Romans 15

Romans 15:1

John Chrysostom: After giving the doxology then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows: “We then that are strong, ought”-it is “we ought,” not “we are so kind as to.” What is it we ought to do?-“to bear the infirmities of the weak.” See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the “infirmities of the weak,” so drawing him and bending him to mercy. As in another place too he says, “Ye that are spiritual restore such an one.” (Gal. vi. I) Art thou become powerful? Render a return to God for making thee so. But render it thou wilt if thou settest the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying “we ought to bear,” he adds, “and not to please ourselves.” — Homily on Romans 27

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

Pelagius: If you really are strong, Paul says, do as I did and become weak in order to win the weak. — PELAGIUS’S COMMENTARY ON ROMANS

Theodore of Mopsuestia: Once again, Paul is speaking to the Gentiles, who looked down on the Jews because they kept the law. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 15:2

John Chrysostom: But what he says is this. Art thou powerful? Let the weak have trial of thy power. Let him come to know thy strength; please him. And he does not barely say please, but for his good, and not barely for his good, lest the advanced person should say, See I am drawing him to his good! but he adds, “to edification.” And so if thou be rich or be in power, please not thyself, but the poor and the needy, because in this way thou wilt at once have true glory to enjoy, and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is abiding, if thou do it to edification. Wherefore of all men he requires this. For it is not this and that person that is to do it, but “each of you.” Then since it was a great thing he had commanded them, and had bidden them even relax their own perfectness in order to set right the other’s weakness; he again introduces Christ, in the following words: — Homily on Romans 27

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

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

Romans 15:3

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

John Chrysostom: And this he always does. For when he was upon the subject of alms, he brought Him forward and said, “Ye know the grace of the Lord, that though He was rich, yet for our sakes he became poor.” (2 Cor. viii. 9.) And when he was exhorting to charity, it was from Him that he exhorted in the words “As Christ also loved us.” (Eph. v. 25.) And when he was giving advice about bearing shame and dangers, he took refuge in Him and said, “Who for the joy that was set before Him endured the Cross, despising the shame.” (Heb. xii. 2). So in this passage too he shows how He also did this, and how the prophet proclaimed it from of old. Wherefore also he proceeds: “The reproaches of them that reproached Thee fell upon Me.” (Ps. lxix. 9.) But what is the import of, “He pleased not Himself?” He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, “He emptied Himself?” (Phil. ii. 7.) It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, “If Thou be the Son of God, come down from the Cross.” (Matt. xxvii. 40). And, “He saved others, Himself He cannot save.” (ib. 42). Hence he mentions a circumstance which was available for his present subject, and proves much more than he undertook to do; for he shows that it was not Christ alone that was reproached, but the Father also. “For the reproaches of them that reproached Thee fell,” he says, “upon Me.” But what he says is nearly this, What has happened is no new or strange thing. For they in the Old Testament who came to have a habit of reproaching Him, they also raved against His Son. But these things were written that we should not imitate them. And then he supplies them for a patient endurance of temptations. — Homily on Romans 27

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

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

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

Romans 15:4

Clement of Alexandria: And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, “So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"-since martyrs’ testimonies are examples of conversion gloriously sanctified. “For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation.” — The Stromata Book 4

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

John Chrysostom: That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures. — Homily on Romans 27

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

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

Romans 15:5

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

John Chrysostom: For since he had given his own advice, and had also urged the example of Christ, he added the testimony of the Scriptures also, to show that with the Scripture Himself giveth patience also. And this is why he said, “Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus.” For this is what love would do, be minded toward another even as toward himself. Then to show again that it is not mere love that he requires, he adds, “according to Christ Jesus.” And this he does, in all places, because there is also another sort of love. And what is the advantage of their agreeing? — Homily on Romans 27

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

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

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

Theodoret of Cyrus: Paul adds “in accord with Christ Jesus” in order to show that he is not praying for them to live in unbounded harmony but rather in a godly consensus. — INTERPRETATION OF THE LETTER TO THE ROMANS

Romans 15:6

John Chrysostom: He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord. — Homily on Romans 27

Pelagius: God is truly glorified when we praise him with one mind and with one voice. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:7

Cyril of Alexandria: We are all one body and members one of another. Christ obliges us to be united with one another in the bonds of charity. — EXPLANATION OF THE LETTER TO THE ROMANS

John Chrysostom: 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. — Homily on Romans 27

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

Pelagius: 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! — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:8

Augustine of Hippo: 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. — AUGUSTINE ON Romans 82

John Chrysostom: 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. — Homily on Romans 28

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

Pelagius: 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. — PELAGIUS’S COMMENTARY ON Romans 82

Romans 15:9

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: “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.” — Homily on Romans 28

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

Pelagius: 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. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:10

John Chrysostom: “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. — Homily on Romans 28

Pelagius: These Gentiles have been brought to salvation along with God’s people, the Jews. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:11

Ambrosiaster: God long ago decreed in Psalms 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. — COMMENTARY ON PAUL’S EPISTLES

Pelagius: The Gentiles must praise God because they have been brought to salvation. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:12

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

Pelagius: 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. — PELAGIUS’S COMMENTARY ON ROMANS

Tertullian: 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. — On the Resurrection of the Flesh

Romans 15:13

Gennadius of Constantinople: By “the God of all hope” Paul means that God has blessed us with the hope of things to come. — PAULINE COMMENTARY FROM THE GREEK CHURCH

John Chrysostom: “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. — Homily on Romans 28

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

Pelagius: 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. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:14

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

Clement of Alexandria: 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.” — The Stromata Book 4

John Chrysostom: “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. — Homily on Romans 29

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

Pelagius: 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. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:15

Ambrosiaster: 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. — COMMENTARY ON PAUL’S EPISTLES

Clement of Rome: 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. — Letter to the Corinthians (Clement)

John Chrysostom: “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,” … — Homily on Romans 29

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

Pelagius: 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. — PELAGIUS’S COMMENTARY ON ROMANS

Theodore of Mopsuestia: 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. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Romans 15:16

Augustine of Hippo: The Gentiles are offered to God as an acceptable sacrifice when they believe in Christ and are sanctified through the gospel. — AUGUSTINE ON Romans 83

Cyprian: 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. — Epistle IV

Cyprian: 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. — Epistle IX

John Chrysostom: “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.” — Homily on Romans 29

Justin Martyr: 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. — Dialogue with Trypho, Chapter CXVI

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

Pelagius: 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. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:17

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

John Chrysostom: “I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to God.”

Inasmuch as he had humbled himself exceedingly, he again raised his style, doing this also for their sakes, lest he should seem to become readily an object of contempt. And while he raises himself, he remembers his own proper temper, and says, “I have therefore whereof to glory.” I glory, he means, not in myself, not in our zeal, but in the “grace of God.” — Homily on Romans 29

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

Pelagius: Paul has glory in the sight of God, even though he is defamed and attacked in the public eye. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:18

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

And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment and the bells as they of old, nor the mitre and the turban, but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, “in things which pertain to God.” For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. “For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God.” See how violently he tries to show that the whole is God’s doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He doth all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, “in word and deed, through mighty signs and wonders,” he means this, the doctrine, the system relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, “So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ.” Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phoenicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind, the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, “round about,” that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, “through mighty signs and wonders,” so he has comprehended again endless cities, and nations, and peoples, and places, in this one word “round about.” For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that “I might have some fruit amongst you also, even as among other Gentiles.” But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, “even as among other Gentiles.” But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but “have fully preached the Gospel of Christ.” — Homily on Romans 29

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

Pelagius: Paul has not tried to claim that he has done anything in his own strength. God did all these things through him. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:19

Apostolic Constitutions: For as many things as belong to peace and love, these have I taught. Round about from Jerusalem, and as far as Illyricum, — CONSTITUTIONS OF THE HOLY APOSTLES

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

Pelagius: Paul was talking not about words here but about miracles. The gospel is fully disseminated when the Gentiles also believe. — PELAGIUS’S COMMENTARY ON ROMANS

Theodoret of Cyrus: When Paul says “as far round as Illyricum,” he means that he got to Illyricum in a roundabout way, via the eastern provinces, the Black Sea region, Asia Minor and Thrace. — INTERPRETATION OF THE LETTER TO THE ROMANS

Romans 15:20

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

Diodorus of Tarsus: Paul was not trying to avoid the other apostles, but he thought it was wrong and unfair to steal the credit for what someone else had done. — PAULINE COMMENTARY FROM THE GREEK CHURCH

Gennadius of Constantinople: The explanation as to why Paul had not yet managed to visit the Romans seems to be that he believed that Peter had already come to them as their teacher, so he went to places where as yet no one had preached the gospel of Christ. — PAULINE COMMENTARY FROM THE GREEK CHURCH

John Chrysostom: “Yea, so have I strived to preach the Gospel, not where Christ was named.”

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

This he says to show himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honor from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles “another man’s,” not in regard to the quality of the person, or the nature of preaching, but in regard to the question of reward. For it was not that the preaching was that of another man, but so far as it went to another man’s reward. For the reward of the labors of others was, to this man, another man’s. — Homily on Romans 29

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

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

Romans 15:21

Ambrosiaster: Paul says that he was always quick to fill the Gentiles with the truth of the gospel, so that their understanding of the true Son of God might be correct and unshakable. — COMMENTARY ON PAUL’S EPISTLES

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

You see he runs to where the labor is more, the toil greater. — Homily on Romans 29

Pelagius: Paul shows that his work was foretold. Christ was made manifest in the apostles through the miracles which they performed in his name. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:22

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

John Chrysostom: “For which cause also I have been much hindered from coming to you.”

Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, “Oftentimes I purpose to come unto you, but was let hitherto.” But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, “oftentimes I purposed to come to you,” so here too, “I have been much (or often) hindered from coming to you.” Now it is a thing which proves a very strong desire, that he attempted it so often. — Homily on Romans 29

Origen of Alexandria: Paul was not hindered by Satan, as some think, but by the fact that he was too busy planting churches in places where nobody had ever preached the gospel before. — COMMENTARY ON THE EPISTLE TO THE ROMANS

Romans 15:23

John Chrysostom: “But now having no more place in these parts.”

See how he shows that it was not from any coveting of glory from them, that he both wrote and was also coming. “And having a great desire to come to you these many years,” — Homily on Romans 29

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

Pelagius: Where all the people have already heard the gospel, Paul has no reason for laying a foundation. Observe from this that there are some desires which are good! — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:24

Cyril of Jerusalem: Paul instructed imperial Rome and extended the zeal of his preaching even to Spain, sustaining countless conflicts and performing signs and wonders. — CATECHESIS 17.26

John Chrysostom: “Whensoever I take my journey into Spain, I trust to see you in my journey; and to be brought on my way thitherward by you, if first I be somewhat filled with your company,”

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

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

Romans 15:25

Ambrosiaster: Paul wants the Romans to understand that they ought to be concerned with this sort of thing, for those who live because of mercy and who are justified before God ought to show their devotion to their brothers. — COMMENTARY ON PAUL’S EPISTLES

John Chrysostom: Since he had said that I have no longer “more place in these parts,” and, “I have a great desire, these many years, to come unto you,” but he still intended to delay; lest it should be thought that he was making a jest of them, he mentions the cause also why he still puts it off, and he says, that “I am going unto Jerusalem,” and is apparently giving the excuse for the delay. But by means of this he also makes good another object, which is the exhorting of them to alms, and making them more in earnest about it. Since if he had not been minded to effect this, it had sufficed to say, “I am going unto Jerusalem.” But now he adds the reason of his journey. “For I go,” says he, “to minister to the saints.” And he dwells over the subject, and enters into reasonings, and says that they “are debtors,” and that, “if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things,” that they might learn to imitate these. Wherefore also there is much reason to admire his wisdom for devising this way of giving the advice. For they were more likely to bear it in this way than if he had said it in the form of exhortation; as then he would have seemed to be insulting them, if, with a view to incite them, he had brought before them Corinthians and Macedonians. Indeed, this is the ground on which he does incite the others as follows, saying, “Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches in Macedonia.” (2 Cor. viii. 1.) And again he incites the Macedonians by these. “For your zeal,” he says, “hath provoked very many.” (ib. ix. 2.) And by the Galatians in like manner he does this, as when he says, “As I have given order to the Churches of Galatia, even so do ye.” (1 Cor. xvi. 1.) But in the case of the Romans he does not do so, but in a more covert way. And he does this also in regard to the preaching, as when he says, “What? came the word of God out from you? or came it unto you only?” (ib. xiv. 36.) For there is nothing so powerful as emulation. And so he often employs it. For elsewhere too he says,” “And so ordain I in all the Churches;” (ib. vii. 17); and again, “As I teach everywhere in every Church.” (ib. iv. 17.) And to the Colossians he says, “that the Gospel increaseth and bringeth forth fruit in all the world.” (Col. i. 6.) This then he does here also in the case of alms. And consider what dignity there is in his expressions. For he does not say, I go to carry alms, but “to minister” (diakonwn). But if Paul ministers, just consider how great a thing is doing, when the Teacher of the world undertakes to be the bearer, and when on the point of travelling to Rome, and so greatly desiring them too, he yet prefers this to that. “For it hath pleased them of Macedonia and Achaia, that is, it meets their approbation, their desire. “A certain contribution,” And, he does not say alms, but “contribution” (koinwnian). And the “certain” is not used without a meaning, but to prevent his seeming to reproach these. And he does not say the poor, merely, but the “poor saints,” so making his recommendation twofold, both that from their virtue and that from their poverty. And even with this alone he was not satisfied, but he adds, “they are their debtors.” Then he shows how they are debtors. For if, he says, “the Gentiles have been made partakers of their spiritual things, their debt (A. V. duty) is also to minister unto them in carnal things.” But what he means is this. It was for their sakes that Christ came. To them it was that all the promises were made, to them of the Jews. Of them Christ came. (Wherefore also it said, “Salvation is of the Jews.”) (John iv. 22.) From them were the Apostles, from them the Prophets, from them all good things. In all these things then the world was made a partaker. If then, he says, ye have been made partakers in that which is greater, and when it was for them that the banquet was prepared, ye have been brought in to enjoy the feast that was spread (Matt. xxii. 9), according to the Parable of the Gospel, ye are debtors also to share your carnal things with them, and to impart to them. But he does not say to share, but “to minister” (leitourghsai), so ranking them with ministers (diakonwn), and those that pay the tribute to kings. And he does not say in your carnal things, as he did in “their spiritual things.” For the spiritual things were theirs. But the carnal belonged not to these alone, but were the common property of all. For he bade money to be held to belong to all, not to those who were its possessors only. — Homily on Romans 30

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

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

Romans 15:26

Pelagius: They thought it would be good for them to make some collection for the expenses of the saints who had voluntarily become poor for their edification. — PELAGIUS’S COMMENTARY ON ROMANS

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

Romans 15:27

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

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

Romans 15:28

Jerome: One poor man, already old, preached from Jerusalem all the way to Illyricum, and swiftly runs his word. Since, then, it had come from Jerusalem all the way to Illyricum, and his word had run swiftly, next it follows, and that very word which had said, From Jerusalem all the way to Illyricum, says: But I wish to go even to the Spains. This the apostle Paul speaks. See the swiftness of the word. He is not content with the east: he longs to run to the west. — Homily 57, on Psalms 147

John Chrysostom: “When therefore I have performed this, and have sealed unto them this fruit.”

That is, when I have laid it up as it were in the royal treasuries, as in a place secure from robbers and danger. And he does not say alms, but “fruit” again, to show that those who gave it were gainers by it. “I will come by you into Spain.” He again mentions Spain to show his forwardness (aoknon) and warmth towards them. — Homily on Romans 30

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

Romans 15:29

Ambrosiaster: “The fullness of the blessing” refers to the miracles through which the blessing is confirmed. — COMMENTARY ON PAUL’S EPISTLES

Clement of Alexandria: Wherefore instruction, which reveals hidden things, is called illumination, as it is the teacher only who uncovers the lid of the ark, contrary to what the poets say, that “Zeus stops up the jar of good things, but opens that of evil.” “For I know,” says the apostle, “that when I come to you, I shall come in the fulness of the blessing of Christ;” designating the spiritual gift, and the gnostic communication, which being present he desires to impart to them present as “the fulness of Christ, according to the revelation of the mystery sealed in the ages of eternity, but now manifested by the prophetic Scriptures, according to the command of the eternal God, made known to all the nations, in order to the obedience of faith,” that is, those of the nations who believe that it is. But only to a few of them is shown what those things are which are contained in the mystery. — The Stromata Book 5

John Chrysostom: “And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ.”

What is the force of, “In the fulness of the blessing? Either he speaks of alms (Gr. money), or generally of good deeds. For blessing is a name he very commonly gives to alms. As when he says, “As a blessing and not as covetousness.” (2 Cor. ix. 5.) And it was customary of old for the thing to be so called. But as he has here added “of the Gospel,” on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel. And this is a very striking mode of advice, I mean this way of forestalling their attention by encomiums. For when he entreats them in the way of advice, this is the mode of setting them right that he adopts. — Homily on Romans 30

Pelagius: If the Romans behave well, Paul will be full of good teaching for them, for the teacher is incited to teach to the extent that the student shows progress. — PELAGIUS’S COMMENTARY ON ROMANS

Romans 15:30

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

John Chrysostom: “Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit.”

Here he again puts forward Christ and the Spirit, and makes no mention whatever of the Father. And I say this, that when you find him mentioning the Father and the Son, or the Father only, you may not despise either the Son or the Spirit. And he does not say the Spirit, but “the love of the Spirit.” For as Christ loved the world, and as the Father doth, so doth the Spirit also. And what is it that thou beseechest us, let me hear? “To strive together with me in your prayers to God for me,” — Homily on Romans 30

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

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

Romans 15:31

John Chrysostom: “That I may be delivered from them that do not believe in Judea.”

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

That is, that my sacrifice may be accepted, that with cheerfulness they may receive what is given them. See how he again exalts the dignity of those who were to receive it. Then he asks for the prayer of so great a people in order to what was sent being received. And by this he shows another point also, that to have given alms does not secure its being accepted. For when any one gives it constrainedly, or out of unjust gains, or for vanity, the fruit of it is gone. — Homily on Romans 30

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

Romans 15:32

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

John Chrysostom: “That I may come unto you with joy by the will of God.”

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

See how he again shows unassumingness. For he does not say, I may teach you, and give you a lesson, but that, “I may with you be refreshed.” And yet he was the very man engaged in the striving and conflict. In what sense then does he say “that I may be refreshed with you (sunanapauswmai)?” It is to gratify them on this point too, and to make them the more cheerful by making them sharers of his crown, and to show that they too struggle and labor. Then, as was always his custom to do, he adds prayer after the exhortation… — Homily on Romans 30

Pelagius: Paul will come to Rome in joy if his offering is accepted at Jerusalem and will then speak the Word of God with peace of mind.… For heaviness of heart is a great hindrance to teaching. — PELAGIUS’S COMMENTARY ON ROMANS

Theodoret of Cyrus: Paul has no desire to do the right thing apart from God’s will. — INTERPRETATION OF THE LETTER TO THE ROMANS

Romans 15:33

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

John Chrysostom: “Now the God of peace be with you all. Amen.” — Homily on Romans 30

Origen of Alexandria: “Now the God of peace be with you all. Amen.” He endows the Romans with an immense blessing, that the God of peace may be with them — that is, that the peace of God, which surpasses all understanding, may guard their hearts in Christ Jesus, who is our peace. — COMMENTARY ON THE EPISTLE TO THE ROMANS

Pelagius: The God of peace dwells only in those who are peaceable. It is good that he has concluded with peace, because the two parties are here called back to peaceful agreement with each other. — PELAGIUS’S COMMENTARY ON ROMANS

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