Romans 15:7–16

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.

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.

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

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."

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.

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

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.

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

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," ...

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.

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

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).