Послесловие (Рим. 15:14–16, 24)

c) a warning, followed by: d) postscript with new kisses. Everything breathes with warm love and friendly disposition. a) Notices (Rom. 15:14–33) aa) Having apologized for writing a little more boldly (Rom. 15:14–16), Saint Paul: bb) tells them what the Lord has done for them in the matter of preaching (Rom. 15:17–22), and: c) what plans he has for the future in this regard, promising to come to them (Rom. 15:23–29); and finally: d) asks you to assist him in this through prayer (Rom. 15:30–33). aa) Apology (Rom. 15:14–16) Rome 15:14. I am known, my brother, and I myself know about you, because you yourself are full of natural goodness, full of all intelligence, able to teach others. He praises, and with praise encourages him to fulfill what he wrote about: “for he who hears praise for himself usually takes the effort to justify it and make it urgent” (Amvrosiastes). He reproached them for a certain discord between them, exposing unkindness, and for their inability to control themselves in these circumstances, exposing foolishness. Now he softens this reproach, saying: I am sure that you are both kind-hearted and wise, so that you can even admonish others, - νουθετεΤν. Saint Chrysostom depicts the thoughts of the Apostle in this way: “The Apostle said above: “Because I am an Apostle with my tongue, I glorify my service” (Rom. 11:13); also: “Let him not spare you either” (Rom. 11:21); and also: “Do not be wise about yourself” (Rom. 12:16); and then: “Why are you condemning your brother?” (Rom. 14:10). And again: “Who art thou, a judge of a strange servant?” (Rom. 14:4). And, in addition to these expressions, he used many similar ones. And having expressed a lot of cruel things in his Message, he finally heals the wounds inflicted and ends with what he began. At the beginning he said: “I thank my God... for all of you, because your faith is proclaimed throughout the whole world” (Rom. 1:8). Here he says: “I am known that you are full of goodness” and so on. – And this place says even more than the first. He did not say: I heard, but: “I am known”: I have no need to visit from others, but I myself am confident in you, I myself, who rebuked and reproached you. “For you are full of goodness”: this refers to a recently made exhortation. The Apostle seems to say this: I did not consider you cruel and brother-haters when I advised you to accept each other, not to abandon or ruin the works of God. For I know that you are “full of goodness.” I think he here refers to the fullness of virtue (kindness) as goodness. And he did not say: you have goodness, but: “be full of goodness.” With the same effort he continues: “full of all intelligence.” What good would it do if, with all their love, they did not know how to treat their loved ones? Therefore, the Apostle added: “Filled with all understanding, to be able to teach others” - not only to learn, but to teach others too.” All our interpreters read: others, άλλους, - to teach, except for Ambrosiastes, with whom others also read: αλλήλους - to teach each other mutually, or admonish. Rome. 15:15. I wrote to you more boldly, my brethren, in part, as if I were remembering you for the grace given to me by God. No one would say or think: if you are sure that we are wise, then why do you write and teach so strictly. I don’t teach, answers Saint Paul, but I only remember, ώς έπαναμιμνήσκων, - I remind slightly. It happens that you know something well, but you forget (Amvrosiast). So I remind you a little. Who wouldn’t think: what business is it with us to remember? Saint Paul adds: I have a duty: for I have been appointed to be a servant of Jesus Christ among the nations. So, although I see that in your way, in the capital’s way, this may seem inappropriate, I couldn’t help but remind you a little. Saint Chrysostom marvels here at the humility and wisdom of Saint Paul. “Notice Paul’s humility, notice his wisdom, how, having previously inflicted a deep wound, when he had already achieved what he wanted, he applied various healing methods to it. What was said was enough to calm them down; but the Apostle also admits to being too bold. He does the same in the Epistle to the Hebrews, saying: “We hope for you, beloved, that you are better and hold fast to salvation, even if we say so” (Heb. 6:9). Similarly, he writes to the Corinthians: “I praise you... because you remember all my things, and keep the traditions that I gave you” (1 Cor. 11:2). And in the Epistle to the Galatians he says: “I hope for you... that you will understand nothing else” (Gal. 5:10). And in all of Pavlov’s epistles you will come across the same thought more than once, but especially here; because the Romans were highly respected, and their arrogant mind had to be humbled not only by strict, but also by gentle measures. The Apostle uses both. Therefore, here he says to them: “Be bold in writing to you”; Even, not content with that, he adds: “partly” - several. But it doesn’t stop there either, what does it say? "As if in remembrance of you". He did not say: teaching you or reminding you, but: “remembering”, that is, slightly reminding. – Do you notice how the end (of the Message) corresponds to the beginning (of it)? “And here and there he comes down from the teacher’s pulpit and talks with them as with brothers, as with friends, as with equals. And this is the main advantage of a teacher, to make his speech more varied for the benefit of his listeners. Note that the Apostle, having said: “I wrote to you more boldly” - moreover: “in part” - and also: “as I remembered you” - was not content with that, but, to put it even more modestly, added: “for the grace given to me from God.” And at the beginning he said: “I must” (Rom. 1:14), as if to say: I did not take the honor to myself, I did not take up the task on my own, but God commanded me to do this, and moreover, by grace, and not because he found me worthy of it. So, do not be upset: it is not I who rebel against you, God commands. And as the Apostle said there: “Whom I serve... the gospel of His Son” (Rom. 1:9), so here, having said: “For the grace given to me from God,” he added: Rome 15:16. As I became a servant of Jesus Christ among the nations, serving the gospel of God as a priest, may the offering from the tongue be acceptable and sanctified by the Holy Spirit. Explains what grace was given to him from God - the grace of the Apostleship among the pagans. I am a minister, λειτουργός - the same as a priest performing the Liturgy - I am a servant of Jesus Christ, and my service to Him is His gospel among the pagans. This is my Liturgy, which I strive to perform with all zeal and reverence. Why can’t I be indifferent to what’s happening with you? My Apostolic conscience forces me to take part in it. And I accept, in the desire to promote your success in Christianity. So don’t complain to me that I wrote to you somewhat sternly. I couldn’t do it any other way: duty. The definition of evangelism as a sacred act is remarkable. Apostle – liturgist – preaching the Gospel – Liturgy. What is a sacrifice? The victims are the believers. By self-sacrifice and devotion to the Lord they temper themselves; the grace of the Holy Spirit, descending on them through the sacraments, sanctifies them and makes them a sacrifice acceptable to God. Saint Chrysostom says: “The Apostle turns his speech to the most important dignity of his Apostleship and calls it not just service, as in the beginning, but sacred service, sacred action. Preaching and evangelizing is the priesthood for me, this is the sacrifice I make. And no one will blame the priest for his care to ensure that the sacrifice he makes is blameless. With such words, the Apostle simultaneously inspires the minds of believers, showing them that they are a victim, and justifies himself, suggesting that he is so commanded. My sacrificial knife, he says, is the Gospel and the word of preaching, and my goal is not to glorify myself and become famous, but: “let there be an offering that is acceptable and sanctified by the Holy Spirit,” that is, may the souls of those taught by me be pleasing to God. God, having brought me to this work, did not so much want to glorify me as he had concern for you. How can an offering become favorable? In the Holy Spirit. Not only faith is needed, but also spiritual life, so that we can retain within ourselves the Spirit once given. Both wood and fire, the altar and the knife - everything is replaced by the Spirit. Therefore, I try by all means so that this fire does not go out. For I have been entrusted with this. Just as in the Old Testament the priest stood (before God), lighting a fire, so I (serve God), stirring up your zeal (with remembrance). And notice, he did not say: let there be an offering from you, but: “an offering from the tongue.” And by the word: “from the tongue” he means the universe, that is, the whole earth and sea; and thus humbles the pride of the Romans, so that they do not consider it low to have as their teacher one whose activity extends to the limits of the universe. He said the same thing at the beginning of the Epistle: “as in other nations (that is, may I have fruit in you also). I am Greek and barbarian, wise and foolish" (Rom. 1:13, 14)." In the words: “let there be an offering, the tongue is sanctified by the Holy Spirit” - hidden is the idea that if he wrote strictly, then he was concerned about their perfection. I am zealous for this, he says, so that the offering from the tongue be sanctified by the Holy Spirit. I have the same jealousy towards you. “It is true that when you believed and were baptized, you received the Spirit; but if you do not live spiritually, then grace will fade away” (Ecumenius, Blessed Theophylact). As I noticed something in you that was detrimental to your spiritual life, I reminded you to correct what was faulty, so that otherwise, if you become stubborn in this fault, the Spirit would not depart from you and you would cease to be an offering sanctified by the Holy Spirit. bb) About the work of preaching (Rom. 15:17–22) Why does Saint Paul talk about what the Lord has done for them thus far in his Apostolic ministry? He could have been led to this by the previous mention of his appointment to be the Apostle of the tongues, in order to show that this grace was not “in vain” in him (1 Cor. 15:10), and to conclude: now I have changed everything here, I will go further to Spain, and in passing I will come to you, as I have long desired. Or this: having remembered the grace given to him, he was disposed to say that, by virtue of this grace, I was going to go to Spain and would drop by to see you in passing. But at this point the question arose: why did he hesitate until now? - then he anticipates, saying: here was the thing, he worked in preaching and sowed the word of the gospel from Jerusalem to Illyricum. Having finished here, I go there. How could a story about this seem like boasting; then the Apostle begins his speech by eliminating this assumption, saying, as it were: of course, there is something to boast about; but the praise does not belong to me, but to God and His grace, which revealed its power when preaching in signs and thereby inclining minds to obedience to the Gospel. Rome. 15:17. Imam therefore give praise in Christ Jesus to those who come to God. Yes, I have praise - they praise me - or I can boast, there is something, but not for anything earthly, human, but: “in those who come to God” - for God’s work, for the fact that I proclaim the word of God to everyone and bring everyone to God, tearing them away from the earthly, corruptible and created to the heavenly, eternal and Divine. But I do not appropriate this praise, but attribute everything to Christ Jesus my Lord. I myself have nothing praiseworthy: the Lord does everything. To him be glory. Saint Chrysostom sees this as the motivation for these words: “since the Apostle greatly humiliated himself before this, he again exalts the word and does this so that the Romans would not consider it despicable. Exalting himself and saying: “I am praised,” he does not betray his character. I boast, he says, not in myself, not in my cares, but in the grace of God. It cannot be said that I was appointed by God, but did not fulfill the assignment. He did it, but not I, but Christ. That is why I boast in Him, I boast not in some unimportant deeds, but in spiritual ones. This is what the words mean: “even to God.” Rome. 15:18, 19 . For I dare not say anything that Christ did not do by me, in the obedience of tongues, in word and deed, in the power of signs and wonders, by the power of the Spirit of God. I will not dare, ου τολμήσω, - to say what Christ the Lord did not do for me, because it would be a low lie and empty boasting - I will not dare out of reverence for God, Who is the truth. But here lies the following thought: but I dare not even talk about what the Lord has done by me: for how these things are visible to everyone and were done through me; they might think that I did them myself. And this will be a lie again; for it was not I who did them, but Christ by me. That's why I talk about these things; but, speaking about them, I do not attribute them to myself, but refer them publicly to their source - Christ the Lord, may He alone be glorified in everything - our Savior and Lord. Perhaps in this way it is possible to drive away all self-praise, arousing the consciousness and feeling that the good that causes it is from the Lord: for all good things really come from Him, and it is not the mind out of piety that it is invented that this is so. The apostle testifies that whatever he did, Christ did through him. “See how he strives to prove that everything belongs to God, and not to him. Whether I say something, whether I do something, whether I perform miracles, Christ does everything, the Holy Spirit produces everything” (St. Chrysostom), “using me as an instrument” (Blessed Theophylact). The Lord Christ gave me the grace of the All-Holy Spirit for the creation of signs and wonders, so that the people of God would be caught by them and receive the ray of knowledge of God (Blessed Theodoret). By “word” we mean the gospel and explanation of the mysteries of faith, and by “deed” we mean life by faith, confirming the sincerity of conviction in what is preached. “The power of signs and wonders” embraces all the supernatural actions that accompanied the gospel, to assure those listening that the one who preaches the gospel is truly the messenger of God and his word is the word of God, to whom creation must obey. Saint Chrysostom says: “Saying: “in word and deed, in the power of signs and wonders,” the Apostle by this means teaching, philosophical thought about the Kingdom of God and the desire for it, the manifestation of works and life, the resurrection of the dead, the casting out of demons, the sight of the blind, the leaping of the lame and all other miraculous actions that the Holy Spirit performed through him.” Blessed Theophylact believes there is a difference between signs and wonders. “There is a difference between a sign and a miracle. A sign accomplishes what happens in accordance with nature, only in an extraordinary way. Such is the sudden healing of Peter’s mother-in-law, who was sick with fever. Here, healing fever is a matter in accordance with nature; but it was accomplished in an extraordinary way: as soon as Christ touched him, the fever passed away (Matthew 8:14, 15). And a miracle is an action performed on something that is inconsistent with nature. This is the healing of a man blind from birth (John 9:1-7).” I was clothed by the Lord with the whole armor of the grace of the Holy Spirit in order to subdue the pagans to the faith - “in the obedience of tongues”: in which the Lord granted me to succeed. Rome. 15:19. Let us, from Jerusalem and all around, even to Illyricum, fulfill the gospel of Christ. The Roman Jews who were in Jerusalem, who were also in relations with Asia on trade matters, among whom could be pagans and those who had recently returned to Rome from exile, could know what a vast expanse of lands and peoples the Apostle traversed and announced with the gospel, and explain this to others who did not know. The general impression these words should have left is that Saint Paul is the universal Apostle, whom everyone should listen to, and therefore the Romans too; for he is such by God's election. “Saying this, the Apostle was far from any arrogance, but he said this for the Romans, so that they would not think too much about themselves” (St. Chrysostom). Or maybe he said this in order to inspire them in faith, elevating it in their eyes. For with these words he seems to say: our faith, the Gospel of Christ, is not known in some unknown corner of the world. She already occupies so much space; and this is not the end of her successes: she will go further and flow around the whole earth. It directly follows from this that if you consider your Rome the sovereign center of the world, then you did well in not allowing others to forestall you in faith; Stand in it, so that you can serve as an example for everyone in it. The word: “fulfill” gives the idea that the gospel not only spread to the ears of the numbered nations, but that it was accepted by them and took root among them: so that all the countries mentioned are not only filled with the word of the gospel, but also filled with believers. What an impressive proof of the divinity of the faith of Christ?! Rome. 15:20. But I tried to preach the gospel, not from where Christ was called, lest I build it on an alien foundation. “But I was in great pains”, φιλοτιμούμενον (that is: με), - and I was in love, I set it to my honor, I considered it a matter of Apostolic honor - to preach the gospel not where they already knew Christ the Lord, but where they did not know Him. I did not allow myself to be squeezed into the circle of action of others, so as not to reap the fruits of their labors. Praise belongs not only to the one who laid the foundation, but to the one who completed the building. Meanwhile, in the work of preaching the gospel, laying a foundation - seeding faith somewhere - is much more difficult than bringing the matter to the end. If I were forced into someone else’s area and, seeing a ready foundation, completed the building, then I would appear to be devouring the labors of others, having done the easiest thing after their great labors, and admiring praise for the entire edifice of faith, or the complete structure of the Church somewhere. Blessed Theophylact, according to Saint Chrysostom, depicts the Apostle’s thought as follows: “I not only preached the gospel to these and so many nations and converted them, but also did not go to those people to whom the name of Christ had already been proclaimed. So I am far from subjugating other people's students and doing it for my own glory. That’s why I wrote to you, not out of a desire to gain fame from you, but because I am fulfilling my ministry.” By saying this, the Apostle makes it clear that other Apostles also preached in the same countries; but this, without diminishing the value of the labors, brings to the idea how abundant the fruit of the labors of all the Apostles was, how deeply the faith was rooted there and how it became common. I, he says, did not go where others worked; but they preached the gospel in some places, and I in others: “I did not spare my labors, I took fields that had not yet been developed, cultivated them, sowed them and brought back abundant harvests from them” (Blessed Theodoret). Others did the same. From this, those who read these words had to conclude: if they have worked like this for more than twenty-five years; then how many believers should there be? How brightly does the grace of faith shine there? And such an idea is how inspiring and exciting for every believer, both confirming him in faith and moving him to testify to it! Saint Chrysostom eliminates the misunderstanding that could arise from the words: “on an alien basis.” Saint Paul calls the “foundation” laid down by the other Apostles alien, not because the persons themselves were alien to him or because their preaching was different, but in relation to each one’s reward. Their preaching in itself was not alien to him, but it was alien only in relation to the reward; since the reward for the labors incurred by others was alien to him.” Rome. 15:21. But just as it is written: Those who have not been told about Him will see, and those who have not heard will understand (Isa. 52:15). In the prophetic prediction the Apostle sees a commandment for himself. This was predicted, he says, on behalf of God: I tried to act this way. The prediction applies to all evangelists. Saint Paul applies it to his way of acting, because all the Apostles did the same. All of them were sent to teach those who did not know the true God in the Trinity worshiped; and where they were going, they knew that they were going to those who do not know the true God and His holy truth, in order to enlighten them with knowledge. “To them it was not announced about Him” - to whom it was not announced about Christ the Lord that He, the One of the Holy Trinity, became incarnate for our sake, suffered and saved us - to those it will be announced, and so clearly that they will see the crucified Lord before their eyes, contemplating at the same time intelligently the whole mystery of the economy of salvation. “Those who have not heard” will hear and understand that: “There is no other name under heaven by which we must be saved,” except the name of our Lord Jesus Christ (Acts 4:12). “This is the prophecy about the work of evangelists, and this is how I acted.” Rome. 15:22. Likewise, it would have been forbidden for them to come to you in large numbers. “In the beginning he said: “Many people desired to come to you, and were forbidden” (Rom. 1:13); and here he represents the very reason that delayed him not once, not twice, but many times” (St. Chrysostom). I was rushing towards you; but just as I was about to satisfy my strong desire to see you, a new door for preaching opened, and I had to enter it, abandoning the procession intended to you. At the same time, he also means all other works on the organization of already founded Churches. They had misunderstandings, troubles and needs. It was impossible to leave them without appeasing them; and this took time and delayed me from the hour at which I would finally be able to freely move towards you. cc) Plans for the future (Rom. 15:23–29) Rome 15:23, 24 . Nowadays, I have no place in these countries, but I have had the desire to come to you for many years, as if (ever) I go to Spain, I will come to you. I hope that the one who is coming will see you and be carried there by you, if first I will be satisfied in part with you. Having no place does not mean that all the places were already completely filled with the Gospel, but that there was no place left that, according to the Apostle’s plans, should be seeded with the Gospel. Saint Paul, like all the Apostles, acted according to the parable of the leaven of bread dough and the seed. They put in the leaven, and by itself it penetrates the whole dough and makes it all leaven; They throw a seed into the ground, and it already produces a stalk, an ear and a grain (Mark 4:28). So Saint Paul planted the leaven and seed of the Gospel in the main cities and says: everything is done - in the confidence that the power of the truth of the Gospel and the grace of the Holy Spirit, of themselves, through the action of Divine providence, will move from the main cities to other cities and towns and will enlighten everyone and attract them to the Lord. That is why I said: “there is no place” - there is no place left where I should put the leaven or sow the seed of the Gospel. “I have a desire...” “If the Apostle had said: I am coming to you because I have nothing else to do, the Romans would have considered it humiliating. Therefore, he turns to them a word of love and says: “My desire has come to you for many years” (St. Chrysostom). This desire was not only born now from having nothing to do: it was always there, and it was strong, but could not be satisfied due to urgent matters; Now, having received freedom from business, the first thing I consider is to rush to you to see you and enjoy you. “But lest this again awaken pride in them, see how he humbles them, saying: “If I go to Spain, I will come to you.” That's why he wrote this so that they wouldn't think too much about themselves. It is desirable for him to show his love, and not allow them to become arrogant. Therefore, he often repeats the same thing and alternately uses words leading to one or another goal. For this same reason again, so that the Romans would not say: he only wants to be with us in passing, the Apostle added: “and to be carried on by you,” that is, you yourself will be witnesses that I am hastening not out of contempt for you, but out of dire need. since this could seem offensive to them, he reassures them with a consoling word: “If I am satisfied with you in part first.” The expression: “walking by” makes it clear that he is not seeking glory from them; and with the word: “I will be satisfied” - he expresses that he wants to see them out of love, and moreover, not just, but strongly desires. Therefore, he did not say: “I will be satisfied,” but: “I will be satisfied in part.” No matter how much time I spend with you, I will never be completely satisfied, or being with you will never bore me. You see how he proves his love by the fact that, even with all the need to hurry, he does not want to leave them until he has had his fill. And this already serves as a sign of his love; and no less that he uses expressions filled with a bit of vehemence. He didn’t say: I’ll see you, but: “I’ll get my fill,” imitating what parents say to their children. At the beginning he says: “Yes, I have some fruit in you” (or “I may take comfort in you”) (Rom. 1:13, 12); and here it is expressed: “let me be satisfied.” Both reveal a strong attraction of his heart towards them. Those words contain the greatest praise for them, since the Apostle expects fruit from their obedience (or, hoping to be comforted by their faith, puts them on an equal footing with himself); and here he directly shows sincere affection. He wrote exactly the same to the Corinthians: “Let you see me out, or even if I go” (1 Cor. 16:6). This is how he expressed his love for his students in everything, a love incomparable to anything. This is how he always began and ended his Epistles. Just as a child-loving father loves his only child, so he loved all the faithful. That’s why he said: “Who faints and does not faint? Who is tempted and I am not relieved?” (2 Cor. 11:29)" (Saint Chrysostom). Rome. 15:25–27. Now I am coming to Jerusalem, serving the saints, for Macedonia and Achaia are pleased to create some kind of fellowship with the poor saints living in Jerusalem. They are kind and indebted to them. Since in the spiritual they were partakers of the Gentiles, they must also serve them in the carnal. “Because the Apostle said: “I have no place in these countries” - and: “I have had a desire to come to you from a long time ago” - and yet he needed to delay; then, so that the Romans would not think that he was laughing at them, he explains the reason why he cannot come to them before the time, and says: “I am coming to Jerusalem.” But, apparently expressing the excuse for his delay, the Apostle also has something else in mind, namely, to encourage them to give alms and make them more zealous for this. If he did not care about this, it would be enough for him to say: “I am coming to Jerusalem.” But now he adds the reason for this journey: “I am coming,” he says, “to serve the saints” (calling all believers in Jerusalem saints). Here one should especially marvel at the wisdom of the Apostle in coming up with such a way of advising. He could influence the Romans more by this than by direct exhortation. For they would have considered it offensive if the Apostle had presented them with the Corinthians and Macedonians as models of imitation. Therefore, the Corinthians, in a letter to them, exhorts in this way: “I tell you... the grace of God given in the churches of Macedonia” (2 Cor. 8:1); Likewise, the Macedonians are influenced by the example of the Corinthians: “Even from you jealousy has angered many” (2 Cor. 9:2). “But he treats the Romans differently; he is more careful with them.” And look with what decency he uses expressions. He did not say: I am going to take alms, but: “I am coming and serving the saints.” And if Paul serves, then consider how important it is when the teacher of the universe himself takes the trouble to carry alms; and although he intended to travel to Rome and strongly desired to see the Romans, he nevertheless preferred the former to the latter. “It was good for Macedonia and Achaia,” that is, with common consent they wished, “to create some kind of communication.” Again he did not say: alms, but: “fellowship”. Not without thought, he also inserted the word: “some,” but so that the Romans would not take what was said as a reproach to themselves. And he did not simply say: to the poor, but: to the “poor saints,” convincing in two ways for help, both through poverty and virtue. He wasn’t even satisfied with this, but added: “they must be.” Then he proves why they should: “If in the spiritual they (the Jews) were partakers of the pagans, they must also serve them in the carnal” (the Jews). This means: the promises belong to them, Christ is from them, He came to them first, which is why He Himself said: “there is salvation from the Jews” (John 4:22); from here are the Apostles, from here are the Prophets, from here are all good things. But the universe became a participant in all this. Consequently, the Apostle concludes, if you became partakers of the most important thing and, when, according to the Gospel parable, the supper was prepared for them, you entered and tasted what was offered; then you should allow them to participate in bodily benefits and allocate them to them. But the Apostle did not say directly: allow participation, but: “serve”; through this he presented them as deacons or bringing tribute to kings. He also did not say: in your physical ones, - as it was said above: “in your spiritual ones”; because spiritual goods belonged to the Jews alone, and bodily goods belonged not to the Jews alone, but to everyone in general. And the Apostle commanded that the estate should be common to all, and not just to the owners” (St. Chrysostom). Rome. 15:28. Having finished this and sealed this fruit with them, I will go to Spain with you. “Having passed away” - having completed this work of serving the poor saints. Having sealed it, “as if putting it in the royal treasury, in an inaccessible and safe place” (St. Chrysostom). “They” - “that is, the Macedonians and Achaeans” (Blessed Theodoret). Through the hands of the poor saints, I put their alms into the treasury of God and seal it, so that it will be preserved there for themselves forever. “For with the hands of the saints I bring what was sent to the right hand of God, and she will keep it inviolable and unharmed” (Blessed Theodoret). “And he did not say: alms,” but again: “fruit,” giving them to understand that those who give alms themselves remain in profit from it” (St. Chrysostom). “I’ll go with you to Spain.” “He again mentions Spain, showing that his journey there is necessary for him and that he will be in Rome in passing, not out of contempt for the Romans” (Blessed Theophylact). Rome. 15:29. Because I am coming to you, I will come fulfilling the blessing of the gospel of Christ. “In fulfillment”, έν πληρώματι, - in fullness; “I will come” in the fullness of blessing or full of the blessing of the gospel of Christ, that is, all the grace-filled gifts that are given to those who receive and contain the gospel of Christ, or faith in Christ the Lord; “I will come,” he says, to such people, of course, in order to make them partakers of the gifts. He promises, having been notified by the Spirit, that a certain spiritual gift will actually be given to them to strengthen them, for which purpose he wanted to see them (Rom. 1:11); or - that just as in other places Christ the Lord did many things through him, “in word and deed, in the power of signs and wonders,” and among them he acts in the same way. This is what Ambrosiast understands: “being confident of God’s favor and grace towards them, he promises that he will come to them with an abundance of blessings, which are proclaimed in Christ Jesus. This blessing is the power of signs, by which they are confirmed in faith and by which they will be strengthened even more.” So Ecumenius: “I will come” - to fill you with the blessing that exudes from the Gospel; for we will impart anointing to strengthen you in faith and virtue.” - Such a promise should have caused the Romans to wait for Saint Paul as a benefactor, and to pray earnestly that the Lord would prosper in his coming to them, which he asks them to do after this. d) Asks for help through prayer (Rom. 15:30–33) Rome 15:30. I pray you, brothers, by our Lord Jesus Christ and the love of the Spirit, help me in praying for me to God. He asks to pray for him, either as evidence of his greatest humility, for which he feels himself in need of their prayer (Ecumenius, Blessed Theophylact), or as evidence of the power of prayer performed by the whole Church. Ambrosiastes writes: “he asks for prayerful help not because his own prayer has no power before God, but so that, observing the divinely established order, the Church also prays for its organizer: for when many small ones gather for unanimous prayer, they become great; and through the prayers of many it is impossible not to obtain what is asked for. So, he says, if you sincerely want to see me, then pray more earnestly, so that, having freed me with your prayers from everything hostile, you can finally accept me into your arms with joy full of love.” “Make haste,” I pray to you to make strides. Consequently, he himself labored in prayer for the same thing, and he invites them only to be collaborators. He did not pray with an easy prayer, but labored in prayer, maintained the feat of prayer. From here it is concluded: you see how he loved them and how he wanted to see them, that he carried out a special feat of prayer so that the Lord would bring him to them! This is what Saint Paul intended to show the Romans; and in the meantime, give us a lesson - that in order to become involved in the power of church prayer, we must at the same time maintain the feat of prayer, thereby preparing ourselves as a vessel capable of receiving and containing what the Church asks. And one more thing: if the Apostle considered it necessary to strengthen his prayer with common prayer; Who dares to consider himself so close to God and worthy of His favorable hearing, so as not to turn to the common prayer of believers? The Apostle does not expect the Romans to be zealous in prayer for him out of sheer respect for him; why he presents Christ the Lord and the Holy Spirit as intercessors before them for himself, in the confidence that one has only to remember these sweetest and dearest names for Christians, and everyone will hasten to fulfill what is asked. “I pray,” he says, “by Jesus Christ,” who died and rose again for your salvation, of which you are already partakers, and “through the love of the Spirit,” who has blessed you with His gifts. Or – “Jesus Christ” – by your faith in Christ Jesus and your readiness, by faith in Him, to do everything pleasing to Him; a: “the love of the Spirit” - the love He poured out into your hearts, with which He united you with all those who are in Christ and made the needs of each one the common needs of all, so that it is enough for you to know about these needs in order to be disposed to pray for them. Rome. 15:31. May I get rid of those who resist in Judea, and may my service, even in Jerusalem, be favorable to the saints. He shows that he wants to receive them through prayer; He wants this so as not to encounter troubles in Jerusalem that he foresees, senses or assumes. He goes to Jerusalem to the believers; but Jerusalem was also full of unbelievers, ready to tear Saint Paul to pieces for preaching about the end of the law. From these he could expect all kinds of evil; but even among the believers there were those who were prejudiced against him, due to their attachment to the law. From the latter he could not expect direct troubles, because other believers and the heads of their Church would not allow them to do so; but he could be afraid that they would not reject his offering as unclean, brought by a person who humiliates and destroys the law, and would not attract others to this, although they do not share such thoughts with them, but constitute a minority, powerless to cope with the majority of those. And he could have feared that the believers who were not alienated from him would somehow suspect him of making an offering and would not think of him as incongruous with the spirit with which this service was performed: which could extremely upset the Apostle. These were the concerns that occupied the Apostle as he moved to Jerusalem. He himself prayed earnestly for their elimination, and asks the Romans to join him in prayer. First: “let me get rid of those who resist,” άπειθούντων, - unbelievers, not only in Jerusalem, but throughout “Judea.” But these all flocked to Jerusalem; because the main danger was there. Either the Apostle definitely foresaw, or vaguely foresaw that great troubles and dangers awaited him there. That's why he prays for deliverance. But he does not run from trouble, but courageously goes to meet it, in devotion to the will of God. He later witnessed this on the way to Jerusalem. Blessed Theodoret writes: “Who and with what praise will crown this blessed and blessed head? Firstly, he knows what will happen to him and predicts it; for even in Miletus he said to the elders of Ephesus: “The Spirit throughout all the cities bears witness to me, that bonds and tribulation await me” (Acts 20:23) (but, despite this, he goes). And when Agabus predicted the same thing, and everyone complained about it, and tried to keep him, the divine man said: “Why are you crying and breaking my heart? I am not exactly bound to be... but also to die... I am ready for the name of our Lord Jesus Christ (Acts 21:13). This was said after the letter was written; but it was seen or felt now. Why prayer, not as evidence of fear, but as evidence of hope and undoubted hope for deliverance. Saint Chrysostom says: “Of course, a great struggle lay before the Apostle; That’s why he asks them to pray for themselves. - And he did not say: let me enter into the competition, but: let me get rid of it, as Christ commanded: “Pray, so that you will not fall into misfortune” (Matthew 26:41). With these words he expresses that some evil wolves are ready to attack him, not people, but - more correctly, animals. Second: “may my service, even in Jerusalem, be favorable to the saints.” “Favorable” - not that it would serve in favor of the saints, but that it would be favorably accepted, ευπρόσδεκτος, - by the saints, so that they would see in this on his part a work of selfless love, which had nothing in mind other than the desire to ease the lot of those in need, and on the part of the Macedonians and Achaeans, it was not forced benefits, but free, one feeling of brotherhood caused by compassion - and evidence of a spiritual union with them. Pray, he says, that this service will be accepted as perfect in precisely this spirit. Ambrosiastes writes: “And about this, the Apostle says, it is necessary to pray that my ministry would be favorably received by the saints in Jerusalem, showing that he wants everything to go in accordance with the will of God; so that just as he worked in service, trying to please God, so they, in accepting the mood of their hearts, corresponded to the destinies of God (accepted as God wishes to be accepted for such offerings), so that, seeing God’s favor in this, together with the Apostle they unanimously offered thanks to God. The Apostle considered it such a great thing that they, being delighted by his service, would glorify God.” Rome. 15:32. May I come to you with joy by the will of God and rest with you. “Yes, I will come with joy”; or makes joy dependent on deliverance from those who oppose and the favorability of serving his saints, like this: “if I get rid of those who oppose and my service is favorable, then in joy and good mood “I will come to you”” (Ecumenius); because there will be nothing left behind me, the memory of which would weigh me down and bring sadness to my heart. Getting rid of troubles in itself is joyful; but, during their invasion and during their passing, accidents are always possible, either on the part of enemies, or even on the part of friends, who cause wounds to the heart that cannot be healed by deliverance. But if the service had not been received in the way that Saint Paul wished and expected, then there would have been no accidental trouble, but a direct and profound one. The Apostle had already gotten used to troubles, persecutions and deaths and did not expect anything more: “we are death row” (1 Cor. 4:9) - he said. But here the confidence that, under this sorrowful appearance, a spiritual work would be sung in those for whom he labored and endured always served as a consolation to him. The damage in this would deprive him of all consolation; and such would be the unfavorable reception of his offering by the saints; and the memory of this would always weigh on him. So he prays himself and asks others to pray so that this does not happen. Or the joy here is meant to be that which one hopes to be filled with upon seeing the Romans, like this: help me, through your prayer, to quickly taste the joy of meeting you - “that I may come to you” for joy, “I will come” - and rejoice and rest. “For this reason, I am concerned and I pray to God to get rid of you from here, so that I can see you as soon as possible, and see you with pleasure, without incurring any sorrow for myself there (in Jerusalem)” (St. Chrysostom). “As I said at the beginning: “If I hasten by the will of God to come to you” (Rom. 1:10), so here he resorts to the same will of God” (St. Chrysostom). As a devotee of God, he expects success in everything from the one God. He makes plans, uses efforts, and holds in his heart that this and that will happen, whatever and however it pleases the holy and good will of God, to which he whole-heartedly submits himself in everything. “He doesn’t even want to do good without the will of God” (Blessed Theodoret). “And I will rest with you.” This is the same as what he said at the beginning: “I take comfort in you through the common faith, yours and mine” (Rom. 1:12). “I will rest, that is, you will be revived by my teaching, and I will be revived by the increase of your faith” (Blessed Theophylact). It is gratifying to join a community of like-minded people. The unity of beliefs, feelings and dispositions makes of all one soul, rich in life, the movements of which, passing through everyone, warm, nourish and calm everyone. Or - “I will rest with you”, συναναπαύσωμαι, - I will rest, I will rest with you. It is assumed that both he and they are engaged in constant feat; therefore, “as those who strive and work, they need rest” (Blessed Theophylact), which will be delivered by the communication of love and like-mindedness. Rome. 15:33. God of peace be with you all. Amen. “As is his custom, the Apostle adds a prayer to his exhortation” (St. Chrysostom) “and wishes peace to the Romans, due to the difference of opinion that existed between them in their reasoning regarding the observation of legal prescriptions” (Blessed Theodoret). “The God of peace” is Christ the Lord, who said: “Peace I leave with you, My peace I give to you” (John 14:27). The Apostle wants the Lord to be with them, as He Himself, in the person of the Apostles, promised to all believers, saying: “Behold, I am with you always, even to the end of the age” (Matthew 28:20). Desiring this, he wants them to be like that, so that the Lord Jesus Christ would be with them, who, having removed any discord among them due to human error, would show them and let them know what the truth is, so that in this truth they may remain peaceful” (Ambrosiastes). b) Kissing (Rom. 16:1–16) With greetings or bows the Apostle also connects one instruction regarding Thebes, the giver of this Epistle. Rome. 16:1. I entrust to you our sister Thebe, who is a servant of the church in Keghreeh. “I hand over”, συνίστημι, - I present, I recommend, or better yet, I give it into your hands, into your care. “The present Message was delivered to the Romans by Thebes. Therefore, the Apostle introduces them to her. He expresses his respect for her by the fact that he mentioned her in the first place, and by calling her sister, and by showing her position, calling her a servant (deaconess)” (Blessed Theophylact). "Our sister". – “Sister” – according to goodwill and unity of spirit; “our” - or Saint Paul, or him and his companions, or - “our” - all the local Christians, or ours with you, Romans, that is, common to all Christians, according to its virtues and charity to all. Perhaps it was known to all or some of the Jews who had recently returned from the East. “I am a servant”, διάκονον. In the primal Church, to serve at the baptism of women, to distribute alms to them and to look after the sick among them, virgins and widows, distinguished by holiness of life and readiness for all good, were chosen. Thebe was one of these. The church where she served was in Keghrea - a large village that stood opposite Corinth on the shore, near the pier. “Keghrea is one of the very large Corinthian villages. Therefore, the power of preaching is worthy of surprise, for the Apostle in a short time filled not only the cities, but also the villages with the gospel. And such was the structure of the Keghrean Church that it had a deaconess, and, moreover, a famous woman and known everywhere. Such was the wealth of her successes that she received praise from the Apostolic lips” (Blessed Theodoret). Rome. 16:2. May you receive in the Lord what is worthy of the saints, and be helpful to her, if she needs things for you: for this has been an intercessor for many, including myself. “Receive it in the Lord,” “that is, for the Lord, accept it with honor. Because he who accepts even an insignificant person for the Lord accepts him with care. And since Thebe was holy, judge for yourself how you should serve her. Therefore, the Apostle added: “worthy of the saints,” that is, how the saints should be received. You must serve her for two reasons, both because you accept her for the Lord, and because she is holy” (St. Chrysostom). “And make good for her,” παραστητε, - intercede for her, be her representatives and intercessors. It is not poverty that oppresses her, but she has a business that needs to be worked out. So you will use your means there, whoever where and how you can. She herself is not powerless; but it may happen that a service will be required from you. So don't refuse her then. “Do you see how it’s not burdensome? He didn’t say: satisfy all her needs, but: give her a helping hand and help her with whatever she needs. I’m not talking about all the needs, but about those that you will have (for your business). Do therefore what is in your hands” (St. Chrysostom). “The intercessor was quick.” Here, of course, there is more than one benefit for the needy, more than one shelter for the wanderer, although this is great; but especially intercession before the authorities, when someone was unjustly offended, suffered in vain and oppression. “Again, untold praise! But do you notice Pavlovo’s prudence? I put praise in front, followed by admonition in the middle, then praise again; and with this double praise he obliges us all the more to help the needs of the blessed wife. For was not Thebe wise when she received such a testimony from Paul and was able to help Paul himself, the teacher of the universe? This is the crown of all her perfections! That’s why the Apostle put it at the end, saying: “and to myself.” That is, the one who was a preacher of the universe endured countless sufferings and alone sufficed for many thousands” (St. Chrysostom). “Saint Paul rewards her for this with all sorts of honors. For although she probably received him into the house (once or twice) and for a short time, when he was in Corinth (and visited them); but he opened the universe to her, and everywhere, both on land and at sea, this woman became glorious; Not only the Romans and Hellenes, but also all the barbarians learned about it” (Blessed Theodoret). Memory of Thebes September 3. Rome. 16:3, 4. Kiss Priscilla and Aquila, my companion in Christ Jesus, who have laid down their necks for my soul, to whom I give thanks not only to me, but also to all the pagan churches, and to their own church. About Aquila and Priscilla from the book of Acts (Acts 18) - it is known that Aquila was a Pontic by birth, lived in Rome with his wife. From there they, along with other Jews, were expelled under Claudius and settled in Corinth. When Saint Paul came preaching to Corinth, he became friends with them, lived with them and worked tents together. After the establishment of the Church in Corinth, Saint Paul, going to Syria, took with him Aquila and Priscilla and, on the way, stopping at Ephesus, left them there. There they lived all the time, just as Saint Paul, having visited Jerusalem and Antioch and having visited the previously founded Churches in Asia Minor, stopped in Ephesus, and throughout his stay here. Towards the end of this time, writing the First Epistle to the Corinthians, the Apostle sent them a kiss from Aquila and Priscilla. So they were still there. But, about a year after he wrote this Epistle to the Romans from Corinth, he writes a greeting to them in Rome. This means that they were already there, having returned after the death of Claudius along with other Jews, including all those to whom St. Paul writes a greeting here. The Apostle calls them his “accomplices,” συνεργούς, because they helped him in the work of evangelism or generally contributed to the conversion of the pagans, which Saint Paul considers his personal work. Why did he not simply say: “my companion,” but added: “about Christ Jesus,” so that no one would think that (by calling them that) he means (one) communication in art, because they too are “byahu mongers” (Acts 18:3)” (Blessed Theodoret). He says, as it were: “they helped me in word and teaching and shared with me the labors and dangers” (Blessed Theophylact). An example of such co-operation is their leadership of Apollos to the most perfect knowledge of the way of the Lord, or Christianity (Acts 18:26). Of course, this was not the only example. Saint Paul further says in praise of them that they laid down “their neck” for his soul. This gives the idea that in order to save the life of the Apostle or to deliver him from some great danger, they themselves were attacked or even beaten. This could have happened in Corinth, it could have happened in Ephesus or anywhere near it: for there was no place where mortal dangers did not threaten St. Paul. So that they would not think that he speaks so well of them because of his special friendship with them, the Apostle presents all the pagan Churches as witnesses of their praiseworthy deeds. To them, he says, “I thank not only me, but also the whole pagan church.” They thank not for perfection in spirit, but for charity. “The apostle understands hospitableness and assistance with money” (St. Chrysostom). “And the Apostle sets forth another virtue of theirs, which is still praiseworthy, welcoming “and their home church.” This word makes it possible to see the excellence of their piety; for, as is likely, they taught all their household high virtue and diligently performed Divine services in the house” (Blessed Theodoret). Saint Chrysostom says: “They were so virtuous that they turned their house into a church, so that all their household became faithful and their house was open to all strangers. For the Apostle does not have the custom of indiscriminately calling houses churches, if there is no exemplary piety in them and a special fear of God is not rooted in them. Therefore, writing about Onesimus (Phil. 1:10–18), he says: “Paul... Philemon... and Apphia... beloved, and their home church” (Phil. 1:1, 2). For even in married life one can be admirable and noble. So Aquila and Priscilla lived in marriage and became very bright, although their trade was ignorant. They made tents, but virtue covered everything and showed them the brightest of the sun. Neither craft nor marriage harmed them; on the contrary, they showed in themselves the kind of love that Christ demanded, saying: “Greater love has no one, but whoever lays down his life for his friends” (John 15:13). They fulfilled what is a sign of a disciple of Christ: they took up the cross and followed Christ. For those who did this for Paul, of course, all the more showed the same courage for Christ the Lord.” About the subsequent life of Aquila with Priscilla, Saint Demetrius of Rostov says this: Saint Paul made Aquila a bishop and sent him back to Asia Minor to spread the Gospel. Arriving there and with his friends, Aquila helped St. Timothy a lot in Ephesus, and St. Paul, writing the Second Epistle to Timothy, greets them, saying: “Kiss Priscilla and Aquila” (2 Tim. 4:19). Preaching Aquila Christ in Asia, and Achaia, and in Heraclius, he led many human souls to salvation, turning them from idolatrous fury to godly wisdom and baptizing them. He traveled through various other countries, preaching the Kingdom of God; and somewhere he was killed by infidels. His memory is July 14. Apostle of the 70. Rome. 16:5. Kiss Epenetus, my beloved, who is the firstfruits of Achaia in Christ. “Kiss Epenet, my beloved.” From this it is clear that the Apostle gives his own praise to everyone: for to be the beloved of Paul, who knew how to love not in vain, but with discernment - such praise is not unimportant, but on the contrary, it is very great and shows many virtues in Epenetus. Then another praise follows: “who is the firstfruits of Achaia.” This Apostle shows that Epenetus either came to Christ first and believed (in Achaia, that is, in Athens or Corinth), which also constitutes considerable praise (for he paved the way for others and inspired him), or, especially before others, showed greater piety in himself. Therefore, having said: “who is the firstfruits of Achaia,” the Apostle did not remain silent, so that you would not understand worldly differences here, but added: “in Christ.” If he who excels in civil affairs is considered great and noble, then even more so is he who excels in spiritual affairs. And since Epenetus was probably of low birth, the Apostle expresses his true nobility and advantage and, thereby decorating him, says that he was not the firstfruits for Corinth alone, but for the whole people, that is, he became, as it were, a door and entrance for others. And such people are given no small reward. Such a person will receive a great reward for the virtues of others, just as he contributed no little to them in the beginning” (St. Chrysostom). His memory is July 30. Saint Demetrius writes that he was a bishop in Carthage. Apostle of the 70. Rome. 16:6. Kiss Mariam, even though you have worked hard for us. "What is this? Again the woman is crowned and praised; and we men are again ashamed, or, better said, honored. We are honored that we have such women; and are ashamed that we men are far behind them. But if, having learned what these women adorn themselves with, we try to imitate them, then we too will soon become like them. What are they decorated with? May both husbands and wives hear this! Not with rings, not with necklaces, not with gold-woven clothes, but with labors for the sake of truth. “Thou hast labored much for us,” says the Apostle. Not for herself alone, not only for her own improvement in virtue, she fasted and prayed to the ground, which women still do today; but also for the salvation of others she entered into the exploits of the Apostles and Evangelists. How does Paul say: “But I do not command a woman to teach” (1 Tim. 2:12)? He forbids a woman to occupy a place of honor among the church and sit on the dais; but does not prohibit teaching by word. Otherwise, would he have said to a wife who had an unfaithful husband: “What do you think, wife, if you save your husband?” (1 Cor. 7:16). - So, in these words the Apostle prohibits not home edifying conversations, but interviews in general meetings, which is appropriate for teachers alone. And again, when the husband is a faithful man, but she would have known him, the Apostle does not forbid her to teach and correct. And here he did not say: who taught a lot, but: “worked a lot,” meaning that Mary, in addition to her words, served in another way, namely by being exposed to dangers, lending money, and traveling. For then women were more fearless than lions and shared the labors of preaching with the Apostles; why they traveled with them and corrected all other services. And women followed Christ, zealously serving the Teacher with their property and serving Him” (St. Chrysostom). Rome. 16:7. Kiss Andronicus and Iunia, my relatives and my captives, who are deliberate in the Apostles, who even before me believed in Christ. "My relatives". Although this seems like praise, the following is much more important. What exactly? - “And my captives.” Here is the most glorious crown, here is the loudest proclamation! Where was Paul the captive who calls them his captives? He was not a captive (in the sense that some foreign people would take him captive), but he suffered much more than any captive (imprisonment in prison means that Saint Paul had to endure many times (2 Cor. 11:23); Clement of Rome, in the First Epistle to the Corinthians (chapter 5), says that he sat in prison seven times; Andronicus also sat with him somewhere with Junia). Then comes a new praise: “those who are deliberate in the Apostles.” And this is important to be an Apostle; Judge how much more commendable it is to be distinguished among the Apostles! They were distinguished by their deeds, their merits. But Paul does not stop there, but adds yet another praise, saying: “Who also believed in Christ before me.” And this - to warn others and come first - is very great praise. Look how pure Pavlov’s holy soul was from vanity! With all his glory, Paul prefers others to himself, does not hide the fact that he came last, and is not ashamed to admit it. since he could not prefer them in this to the other Apostles, he found the one who came to Christ after the others, namely himself, and from this he composed praise for them” (St. Chrysostom). Their memory is May 17; Andronika with others on July 30th. He is an Apostle of the 70. He was a bishop in Pannonia and preached in many countries. The relics of him and Junia were revealed to the kingdom of Arcadius and Honorius (395–423) before the gates of Constantinople, which bore the name of the Eugenievs; memory of what happens on February 22. Rome. 16:8. Kiss Amplia my beloved in the Lord. “The apostle again turns his love into praise; because Paul's love was love for God and contained countless benefits. If it is considered a great thing to deserve the love of a king, then what a praise it is to be the beloved of Paul! One who did not possess many virtues would not attract his love to himself. The Apostle not only did not like those who lived badly and lawlessly, but even cursed them. So, for example, he says: “If anyone does not love the Lord Jesus Christ, let him be cursed” (1 Cor. 16:22); “And if anyone preaches the gospel to you more than he has already eaten, let him be anathema” (Gal. 1:9)” (St. Chrysostom). “The Apostle called Amplius beloved in the Lord, which indicates his success” (Blessed Theodoret). His memory is October 31. Apostle of the 70. The Holy Apostle Andrew made him bishop of Diospolis; He preached in Odissa, in Mysia, which is now Varna, and there he was killed by the Greeks. His relics were transferred to Constantinople and placed in Pigi - at the springs. Rome. 16:9. Kiss Urvan, our helper in Christ, and Stachy, our beloved. "Urvana of an accomplice". “This praise is greater than the previous one, because the previous one also lies in it” (St. Chrysostom). A companion, of course, “in the preaching of Christ” and in the exploits of the gospel (Blessed Theodoret). “And whoever is such is, for this reason, also a beloved” (Blessed Theophylact). Having said: “our companion,” he makes it clear that he worked not only with the Apostle Paul, but also with other Apostles. Saint Demetrius of Rostov says that he was appointed bishop for Macedonia by the holy Apostle Andrew, where he died a martyr. “Stachia of my beloved.” “And this one is crowned with the same” (St. Chrysostom). The Holy Apostle Andrew installed him in Argyrapolis as the first bishop of Byzantium. Memory of Urvan and Stakhia together with Ampliy on October 31. And their relics were transferred together to Constantinople and placed in one place, in Pygi. Rome. 16:10. Kiss Apellius skillfully in Christ. Kiss the beings from Aristobulus. “Apella is skillful”, δόκιμον, - or skillful, well able to preach the faith, and affirm it, and defend it, and generally conduct all matters about Christ the Lord; or proven, so you can rely on him in everything; for he proved by deed that he sincerely believes, is sincerely devoted to the cause of faith and to all believers. “This is evidence of high virtue; for not having anything counterfeit is the height of kindness” (Blessed Theodoret). “Nothing equals this praise - to be blameless and not even give cause for reproach in deeds according to God. And when the Apostle calls Apellius skillful in Christ, he expresses all the virtues. - Why doesn’t the Apostle use such expressions in his greetings: my sovereign so-and-so, my lord? Because Apostolic praise is more important than this. In that one honor is expressed, and in Apostolic praise virtues are expressed. And the Apostle, not indiscriminately, honored them with it, greeting many of the lowest along with the highest and famous. By welcoming them, and welcoming them with others in the same Epistle, the Apostle gave equal honor to all; and by praising each one in particular, he presented to us each one’s own virtue. And he does this in order not to give rise to envy, honoring some and not honoring others, and also so as not to confuse the unworthy with the worthy and not lead to negligence, giving the same honor to everyone and those who are not equally worthy” (St. Chrysostom). His memory is on October 31, along with the previous three. Apostle of the 70. The bishop in Heraclius from the Apostle Andrew, through many labors and deeds, gave his blessed soul into the hands of the Lord. "Kiss the beings from Aristobulus". - “These were probably not the same as the previous ones, that’s why I didn’t mention them by name” (Blessed Theodoret). There were believers, but they were no different. Of course, either his family with servants, or all his relatives. Or this: “At Aristobulus there were meetings of the brethren about Christ. Wanting to show how many approve of his cause, he honors those gathered with him with greetings” (Ambrosiastes). It is not clear why Aristobulus himself was not entitled to a greeting. Perhaps he himself was not in Rome then, but only those who were from his house. Aristobulus - Apostle of the 70. He was a bishop in Britain, where he died due to many labors and suffering. His memory is on October 31, along with the four previous ones. Rome. 16:11. Kiss my relative Herodion. Kiss those like Narcissus who exist in the Lord. “Herodion’s relative” - and didn’t add anything more. But by the fact that he greets, he makes it clear that he stands worthily alongside others. Saint Demetrius of Rostov writes that he was from Tarsus, clung to the Apostles and diligently served them, enduring all suffering with them; was Bishop of Neopatra; and he was beheaded along with many others, while Peter was crucified and Paul beheaded. Apostle of the 70. Memory April 8. Of those who are “from Narcissus”, only those “who are in the Lord” are welcomed; “because, of course, he had others who had not yet become such” (Blessed Theodoret). Ambrosiastes writes about him: “This Narcissus was at that time a presbyter, as is read in some codes. Since he himself was not present in Rome, the Apostle greets, like saints, only those who are from his house. He himself corrected the matter of visiting believers outside Rome, confirming them in the faith with his exhortations. The apostle did not know what virtues distinguished those who existed from his house; why I wrote a general greeting to those among them about the Lord, as it were: whomever of them you recognize as worthy of my greeting - who, that is, have placed their trust in the Lord - greet them in my name.” Narcissus - Apostle of the 70 - was a bishop in Athens. Memory October 31. Rome. 16:12. Kiss Tryphena and Tryphos, who labor for the Lord. Kiss your beloved Persis, even though you have worked hard for the Lord. “Again Saint Paul begins to welcome women. He says about Tryphen and Tryphos that they are still working” (Saint Chrysostom). “Labor means either love of hobbies, or fasting, or some other virtue” (Blessed Theophylact). “It is no small praise to always be in business, and not only to contribute, but also to work (separately from others). And the Apostle calls Persis his beloved, showing that she is higher than those mentioned before her. For he says: “Kiss your beloved Persis” - and testifies to her many labors with these words: “I have labored much for the Lord.” - This is how Saint Paul knew how to name everyone according to their dignity; and he encourages some to greater zeal by the fact that he does not deprive anyone of what belongs to him, but announces the slightest advantage of each; and leads others to greater activity, arousing in them with his praises the same zeal that the first showed” (St. Chrysostom). Tradition has preserved nothing more about these holy women. Rome. 16:13. Kiss Rufus, the chosen one in the Lord, and his mother and mine. “Such a son, such a mother is a root corresponding to the fruit, and a house full of blessings. For it was not without reason that the Apostle said: “his mother and mine,” but thereby testified to the many virtues of this woman” (St. Chrysostom). "Rufah of the Chosen One in the Lord". And this praise is also desirable; “For many are called, but few are chosen” (Matthew 20:16). And he glorified Mother Rufus for her many achievements in virtue, otherwise she would not have been worthy of being called Mother Pavlova. For the matter of Rufus was made by her nature, and the matter of the divine Paul by venerable virtue” (Blessed Theodoret). Rufus - Apostle of the 70, bishop in Thebes, in Hellas. Memory April 8. Rome. 16:14. Kiss Asigkrit, Phlegont, Hermas, Patrov, Hermias, and the brethren who are with them. “Do not look here at the fact that the Apostle listed them without ascribing to them any special praise, but at the fact that, although they were much lower than others, they nevertheless received his greeting. It is better to say that it is no small praise that he calls them brethren, as well as other saints with them” (St. Chrysostom). “Why does he welcome them together? For he knew that they were unanimous in Christ and united in Christian friendship” (Ambrosiastes). It’s like a special meeting (in our opinion, a parish with elders in it). Asigkrit - Apostle of the 70, was a bishop in Iran, the country of Asia. Flegont is also from the 70s; bishop in Marathon of Thracia. Ermias - from the 70 - then Bishop of Dalmatia. Their memory is April 8. Hermas - one of the 70 - was later a bishop in Philippopolis. Patrov, also one of the 70, was a bishop in Naples and Puteola. Their memory is November 5. Erm especially - March 8th. – This Herm is not the writer of the book “The Shepherd”. Rome. 16:15. Kiss the Philologist and Julia, Nireus and his sister and Olympan and all the saints who are with them. “And these, of course, were all unanimous, for which reason the Apostle greets them together. Their dignity is indicated by those who were with them. By calling these latter saints, the Apostle makes it known that he also regards the former as saints, and therefore greets them according to their dignity” (Ambrosiastes). “All of them, living together, for the virtue that they had, were honored with the Apostolic greeting” (Blessed Theodoret). Perhaps these too constituted a special collection, like the previous ones. The philologist - out of 70 - was later made bishop of Sinopia by the holy Apostle Andrew. – His memory is November 5. Olympanus - also from the 70, following Saint Peter, during his mortal suffering, was flogged in Rome by Nero along with Saint Herodion. His memory is November 10. Rome. 16:16. Kiss each other with a holy kiss. All the churches of Christ kiss you. “In order not to give rise to discord by greeting some in one way and others in another way, some by name and others in general, some with greater and others with less praise, the Apostle finally equalizes everyone with the equality of love and the holy kiss, saying: “kiss one another with the holy kiss.” With this peace he removes from them every thought that could disturb them, and every reason for cowardice, so that the higher does not despise the lower and the lower does not envy the higher, but contempt and envy are removed and with the holy kiss everything is pacified and equalized” (St. Chrysostom). “And not only did he mean this when he wrote this, but also that they would replace his own kiss with a mutual kiss, which he would give to everyone if he were among them.” Therefore, since the absent one could not embrace them himself, he does it through them, commanding them to kiss each other - and to kiss with a “holy kiss,” honest, chaste, sincere, related, free from all deceit (Blessed Theodoret); “with a holy kiss” - “that is, in the peace of Christ, not with carnal feelings, but in the Holy Spirit, so that the kisses are pious and reverent, and not sensual” (Ambrosiastes). “You kiss all the churches of Christ.” “You” – “not one or the other, but all of them, and not one or the other, but all the “churches of Christ” (St. Chrysostom). It unites East and West and of all forms one brotherhood, breathing mutual love in Christ Jesus, complete and pure. Saint Chrysostom, beginning to explain these greetings, said: “I think that many pass by without attention this part of the Epistle, as useless and not containing anything important.” Having finished their explanation and having included in it many edifying instructions, he adds: “Do you see what great benefit we have received from these greetings? How many treasures would we have passed by if this part of the Message had not been sorted out with as much care as was possible for us? And if a wise and spiritual man could be found, he would penetrate deeper and see a greater number of pearls. – But since some have repeatedly asked: why does the Apostle greet many in this Epistle, which he did not do in other Epistles? - then we answer that the Romans were more famous than others and in Rome, as in the safest and most royal city, those who moved there from other cities lived. So, since they lived on a foreign side and needed more protection, some of them were personally known to Paul, and others, being in Rome, served very much for him, it was fitting for the Apostle to praise them in a letter; since Paul was then already in such great glory that those who were worthy of his Epistle found great protection for themselves in this very Epistle. Everyone respected Pavel; everyone had a high opinion of him. Therefore, desiring that they (to whom he writes and whom he greets) should be safe and in honor, the Apostle welcomes and distinguishes everyone as much as possible. He called one beloved, another relative, another captive, another assistant, another skilled, another chosen. The same applies to women: it indicates rank; for he called Phoebe a servant, not simply, but because she was ordained a deaconess, otherwise he would have called Tryphaena and Persida the same; sometimes he calls it an accomplice and a collaborator, sometimes he magnifies matter, sometimes he displays the labors he has incurred. To others he turns the glory of their home into praise, to others he greets them in the name of brothers and saints. He distinguishes some by the fact that he honors them with greetings, others by the fact that he greets them by name; some by what he calls “firstfruits,” and others by seniority; most of all he praises Priscilla and Aquila. For although they were all faithful, they were not all equal to each other, but differed from each other in their exploits. Therefore, the Apostle, encouraging everyone to great efforts, did not withhold anyone’s praise. For if those who worked harder received a small reward, many would become careless.” c) Warning (Rom. 16:17 – 20) Rome 16:17. I pray you, brothers, beware of those who create strife and discord, except for the teaching that you have learned, and turn away from them. In conclusion, the Apostle gives one warning, namely against false teachers. It is not clear that there were already such people among the Romans, but he foresaw that there would be, and he warns. These corrupters of minds followed everywhere on the heels of Saint Paul, and caused him a lot of trouble and evil everywhere, and caused great harm and damage to the truth of God. Wanting to save the Romans from this evil, he tells them: “Beware,” σκοπεΐν, - I ask you to watch vigilantly, so that those who create dissent and confusion do not sneak up on you. It does not say who they are, but generally defines them: those who will teach something other than what you have been taught. What you have been taught is an immutable truth. Whoever teaches contrary to this or different from that is a teacher of lies. Move away from him: do not open your ears to him and do not enter into any communication with him. Saint Chrysostom says at this: “again exhortation. Notice how condescending his admonition is: he offers it not as an adviser, but as one closest to them, and even with great respect for them. For the Apostle calls them brethren and asks, saying: “I pray you, brethren.” Then he warns them, revealing the machinations of evil people. But since these people did not act clearly, the Apostle says: “I pray you take heed,” παρακαλώ - σκοπεΐν, - that is, look vigilantly, carefully test, recognize, disassemble. Who exactly should you be wary of? “Those who create strife and strife, besides teaching, which you will learn.” For the division of everything further undermines the Church. This is a tool of the devil; everything is corrupted by it! As long as unity is observed in the body of the Church, the devil cannot have access to it; but from division comes temptation. What is the reason for the division? From a teaching contrary to the teaching of the Apostles. There would be neither temptations nor divisions if teachings contrary to the Apostolic teachings had not been invented. What is the most pointing to here, the Apostle says: “except for teaching.” He did not say: what we taught you, but: “this is what you will learn,” which shows that they are completely convinced, listened to and accepted the teaching. – What should we do with these evil people? The apostle did not say: come together and fight with them, but: turn away from them. If they did this out of ignorance or error, they would have to be corrected. But since they deliberately sin, run away from them.” Rome. 16:18. Such people do not work for our Lord Jesus Christ, but for their own belly: with good words and blessings they deceive the hearts of the gentle. Know that these corrupters have the Lord on their tongues, but they do not work for the Lord, but only cover up their evil in His name. They work for their own belly, which, perhaps, generally means self-indulgence, concern for living in contentment and peace. As our most restless tyrant is the stomach, self-indulgent people are most concerned about pushing it down and forcing it to remain silent. With this weakness in mind, the Apostle said that they only work for their own belly. The stomach moves them; They circulate everywhere, having invented an easy way to make a profit - the spread of false teachings, to which, it must be said, the common people everywhere are very susceptible. They come under the cover of piety, clothe themselves in mystery, whisper, as if in the ear, and begin to throw incomprehensible words into the conversation in order to irritate curiosity; when attention is aroused, they add flattering speeches to those listening, and meanwhile they pour in the poison of malice and trap their protozoa in their nets. The Apostle called the means they use: χρηστολογία - and: ευλογία - words that are pleasing to the ear and flattering to the heart. Saint Chrysostom says: “How is it not now a shame for the servant of Christ to have slaves of the womb as teachers? But just as gluttony serves as a reason for them to spread error, so the way in which this deceit is carried out is flattery - a new disease again. “Good words deceive the hearts of the gentle,” says the Apostle. It is well said: “good words.” The services of flatterers are only in words, but their hearts are not like that; there is one trick there. Further, the Apostle did not say: they deceive you, but: “the hearts of the gentle.” The Apostle says in general: everywhere these corrupters of minds act in such a way that they sneak up on the simplest, because it is more convenient to deceive them. And from those who are strong in mind and character, they run away, fearing reflection and defeat. Just like everywhere else, they will work here too. So look. Rome. 16:19. Your obedience reaches everyone. I rejoice over you: I want you to be wise for good, and simple for evil. “Your obedience” - obedience to faith, submission and devotion to faith, “reaching to all” - is known to everyone, or, as in the beginning, “proclaimed throughout the whole world” (Rom. 1:8). The Apostle wants to say by this: the corrupters of minds manage to deceive the simple-hearted in other places. But as for you, “I am confident in your firmness; you will not throw off the yoke of obedience to faith and will not waver in it. And it was incredible that they, so wise, after learning the truth, would submit to any stupid wisdom” (Amvrosiast). “He deliberately exposes so many witnesses to their obedience in the faith, so that, keeping this in mind, they do not allow themselves to be disgraced by deviation to any bad teaching” (Ecumenius). “I rejoice over you.” Knowing this, I only rejoice over you or not overjoy you. And when I say this or prescribe such a warning, I do it out of a sincere desire, so that in the future you will always be wise in good, that is, you know good and know how to do it, but simple in evil, that is, you do not know it and do not know how to do it. Good in the present case is fidelity to the truth and rejection of all lies. The Apostle wants them to immediately notice the lies and deceit of false teachers, and immediately decide to resist them and protect themselves and their own from them, and manage to do all this. There is evil: leaning even by a hair's breadth on the side of the lie, thinking, for example: it really is not so? The apostle wants that, hearing a lie, they appear not understanding anything about it, like children of little understanding, and only cry out from their hearts: how is this possible, how is this possible? Rome. 16:20. May the God of peace crush Satan under your feet quickly. The grace of our Lord Jesus Christ is with you. Amen. The Apostle sees them already fighting with the teachers of lies, taught by Satan, and either prophesies that the God of the world will soon crush the common teacher of all lies, Satan, under their feet, or prays that God will deign to do this for them. Both inspire them to courageously resist the enemies of the truth, saying, as it were: you will have to fight with them for a little while, but soon you will see them under your feet, overcome them and drive them away. Do not be afraid of them; stand for the truth of God. Saint Chrysostom says: “since the Apostle mentioned those who introduce discord and temptation, he now speaks about the God of peace, so that we can boldly hope to be freed from them. For whoever loves peace overthrows everything that violates peace. And the Apostle did not say: he will conquer, but what is much more important: he will crush. He will crush not only those who introduce discord, but also their leader, Satan. And not only will he crush, but “he will crush under your feet,” so that they will win and erect a brilliant victorious monument for themselves. The apostle also consoles us with the shortness of time - “soon.” Therefore, his words contained both prayer and prophecy.” "The grace of our Lord Jesus Christ be with you." It's in the same spirit. Grace is with you: what have you to fear? You have already experienced its actions: it will undoubtedly show experiences of its irresistible power in the future, when you have to enter into a fight even with Satan himself. Or he wishes them well, may the grace of our Lord be with them inseparably, protecting them and making them conquerors of all evil. For with us everything is from grace. You have to use your own efforts, but success is always from grace. Saint Chrysostom says: “grace be with you.” Here is the most reliable weapon, an indestructible wall, an unshakable pillar! For this is why the Apostle reminded them of grace, in order to make them more zealous. If you have been freed from more, and have been freed by grace alone; then, all the more, will you be freed from less when you have become friends and added your own efforts. You see that the Apostle does not separate prayer from deeds, and deeds from prayer. First he testified to their obedience; and then he began to pray, letting them understand that if we are trying in every possible way to improve our salvation, we need both, both our own efforts and the grace of God. Not only did we need the grace of God before, but we also have it now, no matter how great and skillful we are.” “Amen” - all our interpreters do not read in this place. If you read it, it will mean: truly so - or be it as I said. But it seems that the Apostle ended the Epistle here; and the following postscript was considered necessary to be placed after the conclusion of the Epistle. In this case, the words: “the grace of our Lord Jesus Christ be with you” will constitute the usual final word of the Apostle Paul, after which: “Amen” is necessary. d) Postscript (Rom. 16:21–24) Rome 16:21. Timothy, my assistant, and Lucius and Jason and Sosipater, my relatives, kiss you. They were acquainted with those of the Roman Christians who had been on this side and returned to Rome. When the Epistle ended, they begged the Apostle to attribute prostrations from them, which Saint Paul does. All the persons from whom the greeting is written here were famous in the Church. “One is famous for his participation in the work of the gospel, and the other for his kinship. But an associate is much more respectable than a relative. Such is Timothy, whom Paul circumcised at Lystra and to whom he later wrote two Epistles” (Blessed Theodoret). - “Luke” is not the one who is remembered along with the other Prophets and teachers of Antioch: “Luke of Cyrene” (Acts 13:1). “St. Luke also mentions Jason in Acts and shows us his courage, saying: “I am dragging him before the mayor, crying out” (Acts 17:6). It is likely that the others were excellent people too. For Paul would not have simply mentioned his relatives if they had not been like him in piety” (St. Chrysostom). Jason, mentioned by Saint Chrysostom, is Jason, with whom Saint Paul stayed in Thessaloniki. When the Jews of Thessalonica rebelled against Saint Paul, not finding him with Jason, they dragged Jason himself to court, who there repaid the trouble. “Sosipater” is not the one who is mentioned among the companions of St. Paul, on his return journey from Hellas, at this very time, that is, shortly after the writing of the Epistle to the Romans: “Sosipater the Pyrrhic Berean” (Acts 20:4)? According to legend, Lucius, one of the 70, was later a bishop in Laodicea of ​​Syria. His memory is September 10. Jason, also one of the 70, later became a bishop in Tarsus. His memory is April 28. Sosipater - from the 70, was a bishop in Iconium. His memory is November 10. Jason and Sosipater are also commemorated on April 28. They founded the Church in Kerkyra, as it is said here (in the Chetii-Minaia of St. Demetrius of Rostov). Rome. 16:22. I kiss you [and] Tertius, who wrote this epistle about the Lord. “Tertius said this, considering it a great praise for himself to be a copyist for St. Paul” (Ecumenius). “And it is no small praise to be Paul’s scribe. However, he says this not to praise himself, but in order to attract the ardent love of the Romans to himself through his service” (St. Chrysostom). “And he was one of those worthy to listen to the Apostolic teaching. Therefore, I received the command, accepting from the lips of the Apostle the generation of his holy soul, to place them on a charter” (Blessed Theodoret). “About the Lord” can be applied to both: “I kiss you” and to: “writing a message.” In the latter case, he wanted to express that he worked in the confidence that he would thereby contribute to the glory of the Lord and the success of the gospel of Him. Love for the Lord animated him. And he's from the 70s. He was the second bishop in Iconium, after Sosipater, and died a martyr. His memory is October 30 and November 10. Rome. 16:23. You kiss Gay, my stranger and the whole church. Erast the city builder kisses you, and brother Quart. “Gaie is my stranger.” “You see what a crown the Apostle wove for him, testifying to his love of hobbies and gathering the entire Church to his house. And when we hear that Gaius hosted Paul in his house, marvel not only at Gaius’s generosity, but also at his strict life. Because if Gaius had not been worthy of Paul’s virtues, then Paul would not have gone to his house. Trying to fulfill more than what was prescribed by many of the commandments of Christ, the Apostle, of course, did not violate the law according to which it was commanded to search out those who were accepting in advance, and to stay in the houses of the worthy” (St. Chrysostom). “This Gaius was a Corinthian; and the divine Paul informs us about this in his Epistle to the Corinthians, where he says: “I thank God, for not one of you has baptized, except Crispus and Gaius” (1 Cor. 1:14)” (Blessed Theodoret). The whole Church was called a stranger, most likely because all Christian strangers found shelter with him, no matter where they were from; and perhaps because he had meetings of Christians for sacred rites and prayer. Gaius from 70; was then bishop in Ephesus after Saint Timothy. And Origen, according to legend, says that he was the bishop of the Church of Thessalonica. Memory November 5. "Erast the city builder". “He doesn’t just add the words: “city builder.” But as the Apostle wrote to the Philippians: “You kiss... those who belong to Caesar’s house” (Phil. 4:22), in order to show that the sermon also touched noble people; so here, for the same purpose, he mentions the rite of Erast, making it clear that neither wealth, nor job worries, nor anything else like that serves as an obstacle to a person who is attentive to himself (in the matter of salvation). “He calls Erast a builder not of the church, but of the city, because he, of course, was entrusted with the care of something. The Apostle also mentions him in his Epistle to Timothy, saying: “Erast remained in Corinth” (2 Tim. 4:20)” (Blessed Theodoret). – He, together with Saint Timothy, was sent by Saint Paul to Macedonia, so that from there they would make their way to Corinth to investigate the state of affairs there (Acts 19:22). “Quart brother” is a common nickname for every Christian believer. He had no outstanding features, but had a respectable face and was known to the Roman believers. Erast - one of the 70, was first the steward of the Church of Jerusalem, and then the bishop of Paneas. Quart, also from the 70, was a bishop in Berita. Their memory is November 10. Rome. 16:24. The grace of our Lord Jesus Christ be with you all. Amen. And he repeats his usual concluding benevolence. It has already been said in verse 20. But when I had to write something else, it repeats itself. In such cases we write: and goodbye. “Again the Apostle gave them a spiritual blessing and, as if with some kind of adamantine wall, protected them with the Lord’s grace” (Blessed Theodoret). “Do you see how everything should begin and end? The Apostle put this same thing at the foundation of his Epistle and covered the entire building with it, both asking the Romans from God for grace, the mother of all blessings, and reminding them of all the good deeds of God. This is the predominant feature of an intelligent and kind teacher - to help students not only with words, but also with prayer. Therefore, it is said: “We will continue in prayer and the ministry of the word” (Acts 6:4)” (St. Chrysostom). “May we also become partakers of the Apostolic Prayer, so that, illuminated by his blessing, we will steadily walk along the straight path and, holding on to the Apostolic footsteps, may, through his intercession, be deemed worthy to receive the promised benefits through the grace and love of our Lord Jesus Christ, with whom glory and majesty befit the Father with the Holy Spirit, now and ever and unto the ages of ages. Amen" (Blessed Theodoret). You might be interested in: