Chapter 15
The Gospel for Both Jews and Gentiles
Lecture 1
The strong should bear the infirmity of the weak
15:1 Now, we who are stronger ought to bear the infirmities of the weak and not to please ourselves. [n. 1142]
15:2 Let every one of you please his neighbor unto good, unto edification. [n. 1143]
15:3 For Christ did not please himself: but, as it is written: the reproaches of those who reproached you fell upon me . [n. 1145]
15:4 For whatever things were written were written for our learning: that, through patience and the comfort of the Scriptures, we might have hope. [n. 1148]
15:5 Now may the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ: [n. 1149]
15:6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
15:7 Wherefore, receive one another, as Christ also has received you, unto the honor of God. [n. 1150]
15:8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: [n. 1153]
15:9 But that the gentiles are to glorify God for his mercy, as it is written: therefore will I confess to you, O Lord, among the gentiles and will sing to your name . [n. 1155]
15:10 And again he says: rejoice you gentiles, with his people . [n. 1159]
15:11 And again: praise the Lord, all you gentiles: and magnify him, all you people . [n. 1160]
15:12 And again, Isaiah says: there shall be a root of Jesse; and he who shall rise up to rule the gentiles, in him the gentiles shall hope . [n. 1161]
15:13 Now may the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Spirit. [n. 1162]
1142. The Apostle taught above that the stronger should avoid scandalizing the weak; here he teaches that the stronger should bear with the failings of the weak.
In regard to this he does two things:
first, he proposes an admonition;
second, he clarifies it, at let every one of you .
This admonition contains two parts: the first pertains to external behavior. Hence he says: not only should we avoid scandalizing the weak, but we who are stronger in faith ought to bear the infirmities of the weak . For as in a material edifice certain stronger material is selected to support the edifice’s entire weight, upon which weaker material is set, as are the foundation and pillars, so in the spiritual edifice of the Church stronger men are not only chosen but made stronger to support the weight of the others. Hence it says in a psalm: I have strengthened its pillars (Ps 75:4) and in Galatians: bear one another’s burdens (Gal 6:2). But the stronger support the failings of the weak, when they endure the shortcomings of the weak patiently and, so far as they can, try to help them.
The second pertains to the internal intention. Hence it is said: and not to please ourselves , i.e., always desire the fulfillment of what pleases us, but we should condescend to the wills of others, so as to do what pleases them and is useful to them: just as I try to please all men in everything I do (1 Cor 10:33).
1143. Then when he says, let every one of you , he clarifies his admonition:
first, in regard to the second part;
second, in regard to the first, at wherefore, receive one another .
In regard to the first he does two things:
first, he explains what he had said;
second, he presents a reason, for Christ did not please himself .
1144. First, therefore, he says: it has been stated that we should not please ourselves, precisely because every one of us who are stronger, ought to please our weak neighbor , i.e., condescend to him in matters that please him, but not in matters that are evil, as some request in Isaiah: speak to us pleasing things (Isa 30:10). Hence he adds: unto good .
Similarly, we should not have the intention of pleasing men for the sake of human favor or glory, since it says in a psalm: God will scatter the bones of those who please men (Ps 53:5), but for the honor of God and the benefit of our neighbor. Hence he adds: unto edification i.e., because we condescend to their will, they are strengthened in the faith and love of Christ: let us follow after the things that are of peace and keep the things that are of edification, one towards another (Rom 14:19).
1145. Then when he says, for Christ , he assigns the reason for what he had said and uses the example of Christ:
first, he mentions the example of Christ;
second, he shows that we should imitate this example, for whatever things were written ;
third, he adds a prayer so that we can fulfill it, at now the God of peace .
1146. In regard to the first he does two things: first, he presents the example, saying: it has been stated that we should not please ourselves, i.e., according to our own private will; for Christ , who is our head, did not please himself , when he chose to suffer for our salvation and do things contrary to his own will, namely, his natural human will, in order to accomplish the divine will, which was common to him and the Father: not my will but yours be done (Matt 26:42).
1147. Second, he appeals to an authority, saying: but as it is written in a psalm in the person of Christ speaking to the Father: O Father, the reproaches of those , i.e., the Jews, who reproached you , i.e., blasphemed you by their evil works and by contradicting the truth of your doctrine, fell upon me , because they willed to oppress me, because I instructed them about your will and rebuked their evil deeds: they have hated both me and my Father (John 15:24).
This can also refer to the sins of the whole human race, because all sins in a way reproach God, inasmuch as God’s awe is scorned by them: they have forsaken the Lord, they have blasphemed the holy one of Israel (Isa 14:4). Thus, therefore, the reproaches of those reproaching God fell on Christ, inasmuch as he died for the sins of all: the Lord has laid on him the iniquity of us all (Isa 1:4); he bore our sins in his body on the tree (1 Pet 2:24).
1148. Then when he says, for whatever things were written , he shows that we must imitate this example of Christ, saying: for whatever things were written in Sacred Scripture about Christ or his members were written for our learning . There was no need to write this except for our instruction: all Scripture is inspired by God and profitable for teaching, for correction, and for training in justice (2 Tim 3:16).
But what is contained in Scripture for our instruction is shown when he says: that, through patience and the comfort of the Scriptures , i.e., which the Scriptures contain. For in Sacred Scripture is contained the patience of the saints in enduring evils: you have heard of the patience of Job (Jas 5:11). In them is also contained consolation, which God gave them, as it says in a psalm: when the cares of my heart are many, your consolations cheer my soul (Ps 94:19). Hence it also says in 1 Peter: predicting the sufferings of Christ , which pertains to patience, and the subsequent glory , which pertains to consolation (1 Pet 1:11).
What the fruit of this doctrine will be for us he indicates when he says: that we might have hope . For by the instruction from Sacred Scripture that those who suffered tribulations patiently for God were divinely consoled, we receive the hope that we ourselves will be consoled, if we have been patient in them: if he should slay me, I will hope in him (Job 13:15).
1149. Then when he says, now may the God of patience , because it seemed exceedingly difficult for a mere man to be able to imitate the example of Christ, as it says in Ecclesiastes: what is man that he should be able to follow the king, his maker? (Eccl 2:12), he makes use of a prayer, saying: now may the God of patience , i.e., the giver: you are my patience (Ps 71:5), and of comfort , i.e., who bestows spiritual consolation: the Father of mercies and God of all comfort (2 Cor 1:3), grant you, from whom is every best gift (Jas 1:17), that you be of one mind , that is, agree with one another: agree with one another, live in peace (2 Cor 13:11), not consenting in sin, but according to Christ Jesus , of whom it is said: he is our peace, who has made us both one (Eph 2:14). That , by the fact that you agree on the same things, with one mind , existing through faith and consensus of charity, as it says in a psalm: who makes men of one mind to dwell in a house (Ps 67:7), i.e., with one confession of the voice coming from unity of faith, 1 Corinthians: I appeal that all of you agree (1 Cor 1:10), that for the conformity of the heart, you may glorify God , Creator of all things, he himself existing as the Father of our Lord Jesus Christ , through whom he adopted us as his sons: those who honor me I will honor (1 Sam 2:30); if I am a father, where is my honor? (Mal 1:6)
1150. 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 .
1151. 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).
1152. 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.
1153. 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 .
1154. First, therefore, he says: it has been stated that Christ welcomed you who are assembled in the unity of faith composed of Jews and gentiles. And this is clear with respect to both: 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).
1155. 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 .
1156. First, therefore, he says: It has been stated that Christ accepted the Jews in order that the promises made to the patriarchs be fulfilled. But the promises were not made to the gentiles. Hence, this does not apply to the gentiles, because they were accepted on account of mercy. And this is what he says: 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).
1157. 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.
1158. 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).
1159. 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).
1160. 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).
1161. 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).
1162. 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).
Lecture 2
Paul is the apostle to the gentiles
15:14 And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another. [n. 1163]
15:15 But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace [n. 1165] which was given me by God, [n. 1167]
15:16 That I should be the minister of Christ Jesus among the gentiles: sanctifying the Gospel of God, that the oblation of the gentiles may be made acceptable and sanctified in the Holy Spirit.
15:17 I have, therefore, glory in Christ Jesus towards God. [n. 1168]
15:18 For I dare not speak of any of those things which Christ does not work by me, for the obedience of the gentiles, by word and deed, [n. 1171]
15:19 By the power of signs and wonders, in the power of the Holy Spirit, so that from Jerusalem through the circumference, as far as unto Illyricum, I have replenished the Gospel of Christ. [n. 1172]
15:20 And I have so preached this Gospel, not where Christ was named, lest I should build upon another man a foundation. [n. 1173]
15:21 But as it is written: they to whom he was not spoken of shall see: and they who have not heard shall understand . [n. 1175]
1163. 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 he does two things:
first, he excludes a wrong interpretation of the reason for instructing and correcting them;
second, he assigns the true cause, at but I have written to you, brethren, more boldly .
1164. In regard to the first it should be noted that someone could believe that the Apostle wrote to the Romans, because he thought there was no one there who could instruct and correct them. But he excludes this, saying: 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).
1165. 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 .
1166. 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).
1167. First, he describes the author of this grace when he says: which was given me by God . As if to say: not by men: Paul an apostle, not from men nor through men (Gal 1:1).
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).
1168. 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 .
1169. In regard to the first he does three things: first, he gives glory to God for the fruit he produced, saying: therefore , because I have received such a grace and have carefully executed that for which it had been given 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).
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).
1170. 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).
1171. 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). 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).
1172. Then when he says, so that from Jerusalem , he shows the magnitude of the fruit by the multitude of places in which he preached, saying: so that beginning from 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).
1173. 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).
1174. 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).
1175. 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.
1176. First, therefore, he shows its excellence with respect to the knowledge’s cause which is twofold, namely, the words heard and the things seen. For these two senses are capable of discipline.
The Jews, therefore, arrived at a knowledge of Christ’s mysteries by words announced to them by the prophets: the prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the spirit of Christ within them when predicting the sufferings of Christ and the subsequent glory (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).
1177. 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).
Lecture 3
Why Paul postponed his visit to the Romans
15:22 For which cause also I was hindered very much from coming to you and have been prevented until now. [n. 1178]
15:23 But now, having no more place in these countries and having a great desire these many years past to come unto you, [n. 1180]
15:24 When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
15:25 But now I shall go to Jerusalem, to minister to the saints. [n. 1183]
15:26 For it has pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem. [n. 1184]
15:27 For it has pleased them: and they are their debtors. For, if the gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them. [n. 1185]
15:28 When therefore I shall have accomplished this and consigned to them this fruit, I shall come by you into Spain. [n. 1186]
15:29 But I know that when I come to you I shall come in the abundance of the blessing of the Gospel of Christ. [n. 1187]
15:30 I beseech you therefore, brethren, through our Lord Jesus Christ and through the charity of the Holy Spirit, that you help me in your prayers for me to God, [n. 1188]
15:31 That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints. [n. 1191]
15:32 That I may come to you with joy, by the will of God, and may be refreshed with you.
15:33 Now the God of peace be with you all. Amen. [n. 1192]
1178. 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 .
1179. First, therefore, he says: it has been stated that I have preached the Gospel in many places in which the name of Christ had not been known. 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).
1180. 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 .
1181. 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); 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.
1182. But against this is what Augustine says in his book On Christian Doctrine , that only those things should be enjoyed that make us blessed, namely the Father, the Son, and the Holy Spirit. 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).
1183. 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).
1184. 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).
1185. 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.
1186. 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).
1187. 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).
1188. Then when he says, I beseech you, therefore , he asks them for the favor of their prayers:
first, he seeks their prayers;
second, he prays for them, at now the God of peace .
1189. In regard to the first he does three things: first, he urges them to pray for him for three reasons.
First, from divine charity when he says: I beseech you, therefore, brethren : for love’s sake I prefer to appeal to you (Phlm 1:9).
Second, from their reverence for Christ, of whom he was a minister, saying: through our Lord Jesus Christ , in whom we are all one as stated above (Rom 12:5).
Third, from the gift of the Holy Spirit, which was handed over to his ministry; hence he adds: through the charity of the Holy Spirit, which the Holy Spirit pours forth in our hearts, as was stated above (Rom 5:5).
1190. Second, he asks the help of their prayers, saying: that you help me in your prayers for me to God , namely, poured out for me: a brother helped by a brother is like a strong city (Prov 18:19).
But as the Gloss says, the Apostle does not say this because he has less merit than others inferior to him, but he follows due order . First, that prayer be said by the Church for its ruler, as he says in 1 Timothy: first of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high position (1 Tim 2:1). Second, because many of the least, when they are assembled together, obtain more merit. Therefore, it is impossible that the prayers of many be ineffective: if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven (Matt 18:19). Third, that when many pray, many thanksgivings are heard, as it says in 2 Corinthians: you also must help us by prayer, so that many will give thanks on our behalf for the blessing granted (2 Cor 1:11).
1191. Third, he mentions things he wishes to be obtained by him, the first of which pertains to the enemies he had in Judea; hence he says: that I may be delivered from the unbelievers that are in Judea , who particularly attacked and hated Paul, because he confidently preached the end of the legal observances: they have been told about you that you teach that Moses should be forsaken (Acts 21:21). The second pertains to those into whose ministry he went. And this is what he adds: and that my service , i.e., the alms I minister to them, may be acceptable to the saints who are in Jerusalem , i.e., that from this they may be induced to give thanks to God and to pray for the gentiles from whom they receive. The third pertains to those to whom he was writing: hence he adds: so that I may come to you with joy, and this by God’s will , against which he wanted to do nothing: making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you (Rom 1:10), and may be refreshed with you , i.e., that from your presence I may receive refreshment from my tribulations.
1192. Then when he says, now the God of peace , he shows that he is praying for them, saying: now the God , i.e., the giver of peace, be with you all , by the fact that you are at peace with one another: agree with one another and the God of peace will be with you (2 Cor 13:11). He adds, amen , i.e., let it be so: let the people say: amen (Ps 106:48).