversion of Gentiles, which Holy Paul considers his personal work. Therefore he said not simply: ‘my helpers’,—but added: ‘in Christ Jesus’,—so that no one might think that (in calling them thus) he means (merely) fellowship in the trade, because they also ‘were tentmakers’ (Acts 18:3)” (Blessed Theodoret). He speaks as it were: “they helped me in word and teaching and shared with me the labours and dangers” (Blessed Theophylact). An example of such co-working is their guidance of Apollos to a more perfect knowledge of the way of the Lord, or Christianity (Acts 18:26). Of course, this was not the only example.

He speaks further in praise of them that they “laid down their own necks” for his life. This gives the thought that for the salvation of the Apostle’s life or for his deliverance from some great danger they themselves were subjected to attacks or even beatings. This could have happened in Corinth, could have happened also in Ephesus or somewhere near it: for there was no place where deadly dangers did not threaten Holy Paul.

So that no one might think that he speaks so well of them out of special friendship with them, the Apostle presents as witnesses to their praiseworthy deeds all the Gentile Churches. whom, he says, “I thank not only I, but also all the churches of the Gentiles” for. They give thanks not for perfection in the spirit, but for charitable works. “The Apostle understands hospitality and material assistance” (Holy Chrysostom).

“And another praiseworthy virtue of theirs the Apostle sets forth, greeting ‘and the church that is in their house.’ This word gives to see the excellence of their godliness; for, as is likely, they instructed all their household in high virtue and earnestly performed divine services in the home” (Blessed Theodoret). Holy Chrysostom says: “so virtuous were they that they turned their house into a church, so that all their household became believers and their house was open to all strangers. For the Apostle does not have a custom of calling houses churches indiscriminately, if in them there is no exemplary godliness and a special fear of God is not rooted. Therefore, also writing about Onesimus (Phlm. 1:10–18), he says: ‘Paul… to Philemon… and to Apphia… beloved, and to the church that is in their house’ (Phlm. 1:1, 2). For even in married life one can be worthy of wonder and noble. And so Aquila and Priscilla lived in matrimony and shone forth greatly, though their trade was humble. They made tents, yet virtue covered all and showed them more brilliant than the sun. Neither trade, nor marital union hindered them; on the contrary, they manifested in themselves such love as Christ required, saying: ‘Greater love has no one than this, that a man lay down his life for his friends’ (Jn. 15:13). They fulfilled what is a sign of Christ’s disciple: they took up the cross and followed Christ. For those who did this for Paul certainly thereby showed the same courage for Christ the Lord.”

Concerning the subsequent life of Aquila and Priscilla, Saint Dimitry of Rostov speaks thus: Holy Paul appointed Aquila bishop and sent him back to Asia Minor to spread the Gospel. Upon arriving there with his wife, Aquila greatly helped Holy Timothy in Ephesus, and Holy Paul, writing his Second Epistle to Timothy, greets them, saying: “Salute Priscilla and Aquila” (2 Tim. 4:19). And as Aquila preached Christ in Asia, Achaia and Heraclea, he brought a great multitude of human souls to salvation, turning them from idolatrous frenzy to divine wisdom and baptizing them. He passed through many other diverse lands, preaching the Kingdom of God; and was killed by unbelievers somewhere. His memory is July 14. He is an Apostle of the Seventy.