Romans 15:17–29

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."

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

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."

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.

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

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.

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,"

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

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.)

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

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.

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).

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

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.

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

"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.

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.

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

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).