Thomas Aquinas Commentary Romans 15

1. The Apostle taught previously that the stronger should avoid causing the weak to stumble; here he teaches that the stronger should bear with the failings of the weak.

   In this regard, he does two things:

   First, he proposes an admonition.

   Second, he clarifies it, beginning with the phrase, let every one of you.

   This admonition contains two parts. The first pertains to external behavior. Therefore, he says that not only should we avoid causing the weak to stumble, but we who are stronger in faith ought to bear the weaknesses of the weak. For just as in a physical building, certain stronger materials are selected to support the building’s entire weight, upon which weaker materials are set—such as the foundation and pillars—so too in the spiritual building of the Church, stronger people are not only chosen but are made stronger to support the weight of the others. Thus it says in a psalm: I have strengthened its pillars (Psalms 75:4), and in Galatians: bear one another’s burdens (Galatians 6:2). The stronger support the failings of the weak when they endure their shortcomings patiently and, as much as they can, try to help them.

   The second part pertains to the internal intention. Therefore, it is said: and not to please ourselves. This means we should not always desire the fulfillment of what pleases us, but we should accommodate the wills of others to do what pleases and is useful to them: just as I try to please all men in everything I do (1 Corinthians 10:33).

2. Then when he says, let every one of you, he clarifies his admonition:

   First, in regard to the second part.

   Second, in regard to the first, at wherefore, receive one another.

   In regard to the first he does two things:

   First, he explains what he had said.

   Second, he presents a reason, at for Christ did not please himself.

3. First, therefore, he says: it has been stated that we should not please ourselves, precisely because every one of us who are stronger ought to please our weak neighbor. This means to accommodate him in matters that please him, but not in matters that are evil, as some request in Isaiah: speak to us pleasing things (Isaiah 30:10). For this reason, he adds: for good.

   Similarly, we should not have the intention of pleasing people for the sake of human favor or glory, since it says in a psalm: God will scatter the bones of those who please men (Psalms 53:5). Instead, we should do so for the honor of God and the benefit of our neighbor. Therefore, he adds: for edification. This means that because we accommodate their will, they are strengthened in the faith and love of Christ: let us follow after the things that are of peace and keep the things that are of edification, one towards another (Romans 14:19).

4. Then when he says, for Christ, he gives the reason for what he had said and uses the example of Christ:

   First, he mentions the example of Christ.

   Second, he shows that we should imitate this example, at for whatever things were written.

   Third, he adds a prayer so that we can fulfill it, at now the God of peace.

5. In regard to the first point, he does two things. First, he presents the example, saying: it has been stated that we should not please ourselves according to our own private will; for Christ, who is our head, did not please himself. He chose to suffer for our salvation and do things contrary to His own will—that is, His natural human will—in order to accomplish the divine will, which was common to Him and the Father: not my will but yours be done (Matthew 26:42).

6. Second, he appeals to an authority, saying: but as it is written in a psalm, in the person of Christ speaking to the Father: O Father, the reproaches of those—that is, the Jews—who reproached you by blaspheming you with their evil works and by contradicting the truth of your doctrine, fell upon me. This is because they wanted to oppress Me, for I instructed them about Your will and rebuked their evil deeds: they have hated both me and my Father (John 15:24).

   This can also refer to the sins of the whole human race, because all sins in a way reproach God, insofar as God’s majesty is scorned by them: they have forsaken the Lord, they have blasphemed the holy one of Israel (Isaiah 1:4). Thus, the reproaches of those who reproached God fell on Christ, insofar as He died for the sins of all: the Lord has laid on him the iniquity of us all (Isaiah 53:6); he bore our sins in his body on the tree (1 Peter 2:24).

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

   He then shows what is contained in Scripture for our instruction when he says: that, through patience and the comfort of the Scriptures—that is, the patience and comfort which the Scriptures contain. For in Sacred Scripture is contained the patience of the saints in enduring evils: you have heard of the patience of Job (James 5:11). In them is also contained the consolation which God gave them, as it says in a psalm: when the cares of my heart are many, your consolations cheer my soul (Psalms 94:19). For this reason, it also says in 1 Peter: predicting the sufferings of Christ, which pertains to patience, and the subsequent glory, which pertains to consolation (1 Peter 1:11).

   He indicates what the fruit of this doctrine will be for us when he says: that we might have hope. For by the instruction from Sacred Scripture that those who patiently suffered tribulations for God were divinely consoled, we receive the hope that we ourselves will be consoled if we are patient in them: if he should slay me, I will hope in him (Job 13:15).

8. Then when he says, now may the God of patience, he makes use of a prayer. Because it seemed exceedingly difficult for a mere human to be able to imitate the example of Christ, as it says in Ecclesiastes: what is man that he should be able to follow the king, his maker? (Ecclesiastes 2:12), he prays: now may the God of patience—that is, the giver of patience: you are my patience (Psalms 71:5)—and of comfort—that is, the one who bestows spiritual consolation: the Father of mercies and God of all comfort (2 Corinthians 1:3)—grant you, from whom every good gift comes (James 1:17), that you may be of one mind.

   This means to agree with one another, as the Apostle says, agree with one another, live in peace (2 Corinthians 13:11). This is not a consent to sin, but an agreement according to Christ Jesus, of whom it is said: he is our peace, who has made us both one (Ephesians 2:14). That, by agreeing on the same things, you may with one mind—a mind formed by faith and a consensus of love, as it says in a psalm: who makes men of one mind to dwell in a house (Psalms 68:6)—and with one voice—a confession that comes from a unity of faith, as in 1 Corinthians: I appeal that all of you agree (1 Corinthians 1:10)—you may glorify God. For the conformity of the heart, you may glorify God, the Creator of all things, who is Himself the Father of our Lord Jesus Christ, through whom He adopted us as His sons: those who honor me I will honor (1 Samuel 2:30); if I am a father, where is my honor? (Malachi 1:6).

9. Then when he says, wherefore, receive one another, he clarifies the first part of the admonition in which he had said that the stronger should bear with the failings of the weak.

   In regard to this he does three things:

   First, he resumes the admonition.

   Second, he presents a reason from the example of Christ, at as Christ also.

   Third, he adds a reason, at now may the God of hope.

10. First, therefore, he says: wherefore, because the things that have been written are directed to our instruction—namely, the examples of Christ and the other saints—receive one another in the love of charity. This means that one should bear with things that pertain to another, just as he would like to be helped as far as love permits, and so that one may bear with another to help and enable him to advance: him who is weak in faith take unto you (Romans 14:1).

11. Then when he says, as Christ also has received you, he gives a reason from the example of Christ.

    First, he presents the example, saying: as Christ also has received you, meaning He took you under His care and protection: behold, my servant whom I uphold (Isaiah 42:1); he has helped Israel, his servant, in remembrance of his mercy (Luke 1:54). And this was unto the honor of God, to whom He referred all things: I honor my Father and you dishonor me (John 8:49).

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

12. Second, when he says, for I say that Christ, he clarifies what he had said:

    First, with respect to the Jews.

    Second, with respect to the Gentiles, at but that the gentiles.

13. First, therefore, he says: it has been stated that Christ welcomed you who are assembled in the unity of faith, composed of Jews and Gentiles. This is clear with respect to both. For I say, therefore, that Christ Jesus was minister of the circumcision, for He is the author of everyone’s faith, as it says in Hebrews: looking to Jesus, the author and perfecter of our faith (Hebrews 12:2). But He showed Himself in person only to the Jews, as it says in Matthew: I was sent only to the lost sheep of the house of Israel (Matthew 15:24); and in Isaiah: his voice will not be heard outside (Isaiah 42:2). And this was for the truth of God, so that the truth of God’s promise may be acknowledged: God is truth (Romans 3:4). Therefore he continues: to confirm the promises made unto the fathers: he has raised up a horn of salvation for us in the house of his servant David; as he spoke from the mouth of his holy prophets (Luke 1:69); for all the promises of God find their yes in him (2 Corinthians 1:20).

14. Then when he says, but that the gentiles, he shows that even the Gentiles were accepted by Christ:

    First, he states his proposition.

    Second, he confirms it with an authority, at as it is written.

15. First, therefore, he says: It has been stated that Christ accepted the Jews in order that the promises made to the patriarchs be fulfilled. But the promises were not made to the Gentiles. Therefore, this does not apply to the Gentiles, because they were accepted on account of mercy. This is what he says: but that the gentiles are to glorify God for his mercy extended to them by Christ. For although He did not preach to them in person, He sent them His disciples, who exercised their ministry among them as He had done among the Jews: go, therefore, and teach all nations (Matthew 28:19); the earth is full of the Lord’s mercy (Psalms 33:5); his mercy is on those who fear him from generation to generation (Luke 1:50).

16. Thus, the Apostle attributes the conversion of the Jews to God’s truth but that of the Gentiles to His mercy. However, a psalm says, all the ways of the Lord are mercy and truth (Psalms 25:10), which seems to contradict this.

    The answer is that in ascribing the call of the Jews to God’s truth, he does not exclude mercy, because the Apostle himself, who was born of the Jews, says: I received mercy (1 Timothy 1:13). It was also an act of mercy that God made the promises to the patriarchs about the salvation of their descendants. Similarly, in ascribing the call of the Gentiles to God’s mercy, he does not exclude God’s truth entirely, because it also pertained to divine truth that He should fulfill His intention concerning the salvation of the Gentiles. Of this intention the Apostle says in Ephesians: it was a mystery hidden for ages in God (Ephesians 3:9). But one form of truth—namely, the fulfillment of promises—is considered in the call of the Jews in a way that it is not in the call of the Gentiles, to whom the promises were not made.

17. Then when he says, as it is written, he confirms with an authority what he had said about the conversion of the Gentiles.

    For although the call had not been promised to the Gentiles, it was not unplanned but was foretold by the predictions of the prophets.

    He presents four authorities, the first of which contains Christ’s thanksgiving to the Father for the conversion of the Gentiles achieved by Him. Therefore he says: as it is written (Psalms 18:50), you made me the head of the gentiles; you exalted me above my adversaries. O God the Father, I, Christ, will praise you with thanksgiving among the gentiles for their conversion accomplished through Me, and will sing to your name with a new exaltation of mind, which has been manifested to them, as it says in John: I have manifested your name to the men whom you gave to me (John 17:6).

    Alternatively: I will confess to you among the gentiles, meaning, I will make the Gentiles confess to You with a confession of faith: let the peoples praise you, O God, let all the peoples praise you (Psalms 67:5). And I will sing to your name, meaning, I will make the Gentiles sing to You a song which consists in the exultation of a renewed spirit: O, sing to the Lord a new song; sing to the Lord, all the earth (Psalms 96:1).

18. The second authority concerns the uniting of Gentiles and Jews. Therefore, he says: and again he says: O Gentiles, once alienated from the commonwealth of Israel (Ephesians 2:12); rejoice, you gentiles, with his people. This means to adopt a common joy together with the Jews, who were once His people: they rejoice before you as with joy at the harvest (Isaiah 9:3); there shall be one flock and one shepherd (John 10:16). But our letter has: rejoice with Jerusalem, and be glad with her, all you that love her (Isaiah 66:10).

19. The third authority contains the devotion of the Gentiles to God. Therefore he adds: and again it is written in a psalm: praise the Lord, all you gentiles (Psalms 117:1), meaning, confess His goodness: from the rising of the sun to its setting the name of the Lord is to be praised (Psalms 113:3). And all you people, not only the Jewish people, magnify him, meaning, confess His greatness, that His greatness exceeds all praise: when you praise the Lord, exalt him as much as you can; for he will surpass even that ; from the rising of the sun to its setting my name is great among the gentiles (Malachi 1:11).

20. The fourth authority contains the reverence of the Gentiles toward Christ. Therefore he continues: and again Isaiah says: the root of Jesse shall come (Isaiah 11:10). Here he foretells the origin of Jesus, that He will be born of the seed of Jesse, for Jesse was David’s father. Therefore he says: there shall be a root of Jesse, from whose seed Christ will be born: in that day the root of Jesse shall stand as an ensign to the people (Isaiah 11:10). Or Christ will be the root of Jesse, because although He came from Jesse according to bodily origin, yet it was His power that sustained Jesse and gave him grace: you do not bear the root but the root bears you (Romans 11:18).

    Then he touches on Christ’s office, adding: he who shall rise up with such excellent grace that He is able to rule the gentiles by leading them to divine worship, something no one had been able to do before: I will make the gentiles your heritage. You shall rule them with a rod of iron (Psalms 2:8).

    Finally, he mentions the devotion of the Gentiles to Christ, saying: in him the gentiles shall hope, meaning, to obtain through Him the inheritance of heavenly glory: we have been born anew to a living hope through the resurrection of Jesus Christ from the dead (1 Peter 1:3).

21. Then when he says, now may the God of hope, he adds a prayer, saying: it has been stated that the Gentiles will hope in Christ, the God of hope—that is, the one who pours this hope into us: my hope, O Lord (Psalms 71:5). Or, may the God of hope—the one in whom we hope—fill you with all joy—that is, spiritual joy, which is concerned with God: the joy of the Lord is your strength (Nehemiah 8:10)—and peace, through which a person is at peace in himself and with God and his neighbor: great peace have they who love your law (Psalms 119:165), in believing. It is as if to say: so that along with believing you may have peace and joy, which are effects of love, as it says in Galatians: the fruit of the Spirit is love, joy, peace (Galatians 5:22).

    From this it is clear that he wishes them to have from God, the giver of hope, not only faith but also love, through which faith works, as it says in Galatians (Galatians 5:6), lest their faith be formless and dead: faith without works is dead (James 2:26). So that by the fullness of these virtues you may abound, by progressing from good to better, not only in hope but also in the power of the Holy Spirit—that is, in love, which is poured into your hearts by the Holy Spirit, as was said above (Romans 5:5); God is able to provide you with every grace in abundance (2 Corinthians 9:8).

1. After instructing the Romans with general admonitions, the Apostle now begins to write about certain familiar matters to them.

   1. Matters pertaining to himself.

   2. Matters pertaining to others, beginning at but I commend to you Phoebe (Romans 16:1).

   Regarding the first, he does three things:

   1. He excuses his presumption in instructing and correcting them.

   2. He excuses his delay in not visiting them, at for which cause also I was hindered (Romans 15:22).

   3. He seeks the favor of their prayers, at I beseech you therefore, brethren (Romans 15:30).

   Regarding the first of these, he does two things:

   1. He excludes a wrong interpretation of his reason for instructing and correcting them.

   2. He assigns the true cause, at but I have written to you, brethren, more boldly.

2. Regarding the first point, it should be noted that someone might believe the Apostle wrote to the Romans because he thought no one there could instruct and correct them. But he excludes this, saying: and I myself also, my brethren, am assured of you. He is convinced by things he has heard about them, that they are capable of admonishing those among them who need it.

   Two things are required for someone who admonishes properly:

   1. He must not admonish from anger or hatred but from love, as it says in a psalm: let a good man rebuke me in kindness (Psalms 141:5), and in Galatians: you who are spiritual should restore him in a spirit of gentleness (Galatians 6:1). Concerning this, he says: that you also are full of love. This is like the command, fill your hands with burning coals from between the cherubim, that is, with the fire of love (Ezekiel 10:2).

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

   From this he concludes: so that you are able, on account of your love and knowledge, to appropriately admonish one another. For because we all offend in many ways (James 3:2), it is fitting that we admonish one another, as it says in Sirach: he gave commandment to each of them concerning his neighbor .

3. Then, when he says, but I have written to you, he gives the true reason why he had admonished and corrected them.

   Regarding this, he does two things:

   1. He shows that this belongs to the authority committed to him by his apostolate.

   2. He shows how he used this power, at I have, therefore, glory.

4. He says, therefore: more boldly—that is, securely—I have written to you, by addressing your errors and shortcomings. This could, of course, be ascribed to bold presumption, since I did not fear your displeasure: he goes out boldly to meet the weapons (Job 39:21).

   But this presumption is excused for three reasons:

   1. On account of the condition of those to whom he wrote. Even though among the Romans there were some to whom such rebukes seemed bold and presumptuous, there were others who needed a sharp rebuke on account of their insolent disposition: rebuke them sharply (Titus 1:13). And this is what he means by in some sort. As if to say: My writing does not seem bold to all of you, but only to a part of you. Or it can be understood as meaning, "on some points," on which he rebukes them. But it can also mean some part of the Church, that is, the part that is with me.

   2. The boldness is excused because of the Apostle’s intention. For he was not writing to them as though he regarded them as ignorant, but in order to remind them. This is what he adds: as it were putting you in mind, as though they had forgotten things they once knew. As Philippians says: you have been occupied (Philippians 4:10). Recall the former days when, after you were enlightened, you endured a hard struggle with sufferings (Hebrews 10:32).

   3. He is excused because of his apostolic authority, which required this. Hence, he adds: because of the grace of the apostolate committed to me: by the grace of God I am what I am (1 Corinthians 15:10).

5. Here he explains the grace given to him.

   1. First, he describes the author of this grace when he says: which was given me by God. As if to say: It was not from men. Paul an apostle, not from men nor through men (Galatians 1:1).

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

   3. Third, he shows the function of this grace when he says: sanctifying the Gospel of God, that is, showing that it is holy by the word of truth, the work of a good life, and miracles: in the word of truth, the Gospel which has come to you, as indeed in the whole world, is bearing fruit and growing (Colossians 1:6); all the words of my mouth are righteous (Proverbs 8:8).

   4. Fourth, he presents the goal of this grace when he says: so that the oblation of the gentiles may be made, that is, the nations converted by my ministry. In this, he offered, as it were, a sacrifice and offering to God, as it says in Philippians: even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all (Philippians 2:17). This offering is made acceptable to God through a right intention: then will you delight in right sacrifices, oblations and holocausts (Psalms 51:19)—and sanctified in the Holy Spirit, that is, by love and the other gifts of the Holy Spirit: you were sanctified in the name of the Lord Jesus Christ and in the Spirit of our God (1 Corinthians 6:11).

6. Then, when he says, I have, therefore, glory in Christ, he shows how he used his apostolic authority.

   1. First, he mentions the fruit it produced.

   2. Second, he describes the greatness of this fruit, at so that.

   3. Third, he shows the difficulty, at and I have so preached this Gospel.

7. Regarding the first point, he does three things. First, he gives glory to God for the fruit he produced, saying: therefore, because I have received such a grace and have carefully executed the purpose for which it was given to me, I have glory. This means I have merit worthy of glory, as a faithful minister: I would rather die than have anyone deprive me of my ground for boasting (1 Corinthians 9:15).

   But I do not attribute this glory chiefly to myself; rather, I have it in Christ Jesus, that is, through Christ Jesus, by whose power I was able to produce fruit: without me you can do nothing (John 15:5). And because all things were handed over to him by the Father, as it says in Matthew 11:27, the Father abiding in him also does the works (John 14:10). Therefore, he finally refers this glory to the Father, saying: towards God, namely, the Father: not to us, O Lord, not to us, but to your name give glory (Psalms 115:1).

   Then he gives the reason for what he had said: for I dare not speak of any of those things which Christ does not work by me. As if to say: I will not speak about the fruit produced through me as if it were produced by me. Otherwise, I would have no glory with God, even if I had it with men. What I do relate are things not accomplished chiefly through me, but as done by Christ through me: O Lord, you have wrought for us all our works (Isaiah 26:12).

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

9. Third, he shows how he had brought the Gentiles to this obedience. Because he had said above, faith comes by hearing, and that which is heard, through the word of Christ (Romans 10:17), he now says he did it by word, that is, by the word of preaching the faith.

   The arguments favoring the preached faith include the good life of the preachers. In regard to this, he says: and by deed, as though he brought them to the faith through right deeds: that they may see your good works (Matthew 5:16). They also include miraculous works, by which God bears witness to the doctrine preached, as it says in Mark: the Lord worked with them and confirmed the message by the signs that attended it (Mark 16:20). Hence, he adds: by the power of signs, that is, of lesser miracles, such as healing the sick, and wonders, that is, major miracles, which from their grandeur portend or manifest something great.

   But all this would be insufficient unless the Holy Spirit stirred the hearts of the hearers to believe. Hence, it says in Acts that while Peter was speaking the words of faith, the Holy Spirit fell on all who heard the word (Acts 10:44). Therefore, he adds: by the power of the Holy Spirit. while God also bore witness by signs and wonders and by gifts of the Holy Spirit distributed according to his own will (Hebrews 2:4).

10. Then, when he says, so that from Jerusalem, he shows the magnitude of the fruit by the multitude of places in which he preached. He says: so that beginning from Jerusalem, where at the start of his conversion he preached in the Jewish synagogues, as it says in Acts 9:28. Thus, he fulfilled the word in Isaiah: out of Zion shall go forth the law, and the word of the law from Jerusalem (Isaiah 2:3). He preached as far as unto Illyricum, which is on the Adriatic Sea across from Italy, and says, I have replenished the Gospel of Christ, meaning, I filled all those places with the preaching of the Gospel.

    But lest anyone suppose that he followed a straight path from Jerusalem to Illyricum to preach the Gospel, he adds: from Jerusalem through the circumference of Illyricum. This is because he preached to the Gentiles in every direction around him and converted them to the faith: who has cleft a channel for the torrents of rain? (Job 38:25).

11. Then, when he says, and I have so preached, he shows how difficult it was to produce this fruit, for it is difficult to convert those entirely ignorant of the faith.

    First, therefore, he mentions the difficulty, saying: and I have so preached this Gospel, not, indeed, where Christ was named, that is, not among those who had heard the name of Christ: people whom I had not known served me (Psalms 18:43); behold, you shall call nations that you know not, and nations that knew you not shall run to you (Isaiah 55:5).

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

    Another man's foundation can be interpreted in two ways:

    1. It can refer to heretical doctrine, which is alien to the foundation of the true faith. In this sense, the word lest is taken causally. For the Apostle willed to preach to those who had not heard the name of Christ with the intention that, if his hearers had already heard the teachings of false apostles, it would have been more difficult to lead them back to the truth. Hence, it says in Matthew: the man is foolish who builds his house on sand (Matthew 7:26), to which false doctrine is compared.

    2. Alternatively, another man's foundation can mean the doctrine of the true faith preached by others. In this case, the word lest is taken in a consecutive sense. For the Apostle did not avoid preaching to those to whom others had preached; for example, he preached to the Romans, whom Peter had previously instructed. But when he preached to those who had heard nothing about Christ, the result was that he was not building on another’s foundation, but he himself laid the first foundation of the faith: as a wise architect, I laid a foundation (1 Corinthians 3:10).

13. Second, he cites an authority for what he had said: but as it is written: they to whom he was not spoken of shall see: and they who have not heard shall understand (Isaiah 52:15). In these words, the prophet seems to predict that the Gentiles will arrive at a more excellent way of knowing God than the Jews, who knew him before.

14. First, therefore, he shows its excellence with respect to the cause of this knowledge, which is twofold: words heard and things seen. For these two senses are receptive to instruction.

    The Jews, therefore, arrived at a knowledge of Christ’s mysteries by words announced to them by the prophets: the prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the spirit of Christ within them when predicting the sufferings of Christ and the subsequent glory (1 Peter 1:10–11).

    But the Gentiles see such mysteries of Christ actually fulfilled. Hence, he adds that the Gentiles to whom he was not spoken of by the prophets—that is, concerning Christ, as had been announced to the Jews—will see the things now fulfilled: many prophets and kings desired to see what you see and did not see it (Luke 10:24).

15. Second, he shows its excellence in regard to the manner of knowing. The Jews had only heard the announcements of the prophets: we have heard tidings from God and a message has been sent among the nations (Obadiah 1:1). But the Gentiles obtained understanding from seeing. Hence, it is stated: and they—namely, the Gentiles—who previously have not heard about the Christ foretold by the prophets, shall understand the truth of the faith: and now, O kings, understand (Psalms 2:10).

1. After excusing himself for the presumption that could have been ascribed to him for instructing and correcting the Romans, the Apostle now explains why he has postponed visiting them.

In this regard, he does three things:

1. He mentions a past hindrance.
2. He states his intention to visit, beginning with, but now.
3. He promises some fruit from his visit, beginning with, but I know.

2. He begins by saying that he has preached the Gospel in many places where the name of Christ had not been known. For this reason also, because of such an occupation, I was hindered very much from coming to you until now.

This hindrance has continued to the present, and for this reason he adds: and have been prevented until now. This can refer to the vast number of occupations he had in other places or even to divine providence, through which the Apostle was prevented from visiting them and was instead directed toward the salvation of others: they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia (Acts 16:6). For this reason, he had said earlier: I have often purposed to come to you and have been hindered until now (Romans 1:13). This is also what is said in Job about the clouds, by which preachers are represented: they turn round and round by his guidance, to accomplish all that he commands them (Job 37:12).

3. Next, with the words, but now, he clarifies his intention to visit them.

1. He promises to visit them.
2. He explains why he must delay, beginning with, but now I shall go.
3. He mentions the goal of his visit, beginning with, when therefore I shall have accomplished this.

4. He begins by saying: until now I have been prevented, but now, having already traveled over all these places and having no more place—that is, any need to remain—in these countries where the faith was established by me, and having a great desire these many years past to come to you, as he said above, I long to see you that I may impart to you some spiritual grace (Romans 1:11); when I shall begin to take my journey to Spain—where he planned to go in order to lay the foundations of the faith even in such a faraway place: I will give you as a light to the nations that my salvation may reach to the end of the earth (Isaiah 49:6)—I hope that, as I pass, I shall see you. Thus, he gives them to understand that he was not planning to visit them as his primary destination, because he considered them to have been sufficiently instructed by the teaching of Peter, who was the first apostle to preach to the Romans.

Because the Romans held dominion over the entire west at that time, he hoped to set out for Spain with their help and guidance. For this reason, he adds: and be brought on my way there by you. Yet he intended to spend some time with them, because he adds: if I shall have enjoyed you—that is, been consoled, as he said: that I may be comforted together in you (Romans 1:12). And this in part refers to a period of time, because he planned to be consoled with them for a time.

5. An objection to this is what Augustine says in his book On Christian Doctrine: that only those things should be enjoyed that make us blessed, namely the Father, the Son, and the Holy Spirit. Therefore, it is inappropriate for the Apostle to say that he will enjoy the Romans.

The answer, as Augustine says in the same place, is that a person should not be enjoyed for their own sake but in God, in keeping with the letter to Philemon: yes, brother, I will enjoy you in the Lord. This means to delight in a person on account of God. This is how we should understand the phrase here, if I shall have enjoyed you, namely, in God.

Alternatively, in part can refer to the righteous, whom he could enjoy in God. The other part, namely the wicked, he could not enjoy but could only grieve over, as it says in 2 Corinthians: lest when I come God may humble me before you and I may have to mourn over many of those who sinned before (2 Corinthians 12:21).

6. Next, with the words, but now I shall go, he explains why he must postpone his visit.

In this regard, he does three things. First, he gives the reason, saying: I am not coming to you at once, because now I shall go to Jerusalem to minister to the saints.

In this regard, it should be noted what is written in Acts 4:34 and following: the Jews who converted to the faith at the very beginning sold their possessions and lived in common from the revenue. When this revenue was exhausted and a great famine was imminent (Acts 11:27), the disciples (that is, Christians) from different parts of the world proposed to send help to the brethren residing in Judea, each according to their ability. This they did, sending it to the elders by the hands of Barnabas and Paul.

Therefore, he calls the alms that the faithful brought to Jerusalem "ministering to the saints": when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. If it seems advisable that I should go also, they will accompany me (1 Corinthians 16:3).

7. Second, he explains what he meant by the ministry to the saints, saying: for it has pleased them of Macedonia and Achaia—that is, the faithful from both regions whom he had converted—to make a contribution, that is, to collect something, for the poor of Christ. This was for the use of the poor who are among the saints: give to the godly man, but do not help the sinner , who are in Jerusalem living in poverty. It is superfluous for me to write to you about the suffering of the saints. For I know about your readiness, of which I boast about you to the people of Macedonia (2 Corinthians 9:1).

8. Third, he gives the reasons. The first is their good pleasure; for this reason he says: for it has pleased them. Each must do as he has made up his mind, not reluctantly or under compulsion (2 Corinthians 9:7).

The second reason is debt; for this reason he adds: render therefore to all men their dues (Romans 13:7). He explains the reason for this debt, saying: for if the gentiles have been made partakers of their spiritual things—that is, of the Jews, namely, the blessings of divine knowledge, the promises, and grace, as he says above: to whom belongs the adoption of sons and the glory (Romans 9:4) and: made partaker of the root and of the fatness of the olive tree (Romans 11:17). They were also made partakers of their spiritual blessings because the Jews had sent them preachers. They ought also in carnal things to minister to them: in dividing by lot, give and take ; take a psalm—that is, spiritual things—and give the timbrel—that is, temporal things (Psalms 81:2).

From this is taken the argument that expenses are owed not only to those who preach but also to those who send preachers.

9. Next, with the words, when, therefore, he clarifies the timing of his visit, saying: when, therefore, I shall have accomplished this, namely, the ministry to the saints, and consigned to them this fruit—that is, the alms from the Gentiles, which is a fruit of their conversion: Israel is an abundant vine that yields its fruit (Hosea 10:1)—I shall come by you into Spain.

But the Apostle seems to be saying something false here, for there is no record of his ever being in Spain. He had been arrested in Jerusalem and taken to Rome in chains, as it says in Acts 28, where he was killed along with Peter.

Some, therefore, point to what is said in Acts: and when we come to Rome, Paul was allowed to stay by himself with the soldier that guarded him (Acts 28:16). They note that it later says he remained for two whole years in his own dwelling, and they suggest that he went to Spain during that time.

However, because this is not certain, it is better to say that the Apostle did not speak falsely, because he fully intended to do what he said. Consequently, his words must be understood as expressing his intention, not as a prophecy of a future event about which he was not certain. For this reason, he could not have predicted this except with the condition that James mentions: instead you ought to say, ‘if the Lord wills’ and ‘if we shall live, we shall do this or that’ (James 4:15). And so the Apostle excuses himself in 2 Corinthians for not visiting them as he had promised: was I vacillating when I wanted to do this? Do I make my plans like a worldly man, ready to say ‘yes’ and ‘no’ at once? (2 Corinthians 1:17). And so, since he failed to do what he had promised for a just reason, he declares himself free from the charge of being fickle, carnal, or false.

This is how Pope Gelasius resolves the question, as can be found in the Decretals: Blessed Paul, therefore, should not be thought to deceive—God forbid!—or to show himself an adversary because, although he had promised to go to Spain, he did not fulfill that promise, being occupied by divine providence with more important matters. As far as his own will was concerned, he spoke truthfully that he wanted to do it. But regarding the secrets of God’s plan—which as a man he could not know, even though he was filled with the Spirit of God—he did not in fact do it, because he was prevented by the heavenly plan. For even though he had the prophetic spirit, not all things are revealed to the prophets, as is clear in 2 Kings, where Elijah says, her soul is in bitterness, and the Lord has concealed it from me, and has not told it to me (2 Kings 4:27).

10. Next, with the words, but I know, he foretells the fruit of his visit, saying: but I know—that is, based on my confidence in God’s grace—that when I come to you, I shall come in the abundance of the blessing of Christ. In other words, Christ will give his blessing to you more abundantly through my coming, about which it says in a psalm: they shall go from strength to strength (Psalms 84:7), and which Laban said to Jacob: I have learned that God blessed me because of you (Genesis 32:7).

11. Next, with the words, I beseech you, therefore, he asks them for the favor of their prayers.

1. He seeks their prayers.
2. He prays for them, beginning with, now the God of peace.

12. Regarding his request for prayer, he urges them on three grounds.

1. The first is from divine charity, when he says: I beseech you, therefore, brethren. For love’s sake I prefer to appeal to you (Philemon 1:9).
2. The second is from their reverence for Christ, of whom he was a minister, saying: through our Lord Jesus Christ, in whom we are all one, as stated above (Romans 12:5).
3. The third is from the gift of the Holy Spirit, which was entrusted to his ministry; for this reason he adds: through the charity of the Holy Spirit, which the Holy Spirit pours forth in our hearts, as was stated earlier (Romans 5:5).

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

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

14. Third, he mentions the specific things he wants them to pray for. The first pertains to the enemies he had in Judea; for this reason he says: that I may be delivered from the unbelievers that are in Judea, who particularly attacked and hated Paul because he confidently preached the end of observing the Mosaic Law: they have been told about you that you teach that Moses should be forsaken (Acts 21:21). The second pertains to those for whom his ministry was intended. This is why he adds: and that my service—that is, the alms I am ministering to them—may be acceptable to the saints who are in Jerusalem. In other words, that they may be moved by this to give thanks to God and to pray for the Gentiles from whom they received it. The third pertains to the Romans to whom he was writing; for this reason he adds: so that I may come to you with joy, and this by God’s will, as he wanted to do nothing contrary to it: making request, if by any means now at length I may have a prosperous journey, by the will of God, to come to you (Romans 1:10), and may be refreshed with you—that is, that in your presence I may receive refreshment from my tribulations.

15. Finally, with the words, now the God of peace, he shows that he is praying for them, saying: now the God—that is, the giver—of peace, be with you all, which will happen if you are at peace with one another: agree with one another and the God of peace will be with you (2 Corinthians 13:11). He adds, amen, that is, "let it be so": let the people say: amen (Psalms 106:48).