Bible Verses and Early Church Commentary | Historical Christian Faith

¹ We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. ² Let every one of us please his neighbour for his good to edification. ³ For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. ⁴ For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. ⁵ Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: ⁶ That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. ⁷ Wherefore receive ye one another, as Christ also received us to the glory of God. ⁸ Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: ⁹ And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. ¹⁰ And again he saith, Rejoice, ye Gentiles, with his people. ¹¹ And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. ¹² And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. ¹³ Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. ¹⁴ And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. ¹⁵ Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, ¹⁶ That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. ¹⁷ I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. ¹⁸ For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, ¹⁹ Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. ²⁰ Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: ²¹ But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. ²² For which cause also I have been much hindered from coming to you. ²³ But now having no more place in these parts, and having a great desire these many years to come unto you; ²⁴ Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. ²⁵ But now I go unto Jerusalem to minister unto the saints. ²⁶ For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. ²⁷ It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. ²⁸ When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. ²⁹ And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. ³⁰ Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; ³¹ That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; ³² That I may come unto you with joy by the will of God, and may with you be refreshed. ³³ Now the God of peace be with you all. Amen.

[AD 407] John Chrysostom on Romans 9:22-23:24

What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calls him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out anything of the things likely to recover him, nor did he leave out anything of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that you should do that which is honest,") [2 Corinthians 13:7], much less does God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man. But it does not say, love towards man, but glory, to show that this is especially God's glory, and for this He was above all things earnest. But in saying, "which He had afore prepared unto glory," he does not mean that all is God's doing. Since if this were so, there were nothing to hinder all men from being saved. But he is setting forth again His foreknowledge, and doing away with the difference between the Jews and the Gentiles. And on this topic again he grounds a defense of his statement, which is no small one. For it was not in the case of the Jews only that some men perished, and some were saved, but with the Gentiles also this was the case. Wherefore he does not say, all the Gentiles, but, "of the Gentiles," nor, all the Jews, but, "of the Jews." As then Pharaoh became a vessel of wrath by his own lawlessness, so did these become vessels of mercy by their own readiness to obey. For though the more part is of God, still they also have contributed themselves some little. Whence he does not say either, vessels of well-doing, or vessels of boldness (παρρησίας), but "vessels of mercy," to show that the whole is of God. For the phrase, "it is not of him that wills, nor of him that runs," even if it comes in the course of the objection, still, were it said by Paul, would create no difficulty. Because when he says, "it is not of him that wills, nor of him that runs," he does not deprive us of free-will, but shows that all is not one's own, for that it requires grace from above. For it is binding on us to will, and also to run: but to confide not in our own labors, but in the love of God toward man. And this he has expressed elsewhere. "Yet not I, but the grace which was with me." [1 Corinthians 15:10] And he well says, "Which He had afore prepared unto glory." For since they reproached them with this, that they were saved by grace, and thought to make them ashamed, he far more than sets aside this insinuation. For if the thing brought glory even to God, much more to them through whom God was glorified. But observe his forbearance, and unspeakable wisdom. For when he had it in his power to adduce, as an instance of those punished, not Pharaoh, but such of the Jews as had sinned, and so make his discourse much clearer, and show that where there were the same fathers, and the same sins, some perished, and some had mercy shown them, and persuade them not to be doubtful-minded, even if some of the Gentiles were saved, while the Jews were perishing; that he might not make his discourse irksome, the showing forth of the punishment he draws from the foreigner, so that he may not be forced to call them "vessels of wrath." But those that obtained mercy he draws from the people of the Jews. And besides, he also has spoken in a sufficient way in God's behalf, because though He knew very well that the nation was fitting itself as a vessel of destruction, still He contributed all on His part, His patience, His long-suffering, and that not merely long-suffering, but "much long-suffering;" yet still he was not minded to state it barely against the Jews. Whence then are some vessels of wrath, and some of mercy? Of their own free choice. God, however, being very good, shows the same kindness to both. For it was not those in a state of salvation only to whom He showed mercy, but also Pharaoh, as far as His part went. For of the same long-suffering, both they and he had the advantage. And if he was not saved, it was quite owing to his own will: since, as for what concerns God, he had as much done for him as they who were saved. Having then given to the question that answer which was furnished by facts, in order to give his discourse the advantage of other testimony in its favor, he introduces the prophets also making the same declarations aforetime. For Hosea, he says, of old put this in writing, as follows:

Source: Homily 16 on Romans

[AD 253] Origen of Alexandria on Romans 15:1

Paul appears from this to be calling himself strong, just as he says in 1 Corinthians: “To the weak I became weak, that I might win the weak.”

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 407] John Chrysostom on Romans 15:1

See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the "infirmities of the weak," so drawing him and bending him to mercy. As in another place too he says, "You that are spiritual restore such an one." [Galatians 6:1] Are you become powerful? Render a return to God for making you so. But render it you will if you set the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying "we ought to bear," he adds, "and not to please ourselves."

Source: Homily 27 on Romans

[AD 407] John Chrysostom on Romans 15:1

What Paul says is this: If you are strong, then let the weak test your strength.

Source: HOMILIES ON ROMANS 27

[AD 418] Pelagius on Romans 15:1

If you really are strong, Paul says, do as I did and become weak in order to win the weak.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 15:1

Once again, Paul is speaking to the Gentiles, who looked down on the Jews because they kept the law.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 1274] Thomas Aquinas on Romans 15:1

1142. The Apostle taught above that the stronger should avoid scandalizing the weak [n. 1081]; here he teaches that the stronger should bear with the failings of the weak. In regard to this he does two things: first, he proposes an admonition; secondly, he clarifies it [v. 2; 1143]. This admonition contains two parts: the first pertains to external behavior. Hence he says: Not only should we avoid scandalizing the weak, but we who are stronger in faith ought to bear with the failings of the weak. For as in a material edifice certain stronger material is selected to support the edifice’s entire weight, upon which weaker material is set, as are the foundation and pillars, so in the spiritual edifice of the Church stronger men are not only chosen but made stronger to support the weight of the others. Hence it says in Ps 75 (v. 4): "I have strengthened its pillars" and in Gal (6:2): "Bear one another’s burdens." But the stronger support the failings of the weak, when they endure the shortcomings of the weak patiently and, so far as they can, try to help them. The second pertains to the internal intention. Hence it is said: And we should not please ourselves, i.e., always desire the fulfillment of what pleases us, but we should 567 condescend to the wills of others, so as to do what pleases them and is useful to them: "Just as I try to please all men in everything I do" (I Cor 10:33). 1143. Then when he says, let each of us, he clarifies his admonition: first, in regard to the second part; secondly, in regard to the first [v. 7; 1150]. In regard to the first he does two things: first, he explains what he had said; secondly, he presents a reason [v. 3; 1145]. 1144. First, therefore, he says: It has been stated that we should not please ourselves, precisely because each of us who are stronger, ought to please our weak neighbor, i.e., condescend to him in matters that please him, but not in matters that are evil, as some request in Is (30:10): "Speak to us smooth things." Hence he adds: for his good. Similarly, we should not have the intention of pleasing men for the sake of human favor or glory, since it says in Ps 53 (v. 5): "god will scatter the bones of those who please men," but for the honor of God and the benefit of our neighbor. Hence he adds: to edify him, i.e., because we condescend to their will, they are strengthened in the faith and love of Christ: "Let us pursue what makes for peace and mutual upbuilding" (Rom 14:19). 1145. Then when he says, For Christ, he assigns the reason for what he had said and uses the example of Christ: first, he mentions the example of Christ: secondly, he shows that we should imitate this example [v. 4; 1148]; 568 thirdly, he adds a prayer so that we can fulfill it [v. 5; n. 1149]. 1146. In regard to the first he does two things: first, he presents the example, saying: It has been stated that we should not please ourselves, i.e., according to our own private will; for Christ, Who is our head, did not please himself, when he chose to suffer for our salvation and do things contrary to His own will, namely, His natural human will, in order to accomplish the divine will, which was common to Him and the Father: "Not my will but thine be done" (Mt 26:42). 1147. Secondly, he appeals to an authority, saying: But as it is written in a Psalm in the person of Christ speaking to the Father: O Father, the reproaches of those, i.e., the Jews, who reproached thee, i.e., blasphemed you by their evil works and by contradicting the truth of your doctrine, has fallen on me, because they willed to oppress me, because I instructed them about your will and rebuked their evil deeds: "They have hated both me and my Father" (Jn 15:24). This can also refer to the sins of the whole human race, because all sins in a way reproach God, inasmuch as God’s aw is scorned by them: "Thy have forsaken the Lord, they have blasphemed the hold One of Israel" (Is 14:4). Thus, therefore, the reproaches of those reproaching God fell on Christ, inasmuch as He died for the sins of all: "The Lord has laid on him the iniquity of us all" (Is. 1:4); "He bore our sins in his body on the tree" (I Pt 2:24). 1148. Then when he says, For whatever was written, he shows that we must imitate this example of Christ, saying: For whatever was written in Sacred Scripture about Christ or His members was written for our instruction. There was no need to write 569 this except for our instruction: "All scripture is inspired by God and profitable for teaching, for correction and for training in righteousness" (2 Tim 3:16). But what is contained in Scripture for our instruction is show when he says: that by patience and the consolation of the scriptures, i.e., which the Scriptures contain. For in Sacred Scripture is contained the patience of the saints in enduring evils: "You have heard of the patience of Job" (Jas 5:11). In them is also contained consolation, which God gave them, as it says in Ps 94 (v. 19): "When the cares of my heart are many, thy consolations cheer my soul." Hence it also says in I Pet (1:11): "predicting the sufferings of Christ," which pertains to patience, "and the subsequent glory," which pertains to consolation. What the fruit of this doctrine will be for us he indicates when he says: that we might have hope. For by the instruction from Sacred Scripture that those who suffered tribulations patiently for God were divinely consoled, we receive the hope that we ourselves will be consoled, if we have been patient in them: "If he should slay me, I will hope in him" (Jb 13:15). 1149. Then when he says, May the God of patience, because it seemed exceedingly difficult for a mere man to be able to imitate the example of Christ, as it says in Ec (2:12): "What is man that he should be able to follow the king, his maker?" he makes use of a prayer, saying: May the God of patience, i.e., the giver, Ps 71 (v. 5): "You are my patience," and of encouragement, i.e., who bestows spiritual consolation: 2 Cor (1:3): "The Father of mercies and God of all comfort, grant you to live in such harmony with one another, i.e., that you agree with one another: "Agree with one another, live in peace" (2 Cor 13:11), not consenting in sin, but in accord with Christ 570 Jesus, of Whom it is said: "He is our peace, who has made us both one" (Eph 2:14). That, by the fact that you agree on the same things, together you may with one voice, i.e., with one confession of the voice coming from unity of faith, I Cor (1:10): "I appeal that all of you agree," glorify the God, Creator of all things, and Father of Jesus Christ, through Whom He adopted us as His sons: "Those who honor me I will honor" (I Sam 2:30); "If I am a father, where is my honor?" (Mal 1:6). 1150. Then when he says, Therefore, welcome one another, he clarifies the first part of the admonition in which he had said that the stronger should bear with the failings of the weak. In regard to this he does two things: first, he resumes the admonition; secondly, he presents a reason from the example of Christ [v. 7b; n. 1152]; thirdly, he adds a reason [v. 13; n. 1162]. 1151. First, therefore, he says: Therefore, i.e., because the things that have been written are directed to our instruction, namely, the examples of Christ and the other saints, welcome one another in the love of charity, namely, so that one bears things that pertain to another, just as he would like to be helped as far as charity permits, and so that one may bear with another to help and enable him to advance: "Welcome the man who is weak in faith" (Rom 14:1). 1152. Then when he says, as Christ, he assigns a reason from the example of Christ. First, he presents the example, saying: as Christ welcomed you, i.e., took you under His care and protection: "Behold, my servant whom I uphold" (Is 42:1); "He has 571 helped Israel, his servant, in remembrance of his mercy" (Lk 1:54). And this for the glory of God, to Whom he referred all things: "I honor my Father and you dishonor me" (Jn 8:49). From this we are given to understand that we should bear up on another in things pertaining to the honor of God. 1153. Secondly, when he says, For I tell, he clarifies what he had said: first, with respect to the Jews; secondly with respect to the Gentiles [v. 9; n. 1155]. 1154. First, therefore, he says: It has been stated that Christ welcomed you who are assembled in the unity of faith composed of Jews and Gentiles. And this is clear with respect to both: I tell you, therefore, that Christ became a servant to the circumcised, for He is the author of everyone’s faith, as it says in Heb (12:2): "Looking to Jesus, the author and perfector of our faith." But He showed Himself in person only to the Jews, as it says in Mt (15:24): "I was sent only to the lost sheep of the house of Israel"; and in Is (42:2): "His voice will not be heard outside." And this to show God’s truthfulness, i.e., that the truth of God’s promise may be acknowledged: "God is truthful" (Rom 3:4). Hence he continues: in order to confirm the promises given to the patriarchs: "He has raised up a horn of salvation for us in the house of his servant David; as he spoke from the mouth of his holy prophets" (Lk 1:69); "For all the promises of God find their Yes in him" (2 Cor 1:20). 1155. Then when he says, and in order that, he shows that even the Gentiles were accepted by Christ: first, he states his proposition; 572 secondly, he confirms it with an authority [v. 9b; 1158]. 1156. First, therefore, he says: It has been stated that Christ accepted the Jews in order that the promises made to the patriarchs be fulfilled. But the promises were not made to the Gentiles. Hence, this does not apply to the Gentiles, because they were accepted on account of mercy. And this is what he says: that the Gentiles should glorify God for the mercy extended to them by Christ; because, although He did not preach to them in person, He sent them His disciples, who exercised their ministry among them as He had done among the Jews: "Go, therefore, and teach all nations" (Mt 28:19); "The earth is full of the Lord’s mercy" (Ps 33:5); "His mercy is on those who fear him from generation to generation" (Lk 1:50). 1157. Thus, the Apostle attributes the conversion of the Jews to God’s truth but that of the Gentiles to His mercy. But Ps 25 (v. 10) says: "All the ways of the Lord are mercy and truth," which seems to contradict this. The answer is that in ascribing the call of the Jews to God’s truth He does not exclude mercy, because the Apostle himself, who was born of the Jews, says: "I received mercy" (I Tim 1:13). It was also an act of mercy that God made the promises to the patriarchs about the salvation of their descendants. Similarly, in ascribing the call of the Gentiles to God’s mercy He does not exclude God’s truth entirely, because it also pertained to divine truth that He should fulfill His intention concerning the salvation of the Gentiles. Of this intention the Apostle says in Eph (3:9): "It was a mystery hidden for ages in God." But one form of truth, namely, the fulfillment of promises, is considered in the call of the Jews, that is not considered in the call of the Gentiles, to whom the promises were not made. 573 1158. Then when he says, As it is written, he confirms with an authority what he had said about he conversion of the Gentiles. For although the call had not been promised to the Gentiles, it was not unplanned but was foretold by the predictions of the prophets. He adduces four authorities, the first of which contains Christ’s thanksgiving to the "Father for the conversion of the Gentiles achieved by Him. Hence he says: As it is written, (Ps 18), Thou didst make me the head of the gentiles (v. 43); thou didst exalt me above my adversaries (v. 48). O, God the Father, I, Christ, will praise you with thanksgiving among the Gentiles, for the conversion of the Gentiles accomplished through me and I will sing with new exaltation of mind to your name, which has been manifested to them, as it says in Jn (17:6): "I have manifested they name to the men whom thou gavest me." Or in another way: I will praise you among the Gentiles, i.e., I will make the Gentiles confess to you with a confession of faith: "Let the peoples praise thee, O God, let all the peoples praise thee" (Ps 67:5) and I will sing to your name, i.e., I will make the Gentiles sing to you a song which consists in the exultation of a renewed spirit: "O, sing to the Lord a new song; sing to the Lord, all the earth" (Ps 96:1). 1159. The second authority contains the coalescence of Gentiles and Jews. Hence, he says: And again it is said: "O Gentiles, once alienated from the commonwealth of Israel" (Eph 2:12); Rejoice, O Gentiles, with his people, i.e., adopt a common joy together with the Jews, who were once His people: "They rejoice before thee as with joy at the harvest" (Is 9:3); "There shall be one flock and one shepherd" (Jn 10:16). 574 1160. The third authority contains the devotion of the Gentiles to God. Hence he adds: And again it is written in Ps 117 (v. 4): Praise the Lord, all Gentiles, i.e., confess His goodness: "From the rising of the sun to its setting the name of the Lord is to be praised" (Ps 113:3); and let all the peoples, not only the Jewish people, praise him, i.e., confess His greatness, i.e., that His greatness exceeds all praise: "When you praise the Lord, exalt him as much as you can; for he will surpass even that" (Si 43:30); "From the rising of the sun to its setting my name is great among the Gentiles" (Mal 1:11). 1161. The fourth authority contains the reverence of the Gentiles toward Christ. Hence he continues: And again Isaiah says (11:10) ‘The root of Jesse shall come.’ Here he foretells the origin of Jesus, that He will be born of the seed of Jesse. For Jesse was David’s father. Therefore he says: The root of Jesse will come, from whose seed Christ will be born: "In that day the root of Jesse shall stand as an ensign to the people" (Is 11:10). Or Christ will be the root of Jesse, because although He came from Jesse according to bodily origin, yet it was His power that sustained him and gave him grace: "It is not you that support the root, but the root that supports you" (Rom 11:18). Then he touches on Christ’s office, adding: He who rises with such excellent grace that He is able to rule the Gentiles by leading them to divine worship, which no one had been able to do previously: "I will make the Gentiles your heritage. You shall rule them with a rod of iron" (Ps 2:8). Finally, he mentions the devotion of the Gentiles to Christ, saying: In him shall the Gentiles hope, i.e., to obtain through Him the inheritance of heavenly glory: "We have been born anew to a living hope through the resurrection of Jesus Christ from the dead" (I Pt 1:3). 575 1162. Then when he says, May the Lord of hope, he adds a prayer, saying: It has been stated that the Gentiles will hope in Christ, the God of hope, i.e., who pours this hope in us: "My hope, O Lord (Ps 71:5). Or the God of hope, i.e., the one to hope in, may he fill you with all you, i.e., spiritual, which is concerned with God: "The joy of the Lord is your strength" (Neh 8:10) and peace, through which a man is at peace in himself and with God and his neighbor: "Great peace have they who love your law" (Ps 119:165) in believing. As if to say: So that along with believing you may have peace and joy, which are effects of charity, as it says in Gal (5:22): "The fruit of the Spirit is love, joy, peace." Hence it is clear that he wishes them to have from God, the giver of hope, not only faith but charity, through which faith works, as it says in Gal (5:6) lest their faith be unformed and dead: "Faith without works is dead" (Jas 2:26). So that by the fullness of these virtues you may abound, by progressing from good to better, not only in hope but also in the power of the Holy Spirit, i.e., in charity, which is poured forth in your hearts by the Holy Spirit, as was said above (5:5); "God is able to provide you with every grace in abundance" (2 Cor 7:8).

[AD 253] Origen of Alexandria on Romans 15:2

We ought to please God first, then our neighbor. But perhaps someone will say that Paul is contradicting himself here, because elsewhere he says: “If I please men, then I am not a servant of Christ.” … In answer to this it must be said that it is one thing to try to please others in order to get their praise and quite another to please them in order that one’s own life might be blameless, so that those who meet us may be edified by what they see and hear. We are not called to please others by doing things which are against faith, honor and piety.… Note that Paul himself says this, when he adds that in pleasing our neighbor the purpose is to edify him.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 407] John Chrysostom on Romans 15:2

But what he says is this. Are you powerful? Let the weak have trial of your power. Let him come to know your strength; please him. And he does not barely say please, but for his good, and not barely for his good, lest the advanced person should say, See I am drawing him to his good! But he adds, "to edification." And so if you be rich or be in power, please not yourself, but the poor and the needy, because in this way you will at once have true glory to enjoy, and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is abiding, if you do it to edification. Wherefore of all men he requires this. For it is not this and that person that is to do it, but "each of you." Then since it was a great thing he had commanded them, and had bidden them even relax their own perfectness in order to set right the other's weakness; he again introduces Christ, in the following words:

Source: Homily 27 on Romans

[AD 407] John Chrysostom on Romans 15:2

If you are rich and powerful, do not please yourself but look after the poor and needy, because that way you will enjoy true glory and be doing much service besides.

Source: HOMILIES ON ROMANS 27

[AD 418] Pelagius on Romans 15:2

Let us be commended not by ourselves but by our neighbors, just as Paul sets his own example before us elsewhere when he says: “Just as I try to please all men in everything I do, not seeking my own advantage but that of many, that they may be saved.” For nobody can build up another person if he has not first attracted him by his good life. But those who do their own will, because they are seeking their own advantage, are pleasing themselves. Paul indicates how and why we should please, so that we do not do it for worthless glory.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 253] Origen of Alexandria on Romans 15:3

Christ did not please himself nor did he think it was robbery to be equal with God, but wanting to please men, that is, to save them, he suffered the reproaches of those who reproached God, as it is written.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:3

In the sixtyeighth Psalm [lxx] the Savior says that he did not come to please himself but God the Father. For because he said: “I did not come down from heaven to do my will but the will of him who sent me,” the Jews objected and put him to death as a sinner. Therefore the psalmist puts himself in Christ’s place and says: “The reproaches of those who reproached thee fell on me.” Commentary on Paul’s Epistles.

[AD 384] Ambrosiaster on Romans 15:3

In the sixty-eighth Psalm [LXX] the Savior says that he did not come to please himself but God the Father. For because he said: “I did not come down from heaven to do my will but the will of him who sent me,” the Jews objected and put him to death as a sinner. Therefore the psalmist puts himself in Christ’s place and says: “The reproaches of those who reproached thee fell on me.”

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:3

And this he always does. For when he was upon the subject of alms, he brought Him forward and said, "You know the grace of the Lord, that though He was rich, yet for our sakes he became poor." [2 Corinthians 8:9] And when he was exhorting to charity, it was from Him that he exhorted in the words "As Christ also loved us." [Ephesians 5:25] And when he was giving advice about bearing shame and dangers, he took refuge in Him and said, "Who for the joy that was set before Him endured the Cross, despising the shame." [Hebrews 12:2]. So in this passage too he shows how He also did this, and how the prophet proclaimed it from of old. Wherefore also he proceeds:

"The reproaches of them that reproached You fell upon Me." [Psalm 69:9] But what is the import of, "He pleased not Himself?" He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, "He emptied Himself?" [Philippians 2:7] It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, "If Thou be the Son of God, come down from the Cross." [Matthew 27:40]. And, "He saved others, Himself He cannot save." [Matthew 27:42]. Hence he mentions a circumstance which was available for his present subject, and proves much more than he undertook to do; for he shows that it was not Christ alone that was reproached, but the Father also. "For the reproaches of them that reproached You fell," he says, "upon Me." But what he says is nearly this, What has happened is no new or strange thing. For they in the Old Testament who came to have a habit of reproaching Him, they also raved against His Son. But these things were written that we should not imitate them. And then he supplies (Gr. anoints) them for a patient endurance of temptations.

Source: Homily 27 on Romans

[AD 407] John Chrysostom on Romans 15:3

Paul always points to Christ’s self-sacrifice when he asks us to make sacrifices.

Source: HOMILIES ON ROMANS 27

[AD 418] Pelagius on Romans 15:3

An imitator and disciple of Christ does not seek his own advantage. Christ died for the salvation of others and bore the most bitter reproach.… But whatever insults are cast, not only upon Christ but also upon the saints for God’s sake, are cast upon God himself.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 15:3

Remember the words of Christ’s prayer concerning his passion: “Father, if it be possible, let this cup pass from me; nevertheless, not as I will but as thou wilt.”

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 215] Clement of Alexandria on Romans 15:4

"For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation."

Source: Clement of Alexandria Stromata Book IV

[AD 250] Fabian of Rome on Romans 15:4

And this, too, we urge you all to do, so that no doubt or questioning of these things may arise in later times; "for whatsoever things were written, were written for our learning."

[AD 253] Origen of Alexandria on Romans 15:4

This is similar to what Paul says elsewhere: “these things were written down for our instruction.” … “Encouragement of the Scriptures” is given not to those who neither believe nor understand them but only to those who do.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 407] John Chrysostom on Romans 15:4

That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures. Then he again brings his discourse into the form of prayer, and says,

Source: Homily 27 on Romans

[AD 407] John Chrysostom on Romans 15:4

These things were written so that we might not fall away, for we have many battles to fight, both inward and outward. But being comforted by the Scriptures we can exhibit patience, so that by living in patience we might dwell in hope. For these things produce one another—hope brings forth patience, and patience, hope.

Source: HOMILIES ON ROMANS 27

[AD 418] Pelagius on Romans 15:4

No Scripture is written without reason, for the merits and temptations of the righteous contribute to our edification, because they so very obviously lived for God. Through the encouragement of the Scriptures we await with great patience the hope which is to come.… Those who enjoy the encouragement of the law cannot be moved by any temptation. By the examples of patience and encouragement which have been written down, we may hope for encouragement both in present temptations and … in the future. For it is great cause for encouragement if we know that our Lord and his saints have already borne the things which we suffer.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 220] Tertullian on Romans 15:5

For God is "jealous," and is One who is not contemptuously derided -derided, namely, by such as flatter His goodness-and who, albeit "patient," yet threatens, through Isaiah, an end of (His) patience.

Source: On Modesty

[AD 253] Origen of Alexandria on Romans 15:5

Here Paul is blessing the Romans in the manner of the patriarchs and prophets.… It is a great blessing that they should all understand and think alike. If you want to know just how great it is, look at what the Savior said in the Gospel: “If two or three of you agree, whatever they ask will be done for them by God.” …This unanimity must be “in accord with Christ Jesus,” for of course it is possible to conspire together for evil.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:5

As if he had been sent for their salvation, the apostle charges the people with a good wish, praying that God may grant them a common understanding of his wisdom according to Christ Jesus, so that they may be wise in the teaching of Christ. For then they will be able to please God by following the example of the Lord, who said: “Greater love has no man than this, that a man should lay down his life for his friends” and his brethren, and with one voice and one confession magnify God the Father in Christ.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:5

For since he had given his own advice, and had also urged the example of Christ, he added the testimony of the Scriptures also, to show that with the Scripture Himself gives patience also. And this is why he said, "Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus." For this is what love would do, be minded toward another even as toward himself. Then to show again that it is not mere love that he requires, he adds, "according to Christ Jesus." And this he does, in all places, because there is also another sort of love. And what is the advantage of their agreeing?

Source: Homily 27 on Romans

[AD 407] John Chrysostom on Romans 15:5

Love wants us to think of one another as we think of Christ. And to show that it is not mere love that he requires Paul adds, as always: “in accord with Christ Jesus.”

Source: HOMILIES ON ROMANS 27

[AD 418] Pelagius on Romans 15:5

The God of steadfastness is the Holy Spirit, who grants that with one mind, in accordance with Christ, we may glorify the God and Father of our Lord Jesus Christ. His steadfastness is meant to lead to repentance, and his encouragement is for those who have already repented.We are to live in harmony, so that each one may seek the salvation of the other as if it were his own, just as Christ saved everyone from death by his own death.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 15:5

Paul adds “in accord with Christ Jesus” in order to show that he is not praying for them to live in unbounded harmony but rather in a godly consensus.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 407] John Chrysostom on Romans 15:6

He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord. Then again from this point he keeps to the same exhortation as before, and says,

Source: Homily 27 on Romans

[AD 407] John Chrysostom on Romans 15:6

He wants us to do this not just with one mouth but with one mind also. The whole body is united into one, and Paul concludes his address with another doxology, in which he gives the utmost encouragement to unanimity and concord.

Source: HOMILIES ON ROMANS 27

[AD 418] Pelagius on Romans 15:6

God is truly glorified when we praise him with one mind and with one voice.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 407] John Chrysostom on Romans 15:7

The example again is as before, and the gain unspeakable. For this is a thing that does God special glory, the being closely united. And so if even against your will (Field "being grieved for His sake," after Savile, but against manuscripts) and for His sake, thou be at variance with your brother, consider that by putting an end to your anger you are glorifying your Master, and if not on your brother's account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds, and when addressing His Father he said, "By this shall all men know that You have sent Me, if they be one." [John 17:21]

Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with you, do not thou break also. Nor give utterance to that cold saying, "Him I love that loves me; if my right eye does not love me, I tear it out." For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love you, then display the more love, that you may draw him to you. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loves, does pay you a recompense. But he that is loved and loves not, has made God a debtor to you in his own room. And besides, when he loves you he needs not much pains; but when he loves you not, then he stands in need of your assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which has become chilled. But suppose he will not be warmed, "what then?" is the reply. Continue to do your own part. "What if he grow more perverse?" He is but procuring to you so much greater return, and shows you so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples ("For hereby," He says, "shall all men know that you are My disciples, if you love one another"), [John 13:35] consider how great an one loving one that hates us must be. For your Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, "They that are whole need not a physician, but they that are sick." [Matthew 9:12] And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says. Say not then, I get hated, and that is why I do not love. For this is why you ought to love most. And besides, it is not in the nature of things for a man who loves to be soon hated, but brute as a person may be, he loves them that love him. For this He says the heathens and the publicans do. [Matthew 5:46] But if every one loves those that love him, who is there that would not love those who love while they are hated? Display then this conduct, and cease not to use this word, "Hate me as much as you may, I will not leave off loving you," and then you will humble his quarrelsomeness, and cast out all coldness. For this disorder comes either from excessive heat (φλεγμονἥς, inflammation), or from coldness; but both of these is the might of love wont to correct by its warmth. Did you never see those who indulge a base love beaten, spit upon, called names, ill-treated in a thousand ways by those fornicatresses? What then? Do the insults break off this love? In no wise: they even kindle it the more. And yet they who do these things, besides being harlots, are of a disreputable and low grade. But they who submit to it, have often illustrious ancestors to count up, and much other nobility to boast of. Yet still none of these things break the tie, nor keep them aloof from her whom they love. And are we not ashamed then to find what great power the love of the devil (v. p. 520) and the demons has, and not to be able to display as much in the love according to God? Do you not perceive that this is a very great weapon against the devil? Do you not see, that that wicked demon stands by, dragging to himself the man you hate, and desiring to snatch away the member? And do you run by, and give up the prize of the conflict? For your brother, lying between you, is the prize. And if you get the better, you receive a crown; but if you are listless, you go away without a crown. Cease then to give utterance to that satanical saying, "if my eye hates me, I cannot see it." For nothing is more shameful than this saying, and yet the generality lay it down for a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish. Therefore I am indeed quite grieved that the doings of vice are held to be those of virtue, that looking down on men, and despising them, should seem to be honorable and dignified. And this is the devil's greatest snare, to invest iniquity with a good repute, whereby it becomes hard to blot out. For I have often heard men taking credit to themselves at their not going near those who are averse to them. And yet your Master found a glory in this. How often do not men despise (διέπτυσαν) Him? How often show aversion to Him? Yet He ceases not to run unto them. Say not then that "I cannot bear to come near those that hate me," but say, that "I cannot bear to despise (διαπτύσαι) those that despise me." This is the language of Christ's disciple, as the other is of the devil's. This makes men honorable and glorious, as the other does shameful and ridiculous. It is on this ground we feel admiration for Moses, because even when God said, "Let Me alone, that I may destroy them in Mine anger," [Exodus 32:10] he could not bear to despise those who had so often shown aversion to him, but said, "If you will forgive them their trespass, forgive it; else blot out me also." [Exodus 32:32] This was owing to his being a friend of God, and a copyer of Him. And let us not pride ourselves in things for which we ought to hide our faces. Nor let us use the language of these lewd fellows, that are the scum of men, I know how to scorn (καταπτύσαι, spit at) thousands. But even if another use it, let us laugh him down, and stop his mouth for taking a delight in what he ought to feel ashamed of. What say you, pray, do you scorn a man that believes, whom when unbelieving Christ scorned not? Why do I say scorned not? Why He had such love towards him, when he was vile and unsightly, as even to die for him. He then so loved, and that such a person, and do you now, when he has been made fair and admirable, scorn him; now he is made a member of Christ, and has been made your Master's body? Do you not consider what you are uttering, nor perceive what you are venturing to do? He has Christ as a Head, and a Table, and a Garment, and Life, and Light, and a Bridegroom, and He is everything to him, and do you dare to say, "this fellow I despise?" and not this only, but thousands of others along with him? Stay you, O man, and cease from your madness; get to know your brother. Learn that these be words of unreasonableness, and frenzy, and say on the contrary, though he despise me ten thousand times, yet will I never stand aloof from him. In this way you will both gain your brother, and will live to the glory of God, and will share the good things to come. To which God grant that we may all attain, by the grace and love toward man, etc.

Source: Homily 27 on Romans

[AD 407] John Chrysostom on Romans 15:7

Let us obey this command and bind ourselves closely to one another. For it is no longer just the weak that he is encouraging, but everyone. If someone wants to break relations with you, do not do the same with him.… Rather, display even more love toward him, that you may draw him to you. For he is a member of the body, and when a member is cut off we must do everything we can to unite it again and then pay more attention to it.

Source: HOMILIES ON ROMANS 27

[AD 418] Pelagius on Romans 15:7

For the sake of God’s honor bear one another’s burdens. … If God took us upon himself while we were ungodly, how much more should we, who are like one another, support each other!

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 444] Cyril of Alexandria on Romans 15:7

We are all one body and members one of another. Christ obliges us to be united with one another in the bonds of charity.

Source: EXPLANATION OF THE LETTER TO THE ROMANS

[AD 253] Origen of Alexandria on Romans 15:8

There are two ways in which “Christ became a servant to the circumcised.” First, he was himself circumcised and so identified himself with them. Second, he fulfilled the promises of the law, so that now neither those who are circumcised nor Gentile believers are obliged to keep it any more.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 407] John Chrysostom on Romans 15:8

"Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers."

Again, he is speaking of Christ's concern for us, still holding to the same topic, and showing what great things He has done for us, and how "He pleased not Himself." [Romans 15:3] And besides this, there is another point which he makes good, that those of the Gentiles are debtors to a larger amount unto God. And if to a larger amount, then they ought to bear with the weak among the Jews. For since he had spoken very sharply to such, lest this should make these elated, he humbles their unreasonableness, by showing that it was by "promise made to the fathers" that they had the good things given them, while they of the Gentiles had them out of pity and love toward man only. And this is the reason of his saying, "And that the Gentiles might glorify God for his mercy." But that what is said may be made plainer, it is well to listen once more to the words themselves, that you may see what Christ's having been made "a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers," means. What then is that which is stated? There had been a promise made to Abraham, saying, "Unto you will I give the earth, and to your seed, and in your seed shall all the nations be blessed." [Genesis 12:7; 22:18] But after this, they of the seed of Abraham all became subject to punishment. For the Law wrought wrath unto them by being transgressed, and thenceforward deprived them of that promise made unto the fathers. Therefore the Son came and wrought with the Father, in order that those promises might come true, and have their issue. For having fulfilled the whole Law in which He also fulfilled the circumcision, and having by it, and by the Cross, freed them from the curse of the transgression, He suffered not this promise to fall to the ground. When then he calls Him "a Minister of the circumcision," he means this, that by having come and fulfilled the Law, and been circumcised, and born of the seed of Abraham, He undid the curse, stayed the anger of God, made also those that were to receive the promises fit for them, as being once for all freed from their alienation. To prevent then these accused persons from saying, How then came Christ to be circumcised and to keep the whole Law? He turns their argument to the opposite conclusion. For it was not that the Law might continue, but that He might put an end to it, and free you from the curse thereof, and set you entirely at liberty from the dominion of that Law. For it was because you had transgressed the Law, that He fulfilled it, not that you might fulfil it, but that He might confirm to you the promises made unto the fathers, which the Law had caused to be suspended, by showing you to have offended, and to be unworthy of the inheritance. And so thou also art saved by grace, since you were cast off. Do not thou then bicker, nor perversely cling to the Law at this unsuitable time, since it would have cast you also out of the promise, unless Christ had suffered so many things for you. And He did suffer these, not because you were deserving of salvation, but that God might be true. And then that this might not puff up him of the Gentiles, he says.

Source: Homily 28 on Romans

[AD 407] John Chrysostom on Romans 15:8

When Paul says that “Christ became a servant to the circumcised” he means that by coming to fulfill the law, by being circumcised and born of the seed of Abraham, Christ undid the curse, held back God’s wrath and made those who were meant to obtain the promises fit to receive them. … It was because you had transgressed the law that Christ came to fulfill it, not so that you might then keep it but so that he might confirm to you the promises which were made to the fathers, which the law had caused to be suspended because you offended and were unworthy of the promise.

Source: HOMILIES ON ROMANS 28

[AD 418] Pelagius on Romans 15:8

Once more Paul urges both Jews and Gentiles to unity with each other. He agrees with the Jews that Christ was promised to them and came to them first and that the Gentiles were called later on, because of God’s mercy. Nevertheless, both peoples have now been made into one.

Source: PELAGIUS’S COMMENTARY ON ROMANS 82

[AD 430] Augustine of Hippo on Romans 15:8

Paul said this so that the Gentiles would understand that the Lord Christ had been sent to the Jews and so they would not be proud. Since the Jews rejected what had been sent to them, it happened that the gospel was also preached to the Gentiles, as is most clearly written in the Acts of the apostles, when the apostles say to the Jews: “It was necessary that the Word of God should be spoken first to you. Since you … judge yourselves unworthy … behold, we turn to the Gentiles.”It also agrees with the Lord’s own testimony, when he said: “I was sent only to the lost sheep of the house of Israel” and: “It is not right for the children’s bread to be thrown to the dogs.” If the Gentiles think carefully, they will realize by their own faith, by which they now believe that to the pure all things are pure, that they should not offend those Jewish converts who, perhaps from weakness, dare not touch certain kinds of meat, fearing that it has been in contact with idols.

Source: AUGUSTINE ON ROMANS 82

[AD 384] Ambrosiaster on Romans 15:9

It is written in the seventeenth psalm [LXX] that the Gentiles will be admitted to the grace of God in order to receive salvation. For this is the voice of Christ, which predicted what would happen in the future.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:9

But what he means is this. Those of the Jews would have had promises, even though they were unworthy. But you had not this even, but wast saved from love towards man alone, even if, to put it at the lowest, they too would not have been the better for the promises, unless Christ had come. But yet that he might amalgamate (or temper, κεράσῃ]) them and not allow them to rise up against the weak, he makes mention of the promises. But of these he says that it was by mercy alone that they were saved. Hence they are the most bound to glorify God. And a glory it is to God that they be blended together, be united, praise with one mind, bear the weaker, neglect not the member that is broken off. Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, "As it is written, For this cause I will confess to You among the Gentiles, O Lord, and will sing unto Your Name." [Psalm 18:46]

Source: Homily 28 on Romans

[AD 407] John Chrysostom on Romans 15:9

It was by mercy alone that the Gentiles were saved; hence they were bound to glorify God. It is a glory to God when they are blended together and united, when they offer praise with one mind, when they bear the weaker and when they do not neglect the member who has been cut off.

Source: HOMILIES ON ROMANS 28

[AD 418] Pelagius on Romans 15:9

Paul deprives the Jews of presumption when he teaches that it was foretold that the Gentiles would be saved, even though this was not announced to them. Christ accepts those Gentiles who have received mercy because they too belong to his body.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 407] John Chrysostom on Romans 15:10-12

Now all these quotations he has given to show that we ought to be united, and to glorify God; and also, to humble the Jew, that he may not lift himself up over these, since all the prophets called these, as well as to persuade the man of the Gentiles to be lowly, by showing him that he had a larger grace to answer for. Then he concludes his argument with a prayer again.

Source: Homily 28 on Romans

[AD 407] John Chrysostom on Romans 15:10

Paul has given this and the following Scriptures in order to show that we ought to be united and glorify God. He wanted to humble the Jews, that they might not lift themselves up over the Gentiles, given that all the prophets called them. He also wanted to humble the Gentiles, by showing them that they had a greater grace to be thankful for.

Source: HOMILIES ON ROMANS 28

[AD 418] Pelagius on Romans 15:10

These Gentiles have been brought to salvation along with God’s people, the Jews.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 384] Ambrosiaster on Romans 15:11

God long ago decreed in Psalm 116 that by the intervention of his mercy Jews and Gentiles would be united. The Gentiles would be granted grace to become fellow heirs with the Jews, who by the grace of God were long ago named as his people. While the Jews were noble, the Gentiles were ignoble, but now by God’s mercy the Gentiles have been made noble as well, so that all may rejoice together by acknowledging the truth.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 418] Pelagius on Romans 15:11

The Gentiles must praise God because they have been brought to salvation.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 220] Tertullian on Romans 15:12

But when the same prophet represents to us even nations sometimes estimated as "the small dust of the balance," and as "less than nothing, and vanity," and sometimes as about to hope and "trust in the name" and arm of the Lord, are we at all misled respecting the Gentile nations by the diversity of statement? Are some of them to turn believers, and are others accounted dust, from any difference of nature? Nay, rather Christ has shone as the true light on the nations within the ocean's limits, and from the heaven which is over us all.

Source: On the Resurrection of the Flesh

[AD 384] Ambrosiaster on Romans 15:12

In order to give the Gentiles greater assurance and a surer hope, Paul backs up God’s decree with many examples.Why is Christ said to be from the root of Jesse and not from the root of Boaz, a righteous man, or of Obed? It is because he is said to be the Son of David on account of the kingdom, and just as he was born of God to be king, so also he was born of David according to the flesh. Therefore, the root of Jesse is the tree of David, which bore fruit on the branch which is the Virgin Mary, who gave birth to Christ.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 418] Pelagius on Romans 15:12

Jesse was the father of David, from whose seed, through Mary, Christ was born [cf. 1:3].… It is thus proved to the Jews that their Messiah has already come, because it is clear that all the Gentiles hope in Christ.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 215] Clement of Alexandria on Romans 15:13

If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, "saturated with goodness, filled with all knowledge."

Source: Clement of Alexandria Stromata Book IV

[AD 253] Origen of Alexandria on Romans 15:13

Precisely how all this can be fulfilled so that they may be filled with all joy and peace is hard to say, especially since the apostle himself, when talking about the gifts of the Spirit, says that he knows in part and prophesies in part. But I think that believers can have the fullness of peace when they are reconciled to God the Father by faith.… For if someone who believes is armed with the power of the Holy Spirit, it is certain that he will always have the fullness of joy and peace.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 407] John Chrysostom on Romans 15:13

That is, that you may get clear of that heartlessness (ἀ θυμίας]) towards one another, and may never be cast down by temptations. And this will be by your abounding in hope. Now this is the cause of all good things, and it comes from the Holy Ghost. But it is not simply from the Spirit, but on condition of our contributing our part also. This is why he says, "in believing." For this is the way for you to be filled with joy, if you believe, if you hope. Yet he does not say if you hope, but, "if you abound in hope," so as not to find comfort in troubles only, but even to have joy through the abundance of faith and hope. And in this way, you will also draw the Spirit to you. In this way, when He has come you will continually keep to all good things. For just as food maintains our life, and by this rules the body, so if we have good works, we shall have the Spirit; and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flies away. But if we be deserted by the Spirit, we shall also halt in our works. For when this has gone, the unclean one comes: this is plain from Saul. For what if he does not choke us as he did him, still he strangles us in some other way by wicked works. We have need then of the harp of David, that we may charm our souls with the divine songs, both these, and those from good actions. Since if we do the one only, and while we listen to the charm, war with the charmer by our actions, as he did of old [1 Samuel 19:10]; the remedy will even turn to judgment to us, and the madness become the more furious. For before we heard, the wicked demon was afraid lest we should hear it and recover. But when after hearing it even, we continue the same as we were, this is the very thing to rid him of his fear. Let us sing then the Psalm of good deeds, that we may cast out the sin that is worse than the demon. For a demon certainly will not deprive us of heaven, but does in some cases even work with the sober-minded. But sin will assuredly cast us out. For this is a demon we willingly receive, a self-chosen madness. Wherefore also it has none to pity it or to pardon it. Let us then sing charms over a soul in this plight, as well from the other Scriptures, as also from the blessed David. And let the mouth sing, and the mind be instructed. Even this is no small thing. For if we once teach the tongue to sing, the soul will be ashamed to be devising the opposite of what this sings. Nor is this the only good thing that we shall gain, for we shall also come to know many things which are our interest. For he discourses to you both of things present, and things to come, and of things seen, and of the invisible Creation. And if you would learn about the Heaven, whether it abides as it is or shall be changed, he gives you a clear answer, and will say, "The heavens shall wax old as does a garment, and as a vesture shall you fold them up, O God, and they shall be changed." [Psalm 102:26] And if you wish to hear of the form of them again, you shall hear, "That spreads forth the Heaven like a curtain" (δέρριν). And if you be minded to know further about the back of them, he will tell you again, "that covers His upper chambers with waters." [Psalm 104:2-3] And even here he does not pause, but will likewise discourse with you on the breadth and height, and show you that these are of equal measure. For, "As far as the east," he says, "is from the west, so far has He set our iniquities from us. Like as the heaven's height above the earth, so is the Lord's mercy upon them that fear Him." (ib. 103:12, 11.) But if you would busy yourself with the foundation of the earth, even this he will not hide from you, but you shall hear him singing and saying, "He has founded it upon the seas." [Psalm 24:2] And if of earthquakes you are desirous to know, whence they come, he will free you from this difficulty also, by saying, "That looks upon the earth, and makes it tremble." [Psalm 103:32] And if you enquire the use of the night, this too may thou learn, and know from him. For "therein all the beasts of the forest do move." [Psalm 103:20] And in what way the mountains are for use, he will tell you, "The high mountains are for the stags." And why there are rocks, "The rocks are a refuge for the porcupines." [Psalm 103:18] Why are there trees yielding no fruit? Learn from him, for "there the sparrows build their nests." [Psalm 103:17] Why are there fountains in the wildernesses? Hear, "that by them the fowls of the heaven dwell, and the wild beasts." [Psalm 103:12] Why is there wine? Not that you may drink only (for water is of a nature to suffice for this), but that you may be gladdened also, "For wine makes glad the heart of man." [Psalm 103:15] And by knowing this you will know how far the use of wine is allowable. Whence are the fowls and the wild beasts nourished? You will hear from his words, "All these wait upon You, to give them their meat in due season." [Psalm 103:27] If you say, For what purpose are the cattle? He will answer you, that these also are for you, "That causes the grass," he says, "to grow for the cattle, and the green herb for the service (or retinue)of men." [Psalm 103:14] What is the use of the moon? Hear him saying, "He made the moon for seasons." [Psalm 104:19] And that all things seen and those not seen are made, is a thing that he has also clearly taught us by saying, "Himself spoke, and they were made, He commanded, and they were created." [Psalm 32:9] And that there is an end of death, this he also teaches when he says, "God shall deliver my soul from the hand of hell when He shall receive me." [Psalm 43:15] Whence was our body made? He also tells us; "He remembers that we are dust" [Psalm 103:14]; and again, whither goes it away? "It shall return to its dust." [Psalm 104:29] Why was this universe made? For you: "For you crown him with glory and honor, and settest him over the works of Your hands." (ib. 8:5, 6.) Have we men any community with the Angels? This he also tells us, saying as follows, "You have made him a little lower than the Angels." Of the love of God, "Like as a father pities his own children, even so is the Lord merciful to them that fear Him." [Psalm 103:13] And of the things that are to meet us after our present life, and of that undisturbed condition, he teaches, "Return unto your rest, O my soul." [Psalm 116:7] Why the Heaven is so great, this he will also say. For it is because "the heavens declare the glory of God." [Psalm 19:1] Why day and night were made — not that they may shine and give us rest only, but also that they may instruct us. "For there are no speeches nor words, the sounds of which (i.e. day and night) are not heard." [Psalm 18:3] How the sea lies round about the earth, this too you will learn from hence. "The deep as a garment is the envelopment thereof." For so the Hebrew has it.

But having a sample in what I have mentioned, you will have a notion of all the rest besides, the things about Christ, about the resurrection, about the life to come, about the resting, about punishment, about moral matters, all that concerns doctrines, and you will find the book filled with countless blessings. And if you fall into temptations, you will gain much comfort from hence. If you fall into sins even, you will find countless remedies stored up here, or if into poverty or tribulation, you will see many havens. And if you be righteous you will gain much security hence, and if a sinner much relief. For if you be just and art ill-treated, you will hear him say, "For Your sake are we killed all the day long, we are counted as sheep for the slaughter." [Psalm 44:22] "All these things have come upon us, and yet have we not forgotten You." [Psalm 43:17] And if your well-doings make you high, you will hear him say, "Enter not into judgment with Your servant, for in Your sight shall no man living be justified" [Psalm 143:2], and you will be straightway made lowly. And if you be a sinner, and hast despaired of yourself, you will hear him continually singing, "Today, if you will hear His voice, harden not your hearts, as in the provocation" (ib. 95:7, 8), and you will be stayed up speedily. And if you have a crown even on your head, and art high-minded, you will learn that "a king is not saved by a great host, neither shall a giant be saved by the greatness of his might" [Psalm 33:16]: and you will find yourself able to be reasonable. If you be rich, and in reputation, again you will hear him singing, "Woe to them that trust in their own might, and boast themselves in the multitude of their riches," [Psalm 48:6] And, "As for man, his days are as grass" [Psalm 103:15], And "His glory shall not go down with him, after him" [Psalm 49:17]: and you will not think any of the things upon the earth are great. For when what is more splendid than all, even glory and power, is so worthless, what else of things on earth is worth accounting of? But are you in despondency? Hear him saying, "Why are you so sorrowful, O my soul, and why do you so disturb me? Trust in God, for I will confess unto Him." [Psalm 42:5] Or do you see men in honor who deserve it not? "Fret not yourself at them that do wickedly. For as the grass shall they be dried up, and as the green herb shall they soon fall away." (ib. 37:1, 2) Do you see both righteous and sinners punished? Be told that the cause is not the same. For "many" he says, "are the plagues of sinners." [Psalm 32:10] But in the case of the righteous, he does not say plagues, but, "Many are the troubles of the righteous, but the Lord delivers them out of them all." [Psalm 34:19] And again, "The death of the sinner is evil." [Psalm 33:21] And, "Precious in the sight of the Lord is the death of His saints." [Psalm 116:15] These things do thou say continually: by these be instructed. For every single word of this has in it an indiscoverable ocean of meaning. For we have been just running over them only: but if you were minded to give these passages accurate investigation, you will see the riches to be great. But at present it is possible even by what I have given, to get cleared of the passions that lie on you. For since he forbids our envying, or being grieved, or despondent out of season, or thinking that riches are anything, or tribulation, or poverty, or fancying life itself to be anything, he frees you from all passions. So for this let us give thanks to God, and let us have our treasure always in hand, "that by patience and comfort of the Scriptures we may have hope" [Romans 15:4], and enjoy the good things to come. Which God grant that we may all attain, by the grace and love toward man of our Lord Jesus Christ. By Whom and with Whom, etc.

Source: Homily 28 on Romans

[AD 407] John Chrysostom on Romans 15:13

In other words, may you get rid of your heartlessness toward one another and not be cast down by temptations. You will achieve this by abounding in hope, which is the cause of all good things and comes from the Holy Spirit. It is not just from the Spirit, though, because you must do your part also. That is why Paul adds the words “in believing.”

Source: HOMILIES ON ROMANS 28

[AD 418] Pelagius on Romans 15:13

All the joy of believers should be in the hope to come. Where there is peace, all is joy. However, there is no joy in discord but only widespread sorrow.… Hope rests in the signs and wonders of the Holy Spirit.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 471] Gennadius of Constantinople on Romans 15:13

By “the God of all hope” Paul means that God has blessed us with the hope of things to come.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 604] Gregory the Dialogist on Romans 15:13

And again: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, by the power of the Holy Spirit."

[AD 253] Origen of Alexandria on Romans 15:14

This fullness is relative. Paul and those like him are full of goodness, etc., in comparison with their fellow believers, but naturally they are still vastly inferior to the perfection of God.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:14

These are words of encouragement. By praising them he is exhorting them to better understanding and behavior. For one who sees himself praised develops the works he has been given, so that the things which are said might be true. Therefore he did not say that they should teach one another but that they should exhort one another. Exhortation normally occurs when it becomes clear that something is undermining the mind or that it has grown slack. The rest is clear and needs no explanation.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:14

"And I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another." (So most: S. Chrys. "others.")

He had said, "Inasmuch as I am the Apostle of the Gentiles, I magnify mine office." [Romans 11:13] He had said, "Take heed lest He also spare not you." [Romans 11:21] He had said, "Be not wise in your own conceits" [Romans 12:16]; and again, "Why do you judge your brother?" [Romans 14:10] And, "Who are you that judgest another man's servant?" [Romans 14:4] And several other like things besides. Since then he had often made his language somewhat harsh, he now speaks kindly (θεραπεύει ) . And what he said in the beginning, that he does in the end also. At the beginning he said, "I thank my God for you all, that your faith is spoken of throughout the whole world." [Romans 1:8] But here he says, "I am persuaded that you also are full of goodness, being able also to admonish others;" and this is more than the former. And he does not say, I have heard, but, "I am persuaded," and have no need to hear, from others. And, "I myself," that is, I that rebuke, that accuse you. That "you are full of goodness," this applies to the exhortation lately given. As if he said, It was not as if you were cruel, or haters of your brethren, that I gave you that exhortation, to receive, and not to neglect, and not to destroy "the work of God." For I am aware that "you are full of goodness." But he seems to me here to be calling their virtue perfect. And he does not say you have, but "you are full of." And the sequel is with the same intensitives: "filled with all knowledge." For suppose they had been affectionate, but yet did not know how to treat those they loved properly. This was why he added, "all knowledge. Able to admonish others," not to learn only, but also to teach.

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:14

This applies to the exhortation just given [in the preceding verses]. It is as if Paul was saying: “It was not that you were cruel or haters of your brethren that I gave you that exhortation to receive and not to neglect or destroy the work of God. For I am aware that you are full of goodness.”

Source: HOMILIES ON ROMANS 28

[AD 418] Pelagius on Romans 15:14

As a good teacher Paul rouses the people to further progress by praising them, so that they might blush for not being the sort of people the apostle thought they were. He is careful not to appear as if he has sternly rebuked the quarrelsome, the dissident or the foolish.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 1274] Thomas Aquinas on Romans 15:14

1163. After instructing the Romans with general admonitions, the Apostle now begins to write certain familiar matters to them. First, matters pertaining to himself; secondly, matters pertaining to others, in chapter 16 [n. 1193]. In regard to the first he does three things: first, he excuses his presumption in instructing and correcting them; secondly, he excuses his tardiness in not visiting them [v. 22; n. 1178]; thirdly, he seeks the favor of their prayers [v. 30; n. 1188]. In regard to the first he does two things: 577 first, he excludes a wrong interpretation of the reason for instructing and correcting them; secondly, he assigns the true cause [v. 15; n. 1165]. 1164. In regard to the first it should be noted that someone could believe that the Apostle wrote to the Romans, because he thought there was no one there who could instruct and correct them. But he excludes this, saying: I myself am satisfied, my brethren, by things I have heard about you that you are capable of admonishing those among you who need admonishing. Two things are required of one who would admonish properly: first, that he admonish not from anger or hatred but from love, as it says in Ps 141 (v. 5): "Let a good man rebuke me in kindness," and in Gal (6:1): "you who are spiritual should restore him in a spirit of gentleness." As to this he says: because you yourselves are full of goodness: "Fill your hands with burning coals from between the cherubim," i.e., with the fire of charity (Ez 10:2). Secondly, knowledge of the truth is required, because some have zeal for God in correcting, but it is not enlightened, as he said above (10:2). That is why he adds: filled with all knowledge, i.e., human and divine, of the Old Law and of the New: "In every way your were enriched with all speech and all knowledge" (I Cor 1:5). From this he concludes: so that you may be able on account of the love and knowledge, fittingly to instruct one another. For because "we all offend in many ways" (Jas 3:2), it is fitting that we admonish one another, as it says in Si (17:14): "He gave commandment to each of them concerning his neighbor." 578 1165. Then when he says, But on some points, he gives the true cause why he had admonished and corrected them. In regard to this he does two things: first, he shows that this belongs to the authority committed to him by his apostolate; secondly, how he used this power [v. 17; n. 1168]. 1166. He says, therefore: But very boldly, i.e., securely, I have written to you by attacking your errors and shortcomings, which of course could be ascribed to bold presumption, inasmuch as I did not fear your displeasure: "He goes out boldly to meet the weapons" (Jb 39:21). But this presumption is excused for three reasons: first, on account of the condition of those to whom he wrote, because even though among the Romans there were some to whom such rebukes seemed bold and presumptuous, there were others who needed a sharp rebuke on account of their insolent disposition: "Rebuke them sharply" (*** 1:13). And this is what he says: in part. As if to say: my writing does not seem to be bold to all of you but only to a part of you. Or it can be understood as meaning, on some points, on which he rebukes them. But it can also mean some part of the Church, i.e., which is with me. Secondly, the boldness is excused because of the Apostle’s intention. For he was not writing to them as though he regarded them as ignorant, but in order to jog their memories. And this is what he adds: by way of reminder, as though they had forgotten things they once knew: "Recall the former days when, after you were enlightened, you endured a hard struggle with sufferings" (Heb 10:32). 579 Thirdly, he is excused because of his apostolic authority which required this. Hence, he adds: because of the grace of the apostolate committed to me: "By the grace of God I am what I am" (I Cor 15:10). 1167. First, he describes the author of this grace when he says: which was given me by God. As if to say: not by men: "Paul an apostle, not from men nor through men" (Gal 1:1). Secondly, he specified that grace when he says: to be a minister of Christ Jesus to the Gentiles, i.e., to serve God in the conversion of the Gentiles, i.e., to serve God in the conversion of the Gentiles: "One should regard us as ministers of Christ" (I Cor 4:11); "Inasmuch as I am a minister of Christ, I will honor my ministry" (Rom 11:13). Thirdly, he shows the function of this grace when he says: sanctifying the gospel of God, i.e., showing that it is holy by the word of truth and the work of a good life and of miracles: "In the word of truth, the gospel which has come to you, as indeed in the whole world, is bearing fruit and growing" (Col 1:6); "All the words of my mouth are righteous" (Pr 8:8). Fourthly, he presents the end of this grace when he says: so that the offering of the Gentiles may be made, i.e., the nations converted by my ministry, in which he offered, as it were, a sacrifice and oblation to God, as it says in Phil (2:17): "Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all." May be made acceptable, namely, to God through a right intention: "Then wilt thou delight in right sacrifices, oblations and holocausts" (Ps 51:20) - and sanctified by the Holy Spirit, i.e., by charity and the other gifts of the Holy Spirit: "you 580 were sanctified in the name of the Lord Jesus Christ and in the Spirit of our God" (I Cor 6:11). 1168. Then when he says, in Christ Jesus, he shows how he used his apostolic authority. First, he mentions the fruit it produced; secondly, the greatness of this fruit [v. 19b; n. 1172]; thirdly, he shows the difficulty [v. 20; n. 1173]. 1169. In regard to the first he does three things: first, he gives glory to God for the fruit he produced, saying: Therefore, because I have received such a grace and have carefully executed that for which it had been given tome, I have glory, i.e., merit worthy of glory, as a faithful minister: "I would rather die than have anyone deprive me of my ground for boasting" (I Cor 9:15). But I do not attribute this glory chiefly to myself; rather I have it in Christ Jesus, i.e., through Christ Jesus, by Whose power I was able to bring forth fruit: "Without me you can do nothing" (Jn 15:5). And because all things were handed over to Him by the Father, as it says in Mt (11:27), the Father abiding in Him also does the works (Jn 14:10). Therefore, he finally refers this glory to the Father, saying: to God, namely, the Father: "Not to us, O Lord, not to us, but to thy name give glory" (Ps 115:1). Then he assigns the reason for what he had said, saying: For I will not venture to speak of anything except what Christ has wrought through me. As if to say: I will not speak about the fruit produced through me, if it was not produced by me. Otherwise, I would have no glory with God, even if with men. What I do relate are things not as 581 accomplished chiefly through me, but as done by Christ though me: "O Lord, thou hast wrought for us all our works" (Is 27:12). 1170. Secondly, he mentions the fruit itself, saying: to win obedience from the Gentiles. As if to say: My glory is this, that I have made the Gentiles obey the faith: "To bring bout the obedience of faith among all the nations" (Rom 1:5); "As soon as they heard of me they obeyed me" (Ps 18:44). 1171. Thirdly, he shows how he had brought the Gentiles to this obedience. But because he had said above (10:10): "Faith comes from hearing, and hearing through the word of Christ," he now says: by word, i.e., by the word of preaching the faith. But the arguments favoring the faith preached are the good life of the preachers; in regard to this he says: and by deed, as though I brought you to the faith through right deeds: "That they may see your good works" (Mt 5:16); and miraculous works, by which God bears witness to the doctrine preached, as it says in Mk (16:20): "the Lord worked with them and confirmed the message by the signs that attended it." Hence he adds: by the power of signs, i.e., of minor miracles, such as healing the sick, and wonders i.e., major miracles, which portend or manifest something great from their grandeur. But all this would be insufficient, unless the Holy Spirit stirred the hears of their hearers to believe. Hence, it says in Act (10:44) that while Peter was speaking the words of faith, the Holy Spirit fell on all who hard the word. Therefore, he adds: by the power of the Holy Spirit: "While God also bore witness by signs and wonders and by gifts of the Holy Spirit distributed according to his own will" (Heb 2:4). 1172. Then when he says, so that from Jerusalem, he shows the magnitude of the fruit by the multitude of places in which he preached, saying: So that beginning from 582 Jerusalem, where at the commencement of his conversion he preached in the Jewish synagogues, as it says in Ac (9:28). Thus, he fulfilled the word in Is (2:30): "Out of Zion shall go forth the law, and the word of the law from Jerusalem," as far as Illyricum, which is on the Adriatic Sea across from Italy, I have fully preached the gospel of Christ, i.e., I filled all those places with the preaching of the Gospel. But lest anyone suppose that he followed a straight path from Jerusalem to Illyricum to preach the gospel, he adds: from Jerusalem as far round as Illyricum, namely, because he preached to the Gentiles in every direction around him and converted them to the faith: "Who has cleft a channel for the torrents of rain? (Jb 38:25). 1173. Then when he says, thus making, he shows how difficult it is to produce this fruit, for it is difficult to convert those entirely ignorant to the faith. First, therefore, he mentions the difficulty, saying: thus making it my ambition to preach the Gospel, not, indeed, where Christ has already been named, i.e., not among those who had heard the name of Christ: "People whom I had not known served me" (Ps 18:43); "Behold, you shall call nations that you know not, and nations that knew you not shall run to you" (Is 55:5). 1174. Then he gives the reason, saying: lest I build on another man’s foundation. Another man’s foundation can be interpreted in two ways: in one way heretical doctrine, which is alien to the foundation of the true faith: in this sense the word, lest, is taken causally. For the Apostle willed to preach to those who had not heard the name of Christ with the intention, because if his hearers had heard the teachings of false apostles, it would have been more difficult to lead them back to the truth. Hence, it says in Mt (7:26): "The man is foolish who builds his house on sand." 583 In another way, another’s foundation can mean the doctrine of the true faith preached by others. Then the word, lest, is taken in a consecutive sense. For the Apostle did not avoid preaching to those to whom others had preached; thus he preached to the Romans, whom Peter had previously instructed. But when he preached to those who had heard nothing about Christ, the result was that he was not building on another’s foundation, but he himself laid the first foundation of the faith: "As a wise architect, I laid a foundation" (I Cor 3:10). 1175. Secondly, he cites an authority for what he had said, saying: But as it is written (Is 52:15): They shall see who have never been told of him and they shall understand who have never heard of him. In these words the prophet seems to predict that the Gentiles will arrive at a more excellent way of knowing God than the Jews, who knew Him before. 1176. First, therefore, he shows its excellence with respect to the knowledge’s cause which is twofold, namely, the words heard and the things seen. For these two senses are capable of discipline. The Jews, therefore, arrived at a knowledge of Christ’s mysteries by words announced to them by the prophets: "The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the spirit of Christ within them when predicting the sufferings of Christ and the subsequent glory" (I Pt 1:10). But the Gentiles see such mysteries of Christ really fulfilled; hence, he adds: Because the Gentiles to whom nothing had been announced by the prophets concerning him, i.e., concerning Christ, as it had been announced to the Jews, will see the things 584 now fulfilled: "Many prophets and kings desired to see what you see and did not see it" (Lk 10:24). 1177. Secondly, he shows its excellence in regard to the manner of knowing, because the Jews had only heard the announcements of the prophets: "We have heard tidings from God and a message has been sent among the nations" (Ob 1:1). But the Gentiles obtained understanding from seeing. Hence, it is stated: and they, namely, the Gentiles, who previously had not heard about the Christ foretold by the prophets, shall understand, namely, the truth of the faith: "And now, O kings, understand" (Ps 2:10).

[AD 99] Clement of Rome on Romans 15:15

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen.

Source: Letter to the Corinthians (Clement)

[AD 384] Ambrosiaster on Romans 15:15

Paul says he has been given authority by the grace of God, to embolden him to write to all the Gentiles, exhorting and confirming their calling in Christ, so that he might show his concern in the service of the gospel as a teacher of the Gentiles and so that their sacrifice might be reckoned acceptable because of their sanctification in the Holy Spirit. For whatever is offered with a pure faith and a sober mind is purified by the Holy Spirit.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:15

Observe the lowly-mindedness of Paul, observe his wisdom, how he gave a deep cut in the former part, and then when he had succeeded in what he wished, how he uses much kindliness next. For even without what he has said, this very confession of his having been bold were enough to unstring their vehemency. And this he does in writing to the Hebrews also, speaking as follows, "But, beloved, I am persuaded better things of you, and things which belong unto salvation, though we thus speak." [Hebrews 6:9] And to the Corinthians again, "Now I praise you, brethren, that you remember me in all things, and keep the ordinances, as I delivered them to you." [1 Corinthians 11:2] And in writing to the Galatians he says, "I have confidence in you, that you will be none otherwise minded." [Galatians 5:10] And in all parts of his Epistles one may find this to be frequently observed. But here even in a greater degree. For they were in a higher rank, and there was need to bring down their fastidious spirit, not by astringents only, but by laxatives also. For he does this in different ways. Wherefore he says in this place too, "I have written the more boldly unto you," and with this even he is not satisfied, but has added, "in some sort," that is, gently; and even here he does not pause, but what does he say? "As putting you in mind." And he does not say as teaching, nor simply putting in mind, (ἀ ναμιμνήσκων) but he uses a word (ἐ παναμιμνήσκων) which means putting you in mind in a quiet way. Observe the end falling in with the introduction. For as in that passage he said, "that your faith is made known in all the world." [Romans 1:8] So in the end of the Epistle also, "For your obedience has reached unto all." [Romans 16:19] And as in the beginning he wrote, "For I long to see you, that I may impart unto you some spiritual gift, to the end that you may be established; that is, that I may be comforted together with you" (ib. 1:11, 12); so here also he said, "As putting you in mind." And having come down from the seat of the master, both there and here, he speaks to them as brethren and friends of equal rank. And this is quite a Teacher's duty, to give his address that variety which is profitable to the hearers. See then how after saying, "I have written the more boldly," and, "in some sort," and, "as putting you in mind," he was not satisfied even with these, but making his language still more lowly, he proceeds:

"Because of the grace that is given me of God." As he said at the beginning, "I am a debtor." [Romans 1:14] As if he had said, I have not snatched at the honor for myself, neither was I first to leap forward to it, but God commanded this, and this too according unto grace, not as if He had separated me for this office because I deserved it. Do not ye then be exasperated, since it is not I that raise myself up, but it is God that enjoins it. And as he there says, "whom I serve in the Gospel of His Son" [Romans 1:9], so also here, after saying, "because of the grace given unto me by God," he adds,

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:15

Note how humble and how wise Paul is. He cut deep in the first part of his discourse, and after obtaining what he wished, now he turns to kindliness. Even without the rest of what he said, his confession of boldness would be enough to calm their anger.… He often does this in his epistles, but here even more than usual. For the Romans were of a higher rank than the others, and Paul had to bring them down to size.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:15

Paul means: “I had greater confidence to write because I knew that you were sensible people, ready to accept a reasonable argument.” … Paul wrote to them not because of earthly obligations or to earn praise but to discharge the task he had received.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 15:15

Paul is telling them that he has not received anything new or wonderful which he is writing to teach them. Rather, he is just reminding them of things they have already learned.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 604] Gregory the Dialogist on Romans 15:15

To make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Holy Spirit.

[AD 165] Justin Martyr on Romans 15:16

We are the true high priestly people of God … for everywhere among the Gentiles well-pleasing and pure sacrifices are presented to God.

Source: Dialogue with Trypho 116

[AD 253] Origen of Alexandria on Romans 15:16

The priests had to make sure when they offered sacrifices that there were no blemishes on the sacrificial victim nor faults of any kind, so that the sacrifice might be acceptable and pleasing to God. So also the one who makes a sacrifice of the gospel and preaches the Word of God must ensure that there is no blemish in his preaching, nor fault in his teaching, which might make him blameworthy at the judgment. Rather, he ought first of all to sacrifice himself, to strangle his own faults and to put to death the sins in his members, so that not only by his teaching but also by the example of his life he may make his sacrifice, which is the salvation of his disciples, acceptable to God. The Holy Spirit is the source of sanctification, and therefore the offering of the Gentiles which is made by Paul, in the role of priest, is said to be made acceptable to God by the Holy Spirit and not by the observance of the law.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Cyprian on Romans 15:16

I beg also that there may be no lack, on your parts, of wisdom and carefulness to preserve peace. For although from their affection the brethren are eager to approach and to visit those good confessors, on whom by their glorious beginnings the divine consideration has already shed a brightness, yet I think that this eagerness must be cautiously indulged, and not in crowds,-not in numbers collected together at once', lest from this very thing ill-will be aroused, and the means of access be denied, and thus, while we insatiably wish for all, we lose all. Take counsel, therefore, and see that this may be more safely managed with moderation, so that the presbyters also, who there offer with the confessors, may one by one take turns with the deacons individually; because, by thus changing the persons and varying the people that come together, suspicion is diminished. For, meek and humble in all things, as befits the servants of God, we ought to accommodate ourselves to the times, and to provide for quietness, and to have regard to the people. I bid you, brethren, beloved and dearly longed-for, always heartily farewell; and have me in remembrance. Greet all the brotherhood. Victor the deacon, and those who are with me, greet you.

Source: Epistle IV

[AD 258] Cyprian on Romans 15:16

For this reason the divine rebuke does not cease to chastise us night nor day. For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes, and hearing and speaking those things whereby the Lord condescends to warn and instruct us. And you shall hear all things when the Lord, who bade me withdraw, shall bring me back again to you. In the meanwhile, let those certain ones among you who are rash and incautious and boastful, and who do not regard man, at least fear God, knowing that, if they shall persevere still in the same course, I shall use that power of admonition which the Lord bids me use; so that they may meanwhile be withheld from offering, and have to plead their cause both before me and before the confessors themselves and before the whole people, when, with God's permission, we begin to be gathered together once more into the bosom of the Church, our Mother. Concerning this matter, I have written to the martyrs and confessors, and to the people, letters; both of which I have bidden to be read to you. I wish you, dearly beloved brethren and earnestly longed-for, ever heartily farewell in the Lord; and have me in remembrance.

Source: Epistle IX

[AD 407] John Chrysostom on Romans 15:16

For after his abundant proof of his statements, he draws his discourse to a more lofty tone, not speaking of mere service, as in the beginning, but of service and priestly ministering (λειτουργίαν καί ὶερουργίαν]). For to me this is a priesthood, this preaching and declaring. This is the sacrifice I bring. Now no one will find fault with a priest, for being anxious to offer the sacrifice without blemish. And he says this at once to elevate (πτερὥν) their thoughts, and show them that they are a sacrifice, and in apology for his own part in the matter, because he was appointed to this office. For my knife, he says, is the Gospel, the word of the preaching. And the cause is not that I may be glorified, not that I may appear conspicuous, but that the "offering up (προσφορὰ) of the Gentiles may be acceptable, being sanctified by the Holy Ghost."

That is, that the souls of those that are taught by me, may be accepted. For it was not so much to honor me, that God led me to this pitch, as out of a concern for you. And how are they to become acceptable? In the Holy Ghost. For there is need not only of faith, but also of a spiritual way of life, that we may keep the Spirit that was given once for all. For it is not wood and fire, nor altar and knife, but the Spirit that is all in us. For this cause, I take all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your ready-mindedness. And observe, he does not say, "that the offering up of" you "may be" etc. but "of the Gentiles." But when he says of the Gentiles, he means the whole world, the land, and the whole sea, to take down their haughtiness, that they might not disdain to have him for a teacher, who was putting himself forth (τεινόμενον]) to the very end of the world. As he said in the beginning, "as among the other Gentiles also, I am a debtor to Greeks, and also to barbarians, to wise, and to foolish." [Romans 1:13-14]

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:16

Now Paul raises his discourse to a loftier tone, speaking no longer of mere ministry only but of “priestly service” also. For Paul, his preaching and evangelizing were a priestly service. It was his form of sacrifice. Nobody would reproach a priest for desiring to offer the most perfect sacrifice possible. Paul says this both to lift up their thoughts and show them that they are a sacrifice and to explain his own part in the matter, because he was appointed to this office. My sacrificial knife, he says, is the gospel, the word of my preaching.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:16

By his example Paul was showing that what he performed with so much fear is holy. For some pass off as human what they proclaim as divine, with the result that what is holy seems to be unholy, since it is not done in a holy way.… Following Paul, however, the Gentiles become an acceptable sacrifice to God, sanctified and exalted not by fire but by the Holy Spirit.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 15:16

The Gentiles are offered to God as an acceptable sacrifice when they believe in Christ and are sanctified through the gospel.

Source: AUGUSTINE ON ROMANS 83

[AD 253] Origen of Alexandria on Romans 15:17

To be proud of one’s work for God without Christ Jesus would be like saying one has glory in God’s eyes without righteousness, wisdom or truth.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:17

Believing and serving Christ Jesus with a pure conscience, Paul has made himself worthy in the sight of God the Father, to the point that he can say that there is nothing which Christ has not done through him for the encouragement of the Gentiles, by using him to perform signs and wonders that their power might support the preaching of the gospel.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:17

Inasmuch as he had humbled himself exceedingly, he again raised his style, doing this also for their sakes, lest he should seem to become readily an object of contempt. And while he raises himself, he remembers his own proper temper, and says, "I have therefore whereof to glory." I glory, he means, not in myself, not in our zeal, but in the "grace of God."

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:17

After humbling himself, Paul here raises the tone, so as not to become an object of contempt in the eyes of his readers.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:17

Paul has glory in the sight of God, even though he is defamed and attacked in the public eye.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 407] John Chrysostom on Romans 15:18

And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment (ποδήρης]) and the bells as they of old, nor the mitre and the turban (κίδαρις), but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, "in things which pertain to God." For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. "For I will not dare to speak of any of those things which Christ has not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God." See how violently he tries to show that the whole is God's doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He does all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, "in word and deed, through mighty signs and wonders," he means this, the doctrine, the system (φιλοσοφίαν) relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, "So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ." Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phœnicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind, the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, "round about," that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, "through mighty signs and wonders," so he has comprehended again endless cities, and nations, and peoples, and places, in this one word "round about." For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that "I might have some fruit among you also, even as among other Gentiles." But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, "even as among other Gentiles." But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but "have fully preached the Gospel of Christ."

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:18

The miracles he performed and the obedience of the Gentiles were the proof that Paul had accomplished the purpose for which he was sent.… He does all he can to show that the whole thing was God’s doing, not his own.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:18

Paul has not tried to claim that he has done anything in his own strength. God did all these things through him.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 253] Origen of Alexandria on Romans 15:19

Signs differ from wonders in that signs are miracles which point to some future happening, whereas wonders are just miracles.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 380] Apostolic Constitutions on Romans 15:19

For as many things as belong to peace and love, these have I taught. Round about from Jerusalem, and as far as Illyricum,

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 400] Ignatius of Antioch on Romans 15:19

I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only ] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son the Creator, and others that He is Himself God over all. Others, again, hold that He is a mere man, and others that this flesh is not to rise again, so that our proper course is to live and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. A swarm of such evils has burst in upon us. But ye have not "given place by subjection to them, no, not for one hour." For ye are the fellow-citizens as well as the disciples of Paul, who "fully preached the Gospel from Jerusalem, and round about unto Illyricum," and bare about "the marks of Christ" in his flesh.

Source: Epistle of Pseudo-Ignatius to the Tarsians

[AD 407] John Chrysostom on Romans 15:19

Count up all the places Paul had been—not just in the Roman Empire but beyond its frontiers as well. Phoenicia, Syria, Cilicia and Cappadocia for a start, but also the back country—Arabia, Persia and Armenia. This is why he said “as far round as Illyricum,” so that you would not only think of the direct route from Jerusalem to Illyricum but consider also all the surrounding countries as well.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:19

Paul was talking not about words here but about miracles. The gospel is fully disseminated when the Gentiles also believe.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 15:19

When Paul says “as far round as Illyricum,” he means that he got to Illyricum in a roundabout way, via the eastern provinces, the Black Sea region, Asia Minor and Thrace.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:20

It was not without reason that Paul says that he tried to preach in places where Christ had not been named. For he knew that false apostles went about sharing Christ in ways which were wrong in order to ensnare the people by some other teaching under the name of Christ, which was then very difficult to put right afterward. Therefore he wanted to get there first, in order to preach the right message.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 15:20

Paul was not trying to avoid the other apostles, but he thought it was wrong and unfair to steal the credit for what someone else had done.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 15:20

See here another preeminence; that he had not only preached the Gospel to so many, and persuaded them, but he did not even go to those who had become disciples. So far was he from thrusting himself upon other men's disciples, and from doing this for glory's sake, that he even made it a point to teach those who had not heard. For neither does he say where they were not persuaded, but "where Christ was not even named," which is more. And what was the reason why he had this ambition? "Lest I should build," he says, "upon another man's foundation."

This he says to show himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honor from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles "another man's," not in regard to the quality of the person, or the nature of preaching, but in regard to the question of reward. For it was not that the preaching was that of another man, but so far as it went to another man's reward. For the reward of the labors of others was, to this man, another man's. Then he shows that a prophecy was fulfilled also saying,

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:20

Paul was preeminent in this also, in that he did not go to places where the gospel had already been preached. So far was he from forcing himself upon other men’s disciples that he even went to places where nobody had preached before.… He wrote all this to show that he was a stranger to vanity and to instruct them that it was not from any love of glory or of honor from them that he came to write but in order to fulfill his ministry, perfect his priestly service and love their salvation.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:20

A man who builds on someone else’s foundation is not doing anything wrong, as long as he builds with gold and such. Here Paul is referring to those false apostles who always went to converts and never to the Gentiles because they could not work miracles. Paul also shows that he had done a good job, for he both laid the foundation and also built on top of it.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 471] Gennadius of Constantinople on Romans 15:20

The explanation as to why Paul had not yet managed to visit the Romans seems to be that he believed that Peter had already come to them as their teacher, so he went to places where as yet no one had preached the gospel of Christ.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 384] Ambrosiaster on Romans 15:21

Paul says that he was always quick to fill the Gentiles with the truth of the gospel, so that their understanding of the true Son of God might be correct and unshakable.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:21

You see he runs to where the labor is more, the toil greater.

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:21

You see how Paul goes to where the labor is more and the toil greater.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:21

Paul shows that his work was foretold. Christ was made manifest in the apostles through the miracles which they performed in his name.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 253] Origen of Alexandria on Romans 15:22

Paul was not hindered by Satan, as some think, but by the fact that he was too busy planting churches in places where nobody had ever preached the gospel before.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:22

Here Paul explains what he has already mentioned at the beginning of the epistle and excuses himself by saying that although he wanted to come to them, he was obliged to shut out the wicked teachings of the false apostles.… These false apostles would have found the journey to Rome difficult, so Paul thought that it would do no harm if he postponed his visit for a while.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:22

Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, "Oftentimes I purpose to come unto you, but was let hitherto." [Romans 1:13] But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, "oftentimes I purposed to come to you," so here too, "I have been much (or often, τὰ πολλὰ) hindered from coming to you." Now it is a thing which proves a very strong desire, that he attempted it so often.

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:22

At the end of his epistle he returns to what he said at the beginning.

Source: HOMILIES ON ROMANS 29

[AD 1274] Thomas Aquinas on Romans 15:22

1178. After excusing himself for the presumption which could have been ascribed to him for instructing and correcting the Romans [n. 1163], the Apostle now explains why he has postponed visiting them. In regard to this he does three things: first, he mentions a past hindrance; secondly, his intention to visit [v. 23; n. 1180]; thirdly, he promises some fruit from his visit [v. 29; n. 1187]. 1179. First, therefore, he says: It has been stated that I have preached the Gospel in many places in which the name of Christ had not been known. This is the reason why up to now I have so often been hindered by such an occupation from coming to you. 586 This hindrance has continued until now; hence he adds: and am prevented up to the present moment. This can refer to the vast number of occupations he had had in other places or even to divine providence, through which the Apostle was prevented from visiting them and also directed toward the salvation of others: "They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia" (Ac 16:6). Hence above (1:13) he had said: "I often intended to come to you, but thus far have been prevented." And this is what is said in Jb (37:12) about the clouds, by which preachers are signified: "They turn round and round by his guidance, to accomplish all that he commands them." 1180. Then when he says, but now, he clarifies his intention to visit them: first, he promises to visit them; secondly, he tells why he must delay [v. 25; n. 1183]; thirdly, he mentions the goal of his visit [v. 28; n. 1186]. 1181. First, therefore, he says: Until now I have been prevented, but now since I no longer have any room for work, i.e., any need to remain in these regions, in which the faith was established by me, and since I have longed for many years to come to you, as he said above (1:11): "I long to see you that I may impart to you some spiritual gift." As I go to Spain—whither he planned to go in order to lay the foundations of the faith even in such a faraway place: "I will give you as a light to the nations that my salvation may reach to the end of the earth" (Is 49:6) -- hope to see you in passing. Thus, he gives them to understand that he wasn’t planning to go to them principally, because he considered that they had been sufficiently instructed by the teaching of Peter, who was the first apostle to preach to the Romans. 587 38 Augustine, On Christian Doctrine, book 1, chapter 4. And because the Romans then held dominion over the entire west, he hoped with their help and guidance to set out for Spain; hence, he adds: and to be sped on my journey there by you. Yet he intended to spend some time with them, because he adds: if I shall have enjoyed you, i.e., been consoled, as he said in (1:12): "that we may be mutually encouraged." And this in part, i.e., a part of time, because he planned to be consoled with them for a time. 1182. But against this is what Augustine says in his book On Christian Doctrine, that only those things should be enjoyed that make us blessed, namely the Father, the Son, and the Holy Spirit.38 Therefore it is unfitting for the Apostle to say that he will enjoy the Romans. The answer is that, as Augustine says in the same place, a man should not be enjoyed in himself but in God, in line with the letter to Philemon (v. 20): "Yes, brother, I will enjoy you in the Lord," which means to delight in a man on account of God. And this is how we should understand what is said here, if I shall have enjoyed, namely in God. Or in part can refer to the good, whom he could enjoy in God. For the other part, namely, the wicked, he could not enjoy but could grieve over, as it says in 2 Cor (12:21): "Lest when I come God may humble me before you and I may have to mourn over many of those who sinned before." 1183. Then when he says, At present, however, he tells why he must postpone his visit. 588 In regard to this he does three things: first, he gives the reason, saying: At present, however, I am setting out, i.e., I am not coming to you at once, because I am setting out for Jerusalem to minister to the saints. In this regard what is written in Ac (4:34ff) should be noted, namely, that the Jews converted to the faith at the very beginning sold their possessions and lived in common from the revenue which, when it was exhausted and a great famine was imminent (Ac 11:27), the disciples, i.e., Christians, from different parts of the world, according to the amount each had, proposed to send help to the brethren residing in Judea. This they did, sending it to the elders by the hands of Barnabas and Paul. Therefore, the alms which the faithful brought to Jerusalem he calls ministering to the saints: "When I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. If it seems advisable that I should go also, they will accompany me" (I Cor 16:3). 1184. Secondly, he explains what he had said about the ministry to the saints, saying: For Macedonia and Achaia, i.e., the faithful from both regions converted by him, have been pleased to make a collection, i.e., to collect something, for the poor of Christ, i.e., fore the use of the poor who are among the saints: "Give to the godly man, but do not help the sinner" (Sir 12:4), who are in Jerusalem living in poverty: "It is superfluous for me to write to about the suffering of the saints. For I know about your readiness, of which I boast about you to the people of Macedonia: (2 Cor 9:1). 1185. Thirdly, he assigns the reasons, the first of which is good pleasure; hence he says: For they were pleased to do it: Each must do as he has made up his mind, not reluctantly or under compulsion" (2 Cor 9:7). 589 The second cause is debt; hence he adds: and indeed they are in debt to them: "Pay all of them their due" (Rom 13:7). He assigns the reason for the debt, saying: for if the Gentiles have come to share in their spiritual blessings, i.e., of the Jews, namely, the blessings of divine knowledge and of the promises and of grace, as he says above (9:4): "To them belong the sonship and the glory" and in (11:17): "You were grafted in their place to share the richness of the olive tree." They were also made partakers of their spiritual blessings, because the Jews had sent them preachers. They ought also to be of service to them in material blessings: "In dividing by lot, give and take" (Si 14:15); "Take a psalm," i.e., spiritual things, "and give the timbrel," i.e., temporal things (Ps 81:2). From this is taken the argument that expenses are owed not only to those who preach but also to those who send preachers. 1186. Then when he says, when, therefore, he mentions the place from which he will come to them, saying: When, therefore, I have completed this, namely, ministering to the saints, and have delivered to them this fruit, i.e., the alms of the Gentiles, which is a fruit of their conversion: "Israel is an abundant vine that yields its fruit" (Hos 10:1); I shall go on by way of you to Spain. But the Apostle seems to be saying something false here; for there is no record of his ever being in Spain. For he had been arrested in Jerusalem and taken to Rome in chains, as it says in Ac (c. 28), where he was killed along with Peter. Some, therefore, say that as it says in Ac (28:16): "and when we come to Rome, Paul was allowed to stay by himself with the soldier that guarded him," and later it says 590 39 Part 2, case 22, question 2, can. 5. that he remained for two whole years in his dwelling; during that time, they say, he went to Spain. But because this is not certain, it can be said better that the Apostle did not say something false, because he intended to do what he said. Consequently, his words must be understood as suggesting his intention and not a future event about which he was not certain. Hence he was not able to predict this except under the condition which James mentions: "Instead you ought to say, ‘If the Lord wills’ and ‘If we shall live, we shall do this or that’" (Jas 4:15). And so the Apostle excuses himself in 2 Cor (1:17) for not visiting them, as he had promised: "Was I vacillating when I wanted to do this? Do I make my plans like a worldly man, ready to say Yes and No at once?" (2 Cor 1:17). And so, since he failed to do from a just cause what he had promised, he declares himself immune from levity, carnality and falseness. And this is how Pope Gelasius resolves the question, as can be found in the decretals:39 "Blessed Paul therefore should not be thought to deceive—God forbid!—or to show himself an adversary because, although he had promised to go to Spain, he did not fulfill that promise, being occupied by divine providence with more important matters. As far as his own will was concerned, he said in truth that he wanted to do it. But as regards the secrets of God’s plan—which as a man he could know, even though we was filled with the spirit of God—he did not in fact do it, being prevented by the heavenly plan." For even though he had the prophetic spirit, not all things are revealed to the prophets, as is clear in 2 King 4(:27), where Elijah says, "Her soul is in bitterness, and the Lord has concealed it from me, and has not told it to me." 591 1187. Then when he says, and I know, he foretells the fruit of his visit, saying: and I know, namely, from my confidence in God’s grace, that when I come to you, I shall come in the fullness of the blessing of Christ, i.e., Christ will give His blessing more abundantly to you in my coming, about which it says in Ps 84 (v. 7): "They shall go from strength to strength," and which Laban said to Jacob (Gen 32:7): "I have learned that God blessed me because of you." 1188. Then [n. 1163] when he says, I appeal to you, brethren, he asks them for the favor of their prayers: first, he seeks their prayers; secondly, he prays for them [v. 31; n. 1192]. 1189. In regard to the first he does three things: first, he urges them to pray for him for three reasons. First, from divine charity when he says: I appeal to you, brethren: "For love’s sake I prefer to appeal to you" (Phlm 1:9). Secondly, from their reverence for Christ, of Whom he was a minister, saying: by our Lord Jesus Christ, in Whom we are all one as stated above (12:5). Thirdly, from the gift of the Holy Spirit, which was handed over to his ministry; hence he adds: by the love of the spirit, which the Holy Spirit pours forth in our hearts, as was stated above (5:5). 1190. Secondly, he asks the help of their prayers, saying: that you help me in your prayers for me to God, namely, poured out for me: "A brother helped is like a strong city" (Pr 18:19). 592 Bu as the Gloss [of Lombard, col. 1526] says, the Apostle does not say this because he has less merit than others inferior to him, but he follows due order. First, that prayer be said by the Church for its ruler, as he says in I Tim (2:1): "First of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high position." Secondly, because many of the least, when they are assembled together, obtain more merit. Therefore, it is impossible that the prayers of many be ineffective" (Mt (18:19): "If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven." Thirdly, that when many pray, many thanksgivings are heard, as it says in 2 Cor (1:11): "You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted. 1191. Thirdly, he mentions things he wishes to be obtained by him, the first of which pertains to the enemies he had in Judea; hence he says: that I may be delivered from the unbelievers in Judea, who particularly attacked and hated Paul, because he confidently preached the end of the legal observances: "They have been told about you that you teach that Moses should be forsaken" (Ac 21:21). The second pertains to those into whose ministry he want. And this is what he adds: and that my service, i.e., the alms I minister to them, may be acceptable to the saints who are in Jerusalem, i.e., that from this they may be induced to pray for the Gentiles from whom they receive. The third pertains to those to whom he was writing: hence he adds: so that I may come to you with joy, and this by God’s will, against which he wanted to do nothing: "Asking that somehow by God’s will I may now at last succeed in coming to you" (Rom 1:10) and be refreshed in your company, i.e., that from your presence I may receive refreshment from my tribulations. 593 1192. Then when he says, the God of peace, he shows that he is praying for them, saying: The God of peace, i.e., the giver of peace, be with you all, by the fact that you are at peace with one another: "Agree with one another and the God of peace will be with you" (2Cor 13:11). He adds, Amen, i.e., let it be so: "Let the people say, ‘Amen’" (Ps 106:48).

[AD 253] Origen of Alexandria on Romans 15:23

“These regions” refer to Achaia, where Paul then was, and to the neighboring Macedonia, where he had been the first to preach the gospel.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 407] John Chrysostom on Romans 15:23

See how he shows that it was not from any coveting of glory from them, that he both wrote and was also coming. "And having a great desire to come to you these many years,"

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:23

He wrote to say he was coming to them but not because he wanted any glory from them. He was coming because he had … always wanted to visit them.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:23

Where all the people have already heard the gospel, Paul has no reason for laying a foundation. Observe from this that there are some desires which are good!

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 253] Origen of Alexandria on Romans 15:24

This must not be understood to mean that Paul had so little love for the Romans that he was only going to drop in on them briefly while passing through on his way elsewhere. Look what he says [in the next few verses] and you will see that this cannot be right.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 386] Cyril of Jerusalem on Romans 15:24

Paul instructed imperial Rome and extended the zeal of his preaching even to Spain, sustaining countless conflicts and performing signs and wonders.

Source: CATECHESIS 17.26

[AD 407] John Chrysostom on Romans 15:24

For that he might not seem to be holding them very cheap, by saying, Since I have not anything to do, therefore I am coming to you, he again touches on the point of love by saying, "I have a great desire, these many years, to come unto you." For the reason why I desire to come, is not because I am disengaged, but that I may give birth to that desire wherewith I am travailing so long. Then that this again should not puff them up, consider how he lowers them by saying, "Whenever I take my journey into Spain, I trust to see you in my journey." For this was why he stated this, that they should not be high-minded. For what he wants is to show his love, and at the same time to prevent them from being dainty. And so he places this close on the other, and uses things confirmative of either alternately. For this reason again that they might not say, Do you make us a by-object of your journey? He adds, and to be brought on my way thitherward by you: that is, that you may be my witnesses that it is not through any slight of you, but by force of necessity, that I run by you. But as this is still distressing, he heals it over more carefully, by saying, "If I be first somewhat filled with your company." For by his saying, "in my journey," he shows that he did not covet their good opinion. But by saying "be filled," that he was eager for their love, and not only was eager for it, but exceedingly so; and this is why he does not say "be filled," but be "somewhat" so. That is, no length of time can fill me or create in me a satiety of your company. See how he shows his love, when even though in haste he does not rise up until he be filled. And this is a sign of his great affectionateness, that he uses his words in so warm a way. For he does not say even I will see, but "shall be filled," imitating thus the language of parents. And at the beginning he said, "that I might have some fruit." [Romans 1:13] But here that I may be "filled." And both these are like a person who is drawing others to him. For the one was a very great commendation of them, if they were likely to yield him fruit from their obedience; and the other, a genuine proof of his own friendship. And in writing to the Corinthians he thus says, "That ye may bring me on my journey wherever I go" [1 Corinthians 16:6], so in all ways exhibiting an unrivalled love to his disciples. And so at the beginning of all his Epistles it is with this he starts, and at the end in this he concludes again. For as an indulgent father does an only and true born son, so did he love all the faithful. Whence it was that he said, "Who is weak, and I am not weak? Who is offended, and I burn not?" [2 Corinthians 11:29]

For before everything else this is what the teacher ought to have. Wherefore also to Peter Christ says, "If you love Me, feed My sheep." [John 21:16] For he who loves Christ loves also His flock. And Moses too did He then set over the people of the Jews, when he had shown a kindly feeling towards them. And David in this way came to be king, having been first seen to be affectionately-minded towards them; so much indeed, though yet young, did he grieve for the people, as to risk his life for them, when he killed that barbarian. But if he said, "What shall be done to the man that kills this Philistine?" [1 Samuel 19:5; ib. 17:26] he said it not in order to demand a reward, but out of a wish to have confidence placed in himself, and to have the battle with him delivered to his charge. And therefore, when he came to the king after the victory, he said nothing of these things. And Samuel too was very affectionate; whence it was that he said, "But God forbid that I should sin in ceasing to pray unto the Lord for you." [1 Samuel 12:23] In like way Paul also, or rather not in like way, but even in a far greater degree, burned towards all his subjects (τὥν ἀρχομένων). Wherefore he made his disciples of such affection towards himself, that he said, "If were possible, you would have pulled out your eyes and given them to me." [Galatians 4:15] On this ground too it is, that God charges the teachers of the Jews above all things with this, saying, "Oh shepherds of Israel, do shepherds feed themselves? Do they not feed the flock?" [Ezekiel 34:2-3] But they did the reverse. For he says, "You eat the milk, and clothe you with the wool, and you kill them that are fed, but you feed not the flock." And Christ, in bringing out the rule for the fittest Pastor, said, "The good shepherd lays down his life for his sheep." [John 10:11] This David did also, both on sundry other occasions, and also when that fearful wrath from above came down upon the whole people. For while all were being slain he said, "I the shepherd have sinned, I the shepherd have done amiss, and these the flock what have they done?" [2 Samuel 24:17] And so in the choice of those punishments also, he chose not famine, nor flight before enemies, but the pestilence sent by God, whereby he hoped to place all the others in safety, but that he should himself in preference to all the rest be carried off. But since this was not so, he bewails, and says, "On me be Your Hand:" or if this be not enough, "on my father's house" also. "For I," he says, "the shepherd have sinned." As though he had said, that if they also sinned, I was the person who should suffer the vengeance, as I corrected them not. But since the sin is mine also, it is I who deserve to suffer the vengeance. For wishing to increase the crime he used the name of "Shepherd." Thus then he stayed the wrath, thus he got the sentence revoked! So great is the power of confession. "For the righteous is his own accuser first." So great is the concern and sympathy of a good Pastor. For his bowels were writhed at their falling, as when one's own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forebore, but was touched more than for Amnon his first-born. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own. Some such thing he suffered in his son's case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father (πατραλοίας), and still he said, "Would that I might have died for you!" [2 Samuel 18:33] What do you say, thou blessed one, you meek of all men? Your son was set upon killing you, and compassed you about with ills unnumbered. And when he had been removed, and the trophy was raised, do you then pray to be slain? Yea, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my bowels are now more torn than before. These however were all thoughtful for those committed to their charge, but the blessed Abraham concerned himself much even for those that were not entrusted to him, and so much so as even to throw himself among alarming dangers. For when he did what he did, not for his nephew only, but for the people of Sodom also, he did not leave driving those Persians before him until he had set them all free: and yet he might have departed after he had taken him, yet he did not choose it. For he had the like concern for all, and this he showed likewise by his subsequent conduct. When then it was not a host of barbarians that was on the point of laying siege to them, but the wrath of God that was plucking their cities up from the foundations, and it was no longer the time for arms, and battle, and array, but for supplication; so great was the zeal he showed for them, as, if he himself had been on the point of perishing. For this reason he comes once, twice, thrice, aye and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, "I am dust and ashes" [Genesis 18:27]: and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, "I will hide not from Abraham My servant that thing which I am about to do" [Genesis 18:17], that we might learn how loving to man the righteous is. And he would not have left off beseeching, unless God had left off first [so he takes Genesis 18:33]. And he seems indeed to be praying for the just, but is doing the whole for them. For the souls of the Saints are very gentle and, loving unto man, both in regard to their own, and to strangers. And even to the unreasoning creatures they extend their gentleness. Wherefore also a certain wise man said, "The righteous pities the souls of his cattle." But if he does those of cattle, how much more those of men. But since I have mentioned cattle, let us just consider the shepherds of the sheep who are in the Cappadocian land, and what they suffer in kind and degree in their guardianship of unreasoning creatures. They often stay for three days together buried down under the snows. And those in Libya are said to undergo no less hardships than these, ranging about for whole months through that wilderness, dreary as it is, and filled with the direst wild beasts (θηρία may include serpents). Now if for unreasonable things there be so much zeal, what defense are we to set up, who are entrusted with reasonable souls, and yet slumber on in this deep sleep? For is it right to be at rest, and in quiet, and not to be running about everywhere, and giving one's self up to endless deaths in behalf of these sheep? Or know ye not the dignity of this flock? Was it not for this that your Master took endless pains, and afterwards poured forth His blood? And do you seek for rest? Now what can be worse than these Shepherds? Do you not perceive, that there stand round about these sheep wolves much more fierce and savage than those of this world? Do you not think with yourself, what a soul he ought to have who is to take in hand this office? Now men that lead the populace, if they have but common matters to deliberate on, add days to nights in watching. And we that are struggling in heaven's behalf sleep even in the daytime. And who is now to deliver us from the punishment for these things? For if the body were to be cut in pieces, if to undergo ten thousand deaths, ought one not to run to it as to a feast? And let not the shepherds only, but the sheep also hear this; that they may make the shepherds the more active minded, that they may the more encourage their good-will: I do not mean by anything else but by yielding all compliance and obedience. Thus Paul also bade them, saying, "Obey them which have the rule over you, and submit yourselves: for they watch for your souls as they that must give account." [Hebrews 13:17] And when he says, "watch," he means thousands of labors, cares and dangers. For the good Shepherd, who is such as Christ wishes for, is contending, before countless witnesses. For He died once for him; but this man ten thousand times for the flock, if, that is, he be such a shepherd as he ought to be; for such an one can die every day. [See on Romans 8:36] And therefore do ye, as being acquainted with what the labor is, coöperate with them, with prayers, with zeal, with readiness, with affection, that both we may have to boast of you, and you of us. For on this ground He entrusted this to the chief of the Apostles, who also loved Him more than the rest; after first asking him if He was loved by him, that you may learn that this before other things, is held as a proof of love to Him. For this requires a vigorous soul. This I have said of the best shepherds; not of myself and those of our days, but of any one that may be such as Paul was, such as Peter, such as Moses. These then let us imitate, both the rulers of us and the ruled. For the ruled may be in the place of a shepherd to his family, to his friends, to his servants, to his wife, to his children: and if we so order our affairs we shall attain to all manner of good things. Which God grant that we may all attain unto, by the grace and love toward man, etc.

Source: Homily 29 on Romans

[AD 407] John Chrysostom on Romans 15:24

Paul expresses himself in this way in order to keep the Romans from feeling proud. They were not used to being a mere stopover on a journey.

Source: HOMILIES ON ROMANS 29

[AD 418] Pelagius on Romans 15:24

It is not certain whether Paul ever got to Spain.… The reason he says that he will enjoy their company “for a little” is that they did not need to come to faith but only to be strengthened in faith. Or it may mean that no amount of time can satisfy love.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 384] Ambrosiaster on Romans 15:25

Paul wants the Romans to understand that they ought to be concerned with this sort of thing, for those who live because of mercy and who are justified before God ought to show their devotion to their brothers.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:25-27

"But now I go unto Jerusalem to minister unto the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It has pleased them verily, and their debtors they are."

Since he had said that I have no longer "more place in these parts," and, "I have a great desire, these many years, to come unto you," but he still intended to delay; lest it should be thought that he was making a jest of them, he mentions the cause also why he still puts it off, and he says, that "I am going unto Jerusalem," and is apparently giving the excuse for the delay. But by means of this he also makes good another object, which is the exhorting of them to alms, and making them more in earnest about it. Since if he had not been minded to effect this, it had sufficed to say, "I am going unto Jerusalem." But now he adds the reason of his journey. "For I go," says he, "to minister to the saints." And he dwells over the subject, and enters into reasonings, and says that they "are debtors," and that, "if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things," that they might learn to imitate these. Wherefore also there is much reason to admire his wisdom for devising this way of giving the advice. For they were more likely to bear it in this way than if he had said it in the form of exhortation; as then he would have seemed to be insulting them, if, with a view to incite them, he had brought before them Corinthians and Macedonians. Indeed, this is the ground on which he does incite the others as follows, saying, "Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches in Macedonia." [2 Corinthians 8:1] And again he incites the Macedonians by these. "For your zeal," he says, "has provoked very many." [2 Corinthians 9:2] And by the Galatians in like manner he does this, as when he says, "As I have given order to the Churches of Galatia, even so do ye." [1 Corinthians 16:1] But in the case of the Romans he does not do so, but in a more covert way. And he does this also in regard to the preaching, as when he says, "What? Came the word of God out from you? Or came it unto you only?" [1 Corinthians 14:36] For there is nothing so powerful as emulation. And so he often employs it. For elsewhere too he says, "And so ordain I in all the Churches;" [1 Corinthians 7:17]; and again, "As I teach everywhere in every Church." [1 Corinthians 4:17] And to the Colossians he says, "that the Gospel increases and brings forth fruit in all the world." [Colossians 1:6] This then he does here also in the case of alms. And consider what dignity there is in his expressions. For he does not say, I go to carry alms, but "to minister" (διακονὥν). But if Paul ministers, just consider how great a thing is doing, when the Teacher of the world undertakes to be the bearer, and when on the point of travelling to Rome, and so greatly desiring them too, he yet prefers this to that. "For it has pleased them of Macedonia and Achaia," that is, it meets their approbation, their desire. "A certain contribution." And, he does not say alms, but "contribution" (κοινωνίαν). And the "certain" is not used without a meaning, but to prevent his seeming to reproach these. And he does not say the poor, merely, but the "poor saints," so making his recommendation twofold, both that from their virtue and that from their poverty. And even with this alone he was not satisfied, but he adds, "they are their debtors." Then he shows how they are debtors. For if, he says, "the Gentiles have been made partakers of their spiritual things, their debt (A.V. duty) is also to minister unto them in carnal things." But what he means is this. It was for their sakes that Christ came. To them it was that all the promises were made, to them of the Jews. Of them Christ came. (Wherefore also it said, "Salvation is of the Jews.") [John 4:22] From them were the Apostles, from them the Prophets, from them all good things. In all these things then the world was made a partaker. If then, he says, you have been made partakers in that which is greater, and when it was for them that the banquet was prepared, you have been brought in to enjoy the feast that was spread [Matthew 22:9], according to the Parable of the Gospel, you are debtors also to share your carnal things with them, and to impart to them. But he does not say to share, but "to minister" (λειτουργἥσαι), so ranking them with ministers (διακόνων), and those that pay the tribute to kings. And he does not say in your carnal things, as he did in "their spiritual things." For the spiritual things were theirs. But the carnal belonged not to these alone, but were the common property of all. For he bade money to be held to belong to all, not to those who were its possessors only.

Source: Homily 30 on Romans

[AD 407] John Chrysostom on Romans 15:25

Paul explains his delay and in the process takes the opportunity to teach the Romans about the importance of almsgiving.

Source: HOMILIES ON ROMANS 30

[AD 418] Pelagius on Romans 15:25

In Jerusalem there were saints who had sold all their possessions and laid them at the feet of the apostles, devoting themselves to prayer, reading and teaching. It is clear from this text that their character was such that Paul is traveling in order to attend them in person, and he hopes that his offering will be received by them … thereby showing that it is more blessed to give than to receive.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 253] Origen of Alexandria on Romans 15:26

Note how Paul subtly exhorts the Romans by praising the believers of Macedonia and Achaia. For if they could make some contribution, why could the Romans not do likewise? Most people think that Paul wanted the Romans to give to the same purpose as those of Macedonia and Achaia had done, but this interpretation seems to me to be too narrow. There were poor saints all over the place, and Paul wanted the Romans to develop a spirit of generosity toward them all.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 418] Pelagius on Romans 15:26

They thought it would be good for them to make some collection for the expenses of the saints who had voluntarily become poor for their edification.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 15:26

When St. Barnabas and St. Paul took on the task of preaching to the Gentiles, they made an agreement with Peter, James and John, promising them that they would encourage Gentile believers to come to the aid of believers in Judea. Paul mentions this in his epistle to the Galatians: “When they perceived the grace which was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised; only they would have us remember the poor, which very thing I was eager to do.”

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:27

In this way the believers among the Jews would rejoice at God’s providential saving of the Gentiles through their ministry. For these Gentiles, by giving themselves completely to the service of God and not caring at all about the things of this world, offered an example of good behavior to believers. Then too, the apostle wants us to be sympathetic and merciful so that we might feel obliged to give alms and to do good works with a willing heart, because whoever hopes for mercy from God must be merciful, in order to prove that he has some reason for his hope. For if a man is merciful, how much more is God! For this is the payment or reward, that those who receive mercy should be merciful. As the Lord said: “Blessed are the merciful, for God will be merciful to them.”

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 418] Pelagius on Romans 15:27

By example Paul incites the Romans to a similar effort, indicating that there was a good reason why it seemed good to them. The Gentiles had obtained teachers from the Jews and so … they ought to share their abundance with them.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 407] John Chrysostom on Romans 15:28

That is, when I have laid it up as it were in the royal treasuries, as in a place secure from robbers and danger. And he does not say alms, but "fruit" again, to show that those who gave it were gainers by it. "I will come by you into Spain." He again mentions Spain to show his forwardness (ἀ ό κνον]) and warmth towards them.

Source: Homily 30 on Romans

[AD 420] Jerome on Romans 15:28

Mark well the swiftness of the Word. It is not satisfied with the East but desires to speed to the West as well!

Source: HOMILIES ON THE PSALMS 57

[AD 215] Clement of Alexandria on Romans 15:29

""For I know "says the apostle, "that when I come to you, I shall come in the fulness of the blessing of Christ; "

[AD 253] Origen of Alexandria on Romans 15:29

What does Paul mean by this? I think he is talking here about the image of God, by which he means that there will be no admixture of any alien thought in the fulfilling of his task and no praise sought from men. He simply will offer all he has done to God in the simplicity of his heart.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:29

“The fullness of the blessing” refers to the miracles through which the blessing is confirmed.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:29

What is the force of, "In the fullness of the blessing?" Either he speaks of alms (Gr. money), or generally of good deeds. For blessing is a name he very commonly gives to alms. As when he says, "As a blessing and not as covetousness." [2 Corinthians 9:5] And it was customary of old for the thing to be so called. But as he has here added "of the Gospel," on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel. And this is a very striking mode of advice, I mean this way of forestalling their attention by encomiums. For when he entreats them in the way of advice, this is the mode of setting them right that he adopts.

Source: Homily 30 on Romans

[AD 407] John Chrysostom on Romans 15:29

Paul is speaking here either about alms or about good deeds. For blessing is a name he very commonly gives to alms.

Source: HOMILIES ON ROMANS 30

[AD 418] Pelagius on Romans 15:29

If the Romans behave well, Paul will be full of good teaching for them, for the teacher is incited to teach to the extent that the student shows progress.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 384] Ambrosiaster on Romans 15:30

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

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:30

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

Source: Homily 30 on Romans

[AD 407] John Chrysostom on Romans 15:30

Here Paul mentions Christ and the Spirit but not the Father. I say this so that when you find him mentioning the Father and the Son or just the Father you will not devalue either the Son or the Spirit on that account. Note that he does not just say the Spirit but “the love of the Spirit,” for the Spirit loves the world just as Christ and the Father do also.

Source: HOMILIES ON ROMANS 30

[AD 418] Pelagius on Romans 15:30

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

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 604] Gregory the Dialogist on Romans 15:30

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

[AD 407] John Chrysostom on Romans 15:31

A great struggle then lies before him. And this too is why he calls for their prayers. And he does not say that I may be engaged in it, but "I may be delivered," as Christ commanded, to "pray that we enter not into temptation." [Matthew 26:41] And in saying this he showed, that certain evil wolves would attack them, and those who were wild beasts rather than men. And out of this he also found grounds for another thing, namely, for showing that he with good reason took the office of ministering to the Saints, if, that is, the unbelievers were in such force that he even prayed to be delivered from them. For they who were among so many enemies, were in danger of perishing by famine also. And therefore there was absolute need of aid coming (or "of his going") from other quarters to them. "And that my service which I have for Jerusalem may be accepted of the Saints."

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

Source: Homily 30 on Romans

[AD 407] John Chrysostom on Romans 15:31

Paul knew that a great struggle was about to befall him, and this was another reason why he asked for their prayers.

Source: HOMILIES ON ROMANS 30

[AD 418] Pelagius on Romans 15:31

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

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 384] Ambrosiaster on Romans 15:32

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

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 15:32-33

As he had said at the beginning, "If by any means now at length I might have a prosperous journey, by the will of God, to come unto you" [Romans 1:10]; so here again he takes refuge in the same Will, and says that this is why I press on and wish to be delivered from them, that I may see you shortly, and that with pleasure, without bringing any load of heaviness from thence. "And may with you be refreshed."

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

Source: Homily 30 on Romans

[AD 407] John Chrysostom on Romans 15:32

Note again Paul’s humility. He does not say that he wants to come in order to teach them but in order that he may be refreshed by them!

Source: HOMILIES ON ROMANS 30

[AD 418] Pelagius on Romans 15:32

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

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 15:32

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

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 384] Ambrosiaster on Romans 15:33

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

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 418] Pelagius on Romans 15:33

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

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 15:33

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

Source: INTERPRETATION OF THE LETTER TO THE ROMANS