Romans 14:19–16:27

Since disapproval leads to discord, Paul teaches us to be peaceful and to avoid arguments over eating or not eating. Instead, he encourages us to follow the way of upbuilding.

This applies to the other, that he may grow peaceable. But the other to the latter too, that he may not destroy his brother. Still he has made both apply to either again, by saying, "one another," and showing that without peace it is not easy to edify.

Therefore let us pursue the things that make for peace, and the things that are for mutual edification. Do not for the sake of food destroy the work of God. Above he said: Pursuing hospitality; and here likewise he says, let us pursue the things that make for peace, and the things that are for edification one toward another: and just as we showed there in what manner hospitality is to be pursued, so here too let us understand in what manner peace is to be pursued, since David likewise says: Seek peace, and pursue it. Although in the Latin codices it stands, follow it, nevertheless "pursue" is written there also. In which this seems to me to be shown: that peace has been disturbed, he says, by many who act restlessly and insolently, and, put to flight, has as it were slipped away from among men; on the contrary, by those who have learned Christ and serve Him, it must be pursued even as it flees, and called back by every means. Now he pursues peace who guards those things by which peace can stand firm — even at his own labor, at his own loss, and even at the cost of reproach, and, if it be so necessary, even at peril of life and reputation. For these things preserve not only peace, but also mutual edification. For he is edified who sees you seeking not the things that are expedient for yourself alone, but those that are expedient for others; and thus the building of faith grows, and the temple of God rises up from living stones through the construction of charity; and therefore he adds: Do not for the sake of food destroy the work of God. For he destroys the work of God, and pulls down the building of charity, who by intemperance in foods places a stumbling block before his brothers.

Let us not judge one another in matters of this kind. Abstinence is edification; food, on the other hand, even if it does not ruin anybody, edifies no one.

He said "of peace" to the imperfect one, because that one did not have peace, and "for mutual edification" he said to the perfect one, so that he would not unsettle his brother by scandalizing him. However, by saying "mutual," he directed his word about this to both the one and the other. Moreover, by mentioning peace first and then edification, he showed that without peace it is difficult to edify.

Then when he says, therefore, he infers the intended admonition. Inasmuch as the kingdom of God consists in justice, peace, and spiritual joy, therefore, in order to arrive at the kingdom of God, let us follow after the path of peace, i.e., strive to accomplish the things through which we conserve the peace of Christians: strive for peace and holiness (Heb 12:14). Let us keep the things that are of edification, one towards another, i.e., things by which we upbuild one another, i.e., by which we preserve what is good and are stimulated to become better: strive to excel in building up the Church (1 Cor 14:12). Which indeed will happen if we have lived in justice and spiritual joy.

Man is the work of God by creation, and again by his renewal in regeneration, and food is God's work as well. But man was not made for food; food was made for man, which is very different!

"It is good, then, neither to eat flesh nor to drink wine," as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on them, nor gaping after fine fare. For a voice will whisper to him, saying, "Destroy not the work of God for the sake of food."

For it is the mark of a silly mind to be amazed and stupefied at what is presented at vulgar banquets, after the rich fare which is in the Word; and much sillier to make one's eyes the slaves of the delicacies, so that one's greed is, so to speak, carried round by the servants.

Giving this name to the salvation of a brother, and adding greatly to the fears, and showing that he is doing the opposite of that he desires. For thou, he says, art so far from building up as thou intendest, that thou dost even destroy, and that a building too not of man but of God, and not for any great end either, but for a trivial thing. For it was "for meat," he says. Then lest so many indulgences should confirm the weaker brother in his misconception, he again becomes doctrinal, as follows, "All things indeed are pure, but it is evil for that man who eateth with offence." Who does it, that is, with a bad conscience. And so if you should force him, and he should eat, there would be nothing gained. For it is not the eating that maketh unclean, but the intention with which a man eats. If then thou dost not set that aright, thou hast done all to no purpose, and hast made things worse: for thinking a thing unclean is not so bad as tasting it when one thinks it unclean. Here then you are committing two errors, one by increasing his prejudice through your quarrelsomeness, and another by getting him to taste of what is unclean. And so, as long as you do not persuade him, do not force him.

God did his work on the cross, but now you are destroying it.

All things indeed are clean, but it is evil for the man who eats through offense. What he said, All things indeed are clean, but it is evil for the man who eats through offense, is like what he said above, that nothing is common of itself, except that to him who reckons something to be common, to that man it is common. Therefore according to their own nature and the principle of creation, by which all things that exist were made by God, all things are clean; and there is nothing unclean, or what is called common. Yet he laid down two causes by which either things that are clean become unclean, or things that are good become evil. For he says in the present passage: But it is evil for the man who eats through offense. That therefore which is by its own nature good is made evil out of offense, that is, in this, that your brother is offended when you make use of those foods in which he suffers a stumbling-block. But the other cause by which that becomes common or unclean which is not by its own nature unclean, is if anyone reckons it so, and holds it within himself to be common. Therefore to that man alone who so reckons it, it is made common or unclean. From which the Apostle plainly teaches that uncleanness and pollution consist not in things or in substances, but in acts and thoughts that are less than right; although the law of Moses marked out certain things as clean and certain as unclean: in which it wished to lay down certain distinctions, so that the people who were reckoned under the law might be seen to be set apart from the other nations by observances of this kind. And so long indeed as that people was held holy and separated from the other nations, the distinction concerning clean and unclean also seemed necessary, which would separate and set apart the special people of God from the nations whom ignorance of God and the worship of idols made unclean: but when the door of faith is opened to the Gentiles, and all are invited to God, there are shown to Peter all the four-footed beasts, and creeping things, and birds, set forth in a sheet which had been let down from heaven, and it is said to him: Rise, Peter, kill and eat. And when, mindful of the observance of the law, he had answered the Lord and said: Far be it, Lord, for never has anything common or unclean entered into my mouth, it is pronounced by a heavenly verdict: What God has cleansed, do not you call common. Where therefore all the nations are cleansed from defilement through the acknowledgment of faith, there also every food is purified by the word of the Lord and by prayer: and on this account the Apostle says that all things are clean, provided only that this be avoided which he sets down in what follows, lest through the offense of a brother those things which are clean become again unclean to the one eating.

The "work of God" means "a human being, created by God." Paul repeats what he said above [in verse 14], lest it appear that he is condemning creation. What is clean in itself becomes wrong if someone else takes offense on his account.

But further: when writing to the Romans, the apostle now gives you a home-thrust, detractors as you are of this observance: "Do not for the sake of food," he says, "undo the work of God.

He calls the salvation of a brother the work of God. Therefore, do not destroy that which was acquired for him by God, and moreover for the sake of food, that is, by an unwillingness to abstain from pork, in order to gain benefit for yourself. Having made a strict prohibition to the perfect one, he feared lest the weak one be confirmed in evil thoughts. Therefore he again turns to the doctrine and says that all things are clean, but it is bad for the one who eats with a bad conscience and after having been scandalized. For the imperfect one, who considers pork unclean, if he eats it under compulsion, suffers greater harm. Therefore you must first teach him that all things are clean.

Then when he says, destroy not the work of God for food, he presents the fourth argument, which is taken from our reverence for God's works, to which we owe this reverence in the sense that what God does we should not destroy for some bodily convenience: And this is what he says: for food, which is used by the body, destroy not the work of God. This, of course, does not mean just any work of God. For all the things which serve as man's food are God's works, as the produce of the earth and the flesh of animals, which have been granted to man for food, as it says in Genesis (Gen 1:29; 9:3). It means the work of grace which he works in us in a special way: God is at work in you, both to will and to work for his good pleasure (Phil 2:13). Therefore, we should not for the sake of food destroy this work of God in our neighbor, as they seemed to do who disturbed and placed stumbling blocks before the brethren by eating all foods without distinction.

After presenting a reason to show that we should not set a stumbling block before our neighbor by eating all foods indiscriminately, the Apostle now shows how certain foods can be clean and unclean. In regard to this he does two things.

First, he states which things are clean of their very nature, saying: all things indeed, which can pertain to man's food are clean, namely, of its very nature, because of its very nature it does not have the power to defile a man's soul, as it says in Matthew: not what goes into the mouth defiles a man (Matt 15:11); and in 1 Timothy: everything created by God is good (1 Tim 4:4). But certain things were declared unclean under the law not of their nature but by reason of what they signified, as is clear in Leviticus 11:2 et seq. But Christ even removed this uncleanness by fulfilling the figures of the old law. Hence it was said to Peter: what God has cleansed, you must not call common, i.e., unclean (Acts 10:15).

Second, when he says, but it is evil for that man, he shows how some food can become unclean for a man, namely, it stains his soul to eat it; and this in two ways: first, when a person by eating all food indiscriminately puts a stumbling block before his neighbor; second, when he eats food contrary to his conscience, at blessed is he who condemns not.

In regard to the first he does three things: first, he shows what is evil in taking food, saying: Although all things are by their nature clean, but it is evil for that man who eats a certain food with offense, i.e., with confusion and scandal to neighbor: woe to the world for stumbling blocks (Matt 18:7).

Although the issue involves only meat, Paul adds drink here as well, in order to nurture those who abstain from both of these things, so that they will not be hurt by those who eat and drink, on the ground that it is lawful to do so. Paul gives them peace of mind by telling them to make their own decision and putting an end to the disagreement through which the dispute had arisen. No one will dispute that either option is legitimate in itself. For the creation was given for voluntary use. There is no necessity imposed on anybody, one way or the other.

"It is good, then, neither to eat flesh nor to drink wine," as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul.

Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised (Acts xvi. 3), when he was shorn (ib. xviii. 18), when he sacrificed that Jewish sacrifice. (ib. xxi. 26). And he does not say to the man "do so," but he states it in the form of a sentiment to prevent again making the other, the weaker man, too listless. And what are his words? "It is good not to eat flesh." And why do I say flesh? if it be wine, or any other thing of the sort besides, which gives offence, refrain. For nothing is so important as thy brother's salvation. And this Christ shows us, since He came from Heaven, and suffered all that He went through, for our sakes. And let me beg you to observe, how he also drives it home upon the other, by the words "stumbleth, or is offended, or is made weak." And do not tell me (he means) that he is so without reason but, that thou hast power to set it right. For the other has a sufficient claim to be helped in his weakness, and to thee this were no loss, not being a case of hypocrisy (Gal. ii. 13), but of edification and economy. For if thou force him, he is at once destroyed, and will condemn thee, and fortify himself the more in not eating. But if thou condescend to him, then he will love thee, and will not suspect thee as a teacher, and thou wilt afterwards gain the power of sowing imperceptibly in him the right views. But if he once hate thee, then thou hast closed the entrance for thy reasoning. Do not then compel him, but even thyself refrain for his sake, not refraining from it as unclean, but because he is offended, and he will love thee the more. So Paul also advises when he says, "It is good not to eat flesh," not because it was unclean, but because the brother is offended and is weak.

It is good not to eat meat, and not to drink wine, nor anything in which your brother is offended. But now, as to what he adds, It is good not to eat meat, and not to drink wine — unless he had added, nor anything in which your brother is offended, it would perhaps seem contrary to what went before. For he taught that to eat meat and not to eat, or to drink wine or not to drink, is neither evil nor good, but is to be held as a middle thing and indifferent. For even an evil man and one estranged from the faith can refrain from eating meat and from drinking wine, as it is certain that some also often do this for the sake of idols. Sometimes too such an observance is said to be kept in the evil arts. Certainly it is the custom of not a few heretics to observe these things; and yet we do not straightway say: It is good for them that they do not eat meat, nor drink wine. But plainly in that manner which he set down in what follows, in which a brother is offended, not to eat meat and not to drink wine is no longer a middle or indifferent thing, but truly good. For it is good not to put an offense or stumbling-block before a brother. For on this account he says also in another place: Be without offense both to the Jews and to the Greeks, and to the Church of God. And therefore let them see whether they act rightly who, when men abstain from meat and wine for whatever cause, compel them by every means to taste, namely so that by this there may seem to be removed from them the suspicion by which they are thought superstitiously to cling to distinctions of foods. For let them consider that the Apostle did not say: It is good to eat and to drink wine; but, not to eat meat, and not to drink wine, if a brother is offended in it. He did not wish, therefore, that for the sake of those who judge that one ought to eat, the man should be compelled to eat who is offended in this; but rather, for the sake of him who thinks one ought not to eat, he enjoins abstinence even upon those who judge that one ought to eat. For it is to be feared lest perhaps, once the wall of continence has been broken down and license taken, one fall into the storm of gluttony and the depth of luxury, and shipwrecks of chastity follow together with it. All things therefore must be done to this end, that the work of God be not destroyed: and therefore one must eat, if in this a brother is edified; and one must not eat, if through this the work of God does not increase; and one must drink, if through this a brother advances in faith; and one must not drink, if through this a brother incurs loss of faith, or you the detriment of charity.

And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.

Now with thee He hath not done thus, but He hath purified and sanctified everything, as it is written, "Everything is sanctified by the word of God and by prayer," that henceforth the patient endurance of thy discretion might appear, and that thou mightest not eat, not because they were impure, but because it hath been said that it is good that thou shouldst not eat flesh nor drink wine, nor anything by which our brother may stumble, and also that thou mightest overcome lust by thine own will, and not by the restriction of the uncleanness of meats.

You, he says, compel your brother to eat what he does not dare to eat, but I say that you must abstain from everything that causes your brother to stumble, not because it is evil (for all things are clean), but because it causes stumbling. By the word "stumbles" he showed that he is blinded, for the blind stumble. And he "is offended" as one who is fickle, and "is made weak" as one of little faith. By all this he draws the stronger one to help his brother, as one who is utterly infirm.

Second, he shows what is good in eating foods of this sort, saying: it is good not to eat flesh and not to drink wine, the first of which seems to be the principal food and the second the principal drink.

He says that it is good to abstain from these either to tame the desires of the flesh, as it says in Ephesians: do not get drunk with wine, for in that is debauchery (Eph 5:18), or even to make a man more apt for contemplating spiritual things: I have thought to deprive myself of wine, that I might give my mind to wisdom (Eccl 2:3).

But this is not what the Apostle intends to say here, but that it is good not to use these, if they are a stumbling block to the brethren. This is apparent from what he says: nor any thing whereby your brother is offended. What I say, I say not only about wine and meat, namely, that it is good not to use them, but I say it of any other food; your brother is offended, i.e., disturbed about you, as if you were acting unlawfully. By this his peace is disturbed or scandalized, i.e., is tempted to fall into sin; wherefore, his justice is injured or made weak, i.e., begins at least to wonder whether what is done is lawful, so that his spiritual joy is lessened. Hence the Apostle says: if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother (1 Cor 8:13).

But since it is lawful to use these foods, if one must abstain from using them for fear of putting a stumbling block before his neighbor, then by the same token it seems that one should abstain from all lawful things which are not necessary for salvation, as justice, peace, and spiritual joy are necessary. So it seems that it is not lawful for a man to demand his due for fear of putting a stumbling block before his neighbor.

The answer is that if the stumbling block proceeds from the weakness or ignorance of those scandalized on account of it, then to avoid this scandal a man should abstain from lawful things, if they are not necessary for salvation. For this is scandal of little ones, which the Lord commands us to avoid: see that you do not despise one of these little ones (Matt 18:10). But if scandal of this sort arises from the malice of those scandalized, such scandal is Pharisaical and the Lord taught that it should be ignored. Hence, to avoid scandal of this sort, it is not necessary to abstain from lawful things.

But yet in regard to scandal of little ones, it should be noted that to avoid it, a person is bound to postpone the use of lawful things, until this scandal can be removed by explaining one's conduct. But if the scandal still remains after such an explanation, then it would seem to proceed not from ignorance or from weakness but from malice, so that it will now be Pharisaical scandal.

This means that if you are happy to eat because you know that everything God made is good, there is no need to judge anyone else. Rather, you should be at peace with your brother, for this is what God wants.

This should be read in connection with [verse 16] above.… Let us make good use of what we have, lest we sin against our brothers by creating a stumbling block for the weaker ones. For when we offend the weak we condemn ourselves by the very good by which we approve ourselves when this faith pleases us.

Here he seems to me to be giving a gentle warning to the more advanced on the score of vanity. And what he says is this, Dost thou wish to show me that thou art perfect, and fully furnished? Do not show it to me, but let thy conscience suffice. And by faith, he here means that concerned not with doctrines, but with the subject in hand. For of the former it says, "With the mouth confession is made unto salvation" (Rom. x. 10); and, "Whosoever shall deny Me before men, him will I also deny." (Luke ix. 26.) For the former by not being confessed, ruins us; and so does this by being confessed unseasonably. "Happy is he that condemneth not himself in the thing which he alloweth." Again he strikes at the weaker one, and gives him (i.e. the stronger) a sufficient crown, in that of his conscience. Even if no man see, that is, thou art able to be happy in thyself. For after saying, "Have it to thyself," to prevent his thinking this a contemptible tribunal, he tells him this is better to thee than the world. And if all accuse thee, and thou condemn not thyself, and thy conscience lay no charge against thee, thou art happy. But this is a statement he did not make to apply to any person whatever. For there are many that condemn not themselves, and yet are great transgressors: and these are the most miserable of men. But he still keeps to the subject in hand.

After these things he says: The faith which you have, have it with yourself before God. He here calls "faith" that by which one believes that he may eat all things, just as he said above: One believes that he may eat all things — that man, without doubt, who believes that among God's creatures nothing is common, nothing unclean. But it is enough for you, he says, to have such faith before God; yet not on that account is another to be compelled to eat all things, one who does not yet have such faith as to believe that all things are to be eaten. But in saying, which you have with yourself, he cuts away boastfulness, lest what we believe should consist rather in display than in virtue. And he added, have it before God, that he might teach that we must take pains, not that our faith be noised abroad among men, but that it be approved before God. And it is a great thing to have an approvable faith before God. For with God even the faith of the apostles is judged small, whence it is said to Peter: O you of little faith, why did you doubt? Therefore truly great is he who has before God an approvable faith. Blessed is he who does not judge himself in that which he approves. A man is called blessed not only if he does the things that are fitting, but also if he does not do the things that are unfitting: as he is called blessed who has not walked in the counsel of the ungodly, and no less blessed is he who walks in the law of the Lord. The one, then, is blessed because he does not walk in the way of sinners; the other, because he walks in the law of the Lord. So too in the present passage the Apostle says: Blessed is he who does not judge himself in that which he approves. But let us see of what work this blessedness consists. For there are many who approve of doing some good thing — for example, those who, hearing of the rewards of chastity, approve and resolve to live chastely; but in the course of time, either through negligence creeping in or through lust overcoming them, that which they had approved as to be observed is stained and corrupted: and unhappy is that man who, conquered in the very thing he had decreed to observe, judges and condemns himself. But blessed is he who so remains fixed and stable in that which he approves and resolves, that in nothing does he judge himself, in nothing reproach himself. And he says that this is to be held also in the observance of foods, according to that rule which he wove above: so that if there is anyone who through knowledge of the spiritual law approves that all things are to be eaten and that all things are clean, he should not again judge himself and take up a doubt whether he ought to partake or not.

If you consider yourself faithful in this matter, eat in such a way that nobody is weakened by your example. The man who, in demonstrating his own strength, does not think of himself but of the salvation of the weak, is truly blessed.

Here he secretly hints that the mature one was displaying his maturity out of vainglory. He says: you want to show me that you are mature in faith regarding food, believing that everything is good and clean? Do not show me, but be content with the testimony of conscience before God, to Whom you show this. Even if no one else sees your blessedness, be content with yourself, if you yourself do not condemn yourself and your conscience does not condemn you in a matter that you have approved or chosen. Understand this only concerning the present subject, that is, concerning food.

Third, he rejects an excuse. For someone might say: although my neighbor may be scandalized at my eating all foods indiscriminately, yet to profess my faith, which tells me that it is lawful, I will use food indiscriminately.

But the Apostle rejects this reasoning, saying: do you, who would use all foods indiscriminately, have faith, through which it is clear that it is lawful to use these foods. This faith is good and praiseworthy, have it secretly before God, whom such faith pleases: God is well pleased with faith and meekness (Sir 18:14). As if to say: it is not fitting to manifest your faith by an outward work, when this becomes a stumbling block to your neighbor.

But this seems to be contradicted by something he said above: man believes with his heart and so is justified; and he confesses with his mouth and so is saved (Rom 10:10). Therefore, it does not seem to be enough to keep the faith in your heart between yourself and God, but it should be manifested by confessing it before one's neighbor.

The answer is that among the matters of faith some have not been perfectly manifested by the Church, as in the early Church it had not been perfectly declared to men that Jewish converts were not bound to observe the practices of the law, and as in the time of Augustine the Church had not yet declared that the soul was not transferred from the parent. Hence, in cases of this kind it is enough for a man to keep his faith between himself and God. Nor should he manifest his faith, if it scandalizes his neighbor, except perhaps among those who have to decide about the faith.

But certain things of faith have already been determined by the Church. In such matters it is not enough to keep one's faith between oneself and God, but one should confess it before his neighbor, no matter what scandal might arise, because doctrinal truth must not be set aside on account of scandal, just as Christ did not set aside the truth of his teaching just because the Pharisees were scandalized, as it says in Matthew 15:12 et seq.

It should also be noted that although in such matters a person should manifest his faith by oral confession, he is not required to manifest it by performing the outward work. Thus, if someone hold by faith that the use of marriage is licit, he is not required as a manifestation of his faith to use. And so it is also not required of those who have correct faith, that they manifest their faith by the use of foods. For they could manifest it by word.

Then when he says, blessed is he who condemns not, he shows how the use of foods becomes unclean for certain persons from the fact that it is against their conscience. In regard to this he does three things: first, he shows what is good in this matter, in order, namely, that a person not have remorse of conscience from something he does not do. Hence, he says: blessed is he who condemns not himself, i.e., whose conscience neither chides nor condemns him in that which he allows to be done.

This, of course, supposes that he approves with right faith that which is to be done. But if he uses a false opinion in approving something to be done, say if he deems it a service to God to kill Christ's disciples, as it says in John, he is not excused just because he does not judge himself in this matter (John 16:2). Indeed, he would be happier if his conscience were to rebuke him on this point, because he would thereby have been restrained more from sin. But we should understand that the Apostle is speaking here of lawful things. For it pertains to man's glory that his conscience not rebuke him: our glory is this, the testimony of our conscience (1 Cor 1:12); my heart does not reproach me for any of my days (Job 27:6).

It is true that if someone thinks it wrong to eat but does so anyway, he is condemned. For he makes himself guilty when he does what he thinks he ought not to.If someone acts against his better judgment in a matter of conscience, then Paul says that it is a sin.

If "all that is not of faith is sin, and faith comes by hearing, and hearing by the Word of God," then everything outside holy Scripture, not being of faith, is sin.

As to those who are overtaken by an involuntary flux in the night-time, let such follow the testimony of their own conscience, and consider themselves as to whether they are doubtfully minded in this matter or not. And he that doubteth in the matter of meats, the apostle tells us, "is damned if he eat." In these things, therefore, let every one who approaches God be of a good conscience, and of a proper confidence, so far as his own judgment is concerned.

Every word or deed or thought which does not look to Christ looks completely to the adversary of Christ. For it is not possible for what is outside of light or life not to be completely in darkness or death.… The person outside of Christ rejects him by what he thinks, does or says.

Again, it is to exhort him to spare the weaker, that he says this. For what good is it if he eat in doubt, and condemn himself? For I approve of him, who both eateth, and doeth it not with doubting. See how he induces him not to eating only, but to eating with a good conscience too. Then he mentions likewise the reason why he is condemned continuing in these words, "Because he eateth not of faith." Not because it is unclean, but because it is not of faith. For he did not believe that it is clean, but though unclean he touched it. But by this he shows them also what great harm they do by compelling men, and not persuading them, to touch things which had hitherto appeared unclean to them, that for this at all events they might leave rebuking. "For whatsoever is not of faith is sin." For when a person does not feel sure, nor believe that a thing is clean, how can he do else than sin? Now all these things have been spoken by Paul of the subject in hand, not of everything. And observe what care he takes not to offend any; and he had said before, "If thy brother be grieved with thy meat, now walkest thou not charitably." But if one should not grieve him, much less ought one to give him offence. And again, "For meat destroy not the work of God." For if it were a grievous act of iniquity to throw down a Church, much more so is it to do so to the spiritual Temple. Since a man is more dignified than a Church: for it was not for walls that Christ died, but for these temples.

But he who makes a distinction, if he eats, is condemned, because it is not of faith. And everything that is not of faith is sin. He who makes a distinction in this way — that is, who doubts whether what he takes is truly clean or unclean — that man, from the very doubt of his own mind, is condemned by his accusing conscience. He also sets forth the cause of this condemnation, saying: Because it is not taken of faith, but assuredly out of doubt. And after these things he propounds a general sentence upon all things, saying: And everything that is not of faith is sin. By this word he binds with a tighter bond the negligent and slothful souls of any believers whatever, that they should do nothing without faith, say nothing apart from faith, nor think anything apart from faith: because whether you have done something without faith, or spoken, or even thought it, you sin. This is the same as what he says elsewhere: Whether you eat or drink, or whatever else you do, do all to the glory of God. But someone may ask whether the heretics too, in what they do, since they act according to what they believe, are to be held to act out of faith; or whether, because the faith among them is evil, everything they do is to be pronounced sin, since it is not done of faith. For my part, I think that their credulity is called faith rather than is faith. For just as false prophets are sometimes by a false name called prophets; and false knowledge is called knowledge; and false wisdom is by misuse named wisdom: so also the credulity of heretics is by a false name called faith. Whence it must be considered whether perhaps even if some good work seems to be performed among them, because it is not done of faith, it is turned into sin, as was said of a certain man: Let his prayer become sin. There is sometimes also a chastity which is not of faith — that, at any rate, of those who give heed to seducing spirits and doctrines of demons, speaking lies in hypocrisy, having their conscience seared, forbidding to marry, and abstaining from foods which God created. There is, then, also a false faith of those who have made shipwreck concerning the faith; there is also a false wisdom, namely that of this world, and of the princes of this world, which shall be destroyed. For just as pirates are accustomed at sea, in shallow places and among hidden rocks, to kindle a light through the darkness of night, by which they may lure sailors — under the hope of fleeing to a harbor of safety — to the shipwrecks of destruction; so too that light of false wisdom or false faith is kindled by the princes of the world and by the spirits of this air, not that men may escape by it, but that by it the men who sail the waves of this world and the sea of life may perish. Of these pirates, I think, Job also was speaking: The arrows of his pirates have come upon me. And for this reason, doubtless, the apostle Paul himself also says that Satan himself transforms himself into an angel of light. Therefore, sailing the waves of this life, we ought not to trust every light, that is, not every wisdom; but, as the Apostle admonishes, to test the spirits, which are of God. And therefore we ought unceasingly to pray for the help of the Lord, and to hope that he himself will snatch us from the snare of the hunters, so that we too may say: For our soul has been snatched like a sparrow from the snare of the hunters: the snare is broken, and we are set free. Our help is in the name of the Lord, who made heaven and earth.

Whatever destroys another is not of faith and is therefore sin.

He who doubts, he says, and eats without being convinced, is condemned. Why? Not because the food was unclean, but because he was not sure that it was clean, and thought that he was touching it as something unclean. He who is not convinced and does not believe that the food is clean, but eats it with a guilty conscience, certainly sins.

Second, he shows what is evil in this matter, namely, that one acts against his conscience. Hence he says: but he who discerns, i.e., has the false opinion that he must discriminate among foods, if he eats, namely, food which he regards as unlawful, is condemned, because so far as in him lies, he has the will to do what is unlawful; and so, because he sinned, he is self-condemned (Titus 3:11).

Third, he assigns the cause of what he had said, saying: because he does not act from faith; therefore, he is condemned.

Here faith can be taken in two ways: in one way of faith as a virtue; in another way, so that conscience is called faith. These two meanings differ only as particular and universal. For what we hold by faith universally, for example, that the use of foods is lawful or unlawful, conscience applies to a deed performed or to be performed.

It is said, therefore, that he who eats and distinguishes is condemned, because this is not from faith but against faith, i.e., against a truth of faith and against the conscience of the eater: without faith it is impossible to please God (Heb 11:6). That this is a sufficient reason for condemnation is shown when he says: whatever does not proceed from faith is sin. From this it seems that, as a Gloss says, the entire life of unbelievers is sin, just as the entire life of believers is meritorious, inasmuch as it is directed to the glory of God, as it says in 1 Corinthians: whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor 10:31).

But it should be noted that the believer's relation to good differs from the unbeliever's relation to evil. For there is nothing of condemnation in a person who has living faith, as was said above (Rom 8:1). But in the unbeliever along with his unbelief is the good of his nature. Therefore, when an unbeliever does something good from the dictate of reason and does not refer it to an evil end, he does not sin. However, his deed is not meritorious, because it was not enlivened by grace. This is what a Gloss says: nothing is good without the supreme good, i.e., no good is meritorious without God's grace, and where knowledge of eternal life and unchangeable truth is lacking, which knowledge comes by faith, virtue in the best behavior is false, inasmuch as it is not referred to the end of eternal happiness. But when an unbeliever does something from the fact that he is an unbeliever, it is clear that he sins. Hence when a Gloss says: every deed which is not from faith is a sin, it must be understood in the following way: Everything against faith or against conscience is a sin, and if it seems of its nature to be good, as when a pagan in honor of his gods preserves virginity or gives an alms, he sins by this very fact: to the corrupt and unbelieving nothing is pure; their very minds and consciences are corrupted (Titus 1:15).

[On whether the educated should submit to forms of worship — such as hymns — that they personally find aesthetically lacking, when those forms edify others]

I would agree that anything the congregation can do may properly and profitably be offered to God in public worship... If an improved hymnody — or even the present hymnody — does edify other people, of course it is an elementary duty of charity and humility for me to submit. I have never spoken in public against the use of hymns: on the contrary I have often told 'highbrow' converts that a humble acquiescence in anything that may edify their uneducated brethren (however frightful it seems to the educated 'natural man') is the first lesson they must learn. The door is low and one must stoop to enter.

We have quite removed from men's minds what that pestilent fellow Paul used to teach about food and other unessentials--namely, that the human without scruples should always give in to the human with scruples. You would think they could not fail to see the application. You would expect to find the "low" churchman genuflecting and crossing himself lest the weak conscience of his "high" brother should be moved to irreverence, and the "high" one refraining from these exercises lest he should betray his "low" brother into idolatry. And so it would have been but for our ceaseless labour. Without that the variety of usage within the Church of England might have become a positive hotbed of charity and humility.

After giving the doxology then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows: "We then that are strong, ought"-it is "we ought," not "we are so kind as to." What is it we ought to do?-"to bear the infirmities of the weak." 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, "Ye that are spiritual restore such an one." (Gal. vi. I) Art thou become powerful? Render a return to God for making thee so. But render it thou wilt if thou settest 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."

But we who are stronger ought to bear the weaknesses of the infirm, and not to please ourselves. In these words Paul appears to declare himself one of the strong, just as he also says in the first Epistle to the Corinthians, that I became weak to the weak, that I might gain the weak. For there too he does not say that he is weak, but that he becomes weak; and certainly, if he had been weak, he could not have become weak. But do not take this to mean that he was forgetful of that command of the passage where it is said: Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips. It is not, then, for his own praise, but for the logic of the matter, that he declares himself strong. For if he himself, under the appearance of humility, had avoided being numbered among the strong, which of those who ought to bear the weaknesses of others would have dared to undertake this duty, that he should strive, as one strong himself, to bear the frailties of the weak? But he makes this duty a common one for this reason, that each one of us, in whatever he can — even if not in all things, yet in that in which he seems to be stronger than his neighbor — may bear his neighbor's weakness; just as he also says elsewhere: Bear one another's burdens. But here he seems to have used "burdens" of bodily necessities, so that if anyone is more abundantly supplied with means, he may bear the burden of the poorer man, and abundance may console want. But in that place where he says that the stronger should bear the weaknesses of the weak, nothing else can be understood than that those who are more robust should patiently endure the things in which others fail through weakness, and should not at once despise them, cast them off, and shrink from them, if perhaps they are overcome by some fault of weakness, nor drive them away, under the appearance of a purer life, from the assembly of the brethren and the fellowship of the Church. For whoever does this is no imitator of him of whom Isaiah says: He himself bears our infirmities, and grieves for us; and we thought him to be in grief, and in stripes, and in affliction. But if Christ bears our infirmities, and God patiently endures our offenses, how is it that we by no means tolerate the offenses and negligences of those who seem a little inferior? This is surely to turn Christ himself away from that disposition, so that he should be unwilling to bear our infirmities. For no one is so perfect that he is not found in some respect weak before God, and borne by Christ; and therefore he rather teaches sympathy in this matter, that is, to suffer with one another and to grieve together, as he also writes elsewhere: Forgiving one another your offenses, as God also in Christ has forgiven you. But he does not enjoin this in order to nourish the delinquent, and to loosen the weak by a laxer indulgence; but knowing that if the weak man is borne with, either he blushes to be borne with any longer, and corrects the fault of his offending; or, if he is not able to amend himself, there will at any rate be this fruit for the one who bears him, that he does not go on to worse, nor become more degenerate than himself, like those of whom the Apostle says: But evil men and seducers shall go on to worse, deceiving and being deceived.

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

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

After the prayer he again offers exhortation and gratifies the perfect by placing them on the same level as himself and calling them strong. He did not simply say "weaknesses," but "the weaknesses of the powerless," that is, intensifying the expression in order to draw them to greater compassion. Having spoken of our obligation to bear the weaknesses of others, he teaches how to fulfill it. For this, he says, it is necessary that we seek not only our own benefit.

The Apostle taught above that the stronger should avoid scandalizing the weak; 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; second, he clarifies it, at let every one of you.

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 the infirmities 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 a psalm: I have strengthened its pillars (Ps 75:4) and in Galatians: bear one another's burdens (Gal 6:2). 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 not to please ourselves, i.e., always desire the fulfillment of what pleases us, but we should 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 (1 Cor 10:33).

But what he says is this. Art thou powerful? Let the weak have trial of thy power. Let him come to know thy 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 thou be rich or be in power, please not thyself, but the poor and the needy, because in this way thou wilt 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 thou 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:

And to this — that we bear the weaknesses of the weak — we ought also to add this, that we should not please ourselves, but our neighbor, only in what is good, and unto edification. The vice of self-love (philautia), that is, of pleasing oneself, the prophet also blames elsewhere when he says: Woe to those who are wise in their own eyes, and learned in their own sight. Likewise, then, in this matter also we can say: Woe to those who please themselves, and seem good in their own sight. For we must first please in the sight of God, and secondly our neighbors as well. For just as the first thing is to love the Lord God, and the second the neighbor, so also the first thing is to please God, and secondly our neighbors as well. But perhaps someone may say that Paul contradicts himself in commanding us to please our neighbors, when he said elsewhere: If I pleased men, I should not be the servant of Christ. And surely it seems contrary to this sentence that each one of us should please his neighbor, and what he says elsewhere: As I also please all men in all things, not seeking what is profitable to myself, but what is profitable to many, that they may be saved. It must therefore be said in reply to these things, that it is one thing to have a zeal for pleasing men so as to seek praise from them, and another thing to have a zeal for pleasing men in this, that one's life may be blameless before men, and that all who either see or hear such a man may profit from it. There, then, men are not to be pleased, where that by which one pleases is against faith, against honesty, against religion; and therefore he says, That if I pleased men — that is, unbelieving and faithless Jews — I should not be the servant of Christ. For if Paul had wished to please the Jews, he would surely have dragged men and women bound to Jerusalem, having been sent to Damascus with letters, and he would in no way have believed the vision brought to him on the way, and the heavenly voice. But also, if anyone demands that we do something against justice, against sanctity, against the Christian rule, and unless we do this threatens hatred and enmity, then we ought to remember this saying which says: If I wished to please men, I should not be the servant of Christ. But when it is said: Let each of you please his neighbor, a necessary distinction is joined to it, which plainly shows in what one is to please the neighbor, when he says: In what is good, unto edification. When, therefore, we act well and teach well, we please our neighbor and edify him. For he does not admonish us that glory is to be sought from men, but that edification is to be given to our neighbors by our action and our speech; just as also in what the Savior says, that your light may shine before men, and that seeing your good works they may glorify your Father who is in heaven. By which he certainly does not exhort the disciples to seek glory from men, but that, living rightly and honorably, they may furnish edification to those who see them, and that God may be glorified, who has opened to men the way of amendment and salvation.

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.

That is, let each one do what is pleasing to his neighbor, and serve his brother, only for good. And lest any of the perfect should say: behold, I too am drawing my brother toward good, he added: "for edification." For although what you are doing now is good, yet since it is untimely, your deed turns into destruction: for untimely reproof does not edify.

Then when he says, let every one of you, he clarifies his admonition: first, in regard to the second part; second, in regard to the first, at wherefore, receive one another. In regard to the first he does two things: first, he explains what he had said; second, he presents a reason, for Christ did not please himself.

First, therefore, he says: it has been stated that we should not please ourselves, precisely because every one 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 Isaiah: speak to us pleasing things (Isa 30:10). Hence he adds: unto good.

Similarly, we should not have the intention of pleasing men for the sake of human favor or glory, since it says in a psalm: God will scatter the bones of those who please men (Ps 53:5), but for the honor of God and the benefit of our neighbor. Hence he adds: unto edification i.e., because we condescend to their will, they are strengthened in the faith and love of Christ: let us follow after the things that are of peace and keep the things that are of edification, one towards another (Rom 14:19).

The Savior does not say that He pleased Himself, but rather God the Father; for He says: "For I have not come down from heaven to do my own will, but the will of Him who sent me, the Father" (John 6:38). And because He said these things, the Jews who were contradicting Him treated Him as a sinner, so the Psalmist speaks on His behalf to God the Father, saying: "The insults of those who reproach you have fallen upon me" (Psalm 69:10); that is to say, when I was doing your will, they accused me of sinning against you. By not receiving me, whom you sent, they insulted you. Because the Jews sinned against God, and not receiving Christ whom He sent, they even killed Him as if He were sinning against God. So the sins of sinners fell upon God Himself; for the innocent is killed by sinners as if He were a blasphemer, as it is written in the Gospel (Mark XV, 28).

And this he always does. For when he was upon the subject of alms, he brought Him forward and said, "Ye know the grace of the Lord, that though He was rich, yet for our sakes he became poor." (2 Cor. viii. 9.) And when he was exhorting to charity, it was from Him that he exhorted in the words "As Christ also loved us." (Eph. v. 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." (Heb. xii. 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 Thee fell upon Me." (Ps. lxix. 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?" (Phil. ii. 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." (Matt. xxvii. 40). And, "He saved others, Himself He cannot save." (ib. 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 Thee 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 them for a patient endurance of temptations.

For Christ also did not please himself, but as it is written: The reproaches of those who reproached you fell upon me. In this he seems to show that Christ too, not pleasing himself, and not thinking it robbery to be equal with God, emptied himself; but wishing to please men — that is, to save men — he endured the reproaches of those who reproached, as it is written: The reproaches of those who reproached you fell upon me. This will become clearer if we recall the things that are written in the Gospel: how, in order that he might benefit men and save them, he ate and drank with sinners and publicans, and the Jews, reproaching him for these things, said: Why does your master eat with publicans and sinners? Or again, when he did not forbid the sinful woman to touch his feet, and to bathe them with her tears, and to wipe them with her hair, and to anoint them with myrrh; and for this the Jews, reproaching and upbraiding him, said that if this man were a prophet, he would surely know who and what sort the woman is who touches him, that she is a sinner. But if you ask why the example which he brought forward from the Psalm should stand thus, as though the reproaches that were cast at God fell upon Christ, we can explain it thus: that just as he said, He who receives me receives him who sent me, so this too can be understood: that he who reproaches me reproaches him who sent me. The example, then, which he took up is written in this way in the sixty-eighth Psalm: I have become a stranger to my brethren, and an alien to my mother's sons. For the zeal of your house has consumed me, and the reproaches of those who reproached you fell upon me.

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.

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."

The Apostle sets before us the example of Christ. For if He had wished to please Himself, that is, to seek His own interests, He could have avoided reproaches and not endured what He endured; but He did not wish this, and instead, having taken sufferings upon Himself, He was subjected to ill repute among many, was considered powerless, even a deceiver and evildoer. They said of Him: "He saved others; Himself He... cannot save" (Matt. 27:42). Thus "the reproaches of those who reproached You," the Father, in the Old Testament, "fell on Me" (Ps. 69:9), that is, on Your Son. And this is nothing new.

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; second, he shows that we should imitate this example, for whatever things were written; third, he adds a prayer so that we can fulfill it, at now the God of peace.

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 yours be done (Matt 26:42).

Second, 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 you, i.e., blasphemed you by their evil works and by contradicting the truth of your doctrine, fell upon 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 (John 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 awe is scorned by them: they have forsaken the Lord, they have blasphemed the holy one of Israel (Isa 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 (Isa 1:4); he bore our sins in his body on the tree (1 Pet 2:24).

And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"-since martyrs' testimonies are examples of conversion gloriously sanctified. "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."

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."

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.

For whatever things were written, were written for our instruction. This is like what he himself says elsewhere: But they were written for our sakes, upon whom the ends of the ages have come. But if it is asked in what way the things that were written were written for our sakes, see that it was for our sakes that it was written: You shall not muzzle the mouth of the ox that treads out the grain; for God has no care for oxen, but he says it concerning us; and for our sakes it was written that Abraham had two sons, one by the bondwoman and one by the free, that we might know that these things are allegorical, and that these are the two testaments. For our sakes that also was written, that the people ate manna in the desert and drank water from the rock, so that we might understand that they ate spiritual food and drank spiritual drink, drinking from the rock that followed them, which rock was Christ. And these, and other things of this kind, were mysteries, which were hidden from eternal times, but are now made manifest through the prophetic Scriptures and the coming of our Lord and Savior Jesus Christ. But that it may become still more manifest how the things that were written were written for our sakes, the prophet says concerning the former people, that with the ear you shall hear, and shall not hear; and seeing you shall see, and shall not understand. But concerning us it is said, that those to whom it was not announced concerning him shall see; and those who have not heard shall understand. Consider therefore from this for whose sake the things that were written appear to have been written. For the things that are written are without doubt written for the sake of those who are going to see and understand, not for the sake of those who are said neither to be going to see nor to understand. And those who understand the things that were written will without doubt find that which is consequently added: That through the patience and consolation of the Scriptures we may have hope toward God. For consolation from the Scriptures is grasped not by him who neither believes nor understands, but by him who both believes and understands.

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.

This, he says, was written beforehand so that we might imitate it. Here he also exhorts them to patience in temptations, saying, that being strengthened by Scripture we may endure, and by endurance may show in ourselves a living and steadfast hope. For whoever endures shows that he has within himself hope in the future blessings, but whoever does not endure has lost hope.

Then when he says, for whatever things were written, he shows that we must imitate this example of Christ, saying: for whatever things were written in Sacred Scripture about Christ or his members were written for our learning. There was no need to write this except for our instruction: all Scripture is inspired by God and profitable for teaching, for correction, and for training in justice (2 Tim 3:16).

But what is contained in Scripture for our instruction is shown when he says: that, through patience and the comfort 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 a psalm: when the cares of my heart are many, your consolations cheer my soul (Ps 94:19). Hence it also says in 1 Peter: predicting the sufferings of Christ, which pertains to patience, and the subsequent glory, which pertains to consolation (1 Pet 1:11).

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 (Job 13:15).

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.

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 giveth 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?

Now may the God of patience and of consolation grant you to be of the same mind one toward another according to Jesus Christ: that with one accord, with one mouth, you may honor God, even the Father of our Lord Jesus Christ. If patience is a virtue, and every virtue is from God, then patience too is from God. When therefore he says "the God of patience," this seems to be what is shown: that God is with those who have within themselves the virtue of patience — just as, when one says "the God of justice," it is shown that God is in those who keep justice. In like manner "the God of truth" and "the God of wisdom" are understood. But when "the God of consolation" is also said, God is shown to be with those who take from the divine Scriptures, through spiritual understanding, the consolation of the Spirit. "May the God of patience and consolation therefore grant you," he says, "to be of the same mind one toward another according to Jesus Christ." In this Paul, after the manner of the patriarchs and prophets whose blessings are recorded in writing, bestows blessings upon the Romans, praying earnestly that it be given them by God to be of the same mind one toward another. This is a great blessing: that all should be of one mind and one sentiment, and that each should will for his neighbor just as he wills for himself. Do you wish to know how much the grace of unanimity avails? The Savior declares in the Gospels that if two or three shall agree as one concerning anything whatsoever they ask of God, it shall be done for them; and again he says of himself that where two or three are gathered together in my name — that is, thinking one and the same thing in the name of Jesus Christ — "there," he says, "I will be in the midst of them." Do you wish to receive yet another example of how Christ becomes present in the midst of those who think one thing? See in the Acts of the Apostles how, after the Lord's ascension, when, it says, the eleven apostles together with the rest lifted up their voice and prayed with one accord, the place in which they stood was shaken, and they were counted worthy of the presence of the Holy Spirit. But that it may be made still clearer how great is the power of unanimity and how great its grace, I do not think it will seem out of place if we bring forward those things which have been handed down to us on these matters by the fathers, with good reason, from the Old Testament as well — handed down, that is, by those who came from among the Hebrews to faith in Christ. They used to say, then, that those three sons of Korah whose names we find in Exodus — that is, Aser, which is interpreted "instruction," and Elkanah, which in our language is called "possession of God," and Abiasaph, which in the Latin tongue signifies "the congregation of the father" — when their father Korah had sinned together with Dathan and Abiram and all who consented with them, and destruction by divine vengeance was being prepared against them, these separated themselves from the wicked gathering, and, set apart from the impious conspiracy, poured out with one accord a prayer of repentance to God; and that, being heard by God, they merited not only pardon of the punishment but also the grace of prophecy; and that this too was granted them by God at their request, that they should not be commanded to prophesy anything sad or ruinous; and that for this reason all the Psalms which are recorded as inscribed with their names contain nothing sad or harsh against sinners. This we have brought forward so that it might be known more magnificently how great is the power of unanimity, and of thinking one thing, and of being of the same mind one with another. As for myself, that thing too which Paul does in certain of his Epistles, joining the names of others with his own and saying, "Paul, and Sosthenes the brother," and elsewhere, "Paul, and Silvanus, and Timothy," I think was not done to no purpose; but that by it is shown that, when two or three are set in unity, the Holy Spirit has drawn forth from them one understanding and one utterance: so that those who desired to teach the Churches that all should say one thing and be of one mind should first show that they themselves said one thing and were of one mind, and with one mouth honored God, even the Father of our Lord Jesus Christ. For "one mouth" is spoken of where one and the same understanding and utterance proceeds through the mouths of different persons. And rightly, where he said "to be of the same mind one toward another," the Apostle added, "according to Jesus Christ." For it could happen that some might agree unanimously even in wickedness, and be of one mind for the worse. For this reason, therefore, he added, "according to Jesus Christ." But he who is of one mind according to Jesus Christ is without doubt of a mind for everything that is good.

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.

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.

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.

He shows that along with the Scriptures, God gives us patience and consolation. Therefore he also calls Him the God of patience and consolation, as the giver and author of these good things. He also asks of Him that He would grant us "to be like-minded one toward another." For it is characteristic of love to think the same about one's neighbor as one thinks about oneself. But since there is a worldly love, he added: "according to the teaching of Jesus Christ," that is, think that which is pleasing to Jesus Christ.

Then when he says, now 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 Ecclesiastes: what is man that he should be able to follow the king, his maker? (Eccl 2:12), he makes use of a prayer, saying: now may the God of patience, i.e., the giver: you are my patience (Ps 71:5), and of comfort, i.e., who bestows spiritual consolation: the Father of mercies and God of all comfort (2 Cor 1:3), grant you, from whom is every best gift (Jas 1:17), that you be of one mind, that is, agree with one another: agree with one another, live in peace (2 Cor 13:11), not consenting in sin, but according to Christ Jesus, of whom it is said: he is our peace, who has made us both one (Eph 2:14).

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.

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

What then is the fruit of like-mindedness? The glorification of God not only with one mouth, but also with one soul (for this is what "with one accord" means). Here the word "God" should be separated, referring it to the preceding phrase, and then read with a new beginning: "and Father of our Lord Jesus Christ." However, there will be no impropriety if these words are read together as well, that is, understanding "God and Father" in relation to One and the Same Christ; for God the Father is the God of Christ according to His humanity, and Father according to His Divinity.

That, by the fact that you agree on the same things, with one mind, existing through faith and consensus of charity, as it says in a psalm: who makes men of one mind to dwell in a house (Ps 67:7), i.e., with one confession of the voice coming from unity of faith, 1 Corinthians: I appeal that all of you agree (1 Cor 1:10), that for the conformity of the heart, you may glorify God, Creator of all things, he himself existing as the Father of our Lord Jesus Christ, through whom he adopted us as his sons: those who honor me I will honor (1 Sam 2:30); if I am a father, where is my honor? (Mal 1:6)

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

The example again is as before, and the gain unspeakable. For this is a thing that doth God especial glory, the being closely united. And so if even against thy will and for His sake, thou be at variance with thy brother, consider that by putting an end to thine anger thou art glorifying thy Master, and if not on thy 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 Thou hast sent Me, if they be one." (John xvii. 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 thee, do not thou break also. Nor give utterance to that cold saying, "Him I love that loveth 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 thee, then display the more love, that thou mayest draw him to thee. 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 loveth, does pay thee a recompense. But he that is loved and loveth not, hath made God a debtor to thee in his own room. And besides, when he loves thee he needs not much pains; but when he loves thee not, then he stands in need of thy 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 hath become chilled. But suppose he will not be warmed, "what then?" is the reply. Continue to do thy own part. "What if he grow more perverse?" He is but procuring to thee so much greater return, and shows thee 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 ye are My disciples, if ye love one another), (ib. xiii. 35) consider how great an one loving one that hates us must be. For thy 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." (Matt. ix. 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, that "I cannot bear to come near those that hate me," but say, that "I cannot bear to despise 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 doth shameful and ridiculous.

After these things he says: "Wherefore receive one another, as Christ also received you unto the honor of God." What he says, "receive one another," is to be referred back to what he had set forth at the first, where, on the occasion of clean or unclean foods, those who thought differently were at variance with one another; and he says: "Receive one another, as Christ also received you," who shrank from no one's uncleannesses, nor reckoned to anyone his offenses. Judge nothing, therefore, concerning the uncleanness of animals, just as he did not reckon the uncleannesses of believers. And he who had said above, "But let him who eats not judge him who does not eat, for God has taken him up," here said, "As Christ received you" — so as to show that to be received by God and by Christ is one and the same thing. And he adds this also, that it is the honor of God to be received by Christ. For those whom Christ receives, he teaches that they ought so to act that men, seeing their good works, may glorify their Father who is in heaven.

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!

He repeats the previous exhortation and brings Christ as an example, so that we would accept one another, because this serves to the glory of God. For our unity above all glorifies God, as it is said: "the world will believe that You sent Me," if the disciples "are one" (Jn. 17:21-23). On the contrary, disagreements bring dishonor to God. For when the pagans see that Christians disagree among themselves, they blame the faith itself.

Then when he says, wherefore, receive 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 three things: first, he resumes the admonition; second, he presents a reason from the example of Christ, at as Christ also; third, he adds a reason, at now may the God of hope.

First, therefore, he says: wherefore, i.e., because the things that have been written are directed to our instruction, namely, the examples of Christ and the other saints, receive 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: him who is weak in faith take unto you (Rom 14:1).

Then when he says, as Christ also has received you, he assigns a reason from the example of Christ. First, he presents the example, saying: as Christ also has received you, i.e., took you under his care and protection: behold, my servant whom I uphold (Isa 42:1); he has helped Israel, his servant, in remembrance of his mercy (Luke 1:54). And this unto the honor of God, to whom he referred all things: I honor my Father and you dishonor me (John 8:49).

From this we are given to understand that we should bear up one another in things pertaining to the honor of God.

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.

Again, he is speaking of Christ's concern for us, still holding to the same topic, and showing what great things He hath done for us, and how "He pleased not Himself." 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 thee will I give the earth, and to thy seed, and in thy seed shall all the nations be blessed." 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 thee from the curse thereof, and set thee entirely at liberty from the dominion of that Law. For it was because thou hadst transgressed the Law, that He fulfilled it, not that thou mightest fulfil it, but that He might confirm to thee the promises made unto the fathers, which the Law had caused to be suspended, by showing thee to have offended, and to be unworthy of the inheritance. And so thou also art saved by grace, since thou wast cast off. Do not thou then bicker, nor perversely cling to the Law at this unsuitable time, since it would have cast thee also out of the promise, unless Christ had suffered so many things for thee. And He did suffer these, not because thou wast deserving of salvation, but that God might be true.

For I say that Christ was a minister of the circumcision for the sake of God's truth, to establish the promises of the Fathers. In what way Christ was a minister of the circumcision to establish the promises of the Fathers can be understood in a twofold manner. Either on the ground that he himself received circumcision in his own flesh, so that it might be most manifestly known that, coming from the seed of Abraham — to whom God had promised that in his seed all the Gentiles would be blessed — he fulfilled in himself the things that had been promised to the Fathers; and so that by this, according to the plan of the whole Epistle's arrangement, whereby he now curbs and restrains those who had believed from the circumcision, and now also those from the Gentiles who were exalting themselves against one another, he might teach that those who linger in the observances of the Law are not to be judged utterly, seeing that Christ too stood forth in his own flesh as a minister of circumcision. Or else in another way, so that Christ is said to have been a minister of that circumcision of which the same Apostle says: "For he is not a Jew who is one outwardly, nor is that circumcision which is manifest in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in the spirit, not the letter, whose praise is not from men but from God"; and according to what the same Apostle says elsewhere: "In whom also you have been circumcised with a circumcision not made by hand, in the stripping away of the body of the flesh, but in the circumcision of Christ, buried together with him in baptism." Through circumcision of this kind, therefore, it is certain that the promises of the Fathers have been fulfilled.

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.

He holds to the former subject of discourse, showing that Christ did not please Himself, but accepted everything for our sake, and he persuades the Gentiles not to exalt themselves over those who believed from among the Jews. For the Jews were saved by the promise given to their fathers, while the Gentiles were saved by mercy and love for mankind alone. The meaning of what is said is as follows. To Abraham there was a promise that his seed would inherit the world (Gen. 13:15); but those who descended from Abraham all became deserving of punishment, as transgressors of the law, and therefore unworthy of the promise. Therefore Christ came and fulfilled the law, accepting among other things circumcision as well. Having fulfilled the law, accepted circumcision, and become the seed of Abraham, He extinguished the wrath of God and made us capable of receiving the promise. He accepted circumcision so that the promise of God would not remain in vain, and not in order to establish the law. Why then do you, Judaizer, cling to the law, which has already brought you into such danger that you have been deprived of the promise?

Second, when he says, for I say that Christ, he clarifies what he had said: first, with respect to the Jews; second, with respect to the gentiles, at but that the gentiles.

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: for I say, therefore, that Christ Jesus was minister of the circumcision, for he is the author of everyone's faith, as it says in Hebrews: looking to Jesus, the author and perfecter of our faith (Heb 12:2). But he showed himself in person only to the Jews, as it says in Matthew: I was sent only to the lost sheep of the house of Israel (Matt 15:24); and in Isaiah: his voice will not be heard outside (Isa 42:2). And this for the truth of God, i.e., that the truth of God's promise may be acknowledged: God is truth (Rom 3:4). Hence he continues: to confirm the promises made unto the fathers: 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 (Luke 1:69); for all the promises of God find their yes in him (2 Cor 1:20).

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.

"And that the Gentiles might glorify God for His mercy."

But what he means is this. Those of the Jews would have had promises, even though they were unworthy. But thou hadst 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) 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 Thee among the Gentiles, O Lord, and will sing unto Thy Name."

But the Gentiles honor God for his mercy, as it is written: "Therefore I will confess to you among the Gentiles, and I will sing to your name." And again he says: "Rejoice, you Gentiles, with his people." And again: "Praise the Lord, all you Gentiles, and magnify him, all you peoples." And Isaiah again says: "There shall be the root of Jesse, and he who shall arise to rule the Gentiles, in him shall the Gentiles hope." But what those promises were, he declares by the examples he subjoins, in which he says: "Therefore I will confess to you among the Gentiles, and I will sing to your name." This appears to be taken from the seventeenth psalm, with a small alteration made, not of the sense but of the words. For there the Prophet says: "Therefore I will confess to you among the Gentiles, O Lord, and I will sing a psalm to your name." But as for what he says, "Rejoice, you Gentiles, with his people," it is written in those same words in the canticle of Deuteronomy. "Praise the Lord, all you Gentiles, and magnify him, all you peoples," is read in the hundred and sixteenth psalm; only that there, instead of "magnify," "praise together" is set down. But the last example Paul himself says is taken from Isaiah, in whose body of text it is written thus: "And there shall be in that day the root of Jesse; and he who shall arise to rule the Gentiles, in him shall the Gentiles hope. And his rest shall be honor." But having omitted, in the first place, two expressions, that is, "in that day," and, in the last, "and his rest shall be honor," he set down the rest in the same words in which the Seventy Translators published them. From which it must be known that in nearly everything the Apostle holds to the edition of the Seventy Translators, unless perhaps some things seem to him less necessary to the assertion he is pursuing, or when he wishes to use not so much the words of the translators as the meanings of Scripture, brought forth in his own utterance. But this saying about the root of Jesse has seemed better to be discussed in the exposition of the prophet Isaiah himself. Nevertheless, even in the present place it will be said that "Jesse" is interpreted in our language as "there is to me." At the coming of Christ, therefore, everyone who has believed in him has fittingly said: "There is to me." For he of whom Moses said, "He who is has sent me to you," he himself is "to me" — that is, I believe in him who is, not in one who was made out of nothing, as it pleases the impious, but in him who is, and always is, and this is his name; and he it is who has arisen from the root of Jesse, and in him shall the Gentiles hope. For which mercy, which they have obtained from him, namely that he who always was should be born from the root of Jesse to give salvation to the Gentiles — for this mercy conferred upon them, I say, the Gentiles honor and magnify God.

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.

Those who came from the Jews, although they were unworthy, nevertheless had the promises; but you, called from paganism, were saved by lovingkindness alone. Therefore you are especially obligated to glorify God. And God is glorified when you live in union and unity among yourselves, when you bear with the weak.

Then when he says, but that the gentiles, he shows that even the gentiles were accepted by Christ: first, he states his proposition; second, he confirms it with an authority, at as it is written.

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: but that the gentiles are to glorify God for his 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 (Matt 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 (Luke 1:50).

Thus, the Apostle attributes the conversion of the Jews to God's truth but that of the gentiles to his mercy. But a psalm says: all the ways of the Lord are mercy and truth (Ps 25:10), 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 (1 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 Ephesians: it was a mystery hidden for ages in God (Eph 3:9). 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.

Then when he says, as it is written, he confirms with an authority what he had said about the 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 18:50), you made me the head of the gentiles; you exalted me above my adversaries. O God the Father, I, Christ, will praise you with thanksgiving among the gentiles, for the conversion of the gentiles accomplished through me and will sing with new exaltation of mind to your name, which has been manifested to them, as it says in John: I have manifested your name to the men whom you gave to me (John 17:6).

Or in another way: I will confess to you among the gentiles, i.e., I will make the gentiles confess to you with a confession of faith: let the peoples praise you, O God, let all the peoples praise you (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).

"And, rejoice, ye Gentiles, with His people. And, Praise the Lord, all ye Gentiles; and let all people laud Him." "And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust."

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.

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

The second authority contains the coalescence of gentiles and Jews. Hence, he says: and again he says: O gentiles, once alienated from the commonwealth of Israel (Eph 2:12); rejoice, you gentiles, with his people, i.e., adopt a common joy together with the Jews, who were once his people: they rejoice before you as with joy at the harvest (Isa 9:3); there shall be one flock and one shepherd (John 10:16). But our letter has: rejoice with Jerusalem, and be glad with her, all you that love her (Isa 66:10).

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.

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

The third authority contains the devotion of the gentiles to God. Hence he adds: and again it is written in a psalm: praise the Lord, all you gentiles (Ps 117:4), 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 all you people, not only the Jewish people, and magnify 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 (Sir 43:30); from the rising of the sun to its setting my name is great among the gentiles (Mal 1:11).

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.

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.

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.

He brought all these testimonies as proof that those called from among the Gentiles must live in unity and be of one mind with those who came from among the Jews; he humbles them so that they would not exalt themselves over those called from among the Gentiles, for all the prophets called them, while he again persuades those called from among the Gentiles not to be puffed up, showing that they are more indebted to God, as having received greater mercy; for they, not being a people, were united with the people. The words "I will praise You among the Gentiles" are spoken in the person of Christ, instead of: I will proclaim You, O Father, among the nations; and the words "there shall be a root of Jesse" are spoken instead of: from the root of Jesse shall grow He Who shall rise to rule the nations, that is, Christ.

The fourth authority contains the reverence of the gentiles toward Christ. Hence he continues: and again Isaiah says: the root of Jesse shall come (Isa 11:10). 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: there shall be a root of Jesse, from whose seed Christ will be born: in that day the root of Jesse shall stand as an ensign to the people (Isa 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: you do not bear the root but the root bears you (Rom 11:18).

Then he touches on Christ's office, adding: he who shall rise up 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 the gentiles shall 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 (1 Pet 1:3).

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

"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."

That is, that ye may get clear of that heartlessness 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 Spirit. 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 ye believe, if ye hope. Yet he does not say if ye hope, but, "if ye 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, ye will also draw the Spirit to you. In this way, when He is come ye will continually keep to all good things. For just as food maintaineth our life, and by this ruleth 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 flieth away. But if we be deserted by the Spirit, we shall also halt in our works. For when this hath gone, the unclean one cometh: this is plain from Saul. For what if he doth 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; 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 doth 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 hath 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 singeth. Nor is this the only good thing that we shall gain, for we shall also come to know many things which are our interest.

Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Spirit. He who had said above what is written in Isaiah, "And in him shall the Gentiles hope," gratefully added, "Now may the God of hope"; so that, if it had been written, "in him shall the Gentiles believe," he would without doubt have added, "Now may the God of faith" — so that now, from the act of hoping, he invokes the God of hope for the Gentiles, upon those who hope in him, from whom he prays that the gift of blessing may be increased for them. And the blessing is of this kind: that they may be filled with all joy and all peace. And similarly the Prophet too says in a certain place: "And in his days shall be justice and abundance of peace, until the moon be taken away." But since these things are said of Christ, in him we can rightly perceive the abundance of peace, in that he made peace through the blood of his cross, not only for the things that are on earth, but also for the things that are in the heavens. But how what the Apostle prays for can be fulfilled in all — that they be filled with all joy and all peace — seems to me difficult to explain, especially since the Apostle himself, among the things he has obtained through the grace of the Spirit, says that he knows in part and prophesies in part. But I think that believers can have the fullness of peace in this: when they are reconciled to God the Father through faith, according to the word of Paul who says, "We beseech you on behalf of Christ, be reconciled to God"; and when they return into peace with the Son of God through the blood of his cross; and when they are joined to the Holy Spirit, once they have cleansed themselves from every defilement and have been made holy vessels — so that at last a person may be seen to be filled with all peace, if he has believed in the fullness of the Trinity. Finally, on this account the Apostle adds and says: "May he fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Spirit." For if he who believes is fortified by the power of the Holy Spirit, it is certain that he always has fullness of joy and fullness of peace.

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.

He prays that the believers from among the Jews be filled with joy, for they were grieved by reproach, and that the believers from among the Gentiles be filled with peace, for they were hostile toward those who adhered to the law; or rather, he prays that both groups be filled with joy and peace. How then is this to be accomplished? By faith. And what good does faith provide us? Richness in hope. For whoever believes in the future blessings and remains content with the present ones is rich in hope, that is, he awaits the future blessings and endures all temporal afflictions. And what good does hope provide us? The acquisition of the power of the Holy Spirit, which makes our hope most firm. For hope, on the one hand, provides us with the power of the Holy Spirit, and on the other hand, becomes stronger in us through the Holy Spirit.

Then when he says, now may the God 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 may the God of hope, i.e., the one to hope in, fill you with all joy, 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 Galatians: the fruit of the Spirit is love, joy, peace (Gal 5:22).

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 Galatians (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 (Rom 5:5); God is able to provide you with every grace in abundance (2 Cor 7:8).

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.

Such shall he be "who cleaves to that which is good," according to the apostle, "who hates evil, having love unfeigned; for he that loveth another fulfilleth the law." 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."

"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."

He had said, "Inasmuch as I am the Apostle of the Gentiles, I magnify mine office." He had said, "Take heed lest He also spare not thee." He had said, "Be not wise in your own conceits"; and again, "Why dost thou judge thy brother?" And, "Who art thou that judgest another man's servant?" And several other like things besides. Since then he had often made his language somewhat harsh, he now speaks kindly. And what he said in the beginning, that he doth 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." But here he says, "I am persuaded that ye 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 "ye 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 "ye are full of goodness." But he seems to me here to be calling their virtue perfect. And he does not say ye have, but "ye 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.

But I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, so that you are able to admonish others as well. By the same reasoning by which we said above that believers are filled with all joy and all peace, here too he affirms that those to whom the discourse is addressed are full of goodness and of all knowledge. Similarly, writing to the Corinthians as well, he says: In everything you have been made rich in him, in all utterance and in all knowledge; and he, as we said above, declares even of himself that he does not have all knowledge, nor all prophecy, but in part — concerning which I remember that we have often spoken elsewhere. And now none the less we shall say that Paul, and any who are such as he, are called perfect in comparison with the rest; but with respect to that supreme knowledge, or to that perfection which is in the heavenly orders, no one among men can either be called or be perfect. As if we were to say: in the studies of boyhood, in comparison with one who has only lately been initiated and is receiving the first elements of letters, the schoolmaster himself is called perfect; but he is not perfect in the way that the man who teaches grammar is. And the grammarian himself, however perfect he may be, is nevertheless surpassed by the perfection of the rhetorician; and far more eminent than all of these is the perfection of philosophic teaching. And although in all of these there is literary learning, yet a different degree of perfection and of mastery is held in each one. So then it can be that Paul also, when he says: Not that I have already attained, or am already perfect, seems to write these things looking to that summit of heavenly perfection. But when he says: As many of us therefore as are perfect, let us be thus minded, he has regard only to the degree of human perfection. So then in the present passage too they are to be understood as filled — whether with peace, or with joy, or even with goodness, or even with knowledge, whether the Romans or the Corinthians — in so far as it is possible for those to be filled who are being taught in the Church and who live under perfect teachers. And he indicates also the measure of that knowledge itself when he says: so that you are able to admonish others as well. In which he shows that in that which each one has learned he ought also to admonish another, and to hold conversations of this kind with his fellow-disciples, by which they may both admonish and edify one another. For mutual conference can contribute very much instruction, if it be held with charity, and if concerning any of the deeper or more obscure matters one awaits the judgment of the learned and the perfect, according to what Moses also says: Ask your fathers, and they will declare to you; your elders, and they will tell you.

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.

Having said much that was harsh above, he finally heals the wounds he inflicted. He did not say: I have heard, but: "I myself am convinced," he who was reproaching and accusing you, "that you also are full of goodness," that is, of good disposition and brotherly love, though perhaps he calls goodness the fullness of virtue. He also did not say: you have goodness, but: "full." And since there is no benefit in having only goodness while not knowing how to make use of it, he added: "and are able to instruct one another," not only to learn, but even more — to teach others.

After instructing the Romans with general admonitions, the Apostle now begins to write certain familiar matters to them. First, matters pertaining to himself; second, matters pertaining to others, at but I commend to you Phoebe (Rom 16:1). In regard to the first he does three things: first, he excuses his presumption in instructing and correcting them; second, he excuses his tardiness in not visiting them, at for which cause also I was hindered (Rom 15:22); third, he seeks the favor of their prayers, at I beseech you therefore, brethren (Rom 15:30).

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: and I myself also, my brethren, am assured of you, 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 a psalm: let a good man rebuke me in kindness (Ps 141:5), and in Galatians: you who are spiritual should restore him in a spirit of gentleness (Gal 6:1). As to this he says: that you also are full of love: fill your hands with burning coals from between the cherubim, i.e., with the fire of charity (Ezek 10:2).

Second, knowledge of the truth is required, because some have zeal for God in correcting, but it is not enlightened, as he said above (Rom 10:2). That is why he adds: replenished with all knowledge, i.e., human and divine, of the old law and of the new: in every way you were enriched with all speech and all knowledge (1 Cor 1:5).

From this he concludes: so that you are able on account of the love and knowledge, fittingly to admonish 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 Sirach: he gave commandment to each of them concerning his neighbor (Sir 17:14).

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.

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.

"Nevertheless, I have written the more boldly unto you in some sort."

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." And to the Corinthians again, "Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you." And in writing to the Galatians he says, "I have confidence in you, that ye will be none otherwise minded." 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, but he uses a word 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." So in the end of the Epistle also, "For your obedience hath reached unto all." 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 ye may be established; that is, that I may be comforted together with you"; 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." 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", so also here, after saying, "because of the grace given unto me by God," ...

But I have written to you the more boldly in part, as putting you in remembrance, because of the grace given me by God. As one who was conscious to himself that throughout the whole text of the Epistle — while he addressed his word now to those who are of the circumcision, now to those who have believed from among the Gentiles — he had touched upon certain matters even of the more secret and deeper mysteries, and out of eagerness to render an account had laid open many things that were held among the hidden things (although in each case he preserved the dispensation of the word with cautious moderation, and while disclosing it in some part, in great part again veiled it), for that reason he says: But I have written to you the more boldly in part, as putting you in remembrance, through the grace which was given me. Do you hear the Apostle saying: I have written in part? Whence let no one be angry with us if we are not able to explain the account of the divine mysteries with full clarity, when he hears that the very man who handed these things down to us handed them down in part; nor let anyone strut about so puffed up under the title of knowledge, as though he had come to know all things, when Paul himself, from whom the word of knowledge has been poured out to us, says that he writes in part and knows in part. I, however, judge that although Paul himself also confesses that he knows in part, yet he knew many things — and far more things — than he wrote. For as one who himself knew much, and yet did not dare to bring much of it forward, he says that it was boldness in him to commit at least some things to writing. But in that he says, putting you in remembrance through the grace given me, he indicates that he had indeed already had discourse concerning such matters, and had often discussed the mysteries; but since what has been said by speech alone forgetfulness might easily intercept, by these few things, he says, which I have written through the grace given me, I call back to you the memory of those things which have often been more fully discussed by me. But concerning the grace which Paul recalls as given to him, we have already spoken above.

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.

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.

The Romans enjoyed respect and were quite arrogant. Therefore he heals them when he says, "I have written to you with some boldness"; for by this word he greatly humbles them. But he was not satisfied even with this, and added: "in part," that is, somewhat and briefly, and moreover not as one instructing, but "as if by way of reminder," that is, gently reminding.

Then when he says, but I have written to you, 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; second, he shows how he used this power, at I have, therefore, glory.

He says, therefore: more 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 (Job 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 (Titus 1:13). And this is what he says: in some sort. 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.

Second, 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: as it were putting you in mind, as though they had forgotten things they once knew, as Philippians says: you have been occupied (Phil 4:10). Recall the former days when, after you were enlightened, you endured a hard struggle with sufferings (Heb 10:32).

Third, 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 (1 Cor 15:10).

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

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.

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.

"That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God."

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. 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 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 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 Spirit. 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 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."

And we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests.

And he says this grace was given him for this purpose, that I may be, he says, a minister to Christ Jesus among the Gentiles, sanctifying the Gospel of God. What we have as sanctifying the Gospel of God, the Greeks say more magnificently, *hierourgounta to euangelion tou theou* ("performing the sacred rite of the Gospel of God"), which, though not fully rendered by us, might nevertheless be expressed as sacrificing the Gospel of God; by which it is shown that to announce the Gospel is a sacrificial work. And accordingly he then adds: That the offering up of the Gentiles may be made acceptable, sanctified in the Holy Spirit. Therefore, just as the high priests, when they made offering, necessarily had to take care that there should be no blemish in the victim, no reproach, no defect, so that it could be acceptable and pleasing to God; so also he who sacrifices the Gospel and announces the word of God ought by every means to take care that no blemish arise in his preaching, no defect in his teaching, no fault in his instruction; but, so to speak, if it can be done, let him first offer up himself, let him first cut the throat of his own vices, let him first mortify his own members to sin, so that not only by teaching but also by the example of his life he may make his offering — the salvation of his disciples — acceptable to God. Sanctified, he says, in the Holy Spirit. The fount of sanctification is the Holy Spirit, and therefore the offering of the Gentiles which is offered while Paul sacrifices is said to be made acceptable to God not through the observance of the law, but through the Holy Spirit.

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.

Imparting a humble tone to his speech, he says: I did not seize this honor for myself, but God commanded me to do this, having set me apart for this purpose, not because I was worthy, but by grace. And for what was this grace given to me? To be a minister and priest of the Gospel. Therefore do not blame me for speaking to you. My priesthood consists precisely in proclaiming the Gospel. And who would dare to accuse a priest who brings the knife to that which has been chosen for sacrifice?

I wrote to you, he says, not so that along with other nations you too might be saved, and so that the offering of the Gentiles might be entirely acceptable because all bring fruits to God. "Sanctified by the Holy Spirit," that is, by a spiritual life; for not faith alone sanctifies, but also one's manner of life. It is true that having believed and been baptized, we received the Spirit; but if we do not also live spiritually, the grace of the Spirit will be extinguished. He humbles the pride of the Romans, so that they would not consider it beneath them to have as their teacher the One who brings all nations to God.

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).

Second, he specifies that grace when he says: that I should be the minister of Christ Jesus among the gentiles, i.e., to serve God in the conversion of the gentiles: one should regard us as ministers of Christ (1 Cor 4:11); as long indeed as I am the apostle of the gentiles, I will honor my ministry (Rom 11:13).

Third, 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 (Prov 8:8).

Fourth, he presents the end of this grace when he says: so that the oblation 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 Philippians: 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 (Phil 2:17). May be made acceptable, namely, to God through a right intention: then will you delight in right sacrifices, oblations and holocausts (Ps 51:20)—and sanctified in the Holy Spirit, i.e., by charity and the other gifts of the Holy Spirit: you were sanctified in the name of the Lord Jesus Christ and in the Spirit of our God (1 Cor 6:11).

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.

"I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to God."

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."

I have therefore glory in Christ Jesus toward God. True glorying toward God there is none, except that which is in Christ Jesus. But to glory in God without Christ is much the same as if someone should say that he can have glory with God without righteousness, without wisdom, without truth. For all these things Christ is; and therefore in Christ alone is there true glorying toward God. This is like that which he himself says elsewhere: But he that glories, let him glory in the Lord. But in what way every glorying which is outside Christ is blameworthy — for example, in riches, or in the honors of the world, or in the wisdom of the world, or in the other arts which are outside Christ — we have already discussed more fully above. It should indeed be known that here the Latins have put "glory" for "glorying."

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

Since as before he had greatly humbled himself, now again he elevates his word, lest they consider him contemptible, and says: I boast not of myself and not of my own cares, but of the grace of Christ. In what then do I boast? In that which pertains to God, that is, not in some trivial things, but in spiritual things.

Then when he says, I have, therefore, glory in Christ, he shows how he used his apostolic authority. First, he mentions the fruit it produced; second, the greatness of this fruit, at so that; third, he shows the difficulty, at and I have so preached this Gospel.

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 to me, 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 (1 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 (John 15:5). And because all things were handed over to him by the Father, as it says in Matthew 11:27, the Father abiding in him also does the works (John 14:10). Therefore, he finally refers this glory to the Father, saying: towards God, namely, the Father: not to us, O Lord, not to us, but to your name give glory (Ps 115:1).

"For I will not dare to speak of any of those things which Christ hath not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God."

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 and the bells as they of old, nor the mitre and the turban, 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 hath 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 doth 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 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 Phoenicia, 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 amongst 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."

For I do not dare, he says, to speak of any of those things which Christ does not accomplish through me unto the obedience of the Gentiles, by word and deeds, by the power of signs and wonders, in the power of the Spirit of God. The things I speak, he says, are not the words of another's work, nor do I make myself the praiser of another's deeds; but what I know Christ to have accomplished through me, these things I write to you, the things which he has fulfilled in me by word and by work unto the obedience of the Gentiles — by the word of preaching, by the work of signs and wonders. But what the difference is between signs and wonders, we have both said more fully elsewhere, and in the present passage we shall explain more briefly. Those are called signs in which, while there is something marvelous, something future is also indicated; but wonders are those in which only something marvelous is displayed. But he said "signs and wonders" as containing both. Divine Scripture, however, sometimes keeps these proper meanings, but sometimes by a loose usage puts both wonders for signs and signs for wonders. Paul therefore, by the power of signs and wonders — which signs and wonders nevertheless he wrought in the power of the Holy Spirit — filled up the Gospel of Christ from Jerusalem as far as Illyricum. God had given to Moses and Aaron the power of signs and wonders, as it is written: He placed in them the words of signs and of wonders in the land of Ham, that they might free the sons of Israel when Egypt had been chastised: but they were scarcely and rarely able to convert any from the nation of the Egyptians. Paul, having received the power of signs and wonders, converted to the sacraments of Christ not one nation, nor two or three peoples, but all the nations and peoples from Jerusalem as far as Illyricum, by the preaching of the word and by the might of his works and mighty deeds.

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

Since he said of himself: I am a minister of the Gospel to all nations, he adds: I do not boast or pride myself on anything that I have not done; indeed, I did not do it, but Christ did, using me as an instrument. Whether I speak something, discoursing and philosophizing about heavenly things, or whether I do something, leading a life according to God, or whether I perform miracles—all this belongs to Christ.

Then he assigns the reason for what he had said, saying: for I dare not speak of any of those things which Christ does not work by me. As if to say: I will not speak about the fruit produced through me, because 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 accomplished chiefly through me, but as done by Christ though me: O Lord, you have wrought for us all our works (Isa 27:12).

Second, he mentions the fruit itself, saying: for the obedience of the gentiles. As if to say: my glory is this, that I have made the gentiles obey the faith: for the obedience to the faith in all nations (Rom 1:5); as soon as they heard of me they obeyed me (Ps 18:44).

Third, he shows how he had brought the gentiles to this obedience. But because he had said above: faith comes by hearing, and that which is heard, through the word of Christ (Rom 10:17), 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 (Matt 5:16); and miraculous works, by which God bears witness to the doctrine preached, as it says in Mark: the Lord worked with them and confirmed the message by the signs that attended it (Mark 16:20).

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

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.

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

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.

And there is a difference between a sign and a wonder. A sign is something that is accomplished in accordance with nature, only in an extraordinary manner. Such was the sudden healing of Peter's mother-in-law, who was sick with a fever. Here the healing of the fever is a deed in accordance with nature, but it was accomplished in an extraordinary manner: as soon as Christ touched her, the fever left (Matt. 8:14-15). But a wonder is an action performed upon that which does not occur in accordance with nature. Such was the healing of the man blind from birth (John 9:1-7). But since signs and wonders can also be performed by the power of demons, he added: "by the power of the Spirit of God." Here the dignity of the Spirit is also shown, Who is able to perform true signs and wonders.

Do you want, he says, to have proof of what I am speaking about? Behold the multitude of my disciples from Jerusalem even unto Illyricum, which constitutes the borders of present-day Bulgaria. He did not say: I preached, but: I have fully preached the gospel, in order to show that his word was not fruitless, but effective. When you hear: "from Jerusalem unto Illyricum," do not think that the apostle traveled by a straight and main road. "And the surrounding regions," he says, that is, I went around the nations with preaching both to the north and to the south.

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 hearts of their hearers to believe. Hence, it says in Acts that while Peter was speaking the words of faith, the Holy Spirit fell on all who heard the word (Acts 10:44). 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).

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 Jerusalem, where at the commencement of his conversion he preached in the Jewish synagogues, as it says in Acts 9:28. Thus, he fulfilled the word in Isaiah: out of Zion shall go forth the law, and the word of the law from Jerusalem (Isa 2:30), as far as unto Illyricum, which is on the Adriatic Sea across from Italy, I have replenished 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 through the circumference of 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? (Job 38:25).

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.

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.

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.

"Yea, so have I strived to preach the Gospel, not where Christ was named."

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.

And he preached this Gospel in such a way that he did not insert his own discourses as an addition to another's labors or another's preaching, lest he should himself set the building of his own preaching upon foundations of faith laid by another, and should seem to filch the glory of another's work. These things are to be observed by the rulers of the Churches, and to be kept with diligent attention, so that they may neither seem to speak any of those things which Christ has not accomplished through them, nor cast a slur upon the labors and endeavors of others. And a man speaks those things which Christ does not accomplish through him in this manner: if he should speak of continence and teach it, while he himself is not continent; or if he should speak of sobriety, or of righteousness, or of bestowing wealth and despising possessions for the kingdom of God, and Christ has accomplished none of these things in the very man who teaches them. And therefore the Apostle sets forth his own pattern, and says that he speaks those things, and preaches those things to others, which Christ has first fulfilled through him. But as it is written, he says, They to whom it was not announced concerning him shall see, and they who have not heard shall understand. The Apostle therefore diligently took care that, according to the prophetic utterance, he should announce Christ to those to whom he had been announced by no one, and that those should understand concerning him who had learned of him before from no one. And this, as I think, was the cause which frequently hindered him when he proposed to go to Rome, as he says: For which reason I was very much hindered from coming to you; not, as he says elsewhere, hindered by Satan, but detained by the occupation of founding Churches, and of founding them in those places where no foundation of faith had gone before. But the example is taken from Isaiah, and is set down in the very same words, entire, in which it is read in the prophet.

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.

I not only preached the gospel to these and so many peoples and converted them, but I also did not go to those people to whom the name of Christ had already been proclaimed. So far am I from subjecting other people's disciples to myself and doing this for my own glory. Therefore I wrote to you not out of a desire to gain glory from you, but because I am fulfilling my ministry. He calls the teaching of the apostles "another man's foundation" not because they were alien to him, nor because they preached something different, but in relation to the reward; because the reward for their labors was foreign to Paul, it did not belong to him.

Then when he says, and I have so preached, 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: and I have so preached this Gospel, not, indeed, where Christ was 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 (Isa 55:5).

Then he gives the reason, saying: lest I build on another man a foundation.

Another man a 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 Matthew: the man is foolish who builds his house on sand (Matt 7:26), to which false doctrine is compared.

In another way, another man a 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 (1 Cor 3:10).

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.

Then he shows that a prophecy was fulfilled also saying, "As it is written, To whom He was not spoken of, they shall see, and they that have not heard shall understand."

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

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

Here he shows the fulfilled prophecy; and whoever resolves to teach the ignorant, to which Paul resorted, much labor and sweat awaits him.

Second, he cites an authority for what he had said, saying: but as it is written: 'they to whom he was not spoken of shall see: and they who have not heard shall understand' (Isa 52:15). 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.

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 (1 Pet 1:10).

But the gentiles see such mysteries of Christ really fulfilled; hence, he adds: because the gentiles to whom he was not spoken of by the prophets, i.e., concerning Christ, as it had been announced to the Jews, will see the things now fulfilled: many prophets and kings desired to see what you see and did not see it (Luke 10:24).

Second, 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 (Obad 1:1). But the gentiles obtained understanding from seeing. Hence, it is stated: and they, namely, the gentiles, who previously have 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).

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.

"For which cause also I have been much hindered from coming to you."

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." 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) hindered from coming to you." Now it is a thing which proves a very strong desire, that he attempted it so often.

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.

At the beginning of this epistle he said: "I was hindered even until now" (Rom. 1:13), and here he presents the very reason that hindered him from coming to them. I, he says, went everywhere preaching, and therefore encountered many hindrances, that is, I often intended and desired to come to you, but was always hindered.

After excusing himself for the presumption which could have been ascribed to him for instructing and correcting the Romans, the Apostle now explains why he has postponed visiting them. In regard to this he does three things: first, he mentions a past hindrance; second, his intention to visit, at but now; third, he promises some fruit from his visit, but I know.

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. For which cause also up to now I was hindered very much by such an occupation from coming to you.

This hindrance has continued until now; hence he adds: and have been prevented until now. 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 (Acts 16:6). Hence above he had said: I have often purposed to come unto you and have been hindered hitherto (Rom 1:13). And this is what is said in Job about the clouds, by which preachers are signified: they turn round and round by his guidance, to accomplish all that he commands them (Job 37:12).

"But now having no more place in these parts."

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,"

"But now, having no further place in these regions, and having a desire to come to you now for many preceding years, when I set out for Spain, I hope that as I pass through I may see you, and be sent on my way there by you, when first I shall have enjoyed you in part." He seems to say these things while situated in Achaia, at Corinth, as we have already shown so far as our strength allowed in the earlier parts of the Epistle: which Achaia, of course, is neighboring and adjoining to Macedonia. Living in those places, when he had traveled through each and every region preaching the Gospel—only within those boundaries in which Christ had not previously been preached—and had filled all things with the knowledge of God, he says that he has no further place in these regions, that is, that no place remains to him empty of the preaching of Christ; and he indicates that the time is now at hand in which he ought to fulfill his desire of seeing those who are at Rome: a desire which he had conceived and carried for many years, but which had been deferred and set aside until he should fill every place in which Christ had not been preached with the knowledge of his Gospel. But what he said, "When I set out for Spain, I hope that as I pass through I may see you," is not to be taken as though Paul were held by so small a love toward the Romans that he judged they should be visited only in passing and while journeying elsewhere. For see what he adds in what follows. "When first," he says, "I shall have enjoyed you in part." In which, surely, he seems to place it in their own power when the journey he has proposed ought to be released by them: and through this he in a certain manner invites and nourishes their love toward himself, so that if they themselves are held by an insatiable affection toward the Apostle, they may know that he too has this purpose, not to depart from them nor to set out elsewhere before he has fully enjoyed the grace of their charity. Yet he foresees that this charity will be so great that it cannot be satisfied in full, but "in part," he says. For he gives warning beforehand that in all things the necessity of preaching the Gospel must be preferred. And rightly does he promise his presence and his delay more moderately to those whom he had not yet seen according to the flesh, and to whom he had not yet come in the body. For we receive more longingly those goods which we fear will quickly be taken away; but we neglect more carelessly what we believe we shall keep for a longer time. And to such a degree does he nourish the affection of the Romans toward himself, and place his delay in their own judgment, that he says he is to be sent on his way by them to Spain, and then to be sent on, when he shall first have satisfied them in love: in which, surely, if they should prove more eager, they will themselves give the Apostle causes for delaying longer.

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!

I, he says, encountered obstacles because I desired to preach, but now I write to you and am coming to you, because there is no longer any work for me in these regions, and not for any other reason, such as a desire to gain glory from you. Furthermore, lest they say to him: you are visiting us carelessly, because you no longer have work there, he adds: I have had this desire for many years, and it is this desire that I am hastening to fulfill.

Then when he says, but now, he clarifies his intention to visit them: first, he promises to visit them; second, he tells why he must delay, at but now I shall go; third, he mentions the goal of his visit, when therefore I shall have accomplished this.

First, therefore, he says: until now I have been prevented, but now, having already traveled over all these places, having no more place, i.e., any need to remain in these countries, in which the faith was established by me, and having a great desire these many years past to come unto you, as he said above: I long to see you that I may impart unto you some spiritual grace (Rom 1:11).

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

"Whensoever I take my journey into Spain, 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,"

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, "Whensoever 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 doth 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." (Rom. i. 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 whithersoever I go" (1 Cor. xvi. 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 doth 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 Cor. xi. 29.)

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.

But lest they, again, become puffed up, imagining that he has a desire to come to us as to those who are above all others, he adds: as soon as I undertake my journey to Spain, I will come to you. And lest, again, they say: he only wants to visit us in passing, he added: "and you will send me on my way there," that is, you yourselves, having seen the necessity compelling me to go to those peoples, will send me on my way, so that I am visiting you not out of contempt for you, but out of necessity. But since even this is offensive to them, he reassures them, saying: "I shall enjoy your company, though only in part." By this he shows that he desires to see them out of love for them, and indeed a strong love, which is why he did not say: I shall see you, but: "I shall enjoy," imitating how parents speak to their children. He said: "in part," that is, no matter how much time I spend with you, I shall never be satisfied, I shall never grow weary of your company; therefore I will be content if I enjoy your company even in part.

When I shall begin to take my journey 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 (Isa 49:6)—I hope that, as I pass, I shall see you. Thus, he gives them to understand that he was not 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.

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 be brought on my way thither 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: that I may be comforted together in you (Rom 1:12). And this in part, i.e., a part of time, because he planned to be consoled with them for a time.

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. 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: 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 you, 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 Corinthians: lest when I come God may humble me before you and I may have to mourn over many of those who sinned before (2 Cor 12:21).

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.

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 Cor. viii. 1.) And again he incites the Macedonians by these. "For your zeal," he says, "hath provoked very many." (ib. ix. 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 Cor. xvi. 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?" (ib. xiv. 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;" (ib. vii. 17); and again, "As I teach everywhere in every Church." (ib. iv. 17.) And to the Colossians he says, "that the Gospel increaseth and bringeth forth fruit in all the world." (Col. i. 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" (diakonwn). 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 hath 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" (koinwnian). 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 iv. 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, ye have been made partakers in that which is greater, and when it was for them that the banquet was prepared, ye have been brought in to enjoy the feast that was spread (Matt. xxii. 9), according to the Parable of the Gospel, ye 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" (leitourghsai), so ranking them with ministers (diakonwn), 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.

"But now I shall set out for Jerusalem to minister to the saints. For it has pleased Macedonia and Achaia to make a certain contribution for the poor of the saints who are in Jerusalem. For it has pleased them, and they are their debtors: for if the Gentiles have been made partakers of their spiritual things, they ought also to minister to them in carnal things." That it pleased Macedonia and Achaia to make a certain contribution for the poor of the saints who are in Jerusalem, we can learn more fully also from the second Epistle to the Corinthians, in which he writes in this manner: "But I make known to you, brethren, the grace of God which has been given to me in the Churches of Macedonia, that in much trial of tribulation the abundance of their joy, and their deep poverty abounded unto the riches of their simplicity: for according to their power (I bear them witness) and beyond their power they were willing of their own accord, beseeching us with many prayers for the grace and the fellowship which is made toward the saints," and the rest. And just as in these words he bears witness to the Macedonians, so again he also exhorts the Corinthians, saying: "But as you abound in all things, in faith, and in word, and in knowledge, and in our charity toward you, so may you abound in this grace also," and the rest. But also in other places, praising the Corinthians because they had been ready toward the fellowship of the poor who are in Jerusalem, he says: "And I give counsel in this matter: for this is expedient for you, who not only to do, but also to will, began from the former year: but now complete it also in deed." But in the remaining passages too he pursues this same fellowship of the saints, and after a little he adds: "But concerning the ministry which is toward the saints, it is superfluous for me to write to you. For I know your ready will, for which I boast of you to the Macedonians, that Achaia has been prepared since the former year, and your zeal has provoked many." But that after a ministry of this kind of Macedonia and Achaia, which is made toward the saints who are in Jerusalem, the Apostle had also purposed to see Rome, is indicated in the Acts of the Apostles in this manner: "But when these things were fulfilled, Paul purposed in the Holy Spirit that when he had passed through Macedonia and Achaia, he would set out for Jerusalem, saying: For after I have been there, it is necessary for me to see Rome also." Now from all these words it is gathered that not only the first to the Corinthians, but also the second was written before this one to the Romans which we have in hand; and at the same time this is observed, that the later Paul is found in each Epistle, so much the more perfect he also is: so that that saying of his may be true which he spoke, that "forgetting the things that are past, I stretch myself forward to the things that are to come, following on toward the perfect, to the palm of the heavenly calling." But in that he says, "It has pleased Macedonia and Achaia to make a certain contribution for the poor of the saints," subtly and modestly, while he praises the Corinthians, he exhorts the Romans. For devout minds are more easily invited to do good by examples than by words. But also in that he adds, "For it has pleased them, and they are their debtors," what else does he wish the Romans to perceive, except that if the Achaians and Macedonians are debtors to the poor of the saints who are in Jerusalem, then by the same reasoning, since the Romans also hold one and the same faith of Christ as they do, they should notice that they themselves too have been made debtors to these same persons? For not only the Macedonians and Achaians have been made partakers in spiritual things with the saints who are in Jerusalem, so that they ought also to minister to them in carnal things; but the Romans as well; and therefore by an equal condition they are debtors: but he pronounces only about the former, so that the latter also may know themselves to lie under a like judgment. These things indeed have been said according to the common understanding of the letter. But let us seek out the customary magnificence in the writings of Paul. For I do not think that he meant it thus, as to shut up the poor of the saints—whom he also called spiritual—within Jerusalem alone, a single city of Palestine; and to call the rest, who are in all the earth, "Gentiles," who ought to minister in carnal things to the inhabitants of Jerusalem as though they alone were spiritual—since surely it is possible for spiritual persons to be found outside Jerusalem also, whom not place, but holy conduct and the perfection of faith and knowledge has made spiritual, as Paul himself also says in writing: "Brethren, even if anyone be overtaken in any fault, you who are spiritual instruct such a one in the spirit of meekness." What then is it that we ought to perceive in these matters? That everyone who is spiritual, that is, who serves God in the spirit, and who lives not according to the flesh but according to the spirit, this man dwells in Jerusalem, that is, in the place of peace, and stands in the vision of peace: and this man is one of the poor of the saints, namely from those blessed poor to whom it is said: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Such then is that blessed poverty which says: "Gold and silver I do not have; but what I have, this I give to you. In the name of Jesus Christ of Nazareth, rise and walk." Such a poor man as this always dwells in Jerusalem, possessing spiritual riches. His gold is wisdom, his silver the word of knowledge: his clothing is Christ, his feasts and delights are the table of wisdom, and food overflowing in the word of God: he drinks the wine of gladness, which Wisdom has mixed in her bowl, and from the victims of her understanding he eats solid foods, and the Word made flesh. These are the spiritual riches which the Gentiles, still placed in the flesh, hasten to share. It seems to me therefore that by those whom he names "Gentiles" he indicates the more imperfect souls, which have need of the teaching of the perfect: and if perchance they have been held worthy to become partakers with them in understanding and spiritual knowledge, they themselves ought to minister to them in carnal things: that is, when their spirit has begun to be imbued with a loftier knowledge, the flesh also, taking up the reins of continence and chastity, ought to minister to the spiritual precepts; lest perhaps, if it still wantons in carnal things, incautious and unbridled it throw down its rider, the Word of God. But even the very difference of terms which Paul used toward each of the two parts does not seem to me idle. For in spiritual things he set down "fellowship" or "participation"; but in carnal things, "ministry"; and this he says is owed as a debt, but that other is shared: so that he may show that all the more perfect things, as being heavenly, are not so much owed to earthly things as lent to them; whereas earthly and carnal things are exacted as though for a debt. For we have been made debtors according to him who first lost in paradise the received revenue of immortality and incorruptibility by the persuasion of the serpent; and therefore we are all made debtors, as many as are bound by the lot of transgression into the likeness of Adam. For this reason, therefore, precepts also are given, that we may pay off our debts. Finally, in the Gospel too the Savior says thus: "But when you shall have done all things which I commanded you, say that we are unprofitable servants; what we owed to do, we have done." But those things which we do above the debt, we do not do from precepts. For example, virginity is not paid as a debt: for neither is it demanded by precept, but it is offered above the debt. Hear finally Paul saying: "But concerning virgins I have no precept of the Lord." So then, concerning spiritual and more perfect things he spoke of "fellowship"; but concerning lower and carnal things he named a "ministry" that is owed. And I think that through a ministry of this kind that passage also is to be noticed which is in the Psalms: "Who makes his angels spirits, and his ministers a flame of fire" — namely, that he called the good angels "spirits," as being spiritual, but those who preside over the ministries of punishments, and prepare flames for sinners, he named "ministers of the burning flame." Although these things may seem to have been said by a certain digression, nevertheless, since the passage prompted it, we have not omitted them.

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.

Above he gave a promise to come to them. In the meantime he still needed to delay. Therefore, lest they think he was mocking them, he states the reason for his delay and says: "I go to Jerusalem to minister to the saints." He did not say: carrying alms with me, but: "to minister," so that we might learn how lofty, by whom it is performed, and how important this is.

Then when he says, but now I shall go, he tells why he must postpone his visit. In regard to this he does three things: first, he gives the reason, saying: but now I shall go, i.e., I am not coming to you at once, because now I shall go to Jerusalem to minister to the saints.

In this regard what is written in Acts 4:34 et seq. 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 (Acts 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 (1 Cor 16:3).

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.

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."

Through this he also exhorts the Romans to almsgiving; for when he says: "Macedonia and Achaia were pleased" and so on, he instills in them a zeal to imitate them. The word "were pleased" is used instead of: they desired, they deemed it good to send "a certain contribution." Thus, that is by the word contribution, he everywhere calls almsgiving, as a common profit for both givers and receivers. He said "a certain" instead of: a small one, lest it seem to the Romans that he was reproaching them as stingy and ungenerous. "To the saints," he said, that is to the faithful, so that they are worthy of twofold compassion: first, on account of their poverty, and second, on account of their virtue.

Second, he explains what he had said about the ministry to the saints, saying: for it has pleased them of Macedonia and Achaia, i.e., the faithful from both regions converted by him, to make a contribution, i.e., to collect something, for the poor of Christ, i.e., for 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 you 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).

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."

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.

In this, he says, there is nothing new if they wished to make a contribution to the saints: they are their debtors. In what way? Christ comes from the Jews, He came for them; from thence the apostles, the prophets, all good things. But the whole world became a partaker of all this. Therefore those who converted from the Gentiles ought to share with them their bodily goods; exactly so should you as well. He did not say "to admit to participation," but "to minister," presenting them as if they were deacons. Nor did he say "in their bodily goods." For concerning spiritual goods he said that they belong to the Jews, while bodily goods belong not to the Gentiles alone; because the opinion is common to all, and not of the possessors alone.

Third, he assigns the reasons, the first of which is good pleasure; hence he says: for it has pleased them: each must do as he has made up his mind, not reluctantly or under compulsion (2 Cor 9:7).

The second cause is debt; hence he adds: render therefore to all men their dues (Rom 13:7). He assigns the reason for the debt, saying: for if the gentiles have been made partakers of their spiritual things, i.e., of the Jews, namely, the blessings of divine knowledge and of the promises and of grace, as he says above: to whom belongs the adoption of sons and the glory (Rom 9:4) and: made partaker of the root and of the fatness of the olive tree (Rom 11:17). They were also made partakers of their spiritual blessings, because the Jews had sent them preachers. They ought also in carnal things to minister to them: in dividing by lot, give and take (Sir 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.

One poor man, already old, preached from Jerusalem all the way to Illyricum, and swiftly runs his word. Since, then, it had come from Jerusalem all the way to Illyricum, and his word had run swiftly, next it follows, and that very word which had said, From Jerusalem all the way to Illyricum, says: But I wish to go even to the Spains. This the apostle Paul speaks. See the swiftness of the word. He is not content with the east: he longs to run to the west.

"When therefore I have performed this, and have sealed unto them this fruit."

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 (aoknon) and warmth towards them.

After these things he says: "When therefore I shall have completed this, and shall have consigned to them this fruit, I shall set out by way of you into Spain. For I know that coming to you, I shall come in the abundance of the blessing of Christ." See with how great caution he promises that he will seal the fruit of those who offer. With what seal do you suppose the Apostle seals the fruit of a holy work? With that one, I think, by which the image of God is expressed, that is, that in completing the work there be no admixture of an alien thought, that praise be not sought from men, but that he who gives may give in simplicity of heart, and not out of sadness: for "God loves a cheerful giver." And whoever observes these and similar things in the work of God, seals his work with the seal of the divine image. "When therefore," he says, "I shall have completed this, then I shall set out by way of you to Spain." Indeed he promises a great gift to the Romans, and says: "For I know that coming to you, I shall come in the abundance of the blessing of Christ": which he promises only through the Holy Spirit and the grace of prophecy. For it is above man to know these things about the future, that he would come to them not only in the blessing of Christ, but even in the abundance of the blessing. In which both the grace of him who comes, and equally the merits of those who receive him, are indicated.

That is, as if having deposited it in the royal treasuries, as an inaccessible and secure place; for such is that which is sealed. By saying "fruit," he shows by this that those who give alms receive great profit from it.

Again he mentions Spain, showing thereby that his journey there is necessary for him and that he will pass through Rome not out of contempt for them.

Then when he says, when, therefore, he mentions the place from which he will come to them, saying: when, therefore, I shall have accomplished this, namely, ministering to the saints, and consigned 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 come by you into 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 Acts 28, where he was killed along with Peter.

Some, therefore, say that as it says in Acts: and when we come to Rome, Paul was allowed to stay by himself with the soldier that guarded him (Acts 28:16), and later it says 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 Corinthians 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: 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 not know, even though he 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 Kings, where Elijah says, her soul is in bitterness, and the Lord has concealed it from me, and has not told it to me (2 Kgs 4:27).

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

Wherefore instruction, which reveals hidden things, is called illumination, as it is the teacher only who uncovers the lid of the ark, contrary to what the poets say, that "Zeus stops up the jar of good things, but opens that of evil." "For I know," says the apostle, "that when I come to you, I shall come in the fulness of the blessing of Christ;" designating the spiritual gift, and the gnostic communication, which being present he desires to impart to them present as "the fulness of Christ, according to the revelation of the mystery sealed in the ages of eternity, but now manifested by the prophetic Scriptures, according to the command of the eternal God, made known to all the nations, in order to the obedience of faith," that is, those of the nations who believe that it is. But only to a few of them is shown what those things are which are contained in the mystery.

"And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ."

What is the force of, "In the fulness 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 Cor. ix. 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.

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.

That is, I will see you well-skilled in all the blessings of the Gospel. For by the full blessing of the Gospel he means all the blessings worthy of blessing, that is, of praise according to the Gospel. But you can also understand by "blessing" almsgiving, so that the meaning would be: I will find you perfect in almsgiving and love for mankind. He says this in advance so that, being put to shame by the praises, they would strive to show themselves as such.

Then when he says, but I know, he foretells the fruit of his visit, saying: but I know, namely, from my confidence in God's grace, that when I come to you, I shall come in the abundance of the blessing of Christ, i.e., Christ will give his blessing more abundantly to you in my coming, about which it says in a psalm: they shall go from strength to strength (Ps 84:7), and which Laban said to Jacob: I have learned that God blessed me because of you (Gen 32:7).

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

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

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

I beseech you therefore, brethren, through our Lord Jesus Christ, and through the love of the Spirit, that you help me in your prayers to God, that I may be delivered from the unbelievers who are in Judaea, and that this my ministry may be made acceptable to the saints in Jerusalem, so that coming to you in joy by the will of God, I may find rest together with you. Although he had said above, "For I know that when I come to you, I shall come in the abundance of the blessing of Christ," nevertheless he knew that even in those things which he had come to know as certainly to be, prayer was necessary: for if, let us say, prayer had not been employed, it would doubtless follow that what had been prophesied would not be fulfilled. Who then is there who, reading these things — that Paul begs the brethren who are at Rome to pray for him — would think it contemptible or beneath him to ask for the prayers of the Church, even if those from whom the prayer is asked should seem to be inferior in merits? For behold, Paul, endowed with apostolic merits, exhorts not only the Romans to pray for him, but the Corinthians as well. And see, too, with what strong and religious oaths he binds them. "Through our Lord Jesus Christ," he says, "and through the love of the Spirit I beseech you that you help me in your prayers to God." What our translators have rendered "that you help me in prayers" is read more magnificently among the Greeks, "that you strive together with me" (synagōnisasthai): by which this is indicated, "that you help me in the contest of prayers to God," showing that he himself has, as it were, a contest and a struggle of prayer, with those doubtless opposing him of whom he said: "For our struggle is not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness in the heavenly places." And it is certain that all these, just as they oppose faith and resist piety, just as they are contrary to justice and to truth and to all good things, so without doubt they resist and oppose prayer also. And therefore Paul shows that there is no small contest even in prayer, seeing that in this contest he believed the help of those who are at Rome must be implored. For truly the demons and the adverse powers stand against us in prayer, first in this way: that he who sweats in the contest of prayer may not be found such a man as to lift up pure hands without anger. And even if someone should be able to obtain this, that he be without anger, it is hardly possible that he escape being without disputation — that is, without superfluous and empty thoughts. For you will scarcely find that, when anyone prays, there does not occur to him some empty and foreign thought which turns aside and shatters the intent by which the mind is directed toward God, and drags it off through things that are not fitting. And therefore great is the contest of prayer, that, while enemies stand against us and drag the mind of prayer off in different directions, the mind may ever press fixed toward God with steady intent, so that a man may deservedly be able to say himself: "I have fought the good fight, I have finished the course." Now therefore the Apostle prays that he be helped in the contest of prayers, that he may be delivered from the unbelievers who are in Judaea — at whose hands he fears not so much to suffer, nor to endure those things which pertain to the glory of his apostleship, as he fears to be hindered: lest, being detained longer by their obstacles, he either render a less acceptable ministry to the saints — which itself has need of prayers that it may be made acceptable — or lest his desire of visiting the Romans be longer deferred. "If," he says, "this shall so turn out that both my ministry be made acceptable to the saints in Jerusalem, and that, delivered from the unbelievers who are in Judaea, I be not hindered from coming to you, then rejoicing over things well accomplished I shall surely come to you by the will of God, and shall find rest together with you." Certainly Paul does not seek bodily rest, but that rest which has its consolation from God, as he himself said in the first parts of this Epistle: "That I may be comforted among you by that faith which is mutually yours and mine."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"Now the God of peace be with you all. Amen." He endows the Romans with an immense blessing, that the God of peace may be with them — that is, that the peace of God, which surpasses all understanding, may guard their hearts in Christ Jesus, who is our peace.

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

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

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

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

"I commend unto you Phebe our sister, which is a deaconess (A. V. servant) of the church which is at Cenchrea."

See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being "deaconess."

"I commend unto you Phebe our sister, which is a deaconess of the church which is at Cenchrea."

See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being "deaconess."

"That ye receive her in the Lord, as becometh saints."

That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, "as becometh saints," as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And "that ye assist her in whatsoever business she hath need of you." You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that "in whatsoever business she hath need." Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. "For she hath been a succorer of many and of myself also."

See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, "and of myself also." But what does the phrase "of myself also" convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands.

"I commend to you Phoebe our sister, who is in the ministry of the Church which is at Cenchreae, that you receive her in the Lord worthily of the saints, and assist her in whatever matters she may have need of you. For she herself has also assisted many, and myself as well." This passage too teaches with apostolic authority that women also are appointed in the ministry of the Church. Paul follows up Phoebe, placed in this office in the Church which is at Cenchreae, with great praise and commendation, enumerating also her distinguished deeds, and saying: because she has to such a degree assisted all — that is, has been at hand in their necessities — that she has assisted even me myself in my necessities and apostolic labors with the whole devotion of her mind. And I would say that her work is like the hospitality of Lot, who, while he always received guests, at length was found worthy to receive angels also into his lodging. Similarly Abraham too, while he always ran to meet guests, was found worthy that even the Lord with the angels should turn aside to his tent. So this religious Phoebe also, while she stands by all and renders service to all, was found worthy to stand by and to serve the Apostle as well. And therefore this passage teaches two things equally: both that, as we have said, women are held as ministers in the Church, and that such women ought to be taken into the ministry as have assisted many, and who through their good offices have deserved to attain even to apostolic praise. He exhorts this also, that those who devote their labor to good works in the Churches should receive a return and honor from the brethren, so that in whatever things may be necessary, whether in spiritual or in bodily services, they may be held in honor.

Although the text of the letter is already finished, as it were, Paul has attached this material for the purpose of commendation and greeting, as was his custom.Even today, women deaconesses in the East are known to minister to their own sex in baptism or even in the ministry of the Word, for we find that women taught privately, e.g., Priscilla, whose husband was called Aquila.

Cenchreae is a village outside Corinth. It is interesting to note how quickly the gospel was spreading, in that it had already reached the villages. In fact the church at Cenchreae was so large that it even had a woman deaconess, and one who was famous and well known to boot.

The present epistle was delivered to the Romans by Phoebe. Therefore he also introduces her to them. He expresses his respect for her both by mentioning her in the first place, and by calling her a sister (this is a great dignity), and by indicating her office, naming her a deaconess.

After mentioning certain personal matters about himself to the Romans to whom he was writing, the Apostle now presents certain personal matters pertaining to others. In regard to this he does three things: first, he suggests what they should do for others; second, he tells what others do to them, at all the churches; third, he ends the epistle with thanksgiving, at but to him that is able (Rom 16:25). In regard to the first he does two things: first, he indicates whom they should welcome; second, he shows whom they should avoid, at now I beseech you (Rom 16:17). In regard to the first he requests that certain persons in particular be welcomed; second, he points out in a general way how to greet them, at greet one another; third, he greets them on the part of the faithful, at all the churches of Christ.

In regard to the first he mentions a certain Corinthian woman who went to Rome. He recommends her to them, describing her, first of all, by name, saying: I commend to you Phoebe, who although devoted to God, did not have sufficient influence not to need letters of recommendation, as he once said of himself: do we need, as some do, letters of recommendation? (2 Cor 3:1). Second, he describes her religion and faith, saying our sister. For all the women believers were called sisters and all the men brothers: you are all brothers (Matt 23:8). Third, from her pious activity, when he says: who is in the ministry of the church that is in Cenchreae, a port city of the Corinthians, where some Christians were gathered whom this woman had served, just as it was said of Christ himself (Luke 8:3) that certain women provided for him out of their means. And about the widow to be enrolled 1 Timothy says: if she has shown hospitality and has washed the feet of the saints (1 Tim 5:10).

Paul praises Phoebe as highly as he does because the more she appears to be an excellent person in the sight of others, the more she will receive the help owed to her in love.

"That ye receive her in the Lord, as becometh saints. (Gr. "the saints.")

That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, "as becometh saints," as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And "that ye assist her in whatsoever business she hath need (or "asks," xrhzh) of you." You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that "in whatsoever business she hath need." Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. "For she hath been a succorer of many and of myself also."

See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, "and of "myself also." But what does the phrase of myself also" convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands (murioij arkountoj). Let us then imitate, both men and women, this holy woman and her that followeth, with her husband also. And who are they?

Help her with expenses or support, says Paul, because she also helped many people as long as she had the means.

It is probable that Phoebe helped Paul by offering him hospitality in her house at Corinth for the short time that he was there. In return Paul opened the whole world to her, and throughout the Mediterranean she became a famous woman.

That is, show her honor for the Lord's sake. He who receives even an insignificant person for the Lord's sake shows honor to the Lord; and Phoebe was a saint: consequently, all the more was it fitting to show her honor. Therefore he added: "as befits the saints," that is, as one ought to receive the saints. That is, supply what you can, lend a helping hand; for he did not say: satisfy all her needs. First he praised, then in the middle he placed the exhortation, and finally he again set down praise, surrounding his exhortation on both sides—to show her honor. For she, he says, was a helper to many, even to me myself, the universal preacher, who endured so many sufferings.

Then he mentions two things he wants done for her, the first of which is that she be honorably received. And this is what he says: that you receive her in the Lord, i.e., for the love of God, as befits the saints, i.e., according as it is fitting to receive saints, for it says in Matthew: he who receives a just man because he is a just man shall receive a just man's reward (Matt 10:41). Instead of as befits the saints, some books have worthily enough, i.e., fittingly; but those texts do not agree with the Greek. The second is that they be solicitous in helping her; hence he adds: and that you assist her, namely, by affording advice and aid in any enterprise she may need you. For she possibly had something to settle in Caesar's curia.

But 1 Thessalonians seems to be opposed to this recommendation, for it says: take care of your own business (1 Thess 4:11). As if to say: do not get involved in other people's affairs. The answer is that one can help in another's affairs in two ways: first, in a worldly way, i.e., for the favor of men or for gain; and this does not befit God's servants. No soldier of God gets entangled in civilian pursuits (2 Tim 2:4). In another way someone may help in another's affairs out of piety; for example, to help the needy and the wretched, and this is religious according to James: religion pure and undefiled before God and the Father is this: to visit orphans and widows in their distress and to keep oneself unstained from this world (Jas 1:27). It is in this way that the Apostle speaks here.

Finally, the Apostle tells why this is owed to her, saying: for she also has assisted many, and myself also: tell the just that it shall be well with them, for they shall eat the fruit of their deeds (Isa 3:10); blessed are the merciful, for they shall obtain mercy (Matt 5:7).

These were Jews who, after they believed, became coworkers with the apostle because they had believed correctly and were thus able to persuade others to accept the right faith. Apollos, for example, although he was learned in the Scriptures, was nevertheless taught the way of the Lord more correctly by them. This is why Paul calls them his fellow workers "in Christ Jesus."

"Greet," he says, "Priscilla and Aquila, my helpers in Christ Jesus."

To the excellence of these St. Luke also bears witness. Partly when he says that Paul "abode with them, for by their occupation they were tent-makers" (Acts xviii. 3); and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. (ib. 26.) Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them "helpers," to point out that they had been sharers of his very great labors and dangers...

"Greet Priscilla and Aquila, my helpers in Christ Jesus."

To the excellence of these St. Luke also bears witness. Partly when he says that Paul "abode with them, for by their occupation they were tent-makers"; and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them "helpers," to point out that they had been sharers of his very great labors and dangers. Then he says,

"Who for my life have laid down their own necks."

You see they are thoroughly furnished martyrs. For in Nero's time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome.

"Unto whom not only I give thanks, but also all the Churches of the Gentiles."

Here he hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to all. You see these were noble women, hindered no way by their sex in the course of virtue. And this is as might be expected. "For in Christ Jesus there is neither male nor female." And what he had said of the former, that he said also of this. For of her also he had said, "she hath been a succorer of many, and of myself also." So too of this woman "not only I give thanks, but also all the Churches of the Gentiles." Now that in this he might not seem to be a flatterer, he also adduces a good many more witnesses to these women.

Greet Prisca and Aquila, my helpers in Christ Jesus (who laid down their own necks for my life: to whom not only I give thanks, but also all the churches of the Gentiles), and the church that is in their house. These seem to me to be the same persons about whom it is written thus in the Acts of the Apostles: But after these things Paul, departing from Athens, came to Corinth; and having found there a certain Jew named Aquila, of Pontic race, who had lately come from Italy, and Priscilla his wife, because Claudius had commanded all Jews to depart from Rome, he came to them; and because they were of the same craft, he remained with them, and they worked together. For they were tentmakers by trade, that is, stitchers. Nor is it any wonder if Paul writes "Prisca" in the Epistle, where in Acts she is written "Priscilla," the other details agreeing. It may be that, since at that time, when the Jews had been driven out of the city by Caesar's command, they had come to Corinth, so afterwards, when the harshness of the edict had ceased, they returned to Rome and are greeted by Paul. Yet it appears that these people exposed themselves when Paul was in peril from the plots of the Jews, so that he might depart free; and this a certain Jason too is reported in the Acts of the Apostles to have done. And the Apostle does not keep silent about this praise of theirs, but hands it on to all the churches as a thing to be admired, and therefore says: To whom not only I give thanks, but also all the churches of the Gentiles. From this it appears that they showed themselves dutiful and hospitable toward all the faithful brethren, not only those who had come to believe from among the Jews, but also those from among the Gentiles. For great grace is found in the office of hospitality, not only with God, but also with human beings. Yet since this matter rests not only in the will and purpose of the masters of a household, but also in the grateful and faithful service of the servants, therefore he named all those who faithfully fulfilled that ministry along with them "the church that is in their house."

They are said to have established Apollos in the faith. Paul calls them helpers because they helped him in his work of instruction.

Paul adds "in Christ Jesus" to show that Prisca (or Priscilla; both forms are found in the manuscripts) and Aquila were not merely Paul's hosts but that they were fellow evangelists as well.

They, he says, helped me in word and teaching and shared with me labors and dangers. Some supposed that these co-workers were Paul's helpers in tent-making (Acts 18:3).

Then he recommends other persons connected with him to be greeted, saying: greet Prisca and Aquila, who was her husband, but he mentions her first, perhaps because of the greater devotion of her faith, my helpers in Christ, i.e., in preaching the faith of Christ. For he stayed with them in Corinth, as is found in Acts (Acts 18:1–3).

"Who for my life have laid down their own necks."

You see they are thoroughly furnished martyrs. For in Nero's time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome." (Acts viii. 2).

"Unto whom not only I give thanks, but also all the Churches of the Gentiles."

Here he hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to all. You see these were noble women, hindered no way by their sex in the course of virtue. And this is as might be expected. "For in Christ Jesus there is neither male nor female." (Gal. iii. 28.) And what he had said of the former, that he said also of this. For of her also he had said, "she hath been a succorer of many, and of myself also." So too of this woman "not only I give thanks, but also all the Churches of the Gentiles." Now that in this he might not seem to be a flatterer, he also adduces a good many more witnesses to these women.

By supporting Paul's teaching, they exposed themselves to danger. Therefore all the churches thank them, for Paul was kept from harm by them.

They were perfect martyrs, for under Nero there were innumerable dangers. Here he hints at their hospitality. And lest they think he speaks out of flattery, he presents many other witnesses as well.

Who have for my life laid down their own necks, i.e., put themselves in danger of death to save my life, an indication of the greatest charity: greater love has no man than that he lay down his life for his friends (John 15:13). This seems to have happened at Corinth where Paul suffered persecution, as is found in Acts (Acts 18:6). Or perhaps it is better to say that others exposed themselves to danger for the Apostle. For what is read in Acts (Acts 18:21) occurred when Prisca and Aquila left Rome for Corinth. But the Apostle wrote this, when he thought they were still at Rome. Now the Apostle's life was necessary not so much for himself as for others, as he says in Philippians: but to remain in the flesh is more necessary on your account (Phil 1:24). Therefore he continues: to whom not only I give thanks but also all the churches of the gentiles, whose apostle and teacher I am: a teacher of the gentiles in faith and truth (1 Tim 2:7); greet also the church which is in their house. For they had many believers assembled in their house.

Paul mentions Epaenetus's claim to fame, in order to show that important people believe and turn to the faith and in order to invite the leaders of the Romans to accept Christ, and if they have already done so, to become humble.

"Likewise greet the Church that is in their house."

For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them. And on this ground he said to the Corinthians also, "Salute Aquila and Priscilla, with the Church that is in their house." (1 Cor. xvi. 19.) And when writing about Onesimus, "Paul unto Philemon, and to the beloved Apphia, and to the Church that is in their house." (Philem. 1, 2.) For it is possible for a man even in the married state to be worthy of being looked up to, and noble. See then how these were in that state and became very honorable, and yet their occupation was far from being honorable; for they were "tent-makers." Still their virtue covered all this, and made them more conspicuous than the sun. And neither their trade nor their marriage (suzugia cf. Phil. iv. 3) was any hurt to them, but the love which Christ required of them, that they exhibited. "For greater love hath no man than this, He says, that a man lay down his life for his friends." (John xv. 13.) And that which is a proof of being a disciple, they achieve, since they took up the Cross and followed Him. For they who did this for Paul, would much rather have displayed their fortitude in Christ's behalf.

Let rich and poor both hear all this. For if they who lived from their labor, and were managers of a workshop, exhibited such profuseness as to be of service to many Churches; what pardon can they expect, who are rich, and yet neglect the poor? For they were not sparing even of their blood for the sake of God's will, but thou art sparing even of scanty sums, and many times sparest not thine own soul. But in regard to the teacher were they so, and not so with regard to the disciples? Nay even this cannot be said. For "the churches of the Gentiles," he says, "thank them." And yet they were of the Jews. But still they had such a clear (eilikrinpwj) faith, as to minister unto them also with all willingness. Such ought women to be, not adorning themselves with "broidered hair, or gold, or costly array" (1 Tim. ii. 9), but in these good deeds. For what empress pray, was so conspicuous or so celebrated as this wife of the tent-maker? she is in everybody's mouth, not for ten or twenty years, but until the coming of Christ, and all proclaim her fame for things such as adorn far more than any royal diadem. For what is greater or so great, as to have been a succorer of Paul? at her own peril to have saved the teacher of the world? And consider: how many empresses there are that no one speaks of. But the wife of the tent-maker is everywhere reported of with the tent-maker (meaning perhaps St. Paul); and the width that the sun sees over, is no more of the world than what the glory of this woman runneth unto. Persians, and Scythians, and Thracians, and they who dwell in the uttermost parts of the earth, sing of the Christian spirit of this woman, and bless it. How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them "fellow-workers and helpers" on this ground. And this "chosen vessel" (Acts ix. 15) does not feel ashamed to call a woman his helper but even finds an honor in doing so. For it is not the sex (fisei) that he minds, but the will is what he honors. What is equal to this ornament? Where now is wealth overflowing on every side? and where the adorning of the person? and where is vainglory? Learn that the dress of woman is not that put about the body, but that which decorates the soul, which is never put off, which does not lie in a chest, but is laid up in the heavens. Look at their labor for the preaching, the crown in martyrdom, the munificence in money, the love of Paul, the charm (filtron) they found in Christ. Compare with this thine own estate, thy anxiety about money, thy vying with harlots (i. e. in dress), thy emulating of the grass, and then thou wilt see who they were and who thou art. Or rather do not compare only, but vie with this woman, and after laying aside the burdens of grass (xlohj), (for this is what thy costly dressing is), take thou the dress from heaven, and learn whence Priscilla became such as she was. How then did they become so? For two years they entertained Paul as a guest: (Probably Acts xix. 10) and what is there that these two years may not have done for their souls? What am I to do then, you will say because I have not Paul? If thou be minded thou mayest have him in a truer sense than they. For even with them the sight of Paul was not what made them of such a character, but the words of Paul. And so, if thou be so minded, thou shall have both Paul, and Peter, and John, and the whole choir of the Prophets, with the Apostles, associating with thee continually. For take the books of these blessed ones, and hold a continual intercourse with their writings, and they will be able to make thee like the tent-maker's wife. And why speak I of Paul? For if thou wilt, thou mayest have Paul's Master Himself. For through Paul's tongue even He will discourse with thee. And in another way again thou wilt be able to receive this Person, when thou receivest the saints, even when thou tendest those that believe on Him. And so even after their departure thou wilt have many memorials of piety. For even the table at which the saint ate, and a seat on which he sat, and the couch on which he lay knoweth how to pierce him that received him; even after his departure. How then, think you, was that Shunamite pierced at entering the upper chamber where Elisha abode, when she saw the table, the couch on which the holy man slept; and what religiousness must she have felt come from it? For had this not been so, she would not have cast the child there when dead, if she had not reaped great benefit from thence. For if so long time after upon entering in where Paul abode, where he was bound, where he sat and discoursed, we are elevated, and find ourselves starting off from the places to that memory (so Field: Vulg. "the memory of that day"); when the circumstances were still fresher, what must those have been likely to feel, who had religiously entertained him? Knowing all this then, let us receive the Saints, that the house may shine, that it may be freed from choking thorns, that the bedchamber may become a haven. And let us receive them, and wash their feet. Thou art not better than Sarah, nor more noble, nor more wealthy, though thou be an empress. For she had three hundred and eighteen homeborn servants, at a time when to have two servants even was to be wealthy. And why do I mention the three hundred and eighteen servants? She had become possessed of the whole world in her seed and in the promises, she had the "friend of God" (Is. xli. 8; James ii. 23) for her husband, God Himself as a Patron, a thing greater than any kingdom. And yet, though she was in so illustrious and honorable estate, this woman kneaded the flour, and did all the other servant's offices, and stood by them as they banqueted too in the rank of a servant. Thou art not of nobler birth than Abraham, who yet did the part of domestics after his exploits after his victories, after the honor paid him by the king of Egypt, after driving out the kings of the Persians, and raising the glorious trophies. And look not to this; that in appearance the Saints that lodge with thee are but poor, and as beggars, and in rags many times, but be mindful of that voice which says, "Inasmuch as ye have done it to the least of these, ye have done it unto me." (Matt. xxv. 40.) And, "Despise not one of these little ones, because their angels do always behold the face of My Father which is in heaven." (Matt. xviii. 10.) Receive them then with readiness of mind, bringing as they do ten thousand blessings to thee, through the greeting of peace. (ib. x. 12, 13.) And after Sarah, reflect upon Rebecca also, who both drew water and gave to drink, and called the stranger in, trampling down all haughtiness. However, through this, great were the rewards of hospitality she received! And thou, if thou be so minded, wilt receive even greater than those. For it will not be the fruit of children only that God will give thee, but the heaven, and the blessings there, and a freedom from hell, and a remission of sins. For great, yea, very great, is the fruit of hospitality. (Luke xi. 41.) Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. (Dan. iv. 27; Ex. iii. 1.) For his daughters too drew into his net this honorable prey. (Num. x. 29.) Setting then thy thoughts upon these things, and reflecting upon the manly and heroic temper of those women, trample upon the gorgeousness of this day, the adornments of dress, the costly jewelry, the anointing with perfumes. And have done with those wanton and delicate airs, and that mincing walk, and turn all this attentiveness unto the soul, and kindle up in thy mind a longing for the heavens. For should but his love take hold of thee, thou wilt discern the mire and the clay, and ridicule the things now so admired. For it is not even possible for a woman adorned with spiritual attainments to be seeking after this ridiculousness. Having then cast this aside, which wives of the lewder sort of men, and actresses, and singers, have so much ambition in, clothe thee with the love of wisdom, with hospitality, with the succoring of the Saints, with compunction, with continual prayer. These be better than cloth of gold, these more stately than jewels and than necklaces, these both make thee of good repute among men, and bring thee great reward with God. This is the dress of the Church, that of the playhouses. This is worthy of the heaven, that, of horses and mules; that is put even round dead corpses, this shineth in a good soul alone wherein Christ dwelleth. Let this then be the dress for us to acquire, that we also may have our praise sung everywhere, and be well-pleasing to Christ, by Whom and with Whom, etc. Amen.

"Salute my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ."

I think that many even of those who have the appearance of being extremely good men, hasten over this part of the Epistle as superfluous, and having no great weight in it. And I think that the same befalls them in regard to the genealogy that is in the Gospel. For because it is a catalogue of names, they think they cannot get any great good from it. Yet the gold founders' people are careful even about the little fragments; while these pass over even such great cakes of gold. That this then may not befall them, what I have already said were enough to lead them off from their listlessness. For that the gain even from this is no contemptible one, we have shown even from what was said on a former occasion, when we lifted up your soul by means of these addresses. We will endeavor then to-day also to mine in this same place. For it is possible even from bare names to find a great treasure. If, for instance, you were shown why Abraham was so called, why Sarah, why Israel, why Samuel, you would find even from this a great many real subjects of research. And from times too, and from places, you may gather the same advantage. For the good man waxes rich even from these; but he that is slothful, does not gain even from the most evident things. Thus the very name of Adam teaches us no small wisdom, and that of his son, and of his wife, and most of the others. For names serve to remind us of several circumstances. They show at once God's benefits and women's thankfulness. For when they conceived by the gift of God, it was they who gave these names to the children. But why are we now philosophizing about names, while meanings so important are neglected, and many do not so much as know the very names of the sacred books? Still even then we ought not to recede from an attention to things of this sort. For "thou oughtest," He says, "to have put My money to the exchangers." (Matt. xxv. 27.) And therefore though there be nobody that listens to it, let us do our part, and show that there is nothing superfluous, nothing added at random in the Scriptures. For if these names had no use, they would not then have been added to the Epistle, nor would Paul have written what he has written. But there are some even so low-minded, and empty, and unworthy of Heaven, as not to think that names only, but whole books of the Bible are of no use, as Leviticus, Joshua, and more besides. And in this way many of the simple ones have been for rejecting the Old Testament, and advancing on in the way, that results from this evil habit of mind, have likewise pruned away many parts of the New Testament also. But of these men, as intoxicated and living to the flesh, we do not make much account. But if any be a lover of wisdom, and a friend to spiritual entertainments, let him be told that even the things which seem to be unimportant in Scripture, are not placed there at random and to no purpose, and that even the old laws have much to profit us. For it says, "All these things are types (A. V. ensamples) and are written for our instruction." (1 Cor. x. 11.) Wherefore to Timothy too he says, "Give heed to reading, to exhortation" (1 Tim. iv. 13), so urging him to the reading of the old books, though he was a man with so great a spirit in him, as to be able to drive out devils, and to raise the dead. Let us now keep on with the subject in hand. "Salute my well-beloved Epenetus." It is worth learning from this how he distributes to each the different praises. For this praise is no slight one, but even very great, and a proof of great excellence in him, that Paul should hold him beloved, Paul who had no idea of loving by favor, and not by cool judgment. Then another encomium comes, "Who is the first-fruits of Achaia." For what he means is, either that he leaped forward before any one else, and became a believer (and this were no slight praise), or that he displayed more religious behavior than any other. And on this account after saying, "who is the first-fruits of Achaia," he does not hold his peace, but to prevent your suspecting it to be a glory of the world's, he added, "unto Christ." Now if in civil matters, he that is first seemeth to be great and honorable, much more so in these. As then it was likely that they were of low extraction, he speaks of the true noble birth and preeminency, and gives him his honors from this. And he says, that he "is the first-fruits," not of Corinth only, but of the whole nation, as having become as it were a door, and an entrance to the rest. And to such, the reward is no small one. For such an one will reap much recompense also from the achievements of others, in that he too contributed much toward them by beginning.

Greet Epaenetus my beloved, who is the beginning of Asia in Christ. This Epaenetus seems to me to have been the very first of all from Asia to believe; whence also he called him the beginning of the Church, or, as the Greek has it, the firstfruits of Asia — unless indeed this saying signifies something more profound, so that we understand that the angels of God who watch over the churches offer each of them firstfruits to God from among those who believe; and that among them firstfruits are reckoned not among those who are first in time, but among those who excel in virtues and merits. Paul, knowing through the Spirit their choice regarding Epaenetus, and that the election of the angels had found him out of the whole number of the faithful who were in Asia, called him the firstfruits of Asia. But in another Epistle also he says of certain persons that they are the firstfruits of Achaia, doubtless looking to the same mystical reasoning in their case as well.

Paul shows that a gathering of believers is called a "church." Epaenetus was the firstborn of the church in Asia Minor. We learn from their names that all the people Paul greets were foreigners, and it is not unreasonable to suppose that the Romans came to faith through their example and teaching.

Evidently Prisca and Aquila had preached the gospel to their servants and converted them to the Lord. St. Luke mentions them [in Acts 18:24-28] and shows how they led Apollos to the truth.

So virtuous were they that all their household members became believers, for he called them a church. He also called them this on account of their hospitality, for a house is called a church when exemplary piety and virtue are found in it. Let those leading a married life understand that the marital union is no hindrance to virtue for them. A great thing it is to be beloved of Paul, who knew how to love with discernment and not without reason. He calls Epaenetus a firstfruit either because he was the first to believe, becoming the beginning and the door to faith for all the people, or because he showed in himself greater piety, which is why it is said: "who is the firstfruit for Christ," that is, not in worldly things, but in that which pertains to Christ.

Then he wants another person joined to him by love to be greeted, saying: greet Epenetus, my beloved, who is the firstfruits of Asia in Christ. This lent him great dignity: you have come to the assembly of the firstborn, who are enrolled in heaven (Heb 12:23). But at that time he was in Rome.

"Greet Mary, who bestowed much labor on us."

How is this? a woman again is honored and proclaimed victorious! Again are we men put to shame. Or rather, we are not put to shame only, but have even an honor conferred upon us. For an honor we have, in that there are such women amongst us, but we are put to shame, in that we men are left so far behind by them. But if we come to know whence it comes, that they are so adorned, we too shall speedily overtake them. Whence then is their adorning? Let both men and women listen. It is not from bracelets, or from necklaces, nor from their eunuchs either, and their maid-servants, and gold-broidered dresses, but from their toils in behalf of the truth. For he says, "who bestowed much labor on us," that is, not on herself only, nor upon her own advancement, (see p. 520) (for this many women of the present day do, by fasting, and sleeping on the floor), but upon others also, so carrying on the race Apostles and Evangelists ran. In what sense then does he say, "I suffer not a woman to teach?" (1 Tim. ii. 12.) He means to hinder her from publicly coming forward (1 Cor. xiv. 35), and from the seat on the bema, not from the word of teaching. Since if this were the case, how would he have said to the woman that had an unbelieving husband, "How knowest thou, O woman, if thou shalt save thy husband?" (ib. vii. 16.) Or how came he to suffer her to admonish children, when he says, but "she shall be saved by child-bearing if they continue in faith, and charity, and holiness, with sobriety?" (1 Tim. ii. 15.) How came Priscilla to instruct even Apollos? It was not then to cut in sunder private conversing for advantage that he said this, but that before all, and which it was the teacher's duty to give in the public assembly; or again, in case the husband be believing and thoroughly furnished, able also to instruct her. When she is the wiser, then he does not forbid her teaching and improving him. And he does not say, who taught much, but "who bestowed much labor," because along with teaching (tou logou) she performs other ministries besides, those in the way of dangers, in the way of money, in the way of travels. For the women of those days were more spirited than lions, sharing with the Apostles their labors for the Gospel's sake. In this way they went travelling with them, and also performed all other ministries. And even in Christ's day there followed Him women, "which ministered unto Him of their substance" (Luke viii. 3), and waited upon the Teacher.

Greet Mary, who has labored much among you. In this too he teaches that women also ought to labor for the churches of God. For they labor when they teach young women to be sober, to love their husbands, to bring up children, to be modest, chaste, good managers of the household, kind, subject to their own husbands, to receive guests with hospitality, to wash the feet of the saints, and to carry out in all chastity everything else that is written concerning the duties of women.

Yet another woman who is praised because of her labors.

He adorns a woman with labors for the truth. Mariam, he says, labored, kept vigil, and prayed not only for herself, but also, what is more important, fulfilled her duty even on behalf of us, the apostles. How then does he say, "but I do not permit a woman to teach" (1 Tim. 2:12)? He forbids her not from teaching by word, but from occupying a place of honor in the church and sitting on an elevated seat, while he very much approves of teaching at home. In this way a wife teaches her husband (1 Cor. 7:16) and children (1 Tim. 2:15); and Priscilla instructed Apollos in the faith (Acts 18:26). He did not say "she taught much," but "she labored much," in order to show that Mariam served by providing money and other means.

Then he says: greet Mary, who has labored much among you to restore concord among them, and when she failed in her endeavor, she notified the Apostle: the fruit of good labors is renowned (Wis 3:15).

They were Paul's kinsmen in flesh and in Spirit, as the angel said to Mary: "Behold, your kinswoman Elizabeth."

"Salute Andronicus and Junia my kinsmen."

This also looks like an encomium. And what follows is much more so. And what sort is this of? "And my fellow-prisoners." For this is the greatest honor, the noble proclamation. And where was Paul a prisoner, that he should call them "my fellow-prisoners?" A prisoner indeed he had not been, but he had suffered things worse than prisoners, in being not an alien only to his country and his family, but in wrestling with famine and continual death, and thousands of other things. For of a prisoner the only misfortune is this, that he is separated from his relations, and often has to be a slave instead of being free. But in this case one may mention temptations thick as snow-flakes, which this blessed person underwent by being carried and taken about, scourged, fettered, stoned, shipwrecked, with countless people plotting against him. And captives indeed have no further foe after they are led away, but they even experience great care from those who have taken them. But this man was continually in the midst of enemies, and saw spears on every side, and sharpened swords, and arrays, and battles. Since then it was likely that these shared many dangers with him, he calls them fellow-captives. As in another passage also, "Aristarchus my fellow-prisoner." (Col. iv. 10.) Then another praise besides. "Who are of note among the Apostles." And indeed to be apostles at all is a great thing. But to be even amongst these of note, just consider what a great encomium this is! But they were of note owing to their works, to their achievements. Oh! how great is the devotion (filosofia) of this woman, that she should be even counted worthy of the appellation of apostle! But even here he does not stop, but adds another encomium besides, and says, "Who were also in Christ before me."

For this too is a very great praise, that they sprang forth and came before others. But let me draw your attention to the holy soul, how untainted it is by vanity. For after glory such as his in kind and degree, he sets others before himself, and does not hide from us the fact of his having come after them, nor is ashamed of confessing this. And why art thou surprised at his not being ashamed of this, when he shunneth not even to parade before men his former life, calling himself "a blasphemer, and a persecutor?" (1 Tim. i. 13.) Since then he was not able to set them before others on this score, he looked out himself, who had come in after others, and from this he did find means of bestowing a praise upon them by saying, "Who were in Christ before me."

Greet Andronicus and Junia, my kinsmen and my fellow captives, who are noble among the apostles, who also were in Christ before me. It may indeed be that these were kinsmen of Paul according to the flesh, and believed before him, and were held to be noble among the apostles of Christ; concerning whom it is also possible to understand this, that perhaps they were among those seventy-two who were themselves also named apostles, and that for this reason he calls them noble among the apostles, and among those apostles who were before him. But this too moves me, that he says: my fellow captives. For what was that captivity of Paul in which he testifies that Andronicus and Junia also were fellow captives with him? — unless perhaps, by a more profound mystery, we look to that captivity which Christ came to loose, of which it is written that he came to give release to the captives and sight to the blind. In that captivity these persons appear to be by one and the same reckoning as Paul himself was. For example, if we should say: When the people of Israel were captive among the Assyrians or the Babylonians, all indeed appeared to be captives; but there was one reason for the captivity in the rest, and another in Daniel and Ananias and Azarias and Misael. For those were captives on account of their own sins; but these were themselves captives for the consolation of the captives. And therefore, if Daniel were to say of some one of the common people, "My fellow captive," it would not seem to be said so fittingly as if he said of Ananias and Azarias and Misael, "my fellow captives." For in these there is one single reckoning of captivity, which is far different from the reckoning of the rest of the people. So then Paul too, looking to the reasoning of a more hidden mystery, names something of this sort concerning himself and Andronicus and Junia, calling them his fellow captives in this world, and noble among the apostles.

Yet more praises. These people were companions of Paul in his sufferings and even shared imprisonment with him. Hence he says that they are men and women of note, not among the pupils but among the teachers, and not among the ordinary teachers but among the apostles. He even praises them for having been Christians before him.

That they are kinsmen of Paul, this does not constitute as great a praise as the fact that they are fellow prisoners with him; for they suffered far more than any prisoner, being dragged from place to place and plundered. It is also significant to be an apostle, especially if one considers that Junia was a woman: all the more significant then to be notable among the apostles. And they were renowned for their deeds. Paul is not ashamed to say, "who were in Christ before me," counting it as praise for them that they went ahead and seized the good before him.

Then he says, greet Andronicus and Junias, whom he describes, first, from their race when he says: my kinsmen. This shows that they were Jews, about whom he said above: who are my kinsmen according to the flesh (Rom 9:3). Second, from the suffering they endured for Christ, saying and fellow prisoners. For they had been in prison once with the Apostle: with far more imprisonments (2 Cor 11:23). Third, from their authority when he says: who are of note among the apostles, i.e., noble among the preachers: her husband is honorable in the gates (Prov 31:23). Fourth, from the time, when he says: who also were in Christ before me. For they had been converted before the Apostle and thus were owed greater respect: do not rebuke an older man, but exhort him as you would a father (1 Tim 5:1).

Paul greets him as a friend but as a friend in the Lord, because he had not shared Paul's work or his imprisonment.

"Greet Amplias my beloved."

Here again he passes encomiums upon his person by his love. For the love of Paul was for God, carrying countless blessings with it. For if being loved by the king is a great thing, what a great encomium must it be to be beloved by Paul? For if he had not acquired great virtue, he would not have attracted his love? Since as for those who live in vice and transgressions he is accustomed (oide) not only to abstain from loving them, but even to anathematize them. As when he says, "If any man love not the Lord Jesus, let him be accursed" (1 Cor. xvi. 22); and, "If any man preach any other gospel unto you than that ye have received, let him be accursed." (Gal. i. 8.)

Greet Ampliatus my beloved in the Lord. Although he seems to ascribe to this man nothing outstanding above the rest by way of praise, nevertheless by this very fact, that he is beloved of Paul, he is rendered praiseworthy and worthy of greeting.

This is no small praise, for Paul says that he is "beloved in the Lord," because he behaved uprightly and honestly.

If it is considered a great thing to be loved by a king, how much more glorious is it to be loved by Paul, who loves for the sake of virtue and for God?

Then he says, greet Ampliatus, my beloved in the Lord, beloved in the love of charity, which is in Christ: God is my witness, how I yearn for you all with the affection of Christ Jesus (Phil 1:8).

"Salute Urbane, my helper in the Lord."

This is a greater encomium than the other. For this even comprehends that. "And Stachys, my beloved." This again is an honor of the same kind.

Greet Urbanus my helper in Christ, and Stachys my beloved. He joins Stachys in the greeting, but he set Urbanus ahead in praises. For he calls the one a helper in Christ; but Stachys he named only as beloved to himself, just as he did Ampliatus. Now a helper of the Apostle in Christ is understood as nothing other than a partaker in the apostolic work.

Paul praises Urbanus more highly than Stachys, because Urbanus had helped him in his preaching and in his struggles.

This praise is greater than the previous one; it is even the cause of it and contains it within itself: for whoever is a fellow worker is also beloved. And he crowns this one with the same.

Then he says, greet Urbanus, our helper in Christ, i.e., in preaching the faith: a brother helped is like a strong city (Prov 18:19), and Stachys, my beloved. He mentions them together, perhaps because they lived together or were connected in some other way.

Paul does not greet Apelles as a friend or fellow worker, but because he has been tried in temptations and found to be faithful to Christ. Aristobulus is to be understood as having assembled the brethren in Christ. Paul approves of this so much that he regards those whom he has gathered together to be worthy of greeting as well.

"Salute Apelles, approved in Christ."

There is no praise like this, being unblamable, and giving no handle in the things of God. For when he says, "approved in Christ," he includes the whole list of virtues. And on what ground does he nowhere say my Lord such an one, my Master this? It is because these encomiums were greater than those. For those are mere titles of rank (timhj), but these are of virtue. And this same honor he paid them not at random, or as addressing several of inferior virtue with the high and great characters. For so far as he is addressing, and that too one along with another, and in the same letter, he honors them all alike. But by stating the praises particularly to each, he sets before us the virtue peculiar to each; so as neither to give birth to envy by honoring one and dishonoring another, nor to work in them listlessness and confusion, by giving them all the same dignity, though they did not deserve the same.

Greet Apelles approved in Christ. I think that this Apelles had passed through many tribulations patiently and bravely endured, and that for this reason he is pronounced approved by the Apostle, according to those things which he himself said elsewhere, that tribulation works patience, and patience approval, and approval hope. It should indeed be considered whether perhaps this is the very man who in the Acts of the Apostles is named Apollo, an Alexandrian, learned in the Scriptures.

Greet those who are of the household of Aristobulus. Since nothing is idly either added or diminished in the letters of the Apostle, these who are either of the house or of the family of Aristobulus he names not without purpose neither beloved, nor approved, nor helpers in Christ; but perhaps because they had nothing of the sort in their merits, therefore he honored them with the title of greeting alone.

Paul bears witness to the great virtue of Apelles; there was nothing corrupt in him.

That is, blameless and irreproachable in all things, and some say that this is said in distinction from some other Apelles who was not deserving of approval. These were probably not the same as the former ones, which is why he did not mention them by name.

Then he says, greet Apellas, approved in Christ, perhaps through certain tribulations: when he has tried me, I shall come forth as gold (Job 23:10).

Then he says, greet those who are of the house, i.e., of the family, of Aristobulus, in whose house many believers were gathered whom he does not greet, perhaps because he was absent for some reason.

When Paul calls Herodion his kinsman and nothing more, he shows that he was faithful in the love of the new birth, but he does not mention his perseverance. Narcissus is said to have been a presbyter of the time, and this is what we find in other manuscripts.… This presbyter Narcissus went about encouraging believers by his preaching. And since Paul did not know what the merits were of those who had been with him, he asks the Romans to greet those of his household who had put their trust in the Lord and who were therefore worthy of his greeting.

"Salute Herodion my kinsman; greet them which be of the household of Narcissus;"

Who, it is likely, were not so worthy as the afore-mentioned, on which account also he does not mention them all by name even, and after giving them the encomium which was suited to them, that of being faithful, (and this the meaning of, "Which are in the Lord.") ...

Greet Herodion my kinsman. This man too, similarly to Andronicus and Junias, is called a kinsman of Paul; but he is named neither a fellow-captive as they were, nor noble among the apostles, among those who were in Christ before Paul. From which it must be understood that even among these whom Paul calls his kinsmen there is much difference, according to that reasoning, as I judge, which we attempted to open up above.

Greet those who are of the household of Narcissus, who are in the Lord. It seems indeed that there were several of the house or family of Narcissus, but that not all were in the Lord; and therefore he added that those were to be greeted who are in the Lord.

Paul seems to be implying that there were others in the family of Narcissus who did not yet believe.

That is, the faithful.

Then he says, greet my kinsman Herodion, who from the designation is said to be Jewish. Then he says, greet those who are of Narcissus' house, who is said to have been a presbyter and wandered through desert places to comfort the faithful. Hence the Apostle, knowing that he was away, did not ask that he be greeted but his family. Yet there were some unbelievers in this family, and therefore to note the difference, he says: who are in the Lord, because he was asking only believers to be greeted: if anyone comes to you and does not bring the doctrine, do not receive him into your house or give him any greeting (2 John 5:10).

Persis appears to be more honored than the other two, because she has worked hard in the Lord. This work is one of encouragement and of service to the saints for Christ's sake when they are under pressure and in need, because they had fled their homes and were being attacked by unbelievers.

"Salute Tryphena and Tryphosa, who labor in the Lord."

And in regard to the former woman, he says that "she bestowed labor upon you," but of these that they are still laboring. And this is no small encomium, that they should be in work throughout, and should not only work, but labor even. But Persis he calls beloved too, to show that she is greater than these.

For he says, "Salute my beloved Persis."

And of her great laborings he likewise bears testimony, and says, "which labored much in the Lord."

So well does he know how to name each after his deserts, so making these more eager by not depriving them of any of their dues, but commending even the slightest preeminence, and making the others more virtuous, and inciting them to the same zeal, by his encomiums upon these.

Greet Tryphaena and Tryphosa, who labor in the Lord. He gives a good testimony concerning these women, whose labor he testifies to be not of this world, nor of common life, but in the Lord. For many labor, but it is not established that the labor of all is in the Lord.

Greet Persis most dear, who has labored much in the Lord. This woman seems to be praised more than Tryphaena and Tryphosa, since indeed he says that those labored in the Lord, but that this one labored much in the Lord, to whom he added also "most dear."

Once more, praise for work which has been done. This presumably refers to hospitality, or fasting, or some other good work of that kind.

About Mariam he said above (Rom. 16:6): "who labored much," but about these he says that they are still laboring. It is great praise to always be at work and laboring. She is above the ones mentioned before her; because she not only labored much, but is also beloved. Thus he names each one according to their merit, encouraging some to greater zeal, and stirring others to emulation.

Then he says, greet Tryphaena and Tryphosa, who labor in the Lord, i.e., in ministering to the saints, which the Lord regards as done to himself, as it says in Matthew: as you did it to one of these, the least of my brethren, you did it to me (Matt 25:40). Then he says, greet Persis, the dearly beloved, whom the Apostle especially loved for his devotion. Hence he adds: who has labored much in the Lord, i.e., by exhorting others and ministering to the saints, and even in poverty and other spiritual works: in toil and hardship, in hunger and thirst (2 Cor 11:27).

For he [Rufus] was chosen, that is, promoted by the Lord to do his work. Nevertheless he had such a holy mother that the apostle calls her his mother also.

"Salute Rufus, chosen in the Lord, and his mother and mine."

Here again the good things are without any drawback, since the son and the mother are each of such a character, and the house is full of blessing, and the root agreeth with the fruit; for he would not have simply said, "his mother and mine," unless he had been bearing testimony to the woman for great virtue.

Greet Rufus, elect in the Lord, and his mother and mine. I do not think that in these greetings the difference of praise and of greeting through each single person is made emptily. For he who knows that Christ speaks in Paul is certain that according to merit one is indeed called by him approved, another most dear, another laboring in the Lord, another laboring much in the Lord, another elect, just as also this Rufus, of whom our discourse now is, is greeted as elect in the Lord. I believe that Paul knew him to be of the number not of the many who are called, but of the few who are chosen; whose mother also had so much merit that Paul named her his own mother, with whom he too, just as Jesus with John, shares one affection of a mother.

These were Jews, and because they had suffered tribulation along with Paul but like him they had not been intimidated, they are deservedly held in esteem. Among others, they had been sent to further the progress of the Romans, and according to the testimony of Paul himself they are reported to have been believers before him.

The mother of Rufus by nature had become Paul's mother by grace.

A double good: both the son is blameless and the mother is irreproachable. For he would certainly not have said, "his mother and mine," if he did not attribute great virtue to this woman.

Then he says, greet Rufus, elect in the Lord, i.e., in the grace of Christ: he chose us in him before the foundation of the world (Eph 1:4); also his mother, according to the flesh, and mine, because she was his mother as a benefactor. For she had served the Apostle at one time, although she was not in Rome: older women like mothers, younger women like sisters, in all purity (1 Tim 5:2).

Paul greets these together because he knew that they agreed with one another in Christ and were loyal friends. He also greets the brethren who were with them but omits their names.

Hermas whom the apostle Paul mentions in writing to the Romans "Salute Phlegon, Hermes, Patrobas, Hermas and the brethren that are with them" is reputed to be the author of the book which is called Pastor and which is also read publicly in some churches of Greece. It is in fact a useful book and many of the ancient writers quote from it as authority, but among the Latins it is almost unknown.

"Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them."

Here do not be looking to how he starts them without any encomium, but how he did not reckon them, though far inferior, as it seems, to all, unworthy of being addressed by him. Or rather even this is no slight praise that he even calls them brethren, as also those that are after them he calls saints. ...

Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and if there are any brethren with them. Concerning these the greeting is simple, nor is anything distinctive of praise added to them. I think, however, that this Hermas is the writer of that little book which is called The Shepherd, which writing seems to me very useful, and, as I think, divinely inspired. But that he ascribed no praise to him, this, I suppose, is the reason: because he seems, as that writing declares, to have been converted to repentance after many sins; and therefore he wrote no reproach against him either — for he had learned from Scripture not to upbraid a man converting himself from sin — nor did he bestow anything of praise, because he was still placed under the angel of repentance, by whom at the opportune time he ought again to be offered to Christ. Moreover it is understood that those whose greeting is joined together dwelt together.

This was another family of believers whom Paul thought worthy of praise.

Here do not look at the fact that he enumerates them without ascribing any praise to them, but at the fact that although they were far below everyone else, they nevertheless were deemed worthy of a greeting from the apostle. Or rather, he did ascribe praise to them as well, when he called them brethren.

Then he says, greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren who are with them. He greets them together, because they lived together in harmony: God gives the lonely a home to live in (Ps 68:6).

These are understood to have been of one mind because it was for that reason that Paul greeted them together.

"Salute Philologus, and Julius, and Nereus and his sister, and Olympas, and all the saints which are with them;"

Which was the greatest dignity, and unspeakable height of honor. Then to prevent any jealousy rising from his addressing one in one way and another in another, and some by name and some with no distinction, and some with more points of praise, and some with fewer, he again mingles them in the equality of charity, and in the holy kiss. ...

Greet Philologus and Julia, Nereus and his sister, and Olympias, and all the saints who are with them. It may be that Philologus and Julia were spouses; the rest their household members, to whom a simple greeting is directed.

By his example Paul teaches us what sort of friends we should greet in our letters, not those who are rich in worldly goods or honored with positions of rank but those who are well supplied in grace and faith.

Great praise he ascribes to these persons as well: for he called them saints.

Then he says, greet Philologus and Julia, Nereus and his sister, and Olympias and all the saints who are with them, i.e., sanctified in the faith of Christ: you were washed, you were sanctified (1 Cor 6:11).

Paul asks that all those to whom he has written and whom he names be greeted with a holy kiss, that is, in the peace of Christ, not in the desire of the flesh, because these kisses are spiritual, not physical.By saying "churches of Christ" Paul is saying that there is a church which is not Christ's. For David called the company of evildoers an assembly of the wicked.

If we are called to the kingdom of God, let us walk worthy of the kingdom, loving God and our neighbor. Love is not proved by a kiss but by kindly feeling. But there are those who do nothing but make the church resound with a kiss, not having love itself inside them. For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. The apostle, however, calls the kiss holy.

"Salute one another with an holy kiss."

To cast out of them, by this salutation, all arguing that confused them, and all grounds for little pride; that neither the great might despise the little, nor the little grudge at the greater, but that haughtiness and envy might be more driven away, when this kiss soothed down and levelled every one. And therefore he not only bids them salute in this way, but sends in like manner to them the greeting from the Churches. For "there salute you," he says, not this or that person individually, but all of you in common,

"The Churches of Christ."

You see that they are no small gains that we earn from these addresses, and what treasures we should have passed hastily over, unless in this part of the Epistle also we had examined it with accuracy, such, I mean, as was in our power. So if there be found any man of wisdom and spiritual, he will dive even deeper, and find a greater number of pearls. But since some have often made it a question wherefore it was that in this Epistle he addressed so many, which thing he has not done in any other Epistle, we might say that it is owing to his never having seen the Romans yet, that he does this. And yet one may say, "Well, he had not seen the Colossians either, and yet he did not do anything of the kind." But these were more honorable than others, and had come thither from other cities, as to a safer and more royal city. Since then they were living in a foreign country, and they needed much provision for security, and some of them were of his acquaintance, but some too were there who had rendered him many important services, he with reason commends them by letters; for the glory of Paul was then not little, but so great, that even from his sending them letters, those who had the happiness to have an Epistle to them, gained much protection. For men not only reverenced him, but were even afraid of him. Had this not been so, he would not have said, who had been "a succorer of many, and of myself also." (v. 2.) And again, "I could wish that myself were accursed." (Rom. ix. 3.) And to Philemon he wrote and said, "as Paul the aged, and a prisoner of Jesus Christ." (Phil. 9.) And to the Galatians, "Behold, I Paul say unto you." (Gal. v. 2.) And, "Ye received me even as Jesus Christ." (ib. iv. 14.) And writing to the Corinthians he said, "Now some are puffed up, as though I would not come unto you." (1 Cor. iv. 18.) And again, "These things I have in a figure transferred to myself and to Apollos, that ye might learn in us not to think of men above that which is written." (ib. 6.) Now from all these passages it is clear that all had a great opinion of him. Wishing then that they should feel on easy terms, and be in honor, he addressed each of them, setting forth their praise to the best advantage he might. For one he calls beloved another kinsman, another both, another fellow-prisoner, another fellow-worker, another approved, another elect. And of the women one he addresses by her title, for he does not call her servant of the Church in an undefined way (because if this were so he would have given Tryphena and Persis this name too), but this one as having the office of deaconess, and another as helper and assistant, another as mother, another from the labors she underwent, and some he addresses from the house they belonged to, some by the name of Brethren, some by the appellation of Saints. And some he honors by the mere fact of addressing them, and some by addressing them by name, and some by calling them first-fruits, and some by their precedence in time, but more than all, Priscilla and Aquila. (touj peri Pr. k. 0A.) For even if all were believers, still all were not alike, but were different in their merits. Wherefore to lead them all to greater emulation, he keeps no man's encomiums concealed. For when they who labor more, do not receive the greater reward also, many become more listless. On this ground even in the kingdom, the honors, are not equal, nor among the disciples were all alike, but the three were preeminent above the rest. And among these three again there was a great difference. For this is a very exact method observed by God even to the last. Hence, "one star differeth from another star in glory," (1 Cor. xv. 41), it says. And yet all were Apostles and all are to sit on twelve thrones, and all left their goods, and all companied with Him; still it was the three He took. And again, to these very three, He said it was possible (egxwrein) that some might even be superior. "For to sit," He says, "on My right hand and on My left, is not mine to give, save to those for whom it is prepared." (Mark x. 40.) And He sets Peter before them, when He says, "Lovest thou Me more than these?" (John xxi. 15.) And John too was loved even above the rest. For there shall be a strict examination of all, and if thou be but little better than thy neighbor, if it be even an atom, or anything ever so little, God will not overlook even this. And this even from of old one might see coming out. For even Lot was a righteous man, yet not so, as was Abraham; and Hezekiah again, yet not so as was David: and all the prophets, yet not so as was John.

Where then are they who with all this great exactness in view, yet will not allow that there is a hell? For if all the righteous are not to enjoy the same lot, if they exceed others even a little ("for one star," it says, "differeth from another star in glory,") (1 Cor. xv. 41), how are sinners to be in the same lot with the righteous? Such a confusion as this even man would not make, much less God! But if ye will, I will show you that even in the case of sinners, arguing from existing facts, there is this distinction, and exact just judgment. Now consider; Adam sinned, and Eve sinned, and both transgressed, yet they were not equally sinful. And therefore neither were they equally punished. For the difference was so great that Paul said, "Adam was not deceived but the woman being deceived was in the transgression." And yet the deceit was one. But still God's searching examination pointed out a difference so great, as that Paul should make this assertion. Again, Cain was punished, but Lamech, who committed a murder after him, did not suffer near so great a punishment. And yet this was a murder, and that was a murder, and that so much the worse, because even by the example he had not become the better. But since the one neither killed his brother after exhortation, nor needed an accuser, nor shrunk from answering when God questioned him, but even without any accuser both pleaded again himself, and condemned himself more severely, he obtained pardon. But the other as having done the opposite was punished. See with what exactness God sifteth the facts. For this reason He punished those in the flood in one way, and those in Sodom in another; and the Israelites again, both those in Babylon, and those in Antiochus' time, in different ways: so showing that He keeps a strict account of our doings. And these were slaves for seventy years, and those for four hundred, but others again ate their children, and underwent countless other more grievous calamities, and even in this way were not freed, either they or those that were burnt alive in Sodom. "For it shall be more tolerable," He says, "for the land of Sodore and Gomorrha, than for that city." (Matt. x. 15.) For if He hath no care for us, either when we sin or when we do aright, perhaps there will be some reason in saying that there is no punishment. But since He is so exceedingly urgent about our not sinning, and adopts so many means to keep us in the right, it is very plain that He punisheth the wicked, and also crowneth those that do right. But let me beg you to consider the unfairness of the generality. For they find fault with God because He so often long-suffering, overlooks so many that are impious, impure, or violent, without now suffering punishment. Again, if He threaten to punish them in the other world, they are vehement and pressing in their accusations. And yet if this be painful, they ought to accept and admire the other. But alas the folly! the unreasonable and asinine spirit! alas the sin-loving soul, that gazes after vice! For it is from this that all these opinions have their birth. And so if they who utter these things should be minded to lay hold upon virtue, they will presently find themselves satisfied concerning hell also, and will not doubt. And where (it is said) and in what place is this hell? For some fablers say that it is in the valley of Josaphat, thus drawing that which was said about a certain by-gone war, to apply to hell. But the Scripture does not say this. But in what place, pray, will it be? Somewhere as I think at least quite out of the pale of this world. For as the prisons and mines are at a great distance from royal residences, so will hell be somewhere out of this world. Seek we not then to know where it is, but how we may escape it. Neither yet because God doth not punish all here, therefore disbelieve things to come. For merciful and long-suffering He is: that is why he threatens, and does not cast us into it forthwith. For "I desire not," He says, "the death of a sinner." (Ez. xviii. 32.) But if there is no death of a sinner, the words are but idle. And I know indeed that there is nothing less pleasant to you than these words. But to me nothing is pleasanter. And would it were possible at our dinner, and our supper, and our baths, and everywhere, to be discoursing about hell. For we should not then feel the pain at the evils in this world, nor the pleasure of its good things. For what would you tell me was an evil? poverty? disease? captivity? maiming of the body? Why all these things are sport compared to the punishment there, even should you speak of those who are tormented with famine all their life long; or those who are maimed from their earliest days, and beg, even this is luxury compared to those other evils. Let us then continually employ ourselves with talking about these things. For to remember hell prevents our falling into hell. Dost thou not hear St. Paul saying, "Who shall suffer everlasting punishment from the face of the Lord?" (2 Thess. i. 9.) Dost thou not hear what Nero's character was, whom Paul even calls the Mystery of Antichrist? For "the mystery of iniquity," he says, "already worketh." (ib. ii. 7.) What then? Is Nero to suffer nothing? Is Antichrist to suffer nothing? or the Devil nothing? Then he will always be Antichrist, and so the Devil. For from mischief they will not leave off, unless they be punished. "Yea," you say, "but that there is a hell everybody sees. But the unbelievers only are to fall into it." What is the reason, pray? It is because the believers acknowledge their Master. And what is this to the purpose? when their life is impure, they will on this ground be punished more severely than the unbelievers. "For as many as have sinned without law shall also perish without law: but as many as have sinned in the law shall be judged by the law." (Rom. ii. 12.) And, "The servant that knew his master's will, and did it not, shall be beaten with many stripes." (Luke xii. 47.) But if there is no such thing as giving an account of one's life, and all this is said in a loose way then neither will the Devil have vengeance taken upon him. For he too knows God, and far more than men too, and all the demons know Him, and tremble, and own He is their Judge. If then there is no giving an account of our life, nor of evil deeds, then will they also clean escape. These things are not so, surely they are not! Deceive not yourselves, beloved. For if there is no hell, how are the Apostles to judge the twelve tribes of Israel? How cometh Paul to say, "Know ye not that we shall judge Angels? how much more things of this life?" (1 Cor. vi. 3.) How came Christ to say, "The men of Nineveh shall arise and condemn this generation" (Matt. xii. 41); and, "It shall be more tolerable for the land of Sodom in the day of judgment?" ib. xi. 24.) Why then make merry with things that are no subjects for merriment? Why deceive thyself and put cheats upon thy reason (paralogizh, om. thn yuxhnsou)? Why fight with the love of God toward man? For it was through this that He prepared it, and threatened, that we might not be cast into it, as having by this fear become better. And thus he that does away with speaking on these subjects doth nothing else than thrust us into it, and drive us thither by this deceit. Slacken not the hands of them then that labor for virtue, nor make the listlessness of them that sleep greater. For if the many be persuaded that there is no hell, when will they leave off vice? Or when will right be seen? I do not say between sinners and righteous men, but between sinners and sinners? For why is it that one is punished here, and another not punished, though he does the same sins, or even far worse? For if there be no hell, you will having nothing to say in defence of this to those who make it an objection. Wherefore my advice is, that we leave off this trifling, and stop the mouths of those that are gainsayers upon these subjects. For there will be an exact searching into the smallest things, both in the way of sins and in the way of good deeds, and we shall be punished for unchaste looks, and for idle words, and for mere reproachful words, and for drunkenness we shall render an account, as even for a cup of cold water we shall receive a reward, and a sigh only. (Eccl. xii. 14.) For it says, "Set a mark upon the foreheads of the men that sigh and that cry." (Ez. ix. 4.) How then darest thou to say that He, who with so great exactness will search into our doings, threatened hell in bare words, and lightly? Do not, I beseech you, do not with these vain hopes destroy thyself and those that are persuaded by thee! For if thou disbelievest our words, make enquiry of Jews and Gentiles, and all heretics. And all of them as with one mouth will answer that a judgment there shall be, and a retribution. And are men not enough? Ask the devils themselves, and thou wilt hear them cry, "Why hast thou come thither to torment us before the time." (Matt. viii. 29.) And putting all this together persuade thy soul not to trifle idly, least by experience thou come to know there is a hell, but from this thou mayest be sobered, and so able to escape those tortures, and attain to the good things to come; whereof may we all partake by the grace and love towards man, etc.

Greet one another with a holy kiss. From this saying, and from some others like it, a custom has been handed down to the Churches that after the prayers the brethren receive one another with a kiss. And this kiss the Apostle calls holy. By which name he teaches this first, that the kisses which are given in the churches be chaste; and then next, that they be not feigned, as were those of Judas, who gave a kiss with his lips and was plotting betrayal in his heart. But the kiss of a believer should first, as we have said, be chaste; and then next have in itself peace and simplicity in charity unfeigned.

All the Churches of Christ greet you. Is it not the case that Paul writes these things while placed in one Church? And how is it true that he sends to the Roman Church the greetings of all the Churches at once? But we ought to understand it in this way: either that there was one spirit in Paul and in all the Churches of Christ, or that he means they greet through faith, and are joined through the spirit.

Not with a false and treacherous kiss, of the sort with which Judas betrayed the Savior. For in the church the peace is proclaimed first, so that we may show that we are at peace with all who are about to partake of the body of Christ.

What prayer is complete if it is divorced from the holy kiss?

But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.

Lest he give occasion for quarrels by greeting some in one way and others in another, speaking of some with greater and of others with lesser praise, he makes all equal through the holy kiss, so that neither the higher might despise the lower, nor the lower envy the higher; for the holy kiss brings peace to all and makes all equal. Not only did he himself unite them, but he also sends them greetings from all the churches, so that they might be united; for he speaks of all in general, and not of this one or that one. And he expressed greetings to so many persons in this epistle, which he did not do in any other, because he had not yet seen the Romans. Since many of his kinsmen had found refuge in Rome, he worthily mentions them by name, introducing them to the Romans by means of the epistle.

Then he shows them in general how to greet others, saying: greet one another with a holy kiss, which he says to distinguish it from a sensual kiss, about which Proverbs says: she seizes him and kisses him (Prov 7:13); and to distinguish it from a deceitful kiss, about which Proverbs says: better are wounds from a friend than the fraudulent kisses of an enemy (Prov 27:6). The holy kiss is given as a sign of the blessed Trinity: O that he would kiss me with the kiss of his mouth (Song 1:2). From this the custom arose in the Church whereby the faithful give one another the kiss of peace during the solemnities of the Mass.

Then he greets them on behalf of the other churches, saying: all the churches of Christ greet you, i.e., those assembled in the name and faith of Christ, because all wish your salvation and pray for you: pray for one another, that you may be saved (Jas 5:16).

Now Paul goes on to mention the false apostles, whom he warns against throughout the epistle just as he does here as well. But he attacks their teaching without saying what it is. They were forcing believers to become Jews and thereby making the benefits of God worthless.… They compiled long genealogies and used them to support their teaching, by which they were deceiving the hearts of the simple.

Paul is here discussing the same people he wrote about to Timothy and to Titus. See also Philippians [3:19].

Again an exhortation, and prayer after the exhortation. For after telling them to "mark them which cause divisions," and not to listen to them, he proceeds, "And the God of peace shall bruise Satan under your feet shortly:" and, "The grace of our Lord be with you." And notice how gently too he exhorts them: doing it not in the character of a counsellor, but that of a servant, and with much respect. For he calls them brethren, and supplicates them likewise. For, "I beseech you, brethren," (he says). Then he also puts them on the defensive by showing the deceitfulness of those who abused them. For as though they were not at once to be discerned, he says, "I beseech you to mark," that is, to be exceedingly particular about, and to get acquainted with, and to search out thoroughly-whom, pray? why, "those that cause divisions and offences, contrary to the doctrine which ye have learned."

For this is, if anything the subversion of the Church, the being in divisions. This is the devil's weapon, this turneth all things upside-down. For so long as the body is joined into one, he has no power to get an entrance, but it is from division that the offence cometh. And whence is division? From opinions contrary to the teaching of the Apostles. And whence come opinions of this sort? From men's being slaves to the belly, and the other passions. For "such," he says, "serve not the Lord, but their own belly." And so there would be no offence, there would be no division, unless some opinion were thought of contrary to the doctrine of the Apostles. And this he here points out by saying, "contrary to the doctrine." And he does not say which we have taught, but "which ye have learned," so anticipating them, and showing that they were persuaded of and had heard them and received them. And what are we to do to those who make mischief in this way? He does not say have a meeting and come to blows, but "avoid them." For if it was from ignorance or error that they did this, one ought to set them right. But if they sin willingly, spring away from them. And in another place too he says this. For he says, "Withdraw from every brother that walketh disorderly" (2 Thess. iii. 6): and in speaking to Timothy about the coppersmith, he gives him the like advice, and says, "Of whom be thou ware also." (2 Tim. iv. 15.)

Then also to lash those who dare to do such things, he mentions also the reason of their devising this division. "For they that are such," he says, "serve not our Lord Christ, but their own belly." And this he said too when he wrote to the Philippians, "Whose god is their belly." But here he appears to me to intimate those of the Jews, whom he ever uses particularly to find fault with as gluttonous. For in writing to Titus too, he said of them, "Evil beasts, slow bellies." And Christ also blames them on this head: "Ye devour widows' houses," He says. And the Prophets accuse them of things of the kind. For, "My beloved," He says, "hath waxen fat and gross, and hath kicked" (Deut. xxxii. 15). Wherefore also Moses exhorted them, and said, "When thou hast eaten and drunken and art full, remember the Lord thy God." And in the Gospels, they who say to Christ, "What sign showest thou unto us?" (John vi. 30) pass over everything else, and remember the manna. So do they everywhere appear to be possessed with this affection. How then comest thou not to be ashamed at having slaves of the belly for thy teachers, when thou art a brother of Christ? Now the ground of the error is this, but the mode of attack is again a different disorder, viz. flattery. For it is by "fair speeches," he says, "that they deceive the hearts of the simple." For their attention reaches only to words; but their meaning is not such, for it is full of fraud. And he does not say that they deceive you, but "the hearts of the simple."

But I beg you, brethren, that you observe those who make dissensions and offenses contrary to the doctrine which you have learned, and turn aside from them. For such do not serve Christ our Lord, but their own belly; and through sweet words and blessings they seduce the hearts of the innocent. For your obedience is everywhere published abroad. In you therefore I rejoice. Here Paul must be believed to write, through the Holy Spirit, both to those who preside over the Churches and to all believers, that they may more diligently consider and perceive who they are that beget dissensions and offenses in the Churches, and are strangers to that beatitude which the Lord promised, saying: Blessed are the peacemakers, for they shall be called sons of God. For this, he says, that you be peacemakers, you have learned from the Lord through the Gospel; but to stir up dissensions or scandals is contrary to the doctrine which you have learned; and therefore let him be a stranger to you, and let him by no means be received among you, who stirs up contentions, who sows quarrels, who excites lawsuits, and practices the pursuits of strife. For those who are such do not serve Christ our Lord, who is our peace, but their own belly. But he also discloses, by the prompting of the divine Spirit, what the cause is by which quarrels and lawsuits are aroused in the Churches. For the sake of the belly, he says; that is, of gain and covetousness. Thence it is that some go about houses speaking for favor with all flattery and deception, not that they may in the word of God build up souls unto virtue, but that by flattering and sweet words they may exhort them to remain, or even to advance, in vices, praising and speaking well of those things which are worthy of rebuke; putting light for darkness, and darkness for light; sweet for bitter, and bitter for sweet; and in these things they seduce the hearts of the innocent. And therefore one must diligently attend to with what aim he teaches who teaches: whether seeking favor and honor from his hearers, or hoping for a reward from the Lord for the instruction and progress of the learners. Subtly indeed Paul marks the undiscerning and easy obedience of the Romans, and asserts that it is everywhere not praised, but published abroad. But lest again, if he should chastise them more openly for this, he should make them disobedient, he adds: In you therefore I rejoice. But you will say: How does he mark in them a common obedience, when he says that he rejoices in them? First indeed it is one thing to mark a fault, another to mark men. For it can be that he rejoices in those in whom he had detected many other good things; but that he marks the fault which had displeased him, lest he be thought to have been pleased with it also along with the rest. But the Apostle can also have said that he rejoices in them for this reason, that he who is disobedient can be drawn neither to evil nor to good; but he who is obedient, if indeed he be drawn to useless things, the fault is one of inexperience. For he does not know that those things are useless by which he proves his obedience; but when he has learned what things are useful, having the good of obedience ready at hand, he immediately ascends the road of virtue through it. Paul therefore rejoices over the obedient, being certain that when he has taught them that they ought not to use that common obedience which they incautiously offer to all, but that alone by which one ought to obey God rather than men, they will, leaving the rest aside, use that alone. For in truth it requires no small discernment, but an approved and most practiced judgment, to know to what word or to what work one must be obedient, and to what one must offer resistance. Finally the Lord himself says in the Gospel: Beware of those who come to you in the clothing of sheep, but within are ravening wolves. And therefore a watchful sense and an intent mind is required, which knows how to test either the sheep's simplicity in the open, or the wolf's hidden rapacity. Whence see how near to danger those become who neglect to be exercised in the divine letters, from which alone the discernment of such examination is to be learned. Immediately therefore he shows briefly the appearance of the distinction proposed, and says: Since indeed your obedience is easy and undiscerning, receive what you ought to keep, what you ought to beware of.

For these are they "who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessings, lead them astray." [Romans 16:17-19] Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive "who teach, but do not," [Matthew 23:3] and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast in the mind of the flesh. [Colossians 2:18]

The people Paul is referring to here were men who defended the law.

Again he offers an exhortation, and not as a counselor, but as a humble petitioner and with great respect for them, for he calls them brethren. Exposing the schemes of harmful people, he said "watch out for," that is, inquire about them with diligence. First he mentions divisions, and then offenses. For as long as unity is maintained in the body of the Church, offenses cannot enter. And the offenses are heresies, for he says, "contrary to the teaching which you have learned." He did not say "which we taught," but "which you have learned," forestalling them by this and showing that they were already persuaded and had received the teaching, and therefore ought to remain in what they had already received. Thus, divisions and offenses, or heresies, are introduced by those who teach doctrine contrary to the apostolic teaching.

After indicating whom they should greet, the Apostle now shows them whom to avoid. In regard to this he does three things: first, he teaches whom they should avoid; second, he gives the reason, at for they who; third, he promises them divine help to implement this, at but may the God of peace.

And because those whom he wished them to avoid crept in deceptively under the cloak of piety, as it says in Matthew: they come to you in sheep's clothing, but inwardly they are ravenous wolves (Matt 7:15), he urges them to be cautious, saying: but I beseech you, brethren, to mark those who make dissensions and offences contrary to the doctrine which you have learned.

Here, first of all, it should be noted that 'to mark' is nothing more than to consider carefully: which, of course, is sometimes taken in a good sense and sometimes in an evil sense. It is taken in an evil sense when someone carefully considers the condition and progress of someone in order to inflict harm, as it says in a psalm: the wicked plots against the just and gnashes his teeth against him (Ps 37:12), and in Luke it says: and they were watching him (Luke 14:1). In a good sense it is taken in one way, when one considers God's precepts to obey them: observe him and hearken to his voice (Exod 23:21). In another way, when a person considers good men to imitate them, as it says in Philippians: brethren, join in imitating me and mark those who so live as you have an example in us (Phil 3:17). Third, the evil are observed as persons to be avoided; and that is the way it is taken here.

For there were certain Jewish converts to the faith who preached that the practices of the law must be observed. From this followed dissensions and sects in the Church, since some adhered to their error but others continued in the true faith: dissension, sects (Gal 5:20). Then followed hindrances and stumbling blocks already discussed, while some would judge others and some would spurn others who caused dissensions and hindrances: remove every obstruction from my people's way (Isa 57:14). But he says: contrary to the doctrine which you have learned by the true apostles of Christ, to show that such dissensions and stumbling blocks derive from false doctrine: if anyone is preaching to you a gospel other than the one I preached to you, let him be accursed (Gal 1:9).

Second, he warns them that once known they should be avoided; hence he says: and avoid them, i.e., fly from their doctrine and company: depart from me, you evildoers (Ps 119:115).

The heretics do this by coating over their poison pills of godless doctrines with the honey of the name of Christ.

Flattery is always insidious, deceitful and bland. And a flatterer is well defined by philosophers as a bland enemy. Truth is harsh, bitter, stern, unpleasant and offensive to those who are reproved.

Paul is speaking of those who in his day came from among the circumcised and did away with fasts and abstinence. Disagreeing with apostolic teaching and setting obstacles before the brethren, they preached new moons and sabbaths and other feast days for the sake of their stomach.

That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Withdraw from them, he says. If they were doing this out of ignorance or error, they would need to be corrected. But since they sin deliberately, flee from them. He hints at the Jews, whom he customarily reproaches as gluttons; for such is their entire race. Furthermore, all heresies are born from the service of passions and the belly. How then are you not ashamed, being a brother of Christ, to make slaves of the belly your teachers? Note, moreover, that he who serves the belly does not serve Christ. They act deceitfully, he says, by means of flattery; for the expression "by flattery and fair speech" means: friendship on the tongue, but treachery in the heart. He did not say: they deceive you, but: "the hearts of the simple," that is, of the naive.

Then when he says, for they who, he assigns two reasons for what he had said, the first of which is taken on the part of those whom he wants avoided. First, he describes their condition, saying: for they who are such serve not Christ but their own belly. For they preached not for the glory of Christ but for revenue, in order to fill their belly: for many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ. Their god is their belly (Phil 3:18). Second, he describes their deception, saying: and by pleasing speeches and good words seduce the hearts of the innocent, i.e., of the innocent and inexperienced: the simple believe everything (Prov 14:15). By fair words they pretend to be holy: they speak peace with their neighbor, while mischief is in their hearts (Ps 28:3). And good words, with which they bless and flatter those who follow them: my people, those who call you blessed mislead you (Isa 3:12); I will curse your blessings (Mal 2:2).

Being "wise as to what is good" means doing good works, while being "guileless as to what is evil" means avoiding unrighteous deeds.

The ancient race was perverse and hard-hearted; but the band of infants, the new people which we are, is delicate as a child. On account of the hearts of the innocent, the apostle, in the Epistle to the Romans, owns that he rejoices, and furnishes a kind of definition of children, so to speak, when he says, "I would have you wise toward good, but simple towards evil."

On account of the hearts of the innocent, the apostle, in the Epistle to the Romans, owns that he rejoices, and furnishes a kind of definition of children, so to speak, when he says, "I would have you wise toward good, but simple towards evil." ...But if, which is rather the true sense, they themselves understand the designation children of simple ones, we glory in the name. For the new minds, which have newly become wise, which have sprung into being according to the new covenant, are infantile in the old folly.

"For your obedience is come abroad unto all men."

This he does, not to leave them free to be shameless, but to win them beforehand with encomiums, and the number of his witnesses, to arrest their attention. For neither is it I alone that am the witness, but the whole world. And he does not say for your understanding, but, "your obedience:" that is, their compliance, which was evidence of much meekness in them. "I am glad therefore on your behalf." And this is no small encomium too. Then, after the praise, admonition. For lest, after liberating them from any charges against them, he should make them the more listless, as not being observed; he gives them another hint in the words,

"I would have you wise unto that which is good, and simple concerning evil."

You see then how he attacks them again, and that without their suspecting it. For this looks like intimating that some of them were apt to be led astray.

"I want you," he says, "to be wise in what is good, and simple in what is evil." This is similar to that saying which he writes to the Corinthians: "Be children in malice, that you may be perfect in understanding." But that too which the Lord says, "For the sons of this world are more prudent than the sons of light in their generation," accords with this saying. For the sons of this world are more prudent in malice, in that they always find something deeper and subtler in it whereby they may do more harm and injure more violently. But in what is good they are foolish: for they scarcely find what good they might do. Paul, on the contrary, wishes us to be wise in what is good, that is, always to find something more, to search out more, and to think more deeply about what good we may do: so that even if we are hindered by someone's malice from a good work, we, if we are wise, may devise how, if we cannot do a good work, we may at least utter a good word; and if not even this is permitted, that we may at least display a good wish and disposition. So then we ought to be wise in what is good, but simple in what is evil, so that if we are struck by malice, if we are struck by injury, we may not be crafty and cunning, seeking arts and devices by which we may repay evil for evil and wickedness for wickedness. But in such a case we ought to remember that saying which declares: "If anyone wishes to be wise with God, let him become a fool in this world." Let us therefore be fools in receiving injury and not repaying it, that we may be wise with God, who said: "Vengeance is mine, I will repay, says the Lord." For concerning the impious Jeremiah too says: "They are wise to do evil; but to do good they know not." To this looks also that which the Lord said, that we ought to be simple as doves and prudent as serpents. But if someone from among the unbelievers should shrewdly confront us and say: How can the same person be both wise and foolish? we shall say to him: Look at those arts which are in common use among men, how he who, for example, is a most wise grammarian is found most unskilled in the smith's craft; or again, how a most wise helmsman is found unskilled in the art of medicine. So then it is possible to be wise in those things which pertain to God, and unwise in those things which pertain to the world. It should certainly be known that when he says there, "For such men do not serve Christ our Lord," it is not that they themselves profess that they do not serve Christ the Lord, but that, departing from the rule of his service, they show by the facts themselves that they do not serve Christ the Lord. For it does not seem that anyone can at the same time serve both Christ and the belly; and be equally a lover of pleasure and of God; just as no one can serve God and mammon at the same time.

If you obeyed those you should not have obeyed, how much more should you obey us! For this is why these people came to you, because they knew that you could readily be led astray by unsuspecting obedience. I rejoice with you, because obedience is good only if it is reasonable. I want you to be wise in what is good, so that by being ignorant of evil you may bring the enemy down under the feet of innocence.

They deceive, he said, the simple-hearted. But "your obedience," which comes from great meekness, is known to all: I alone do not bear witness to it, but the whole world. Therefore I rejoice for you, that you were not deceived. He hints at the fact that some of them also had been led astray. He clearly expresses the same thing that the Lord said: "be wise as serpents, and harmless as doves" (Matt. 10:16). For he desires that they be "wise" or cautious "unto good," that is, in the matter of their own salvation and their own benefit, and "simple concerning evil," that is, in not doing harm to others, for the simple person causes no one harm.

He assigns the second reason from a trait of the Romans, who found it easy to follow good and evil. First, he commends them for their readiness to accept the good, saying: for your obedience, by which you obey the faith so easily, is published in every place on account of the dominion the Romans then exercised over other nations. Hence, anything done by the Romans was easily divulged to others. Your faith is proclaimed in the whole world (Rom 1:8). I rejoice, therefore, in you, because you obey the faith; and this in charity, about which he says that love does not rejoice at wrong, but rejoices in the truth (1 Cor 13:6). Second, he cautions them against evil, saying: but I would have you to be wise in good, so that you might cling to what is good, and simple in evil, lest through some simplicity you decline to evil, so that your simplicity be such that you deceive no one into evil: be wise as serpents and simple as doves (Matt 10:16). On the other hand, it is said of certain persons: they are skilled in doing evil, but how to do good they know not (Jer 4:22).

Paul says this about his own coming to them, for then he will crush the devil so that they will be able to receive spiritual grace. Satan gets angry at that, because he wants people to remain in sin. The grace which he has promised he will give them when he comes he now prays that they will have. For if they deserve to receive that grace, then he is already with them in spirit.

And after that let him proclaim: Ye penitents, pray; let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offences, both voluntary and involuntary, and blot out that handwriting which is against them, and write them in the book of life; cleanse them from all filthiness of flesh and spirit, and restore and unite them to His holy flock.

For, in the proceedings before the proconsul; as a good and true teacher you first have pronounced that which we your disciples, following you, ought to say before the president. And, as a sounding trumpet, you have stirred up God's soldiers, furnished with heavenly arms, to the close encounter; and fighting in the first rank, you have slain the devil with a spiritual sword: you have also ordered the troops of the brethren, on the one hand and on the other, with your words, so that snares were on all sides laid for the enemy, and the severed sinews of the very carcase of the public foe were trodden under foot. Believe us, dearest, that your innocent spirit is not far from the hundred-fold reward, seeing that it has feared neither the first onsets of the world, nor shrunk from going into exile, nor hesitated to leave the city, nor dreaded to dwell in a desert place; and since it furnished many with an example of confession, itself first spoke the martyr-witness. For it provoked others to acts of martyrdom by its own example; and not only began to be a companion of the martyrs already departing from the world, but also linked a heavenly friendship with those who should be so.

"And the God of peace shall bruise Satan under your feet shortly."

For since he had spoken of those who "caused divisions and offences among them," he has mentioned "the God of peace" also, that they might feel hopeful about the riddance of these evils. For he that rejoiceth in this (i. e., peace) will put an end to that which makes havoc of it. And he does not say, will subject, but "will bruise," which is a stronger expression. And not those people only, but also him who was the general over them herein, Satan. And not "will bruise" merely, but "under your feet," so that they may obtain the victory themselves, and become noble by the trophy. And the time again is made a ground of comfort. For he adds, "shortly." And this was prayer and prophecy as well at once. "The grace of our Lord Jesus Christ be with you."

That greatest weapon; that impregnable wall; that tower unshaken! For he reminds them of the grace, that he may give them the more alacrity. Because if ye have been freed from the ills more grievous by far, and freed by grace only, much more will ye be freed from the lesser, now ye have become friends too, and contribute your own share likewise. You see how he neither puts prayer without works, nor works without prayer. For after giving them credit for their obedience, then he prays; to show that we need both, our own part as well as God's part, if we are to be duly saved. For it was not before only, but now too, even though we be great and in high esteem, we need grace from Him.

"And the God of peace shall crush Satan under your feet speedily." The question is asked in this passage what Satan he meant, who was to be crushed swiftly by God beneath the feet of those to whom he writes. For if it be referred to one person, namely to him of whom it is said in the Gospel, "Behold, I see Satan falling from heaven like lightning," and who is indicated as the adversary of the human race, it will surely seem, if Paul truly says what he says, that once he is swiftly crushed beneath the feet of those to whom he was then writing, there is no longer any Satan to stir up contests and struggles and persecutions for believers: which the reality of things certainly does not allow. But it seems to me that in this passage he called "Satan" every spirit which opposes believers. For "Satan" in our tongue is rendered "adversary." Whatever, therefore, resists and opposes the soul that is striving toward God, and whatever is contrary to its peace, this is named "satan" for it. Accordingly he therefore prefaced it by saying, "the God of peace," that is, the God to whom peace is pleasing, "shall crush" him who is contrary to peace and works dissensions. So too, finally, we read in the books of Kingdoms that God raised up against Solomon a Satan, Hadad the Idumaean: that is, against Solomon, who was peaceable, he raised up a Satan who is contrary to peace. But just as to those whom the Apostle teaches, if they act thus and show themselves such as his discourse has described, he promises, for the amendment of their life, that Satan shall swiftly be crushed beneath their feet by the God of peace: so no less does the God of peace raise up against him who has not kept his peace in a pure heart and a clean conscience a Satan, that is, an adversary; so that he who has neglected the good of peace may endure the bitterness of assaults, and thus at last, set in the midst of the struggle, may remember the sweetness of the peace he violated. From both passages of divine Scripture, then, let us be edified — that in which God is said to raise up a Satan for the negligent, or to crush and subject him for the zealous — so that he may rouse the former to contests, and to the latter grant the palm of victory over the prostrate adversary, and bestow the rewards of virtue. And we can also say, in each single contest, if we strive lawfully, that God will crush Satan beneath our feet speedily. For example, if someone has undertaken the contest of chastity, if he has persevered to the end with an unstained conscience, it can be said of him that God has crushed Satan beneath his feet, that is, the spirit which was contrary to chastity. Likewise he too who undertakes the contest of faith, if standing before kings and governors he confesses the Lord Jesus Christ with confidence, and remains in that confession to the end, God has crushed Satan beneath his feet, since by steadfast faith he has conquered the spirit of unbelief. So also he who perseveringly cultivates concord crushes the demon of dissension beneath his feet; he who preserves gentleness tramples the Satan of wrath under the footsteps of patience. This surely is what the Lord says in the Gospel: "Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy."

The grace of our Lord Jesus Christ be with you. The grace of God and the grace of our Lord Jesus Christ are to be taken as one and the same grace. For just as the Father gives life to whom he wills, so also the Son gives life to whom he wills; and just as the Father has life in himself, and has granted to the Son to have life in himself, so also the grace which the Father gives, this the Son likewise gives. Yet it must be understood that everything which human beings have from God is grace, for they have nothing by right of debt. For who has first given to him, and it shall be repaid to him? Grace, then, is whatever he possesses who once was not and now is, receiving it from him who always was, and is, and shall be forever.

The Lord has given us power to tread upon scorpions and snakes and every power of the enemy so that he may not prevail over us and so that we can walk over him with all our members free and unfettered.

After revealing the enemy, Paul points to the Savior. Those who receive God's grace will never be defeated.

Do no one an injury at any time, and provoke no one to anger. If an injury is done to you, look to Jesus Christ; and even as ye desire that He may remit your transgressions, do ye also forgive them theirs; and then also shall ye do away with all ill-will, and bruise the head of that ancient serpent, who is ever on the watch with all subtlety to undo your good works and your prosperous attainments.

Since there were disputes, he calls upon the Giver of peace to put an end to the divisions. He does not say "will subdue," but what is much stronger: "will crush," and will crush not only those who introduce divisions, but also their leader. He also offers comfort regarding the timing, for he added: shortly. The word "will crush" expresses both a prayer and a prophecy, because it stands in the future tense. He also reminded them of grace, so that, judging by what they had already received, they would become more zealous in believing with regard to the future as well; for if the Lord saved them at the time when they were enemies, how much more will He now crush Satan. Notice, then: the apostle separates neither deeds from prayer, nor prayer from deeds. First he testified of their obedience, and then he began to pray, by which he made it known that not only before, but also now, even if we are skilled, we have need of the grace of God.

Then when he says, but may the God of peace, he promises them divine help against such deceivers. First, he makes the promise when he says: but may the God of peace, i.e., its author, who hates the dissensions they cause, crush Satan, i.e., the devil, who is trying to deceive you through these false apostles, under your feet, because you will overcome him by your wisdom. And he will do this speedily, namely, when he comes: behold, I have given you power to tread upon serpents and scorpions and over all the power of the enemy (Luke 10:19); you shall tread down the wicked, for they will be ashes under the soles of your feet (Mal 4:3). Second, he says a prayer to obtain this when he says: the grace of our Lord Jesus Christ be with you, which is enough to guard you: my grace is sufficient for you (2 Cor 12:9).

Timothy was a fellow worker of Paul's as a cobishop, and he governed the church with great care. The Jews hated him to the point that he was circumcised because of it, in that his mother was Jewish and he could not be a teacher without being circumcised. Paul calls these people his kinsmen, partly by blood and partly by faith.

Rough the whole world, and have left to you the bishops and to the rest of the priests this very Catholic doctrine worthily and righteously, as a memorial or confirmation to those who have believed in God; and we have sent it by our fellow-minister Clement, our most faithful and intimate son in the Lord, together with Barnabas, and Timothy our most dearly beloved son, and the genuine Mark, together with whom we recommend to you also Titus and Luke, and Jason and Lucius, and Sosipater.

"Timotheus my work-fellow saluteth you."

Observe the customary encomiums again. "And Lucius, and Jason, and Sosipater my kinsmen."

This Jason Luke also mentions, and sets before us his manliness also, when he says, that "they drew" him "to the rulers of the city, crying," etc. And it is likely that the others too were men of note. For he does not mention relations barely, unless they were also like him in religiousness.

Timothy my helper greets you, and Lucius, and Jason, and Sosipater my kinsmen. It seems to me that concerning these men, whom he set apart from the whole catalogue of those sending greetings, he had something more in mind. For he calls Timothy his helper, and all of them together his kinsmen. And indeed concerning Timothy it is reported very fully in the Acts of the Apostles that he was a citizen of Derbe, the son of a believing widow, by a Gentile father; of whom Paul himself also says that for this reason he had asked him to remain at Ephesus, so that he might charge certain persons not to teach otherwise, nor to give heed to fables and endless genealogies. And some maintain that Lucius is that same Luke who wrote the Gospel, on the ground that names are customarily pronounced sometimes according to the inflection of the native tongue, sometimes according to the Greek and Roman. Jason, moreover, is that man of whom it is also written in the Acts of the Apostles that at Thessalonica, when the crowds were stirring up a riot against Paul and Silas, he gave himself up, so as to secure for the apostles the freedom to depart. Sosipater too, who is joined with these, I suspect to be the very man who is described in the Acts of the Apostles as Sosipater son of Pyrrhus, of Beroea. But one who considers Paul's letters rather carefully, as though Christ were speaking in him, will doubtless be troubled at how Paul — who declared himself born at Tarsus in Cilicia, a Hebrew of the Hebrews — is now said to be the kinsman or blood relation either of Timothy, a citizen of Derbe by a Gentile father, or of Jason of Thessalonica, or of Sosipater son of Pyrrhus of Beroea. But if in defense of this someone should say that these men too came in some measure from the circumcision, then he ought not to have spoken of these in particular, but of all who were of the Jews, that they were kinsmen of Paul. As it is, however, since he by no means grants this title to the rest, but assigns it to these and to a few others, it is certain that he is naming some other kinship, one which he holds in common with Timothy and Luke and a few others like them; and this kinship or blood relation he doubtless knows to descend to him along with them from that fatherhood of which he says in another place: For this cause I bend my knees to the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named. Knowing, therefore, that there is a certain fatherhood in heaven just as there is on earth, it is certain that those who are in no way joined to him according to the kinship of an earthly fatherhood, he knew to be joined to him according to the kinship of the heavenly fatherhood. And for this reason he calls them kinsmen, and fellow captives, and helpers — inasmuch as with them he had received by the lot of birth a single kinship for preaching the gospel, and for enduring the captivity of the Babylon of this world. Or, if anyone will not allow these things to be explained by some such figurative reading, let him explain to us how Timothy and Lucius and Jason and Sosipater, citizens not only of far different cities but even of different provinces, could have been kinsmen and blood relations of Paul according to the flesh — and not only these, but also Andronicus and Junias and Herodion, all of whom he calls both his kinsmen and his fellow captives.

Timothy was circumcised at Lystra and Paul wrote him two letters. Jason is mentioned in Acts.

Timothy labored with him in the gospel; and to do the same thing that Paul did is great praise. This Jason is mentioned in the Acts of the Apostles as one who endured dangers most courageously (Acts 17:6). And they are kinsmen of the apostle not only according to the flesh, but also, what is far more important, according to piety; for if they had not been such, he would not have mentioned them.

Then when he says, Timothy, he greets them on the part of others, saying: Timothy, my helper, greets you: I have sent you Timothy, who is my dearest and faithful son in the preaching of the Gospel (1 Cor 4:17). He adds: so do Lucius and Jason and Sosipater, my kinsmen, who were Jews.

Tertius was his name, not a number [third]. He was the scribe who wrote the epistle, and Paul allowed him to send his own greetings to the Romans.

"I Tertius, who wrote this Epistle, salute you."

This too is no small encomium, to be Paul's amanuensis. Still it is not to pass encomiums on himself that he says this, but that he might attach a warm love to him on their part, for this ministration.

I Tertius, who wrote this Epistle in the Lord, greet you. As one who had been judged worthy to write out the Epistle to the Romans at Paul's dictation, he inserts his own name into it as well, employing neither rashness nor boastfulness, but because he knew that he had not only rendered the service of a scribe, but had written in the Lord: since indeed the righteous man does all that he does for the glory of God. And so if he writes, he writes for the glory of God, and therefore he writes in the Lord; for which reason it is fitting that he should insert mention of his own name too into the Epistle. Or certainly, since he had taken down the force of the meanings of Paul as he dictated, and had understood that it was not a man but the Lord who was writing, for that reason he records that he wrote in the Lord.

Tertius was another of those who had accepted the apostle's teaching. Being rewarded for this with the gift of expression, he was told to send this letter to the Romans.

A great thing it is to be a scribe of Paul. And Tertius writes this not in order to praise himself, but in order to attract to himself the greater love of the Romans, as one who served in the writing of the epistle to them.

Tertius, Paul's secretary, was allowed to greet the Romans personally with Paul's consent. Hence he adds: I, Tertius, the writer of this letter, greet you in the Lord.

I think that this is the same Gaius to whom John wrote rejoicing in the love which he showed to the brethren by being always ready to meet their needs.

"Gaius mine host, and of the whole Church, saluteth you."

See what a crown he has framed for him by bearing witness to such great hospitality in him, and brought in the entire Church into this man's house! For by the word used here, he means a host, not a guest. But when you hear that he was Paul's host, do not admire him for his munificence only, but also for his strictness of life. For except he were worthy of Paul's excellency, he would never have lodged there, since he, who took pains to go beyond many of Christ's commands, would never have trespassed against that law, which bids us be very particular about who receive us, and about lodging with "worthy" persons.

"Erastus, the chamberlain of the city, salutes you, and Quartus a brother." There is a purpose in his adding "the chamberlain of the city," for as he wrote to the Philippians, "They of Caesar's household salute you," that he might show that the Gospel had taken a hold upon great folk, so here too he mentions the title with a view to the same object, and to show that, to the man who gives heed, neither riches are a hindrance, nor the cares of government, nor anything else of the kind.

Gaius my host, and host of the whole Church, greets you. This Gaius is understood to be the one whom he mentions in writing to the Corinthians, saying: I thank God that I baptized none of you except Crispus and Gaius. He seems, then, to indicate concerning him that he was a hospitable man, who not only received Paul and each of those arriving at Corinth into his lodging, but himself provided a meeting place in his own house for the whole Church. It is indeed handed down by the tradition of our forebears that this Gaius was the first bishop of the Church of Thessalonica.

Erastus, the treasurer of the city, greets you, and Quartus the brother. I think this is the same Erastus of whom he says that he remained at Corinth, and who appears to be designated the steward of the city. But I do not think that Paul would have made such notable mention of this office in his Epistle, unless perhaps he perceived something further in him, and called him treasurer — that is, steward — of that city whose maker and builder is God; and for that reason he did not put down of which city he was, but only named him treasurer of "the city." Whether, then, it is to be taken in some such manner, or rather quite simply, and nothing deeper is to be sought in Paul's writings, consider, you who read.

The highest praise is reserved for hospitality on such a scale.… Gaius was a Corinthian, as appears from 1 Corinthians [1:14]: "I thank my God that I baptized none of you, except Crispus and Gaius." … Erastus is also mentioned elsewhere, in 2 Timothy [4:20].

That is, the one who received me in his house. Furthermore, that Gaius received in his home the whole Church and Paul himself, this is great praise; for Paul would not have gone to him if he had not found him worthy. The steward and treasurer of the city of Corinth. He mentions him so that you may learn that neither wealth nor rank serves as a hindrance to anyone in faith and righteous living.

Then he says: Caius, my host, was the person to whom John wrote in his third letter commending the charity he exercised toward the saints; and the whole church, namely, who were assembled in his house or who were in that region. Then he says: Erastus, treasurer of the city, i.e., who guarded the city's money, and Quartus, a brother.

Paul places Christ, through whom we were made and again remade by his grace, at the end of his epistle so that he might stick in our minds, for if we are mindful of his benefits he will always look after us, as he said: "Behold, I am with you always, even to the end of the world."

"The grace of our Lord Jesus Christ be with you all. Amen."

See what we ought to begin and to end with everywhere! For in this he laid the foundation of the Epistle, and in this he putteth on the roof, at once praying for the mother of all good things for them, and calling the whole of his loving-kindness to their mind. For this is the best proof of a generous teacher, to benefit his learners not by word only, but likewise by prayer, for which cause also one said, "But let us give ourselves continually to prayers, and to the ministry of the word."

This is the closing formula, written in Paul's own hand, in all his letters.

Once again Paul offers them a spiritual blessing and surrounds them with the grace of God, which is like an impenetrable wall. This is how the epistle began and this is how it ends. We too may share in this grace, triumphing over temptations and, enlightened by it, following the right way free of all error. Walking in the apostle's footsteps we may be made worthy to behold the teacher and by his intercession receive the Lord's blessing and promises, by the grace and kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit belong glory and honor, now and forever, world without end. Amen.

At the beginning or foundation of his epistle he placed the following words: "grace to you and peace" (Rom. 1:7). And now, setting the boundary or end of the epistle, he concludes with the same, praying that the grace of God may always abide with all the Romans. This is the mark of a teacher—to help his disciples not only by word, but also by prayer; which is why the apostles also said: "but we will give ourselves continually to prayer and to the ministry of the word" (Acts 6:4). May grace preserve us as well, who do not hope to find a place of salvation through works, but place our entire hope in divine grace and mercy, and through it may we rise above the snares of Satan, crushing them under our feet in Christ Jesus, our Lord. To Whom be glory forever. Amen.

Then he greets them on his own, saying: the grace of our Lord Jesus Christ be with you all. Amen.