返回Chapter 15
Chapter 15
Chapter Fifteen
Rom. 15:1. We who are strong ought to bear the infirmities of the weak, and not to please ourselves.
After the prayer he again offers exhortation and gratifies the perfect by placing them on the same level as himself and calling them strong. He did not simply say "weaknesses," but "the weaknesses of the powerless," that is, intensifying the expression in order to draw them to greater compassion. Having spoken of our obligation to bear the weaknesses of others, he teaches how to fulfill it. For this, he says, it is necessary that we seek not only our own benefit.
Rom. 15:2. Each of us must please his neighbor, for his good, unto edification.
That is, let each one do what is pleasing to his neighbor, and serve his brother, only for good. And lest any of the perfect should say: behold, I too am drawing my brother toward good, he added: "for edification." For although what you are doing now is good, yet since it is untimely, your deed turns into destruction: for untimely reproof does not edify.
Rom. 15:3. For even Christ did not please Himself, but, as it is written: "The reproaches of those who reproached You fell on Me."
The Apostle sets before us the example of Christ. For if He had wished to please Himself, that is, to seek His own interests, He could have avoided reproaches and not endured what He endured; but He did not wish this, and instead, having taken sufferings upon Himself, He was subjected to ill repute among many, was considered powerless, even a deceiver and evildoer. They said of Him: "He saved others; Himself He... cannot save" (Matt. 27:42). Thus "the reproaches of those who reproached You," the Father, in the Old Testament, "fell on Me" (Ps. 69:9), that is, on Your Son. And this is nothing new.
Rom. 15:4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
This, he says, was written beforehand so that we might imitate it. Here he also exhorts them to patience in temptations, saying, that being strengthened by Scripture we may endure, and by endurance may show in ourselves a living and steadfast hope. For whoever endures shows that he has within himself hope in the future blessings, but whoever does not endure has lost hope.
Rom. 15:5. God of patience and consolation grant you to be likeminded one toward another according to the teaching of Christ Jesus.
He shows that along with the Scriptures, God gives us patience and consolation. Therefore he also calls Him the God of patience and consolation, as the giver and author of these good things. He also asks of Him that He would grant us "to be like-minded one toward another." For it is characteristic of love to think the same about one's neighbor as one thinks about oneself. But since there is a worldly love, he added: "according to the teaching of Jesus Christ," that is, think that which is pleasing to Jesus Christ.
Rom. 15:6. That ye may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.
What then is the fruit of like-mindedness? The glorification of God not only with one mouth, but also with one soul (for this is what "with one accord" means). Here the word "God" should be separated, referring it to the preceding phrase, and then read with a new beginning: "and Father of our Lord Jesus Christ." However, there will be no impropriety if these words are read together as well, that is, understanding "God and Father" in relation to One and the Same Christ; for God the Father is the God of Christ according to His humanity, and Father according to His Divinity.
Rom. 15:7. Therefore receive one another, just as Christ also received us, to the glory of God.
He repeats the previous exhortation and brings Christ as an example, so that we would accept one another, because this serves to the glory of God. For our unity above all glorifies God, as it is said: "the world will believe that You sent Me," if the disciples "are one" (Jn. 17:21-23). On the contrary, disagreements bring dishonor to God. For when the pagans see that Christians disagree among themselves, they blame the faith itself.
Rom. 15:8. I mean that Jesus Christ became a servant to the circumcised — for the sake of God's truth, in order to fulfill the promises made to the fathers.
He holds to the former subject of discourse, showing that Christ did not please Himself, but accepted everything for our sake, and he persuades the Gentiles not to exalt themselves over those who believed from among the Jews. For the Jews were saved by the promise given to their fathers, while the Gentiles were saved by mercy and love for mankind alone. The meaning of what is said is as follows. To Abraham there was a promise that his seed would inherit the world (Gen. 13:15); but those who descended from Abraham all became deserving of punishment, as transgressors of the law, and therefore unworthy of the promise. Therefore Christ came and fulfilled the law, accepting among other things circumcision as well. Having fulfilled the law, accepted circumcision, and become the seed of Abraham, He extinguished the wrath of God and made us capable of receiving the promise. He accepted circumcision so that the promise of God would not remain in vain, and not in order to establish the law. Why then do you, Judaizer, cling to the law, which has already brought you into such danger that you have been deprived of the promise?
Rom. 15:9. Gentiles, however, glorify God for His mercy.
Those who came from the Jews, although they were unworthy, nevertheless had the promises; but you, called from paganism, were saved by lovingkindness alone. Therefore you are especially obligated to glorify God. And God is glorified when you live in union and unity among yourselves, when you bear with the weak.
Rom. 15:9. As it is written: For this reason I will praise You, (O Lord), among the Gentiles, and I will sing to Your name.
Rom. 15:10. And again it is said: Rejoice, O Gentiles, with His people.
Rom. 15:11. And again: Praise the Lord, all ye Gentiles; and laud Him, all ye people.
Rom. 15:12. Isaiah also says: "There shall be a root of Jesse, and He shall rise to rule the nations; in Him shall the Gentiles hope."
He brought all these testimonies as proof that those called from among the Gentiles must live in unity and be of one mind with those who came from among the Jews; he humbles them so that they would not exalt themselves over those called from among the Gentiles, for all the prophets called them, while he again persuades those called from among the Gentiles not to be puffed up, showing that they are more indebted to God, as having received greater mercy; for they, not being a people, were united with the people. The words "I will praise You among the Gentiles" are spoken in the person of Christ, instead of: I will proclaim You, O Father, among the nations; and the words "there shall be a root of Jesse" are spoken instead of: from the root of Jesse shall grow He Who shall rise to rule the nations, that is, Christ.
Rom. 15:13. Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.
He prays that the believers from among the Jews be filled with joy, for they were grieved by reproach, and that the believers from among the Gentiles be filled with peace, for they were hostile toward those who adhered to the law; or rather, he prays that both groups be filled with joy and peace. How then is this to be accomplished? By faith. And what good does faith provide us? Richness in hope. For whoever believes in the future blessings and remains content with the present ones is rich in hope, that is, he awaits the future blessings and endures all temporal afflictions. And what good does hope provide us? The acquisition of the power of the Holy Spirit, which makes our hope most firm. For hope, on the one hand, provides us with the power of the Holy Spirit, and on the other hand, becomes stronger in us through the Holy Spirit.
Rom. 15:14. And I myself am convinced about you, my brethren, that you too are full of goodness, filled with all knowledge, and are able to instruct one another;
Having said much that was harsh above, he finally heals the wounds he inflicted. He did not say: I have heard, but: "I myself am convinced," he who was reproaching and accusing you, "that you also are full of goodness," that is, of good disposition and brotherly love, though perhaps he calls goodness the fullness of virtue. He also did not say: you have goodness, but: "full." And since there is no benefit in having only goodness while not knowing how to make use of it, he added: "and are able to instruct one another," not only to learn, but even more — to teach others.
Rom. 15:15. But I have written the more boldly unto you, brethren, in some sort, as putting you in mind,
The Romans enjoyed respect and were quite arrogant. Therefore he heals them when he says, "I have written to you with some boldness"; for by this word he greatly humbles them. But he was not satisfied even with this, and added: "in part," that is, somewhat and briefly, and moreover not as one instructing, but "as if by way of reminder," that is, gently reminding.
Rom. 15:15. according to the grace of God given to me:
Rom. 15:16. to be a minister of Jesus Christ to the Gentiles, performing the priestly service of the gospel of God.
Imparting a humble tone to his speech, he says: I did not seize this honor for myself, but God commanded me to do this, having set me apart for this purpose, not because I was worthy, but by grace. And for what was this grace given to me? To be a minister and priest of the Gospel. Therefore do not blame me for speaking to you. My priesthood consists precisely in proclaiming the Gospel. And who would dare to accuse a priest who brings the knife to that which has been chosen for sacrifice?
Rom. 15:16. that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit.
I wrote to you, he says, not so that along with other nations you too might be saved, and so that the offering of the Gentiles might be entirely acceptable because all bring fruits to God. "Sanctified by the Holy Spirit," that is, by a spiritual life; for not faith alone sanctifies, but also one's manner of life. It is true that having believed and been baptized, we received the Spirit; but if we do not also live spiritually, the grace of the Spirit will be extinguished. He humbles the pride of the Romans, so that they would not consider it beneath them to have as their teacher the One who brings all nations to God.
Rom. 15:17. Therefore I have reason to boast in Christ Jesus in the things pertaining to God.
Since as before he had greatly humbled himself, now again he elevates his word, lest they consider him contemptible, and says: I boast not of myself and not of my own cares, but of the grace of Christ. In what then do I boast? In that which pertains to God, that is, not in some trivial things, but in spiritual things.
Rom. 15:18. For I will not dare to speak of anything which Christ has not accomplished through me, in bringing the Gentiles to obedience of faith, by word and deed,
Rom. 15:19. By the power of signs and wonders, by the power of the Spirit of God.
Since he said of himself: I am a minister of the Gospel to all nations, he adds: I do not boast or pride myself on anything that I have not done; indeed, I did not do it, but Christ did, using me as an instrument. Whether I speak something, discoursing and philosophizing about heavenly things, or whether I do something, leading a life according to God, or whether I perform miracles—all this belongs to Christ. And there is a difference between a sign and a wonder. A sign is something that is accomplished in accordance with nature, only in an extraordinary manner. Such was the sudden healing of Peter's mother-in-law, who was sick with a fever. Here the healing of the fever is a deed in accordance with nature, but it was accomplished in an extraordinary manner: as soon as Christ touched her, the fever left (Matt. 8:14-15). But a wonder is an action performed upon that which does not occur in accordance with nature. Such was the healing of the man blind from birth (John 9:1-7). But since signs and wonders can also be performed by the power of demons, he added: "by the power of the Spirit of God." Here the dignity of the Spirit is also shown, Who is able to perform true signs and wonders.
Rom. 15:19. So that the gospel of Christ was spread by me from Jerusalem and the surrounding region as far as Illyricum.
Do you want, he says, to have proof of what I am speaking about? Behold the multitude of my disciples from Jerusalem even unto Illyricum, which constitutes the borders of present-day Bulgaria. He did not say: I preached, but: I have fully preached the gospel, in order to show that his word was not fruitless, but effective. When you hear: "from Jerusalem unto Illyricum," do not think that the apostle traveled by a straight and main road. "And the surrounding regions," he says, that is, I went around the nations with preaching both to the north and to the south.
Rom. 15:20. Moreover, I strived to preach the Gospel not where the name of Christ was already known, so as not to build upon another's foundation.
I not only preached the gospel to these and so many peoples and converted them, but I also did not go to those people to whom the name of Christ had already been proclaimed. So far am I from subjecting other people's disciples to myself and doing this for my own glory. Therefore I wrote to you not out of a desire to gain glory from you, but because I am fulfilling my ministry. He calls the teaching of the apostles "another man's foundation" not because they were alien to him, nor because they preached something different, but in relation to the reward; because the reward for their labors was foreign to Paul, it did not belong to him.
Rom. 15:21. but as it is written: Those who had not been told about Him will see, and those who have not heard will understand.
Here he shows the fulfilled prophecy; and whoever resolves to teach the ignorant, to which Paul resorted, much labor and sweat awaits him.
Rom. 15:22. For this reason I have also been many times hindered from coming to you.
At the beginning of this epistle he said: "I was hindered even until now" (Rom. 1:13), and here he presents the very reason that hindered him from coming to them. I, he says, went everywhere preaching, and therefore encountered many hindrances, that is, I often intended and desired to come to you, but was always hindered.
Rom. 15:23. But now having no more place in these parts, and having a great desire these many years to come to you,
Rom. 15:24. Whenever I undertake the journey to Spain, I will come to you. For I hope that, passing through, I will see you and that you will send me on my way there, as soon as I have enjoyed fellowship with you, even if only in part.
I, he says, encountered obstacles because I desired to preach, but now I write to you and am coming to you, because there is no longer any work for me in these regions, and not for any other reason, such as a desire to gain glory from you. Furthermore, lest they say to him: you are visiting us carelessly, because you no longer have work there, he adds: I have had this desire for many years, and it is this desire that I am hastening to fulfill. But lest they, again, become puffed up, imagining that he has a desire to come to us as to those who are above all others, he adds: as soon as I undertake my journey to Spain, I will come to you. And lest, again, they say: he only wants to visit us in passing, he added: "and you will send me on my way there," that is, you yourselves, having seen the necessity compelling me to go to those peoples, will send me on my way, so that I am visiting you not out of contempt for you, but out of necessity. But since even this is offensive to them, he reassures them, saying: "I shall enjoy your company, though only in part." By this he shows that he desires to see them out of love for them, and indeed a strong love, which is why he did not say: I shall see you, but: "I shall enjoy," imitating how parents speak to their children. He said: "in part," that is, no matter how much time I spend with you, I shall never be satisfied, I shall never grow weary of your company; therefore I will be content if I enjoy your company even in part.
Rom. 15:25. Now I am going to Jerusalem to minister to the saints,
Rom. 15:26. For Macedonia and Achaia were pleased to make a certain contribution for the poor among the saints in Jerusalem.
Above he gave a promise to come to them. In the meantime he still needed to delay. Therefore, lest they think he was mocking them, he states the reason for his delay and says: "I go to Jerusalem to minister to the saints." He did not say: carrying alms with me, but: "to minister," so that we might learn how lofty, by whom it is performed, and how important this is. Through this he also exhorts the Romans to almsgiving; for when he says: "Macedonia and Achaia were pleased" and so on, he instills in them a zeal to imitate them. The word "were pleased" is used instead of: they desired, they deemed it good to send "a certain contribution." Thus, that is by the word contribution, he everywhere calls almsgiving, as a common profit for both givers and receivers. He said "a certain" instead of: a small one, lest it seem to the Romans that he was reproaching them as stingy and ungenerous. "To the saints," he said, that is to the faithful, so that they are worthy of twofold compassion: first, on account of their poverty, and second, on account of their virtue.
Rom. 15:27. They are eager to do so, and indeed they are indebted to them. For if the Gentiles have become partakers in their spiritual things, they ought also to minister to them in material things.
In this, he says, there is nothing new if they wished to make a contribution to the saints: they are their debtors. In what way? Christ comes from the Jews, He came for them; from thence the apostles, the prophets, all good things. But the whole world became a partaker of all this. Therefore those who converted from the Gentiles ought to share with them their bodily goods; exactly so should you as well. He did not say "to admit to participation," but "to minister," presenting them as if they were deacons. Nor did he say "in their bodily goods." For concerning spiritual goods he said that they belong to the Jews, while bodily goods belong not to the Gentiles alone; because the opinion is common to all, and not of the possessors alone.
Rom. 15:28. Having performed this, and having faithfully delivered to them this fruit of zeal.
That is, as if having deposited it in the royal treasuries, as an inaccessible and secure place; for such is that which is sealed. By saying "fruit," he shows by this that those who give alms receive great profit from it.
Rom. 15:28. I will pass through your region on my way to Spain.
Again he mentions Spain, showing thereby that his journey there is necessary for him and that he will pass through Rome not out of contempt for them.
Rom. 15:29. And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.
That is, I will see you well-skilled in all the blessings of the Gospel. For by the full blessing of the Gospel he means all the blessings worthy of blessing, that is, of praise according to the Gospel. But you can also understand by "blessing" almsgiving, so that the meaning would be: I will find you perfect in almsgiving and love for mankind. He says this in advance so that, being put to shame by the praises, they would strive to show themselves as such.
Rom. 15:30. I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit
He never considers himself worthy of belief, but presents mediators. So now too he points to Christ and the Spirit. But he did not mention the Father, so that you might learn that when he mentions the Father alone, he does not exclude the Son and the Spirit. And he said "by the love of the Spirit," because just as the Father and the Son loved the world, so also does the Spirit.
Rom. 15:30. to strive together with me in prayers for me to God.
He shows the greatest humility when he says that he has need of their prayer.
Rom. 15:31. that I may be delivered from the unbelievers in Judea.
He did not say: to enter into a contest and defeat them, but: "to be delivered," fulfilling the divine law that commands us to pray not to fall into temptation (Matt. 26:41). At the same time, he also shows that it is necessary to give alms to those who live among so many unbelievers (from whom he himself also prays to be delivered) and who are moreover in danger of perishing from hunger.
Rom. 15:31. And that my service for Jerusalem may be acceptable to the saints.
That is, so that they would receive the offering with a good disposition. From this it is also evident that the giving of alms is not sufficient in itself for it to be accepted. When someone gives out of compulsion, from dishonest gain, or for vainglory, then everything is lost and the fruit thereof is destroyed.
Rom. 15:32. That I may come to you with joy, if it be God's will:
I, he says, therefore pray for deliverance from there, so that I may see you sooner and moreover with pleasure, not having brought upon myself any grief there.
Rom. 15:32. and find rest with you.
He did not say: to teach you, to instruct you in the faith, but "to be comforted," that is, you will be enlivened by my teaching, and I will be enlivened by the growth of your faith. By this expression he shows that both he and they, as those who struggle and labor, have need of rest.
Rom. 15:33. The God of peace be with you all, amen.
To join prayer to exhortation is the apostle's constant custom.
Rom. 15:1. We who are strong ought to bear the infirmities of the weak, and not to please ourselves.
After the prayer he again offers exhortation and gratifies the perfect by placing them on the same level as himself and calling them strong. He did not simply say "weaknesses," but "the weaknesses of the powerless," that is, intensifying the expression in order to draw them to greater compassion. Having spoken of our obligation to bear the weaknesses of others, he teaches how to fulfill it. For this, he says, it is necessary that we seek not only our own benefit.
Rom. 15:2. Each of us must please his neighbor, for his good, unto edification.
That is, let each one do what is pleasing to his neighbor, and serve his brother, only for good. And lest any of the perfect should say: behold, I too am drawing my brother toward good, he added: "for edification." For although what you are doing now is good, yet since it is untimely, your deed turns into destruction: for untimely reproof does not edify.
Rom. 15:3. For even Christ did not please Himself, but, as it is written: "The reproaches of those who reproached You fell on Me."
The Apostle sets before us the example of Christ. For if He had wished to please Himself, that is, to seek His own interests, He could have avoided reproaches and not endured what He endured; but He did not wish this, and instead, having taken sufferings upon Himself, He was subjected to ill repute among many, was considered powerless, even a deceiver and evildoer. They said of Him: "He saved others; Himself He... cannot save" (Matt. 27:42). Thus "the reproaches of those who reproached You," the Father, in the Old Testament, "fell on Me" (Ps. 69:9), that is, on Your Son. And this is nothing new.
Rom. 15:4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
This, he says, was written beforehand so that we might imitate it. Here he also exhorts them to patience in temptations, saying, that being strengthened by Scripture we may endure, and by endurance may show in ourselves a living and steadfast hope. For whoever endures shows that he has within himself hope in the future blessings, but whoever does not endure has lost hope.
Rom. 15:5. God of patience and consolation grant you to be likeminded one toward another according to the teaching of Christ Jesus.
He shows that along with the Scriptures, God gives us patience and consolation. Therefore he also calls Him the God of patience and consolation, as the giver and author of these good things. He also asks of Him that He would grant us "to be like-minded one toward another." For it is characteristic of love to think the same about one's neighbor as one thinks about oneself. But since there is a worldly love, he added: "according to the teaching of Jesus Christ," that is, think that which is pleasing to Jesus Christ.
Rom. 15:6. That ye may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.
What then is the fruit of like-mindedness? The glorification of God not only with one mouth, but also with one soul (for this is what "with one accord" means). Here the word "God" should be separated, referring it to the preceding phrase, and then read with a new beginning: "and Father of our Lord Jesus Christ." However, there will be no impropriety if these words are read together as well, that is, understanding "God and Father" in relation to One and the Same Christ; for God the Father is the God of Christ according to His humanity, and Father according to His Divinity.
Rom. 15:7. Therefore receive one another, just as Christ also received us, to the glory of God.
He repeats the previous exhortation and brings Christ as an example, so that we would accept one another, because this serves to the glory of God. For our unity above all glorifies God, as it is said: "the world will believe that You sent Me," if the disciples "are one" (Jn. 17:21-23). On the contrary, disagreements bring dishonor to God. For when the pagans see that Christians disagree among themselves, they blame the faith itself.
Rom. 15:8. I mean that Jesus Christ became a servant to the circumcised — for the sake of God's truth, in order to fulfill the promises made to the fathers.
He holds to the former subject of discourse, showing that Christ did not please Himself, but accepted everything for our sake, and he persuades the Gentiles not to exalt themselves over those who believed from among the Jews. For the Jews were saved by the promise given to their fathers, while the Gentiles were saved by mercy and love for mankind alone. The meaning of what is said is as follows. To Abraham there was a promise that his seed would inherit the world (Gen. 13:15); but those who descended from Abraham all became deserving of punishment, as transgressors of the law, and therefore unworthy of the promise. Therefore Christ came and fulfilled the law, accepting among other things circumcision as well. Having fulfilled the law, accepted circumcision, and become the seed of Abraham, He extinguished the wrath of God and made us capable of receiving the promise. He accepted circumcision so that the promise of God would not remain in vain, and not in order to establish the law. Why then do you, Judaizer, cling to the law, which has already brought you into such danger that you have been deprived of the promise?
Rom. 15:9. Gentiles, however, glorify God for His mercy.
Those who came from the Jews, although they were unworthy, nevertheless had the promises; but you, called from paganism, were saved by lovingkindness alone. Therefore you are especially obligated to glorify God. And God is glorified when you live in union and unity among yourselves, when you bear with the weak.
Rom. 15:9. As it is written: For this reason I will praise You, (O Lord), among the Gentiles, and I will sing to Your name.
Rom. 15:10. And again it is said: Rejoice, O Gentiles, with His people.
Rom. 15:11. And again: Praise the Lord, all ye Gentiles; and laud Him, all ye people.
Rom. 15:12. Isaiah also says: "There shall be a root of Jesse, and He shall rise to rule the nations; in Him shall the Gentiles hope."
He brought all these testimonies as proof that those called from among the Gentiles must live in unity and be of one mind with those who came from among the Jews; he humbles them so that they would not exalt themselves over those called from among the Gentiles, for all the prophets called them, while he again persuades those called from among the Gentiles not to be puffed up, showing that they are more indebted to God, as having received greater mercy; for they, not being a people, were united with the people. The words "I will praise You among the Gentiles" are spoken in the person of Christ, instead of: I will proclaim You, O Father, among the nations; and the words "there shall be a root of Jesse" are spoken instead of: from the root of Jesse shall grow He Who shall rise to rule the nations, that is, Christ.
Rom. 15:13. Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.
He prays that the believers from among the Jews be filled with joy, for they were grieved by reproach, and that the believers from among the Gentiles be filled with peace, for they were hostile toward those who adhered to the law; or rather, he prays that both groups be filled with joy and peace. How then is this to be accomplished? By faith. And what good does faith provide us? Richness in hope. For whoever believes in the future blessings and remains content with the present ones is rich in hope, that is, he awaits the future blessings and endures all temporal afflictions. And what good does hope provide us? The acquisition of the power of the Holy Spirit, which makes our hope most firm. For hope, on the one hand, provides us with the power of the Holy Spirit, and on the other hand, becomes stronger in us through the Holy Spirit.
Rom. 15:14. And I myself am convinced about you, my brethren, that you too are full of goodness, filled with all knowledge, and are able to instruct one another;
Having said much that was harsh above, he finally heals the wounds he inflicted. He did not say: I have heard, but: "I myself am convinced," he who was reproaching and accusing you, "that you also are full of goodness," that is, of good disposition and brotherly love, though perhaps he calls goodness the fullness of virtue. He also did not say: you have goodness, but: "full." And since there is no benefit in having only goodness while not knowing how to make use of it, he added: "and are able to instruct one another," not only to learn, but even more — to teach others.
Rom. 15:15. But I have written the more boldly unto you, brethren, in some sort, as putting you in mind,
The Romans enjoyed respect and were quite arrogant. Therefore he heals them when he says, "I have written to you with some boldness"; for by this word he greatly humbles them. But he was not satisfied even with this, and added: "in part," that is, somewhat and briefly, and moreover not as one instructing, but "as if by way of reminder," that is, gently reminding.
Rom. 15:15. according to the grace of God given to me:
Rom. 15:16. to be a minister of Jesus Christ to the Gentiles, performing the priestly service of the gospel of God.
Imparting a humble tone to his speech, he says: I did not seize this honor for myself, but God commanded me to do this, having set me apart for this purpose, not because I was worthy, but by grace. And for what was this grace given to me? To be a minister and priest of the Gospel. Therefore do not blame me for speaking to you. My priesthood consists precisely in proclaiming the Gospel. And who would dare to accuse a priest who brings the knife to that which has been chosen for sacrifice?
Rom. 15:16. that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit.
I wrote to you, he says, not so that along with other nations you too might be saved, and so that the offering of the Gentiles might be entirely acceptable because all bring fruits to God. "Sanctified by the Holy Spirit," that is, by a spiritual life; for not faith alone sanctifies, but also one's manner of life. It is true that having believed and been baptized, we received the Spirit; but if we do not also live spiritually, the grace of the Spirit will be extinguished. He humbles the pride of the Romans, so that they would not consider it beneath them to have as their teacher the One who brings all nations to God.
Rom. 15:17. Therefore I have reason to boast in Christ Jesus in the things pertaining to God.
Since as before he had greatly humbled himself, now again he elevates his word, lest they consider him contemptible, and says: I boast not of myself and not of my own cares, but of the grace of Christ. In what then do I boast? In that which pertains to God, that is, not in some trivial things, but in spiritual things.
Rom. 15:18. For I will not dare to speak of anything which Christ has not accomplished through me, in bringing the Gentiles to obedience of faith, by word and deed,
Rom. 15:19. By the power of signs and wonders, by the power of the Spirit of God.
Since he said of himself: I am a minister of the Gospel to all nations, he adds: I do not boast or pride myself on anything that I have not done; indeed, I did not do it, but Christ did, using me as an instrument. Whether I speak something, discoursing and philosophizing about heavenly things, or whether I do something, leading a life according to God, or whether I perform miracles—all this belongs to Christ. And there is a difference between a sign and a wonder. A sign is something that is accomplished in accordance with nature, only in an extraordinary manner. Such was the sudden healing of Peter's mother-in-law, who was sick with a fever. Here the healing of the fever is a deed in accordance with nature, but it was accomplished in an extraordinary manner: as soon as Christ touched her, the fever left (Matt. 8:14-15). But a wonder is an action performed upon that which does not occur in accordance with nature. Such was the healing of the man blind from birth (John 9:1-7). But since signs and wonders can also be performed by the power of demons, he added: "by the power of the Spirit of God." Here the dignity of the Spirit is also shown, Who is able to perform true signs and wonders.
Rom. 15:19. So that the gospel of Christ was spread by me from Jerusalem and the surrounding region as far as Illyricum.
Do you want, he says, to have proof of what I am speaking about? Behold the multitude of my disciples from Jerusalem even unto Illyricum, which constitutes the borders of present-day Bulgaria. He did not say: I preached, but: I have fully preached the gospel, in order to show that his word was not fruitless, but effective. When you hear: "from Jerusalem unto Illyricum," do not think that the apostle traveled by a straight and main road. "And the surrounding regions," he says, that is, I went around the nations with preaching both to the north and to the south.
Rom. 15:20. Moreover, I strived to preach the Gospel not where the name of Christ was already known, so as not to build upon another's foundation.
I not only preached the gospel to these and so many peoples and converted them, but I also did not go to those people to whom the name of Christ had already been proclaimed. So far am I from subjecting other people's disciples to myself and doing this for my own glory. Therefore I wrote to you not out of a desire to gain glory from you, but because I am fulfilling my ministry. He calls the teaching of the apostles "another man's foundation" not because they were alien to him, nor because they preached something different, but in relation to the reward; because the reward for their labors was foreign to Paul, it did not belong to him.
Rom. 15:21. but as it is written: Those who had not been told about Him will see, and those who have not heard will understand.
Here he shows the fulfilled prophecy; and whoever resolves to teach the ignorant, to which Paul resorted, much labor and sweat awaits him.
Rom. 15:22. For this reason I have also been many times hindered from coming to you.
At the beginning of this epistle he said: "I was hindered even until now" (Rom. 1:13), and here he presents the very reason that hindered him from coming to them. I, he says, went everywhere preaching, and therefore encountered many hindrances, that is, I often intended and desired to come to you, but was always hindered.
Rom. 15:23. But now having no more place in these parts, and having a great desire these many years to come to you,
Rom. 15:24. Whenever I undertake the journey to Spain, I will come to you. For I hope that, passing through, I will see you and that you will send me on my way there, as soon as I have enjoyed fellowship with you, even if only in part.
I, he says, encountered obstacles because I desired to preach, but now I write to you and am coming to you, because there is no longer any work for me in these regions, and not for any other reason, such as a desire to gain glory from you. Furthermore, lest they say to him: you are visiting us carelessly, because you no longer have work there, he adds: I have had this desire for many years, and it is this desire that I am hastening to fulfill. But lest they, again, become puffed up, imagining that he has a desire to come to us as to those who are above all others, he adds: as soon as I undertake my journey to Spain, I will come to you. And lest, again, they say: he only wants to visit us in passing, he added: "and you will send me on my way there," that is, you yourselves, having seen the necessity compelling me to go to those peoples, will send me on my way, so that I am visiting you not out of contempt for you, but out of necessity. But since even this is offensive to them, he reassures them, saying: "I shall enjoy your company, though only in part." By this he shows that he desires to see them out of love for them, and indeed a strong love, which is why he did not say: I shall see you, but: "I shall enjoy," imitating how parents speak to their children. He said: "in part," that is, no matter how much time I spend with you, I shall never be satisfied, I shall never grow weary of your company; therefore I will be content if I enjoy your company even in part.
Rom. 15:25. Now I am going to Jerusalem to minister to the saints,
Rom. 15:26. For Macedonia and Achaia were pleased to make a certain contribution for the poor among the saints in Jerusalem.
Above he gave a promise to come to them. In the meantime he still needed to delay. Therefore, lest they think he was mocking them, he states the reason for his delay and says: "I go to Jerusalem to minister to the saints." He did not say: carrying alms with me, but: "to minister," so that we might learn how lofty, by whom it is performed, and how important this is. Through this he also exhorts the Romans to almsgiving; for when he says: "Macedonia and Achaia were pleased" and so on, he instills in them a zeal to imitate them. The word "were pleased" is used instead of: they desired, they deemed it good to send "a certain contribution." Thus, that is by the word contribution, he everywhere calls almsgiving, as a common profit for both givers and receivers. He said "a certain" instead of: a small one, lest it seem to the Romans that he was reproaching them as stingy and ungenerous. "To the saints," he said, that is to the faithful, so that they are worthy of twofold compassion: first, on account of their poverty, and second, on account of their virtue.
Rom. 15:27. They are eager to do so, and indeed they are indebted to them. For if the Gentiles have become partakers in their spiritual things, they ought also to minister to them in material things.
In this, he says, there is nothing new if they wished to make a contribution to the saints: they are their debtors. In what way? Christ comes from the Jews, He came for them; from thence the apostles, the prophets, all good things. But the whole world became a partaker of all this. Therefore those who converted from the Gentiles ought to share with them their bodily goods; exactly so should you as well. He did not say "to admit to participation," but "to minister," presenting them as if they were deacons. Nor did he say "in their bodily goods." For concerning spiritual goods he said that they belong to the Jews, while bodily goods belong not to the Gentiles alone; because the opinion is common to all, and not of the possessors alone.
Rom. 15:28. Having performed this, and having faithfully delivered to them this fruit of zeal.
That is, as if having deposited it in the royal treasuries, as an inaccessible and secure place; for such is that which is sealed. By saying "fruit," he shows by this that those who give alms receive great profit from it.
Rom. 15:28. I will pass through your region on my way to Spain.
Again he mentions Spain, showing thereby that his journey there is necessary for him and that he will pass through Rome not out of contempt for them.
Rom. 15:29. And I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.
That is, I will see you well-skilled in all the blessings of the Gospel. For by the full blessing of the Gospel he means all the blessings worthy of blessing, that is, of praise according to the Gospel. But you can also understand by "blessing" almsgiving, so that the meaning would be: I will find you perfect in almsgiving and love for mankind. He says this in advance so that, being put to shame by the praises, they would strive to show themselves as such.
Rom. 15:30. I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit
He never considers himself worthy of belief, but presents mediators. So now too he points to Christ and the Spirit. But he did not mention the Father, so that you might learn that when he mentions the Father alone, he does not exclude the Son and the Spirit. And he said "by the love of the Spirit," because just as the Father and the Son loved the world, so also does the Spirit.
Rom. 15:30. to strive together with me in prayers for me to God.
He shows the greatest humility when he says that he has need of their prayer.
Rom. 15:31. that I may be delivered from the unbelievers in Judea.
He did not say: to enter into a contest and defeat them, but: "to be delivered," fulfilling the divine law that commands us to pray not to fall into temptation (Matt. 26:41). At the same time, he also shows that it is necessary to give alms to those who live among so many unbelievers (from whom he himself also prays to be delivered) and who are moreover in danger of perishing from hunger.
Rom. 15:31. And that my service for Jerusalem may be acceptable to the saints.
That is, so that they would receive the offering with a good disposition. From this it is also evident that the giving of alms is not sufficient in itself for it to be accepted. When someone gives out of compulsion, from dishonest gain, or for vainglory, then everything is lost and the fruit thereof is destroyed.
Rom. 15:32. That I may come to you with joy, if it be God's will:
I, he says, therefore pray for deliverance from there, so that I may see you sooner and moreover with pleasure, not having brought upon myself any grief there.
Rom. 15:32. and find rest with you.
He did not say: to teach you, to instruct you in the faith, but "to be comforted," that is, you will be enlivened by my teaching, and I will be enlivened by the growth of your faith. By this expression he shows that both he and they, as those who struggle and labor, have need of rest.
Rom. 15:33. The God of peace be with you all, amen.
To join prayer to exhortation is the apostle's constant custom.