Thomas Aquinas Commentary Romans 15:22-33

"Wherefore also I was hindered these many times from coming to you: but now, having no more any place in these regions, and having these many years a longing to come unto you, whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)-- but now, I [say], I go unto Jerusalem, ministering unto the saints. For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it [to them] also to minister unto them in carnal things. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain. And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ. Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that are disobedient in Judaea, and [that] my ministration which [I have] for Jerusalem may be acceptable to the saints; that I may come unto you in joy through the will of God, and together with you find rest. Now the God of peace be with you all. Amen." — Romans 15:22-33 (ASV)

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).