Romans 15:30–33

Paul asks for their prayers … not because he deserves them but because he is following the principle that the church ought to pray for its pastor. For when many ordinary people come together and agree they become great, and the prayers of many cannot be ignored. Therefore, if the Romans want to see the apostle, let them pray earnestly that he may be set free so that they may receive him in the joy of brotherly love.

"Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit."

Here he again puts forward Christ and the Spirit, and makes no mention whatever of the Father. And I say this, that when you find him mentioning the Father and the Son, or the Father only, you may not despise either the Son or the Spirit. And he does not say the Spirit, but "the love of the Spirit." For as Christ loved the world, and as the Father doth, so doth the Spirit also. And what is it that thou beseechest us, let me hear? "To strive together with me in your prayers to God for me,"

Paul asks the whole church to pray for him, because he knows that when many people pray together their prayers have great effect. When James was killed, Peter was set free from prison by the prayers of the brethren, who prayed not so much for his good as for their own, so that they could be strengthened by his teaching. Spiritual love leads us to pray for one another.

He never considers himself worthy of belief, but presents mediators. So now too he points to Christ and the Spirit. But he did not mention the Father, so that you might learn that when he mentions the Father alone, he does not exclude the Son and the Spirit. And he said "by the love of the Spirit," because just as the Father and the Son loved the world, so also does the Spirit.

He shows the greatest humility when he says that he has need of their prayer.

Then when he says, I beseech you, therefore, he asks them for the favor of their prayers: first, he seeks their prayers; second, he prays for them, at now the God of peace.

In regard to the first he does three things: first, he urges them to pray for him for three reasons.

First, from divine charity when he says: I beseech you, therefore, brethren: for love's sake I prefer to appeal to you (Phlm 1:9).

Second, from their reverence for Christ, of whom he was a minister, saying: through our Lord Jesus Christ, in whom we are all one as stated above (Rom 12:5).

Third, from the gift of the Holy Spirit, which was handed over to his ministry; hence he adds: through the charity of the Holy Spirit, which the Holy Spirit pours forth in our hearts, as was stated above (Rom 5:5).

Second, he asks the help of their prayers, saying: that you help me in your prayers for me to God, namely, poured out for me: a brother helped by a brother is like a strong city (Prov 18:19).

But as the Gloss says, the Apostle does not say this because he has less merit than others inferior to him, but he follows due order. First, that prayer be said by the Church for its ruler, as he says in 1 Timothy: first of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high position (1 Tim 2:1). Second, because many of the least, when they are assembled together, obtain more merit. Therefore, it is impossible that the prayers of many be ineffective: if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven (Matt 18:19). Third, that when many pray, many thanksgivings are heard, as it says in 2 Corinthians: you also must help us by prayer, so that many will give thanks on our behalf for the blessing granted (2 Cor 1:11).

"That I may be delivered from them that do not believe in Judea."

A great struggle then lies before him. And this too is why he calls for their prayers. And he does not say that I may be engaged in it, but "I may be delivered," as Christ commanded, to "pray that we enter not into temptation." (Matt. xxvi. 41.) And in saying this he showed, that certain evil wolves would attack them, and those who were wild beasts rather than men. And out of this he also found grounds for another thing, namely, for showing that he with good reason took the office of ministering to the Saints, if, that is, the unbelievers were in such force that he even prayed to be delivered from them. For they who were amongst so many enemies, were in danger of perishing by famine also. And therefore there was absolute need of aid coming (or "of his going") from other quarters to them. "And that my service which I have for Jerusalem may be accepted of the Saints."

That is, that my sacrifice may be accepted, that with cheerfulness they may receive what is given them. See how he again exalts the dignity of those who were to receive it. Then he asks for the prayer of so great a people in order to what was sent being received. And by this he shows another point also, that to have given alms does not secure its being accepted. For when any one gives it constrainedly, or out of unjust gains, or for vanity, the fruit of it is gone.

Paul says this either so that they may all believe or else so that he may not fall into the hands of unbelievers while he is trying to serve believers, with the result that it would be impossible for him to come to them.

He did not say: to enter into a contest and defeat them, but: "to be delivered," fulfilling the divine law that commands us to pray not to fall into temptation (Matt. 26:41). At the same time, he also shows that it is necessary to give alms to those who live among so many unbelievers (from whom he himself also prays to be delivered) and who are moreover in danger of perishing from hunger.

That is, so that they would receive the offering with a good disposition. From this it is also evident that the giving of alms is not sufficient in itself for it to be accepted. When someone gives out of compulsion, from dishonest gain, or for vainglory, then everything is lost and the fruit thereof is destroyed.

Third, he mentions things he wishes to be obtained by him, the first of which pertains to the enemies he had in Judea; hence he says: that I may be delivered from the unbelievers that are in Judea, who particularly attacked and hated Paul, because he confidently preached the end of the legal observances: they have been told about you that you teach that Moses should be forsaken (Acts 21:21). The second pertains to those into whose ministry he went. And this is what he adds: and that my service, i.e., the alms I minister to them, may be acceptable to the saints who are in Jerusalem, i.e., that from this they may be induced to give thanks to God and to pray for the gentiles from whom they receive.

Because Paul's mind is dedicated to delivering the gifts, he wants their mind to respond to him by the judgment of God so that, having understood his love for them, they might with one accord give thanks to God on his behalf. For he was a great blessing to them, in that by his ministry many were made happy and are now praising God.

"That I may come unto you with joy by the will of God."

As he had said at the beginning, "If by any means now at length I might have a prosperous journey, by the will of God, to come unto you" (Rom. i. 10); so here again he takes refuge in the same Will, and says that this is why I press on and wish to be delivered from them, that I may see you shortly, and that with pleasure, without bringing any load of heaviness from thence. "And may with you be refreshed."

See how he again shows unassumingness. For he does not say, I may teach you, and give you a lesson, but that, "I may with you be refreshed." And yet he was the very man engaged in the striving and conflict. In what sense then does he say "that I may be refreshed with you (sunanapauswmai)?" It is to gratify them on this point too, and to make them the more cheerful by making them sharers of his crown, and to show that they too struggle and labor. Then, as was always his custom to do, he adds prayer after the exhortation...

Paul will come to Rome in joy if his offering is accepted at Jerusalem and will then speak the Word of God with peace of mind.… For heaviness of heart is a great hindrance to teaching.

Paul has no desire to do the right thing apart from God's will.

I, he says, therefore pray for deliverance from there, so that I may see you sooner and moreover with pleasure, not having brought upon myself any grief there.

He did not say: to teach you, to instruct you in the faith, but "to be comforted," that is, you will be enlivened by my teaching, and I will be enlivened by the growth of your faith. By this expression he shows that both he and they, as those who struggle and labor, have need of rest.

The third pertains to those to whom he was writing: hence he adds: so that I may come to you with joy, and this by God's will, against which he wanted to do nothing: making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you (Rom 1:10), and may be refreshed with you, i.e., that from your presence I may receive refreshment from my tribulations.

The God of peace is Christ, who said: "My peace I give to you, my peace I leave with you." This is what he prays for them, knowing that the Lord said: "Behold I am with you always, even to the end of the world." Paul therefore wants them to be the kind of people in whom the Lord Jesus Christ dwells, who has shown them that all the discord caused by human sin has been taken away and who has given them what is true, that they may live peacefully in that truth.

"Now the God of peace be with you all. Amen."

The God of peace dwells only in those who are peaceable. It is good that he has concluded with peace, because the two parties are here called back to peaceful agreement with each other.

Paul called God the "God of peace" here for a reason, because he was concerned about those at Rome who were battling one another or at least who were suspicious of one another. He wanted them to be at peace with each other because of the controversy which they were having over the observance of the law.

To join prayer to exhortation is the apostle's constant custom.

Then when he says, now the God of peace, he shows that he is praying for them, saying: now the God, i.e., the giver of peace, be with you all, by the fact that you are at peace with one another: agree with one another and the God of peace will be with you (2 Cor 13:11). He adds, amen, i.e., let it be so: let the people say: amen (Ps 106:48).