Yet he could fear that they might reject his offering as unclean, since it was brought by a man whom they thought degraded and abolished the law. They might also draw others into this, even those who did not share their thoughts.
Those others were a minority and lacked the strength to manage the majority. He could also fear that even believers who did not shun him might somehow suspect him in the matter of the offering.
They might think of him in a way inconsistent with the spirit in which this ministry was performed. This could grieve the Apostle exceedingly.
These were the fears that occupied the Apostle as he went toward Jerusalem. He himself prayed earnestly that they be removed, and he asks the Romans to struggle together with him in prayer.
First: "that I may be delivered from those who oppose," άπειθούντων, meaning the unbelievers, not only in Jerusalem but throughout Judea. Yet all these too gathered in Jerusalem. Therefore the chief danger was there.
The Apostle either distinctly foresaw or vaguely sensed that great troubles and dangers awaited him there. Therefore he prays for deliverance. Yet he does not flee from the trouble. He goes courageously to meet it, surrendered to the will of God.
He later bore witness to this on the road to Jerusalem. Blessed Theodoret writes: "Who, and with what praises, will crown this blessed and thrice-blessed head?
First, he knows what will happen to him and foretells it. Even in Miletus he had said to the presbyters of Ephesus, 'The Spirit testifies to me in every city that bonds and afflictions await me' (cf. Acts 20:23). Yet despite this he goes.
And when Agabus foretold the same thing, and all lamented over it and tried to hold him back, the divine man said, 'What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die for the name of our Lord Jesus Christ' (cf. Acts 21:13).
This was said after the Epistle was written. Yet it was already seen or sensed now. Therefore the prayer is not a testimony of fear, but an assurance of hope and certain expectation of deliverance.
Chrysostom says, "Certainly a great struggle stood before the Apostle. Therefore he asks them to pray for him. He did not say, 'that I may enter the contest,' but 'that I may be delivered,' as Christ commanded, 'Pray that you may not enter into temptation' (Mt 26:41).
By these words he shows that certain evil wolves are ready to attack him. They are not men, but, more justly speaking, beasts."
Second: "that my ministry in Jerusalem may be acceptable to the saints." "Acceptable" does not mean merely useful to the saints, but that it be favorably received by them, ευπρόσδεκτος.
He prays that they may see in it, on his part, the labor of selfless love, having no aim except the desire to relieve the lot of those in need.
He also prays that they may see, on the part of the Macedonians and Achaeans, an act not of compelled assistance, but of free compassion called forth by fraternal feeling alone, and a testimony of spiritual union with them.
Pray, he says, that this ministry may be received as performed precisely in such a spirit.
Ambrosiaster writes: "The Apostle says that one must also pray that his ministry be favorably received by the saints in Jerusalem. He shows that he desires everything to proceed according to the will of God.
As he labored in his ministry, striving to please God, so they also, in receiving it, should correspond in the disposition of their hearts to the judgments of God. They should receive it as God wishes such offerings to be received.
Then, seeing in this God’s good will toward them, they would with one accord give thanks to God together with the Apostle. So great a thing did the Apostle consider it that, being gladdened by his ministry, they should glorify God."
THEOSIS