Thomas Aquinas

Above, the Apostle admonished them how they ought to conduct themselves toward their dead prelates, namely that they should remain in their faith; here he admonishes them how they ought to conduct themselves toward the living, and first how toward others, second how toward Paul himself, at the point, pray for us, et cetera.

He says therefore, obey your leaders. Here it must be considered that we owe two things to prelates: namely, obedience, that we may fulfill their commands, and so he says, obey. 1 Kings 15:22: obedience is better than sacrifices. Likewise reverence, that we may honor them as fathers and endure their discipline, and therefore he says, submit to them. 1 Peter 2:13: be subject to every human creature. Romans 13:2: he who resists authority resists the ordinance of God. He adds the reason for subjection, saying, for they keep watch. For why we ought to obey and be subject to prelates is this: because labor is laid upon them and danger threatens. Hence, as to the labor of care that is laid upon them concerning the governance of their subjects, he says that they keep watch, that is, they watch perfectly. Romans 12:8: he who is over others, in carefulness. For to watch over the flock committed to them is incumbent upon prelates. Hence it is said in Luke 2:8: the shepherds, by whom prelates are signified, were watching and keeping the watches of the night over their flock; because while men sleep, the enemy man sows weeds in the midst of the wheat, as is said in Matthew 13:24ff.

But as to the danger that threatens, he says, as men who must render an account for your souls. For this is the greatest danger: that a man should render an account of another's deeds, who is not sufficient for his own. 3 Kings 20:39: guard this man; if he escapes, your soul shall be for his soul. For prelates will render an account on the day of judgment of what was entrusted to them, when that question shall be put to them, Jeremiah 13:20: where is the flock that was given to you, your renowned flock? What will you say, when he shall visit you? For you have taught them against yourself, that is, by speaking good things and doing evil things, and you have taught them to your own head, through your evil examples. Gregory: prelates ought to know that they are worthy of as many deaths as they transmit examples of ruin to their subjects. Proverbs 6:1-2: my son, if you have become surety for your friend, you have fixed your hand with a stranger, you are ensnared by the words of your mouth, and caught by your own speech. Do therefore what I say, my son, and deliver yourself, for you have fallen into the hand of your neighbor. Run about, hasten, stir up your friend, et cetera. For the prelate, by hand, that is, by the example of good work, and by mouth, that is, by preaching, binds himself to Christ on behalf of his subjects. Christ, moreover, is called a stranger because, as Bernard says, he is a friend in the pledge, but a stranger in exacting the account.

But it does not seem that anyone is bound to render an account except for himself alone. 2 Corinthians 5:10: we must all be made manifest before the judgment seat of Christ, that each one may receive the proper things of the body, according to what he has done. I answer. It must be said that each one will principally render an account of his own deeds. But insofar as his acts pertain in some way to another, to that extent he will render an account concerning him. Now the deeds of a prelate pertain to his subjects, according to that word of Ezekiel 3:17: son of man, I have made you a watchman to the house of Israel, and you shall hear the word from my mouth, and shall announce it to them from me. Where it follows that if the prelate (who is understood by the name of watchman) does not announce it to the wicked man, the wicked man indeed will die in his iniquity, but his blood will be required at the hand of the watchman.

If therefore they keep watch, as men who must render an account for us, we too ought to do what is in us to do, namely to obey and not to rebel, so that they may do this with joy and not groaning, that is, so that they may bear danger and labor for us with joy and not with groaning, because a good prelate rejoices greatly when he sees his subjects acting well, since then his labor is not in vain. 3 John 4: I have no greater grace than this, than to hear that my children walk in the truth. Philippians 4:1: therefore, my dearest and most longed-for brothers, my joy and my crown, so stand fast in the Lord, dearest ones. But they groan at your rebellion. Galatians 4:19: my little children, with whom I am again in labor until Christ be formed in you. Jeremiah 9:1: who will give water to my head, and to my eyes a fountain of tears, and I will weep day and night for the slain of the daughter of my people? They groan also out of compassion, when because of our rebellion we do not obtain the fruit of their labors, which is the fruit of the eternal inheritance. Isaiah 33:7: behold, those who see will cry out outside, the angels of peace will weep bitterly.

He adds moreover the reason why we ought to obey them: for this is not expedient for you, namely, that they should groan for us because of our rebellion. For God will avenge on their behalf. Psalm 105:16-17: they provoked Moses in the camp, Aaron the holy one of the Lord. The earth was opened, and swallowed up Dathan, and covered over the congregation of Abiron. Isaiah 63:10: but they provoked him to wrath, and afflicted his holy spirit. It follows: and he was turned to be their enemy, and he himself fought against them. Note, moreover, that he says, it is not expedient for you; for he does not say, it is not expedient for them. For to groan on account of the deeds committed by their subjects is indeed expedient for prelates. Thus Samuel groaned over the rejection of Saul, 1 Kings 15:35.

Then, when he says, pray for us, the Apostle admonishes them how they ought to conduct themselves toward himself. For he asks that they pray for him. A like thing is found in Romans 15:30: I beseech you, brothers, by our Lord Jesus Christ, and by the charity of the Holy Spirit, that you help me in your prayers, because, as the Gloss says, it is impossible, that is, very difficult, for the prayers of many not to be heard. Matthew 18:19: if two of you shall agree on earth, concerning any matter whatsoever they shall ask, it shall be done for them by my Father. In this, therefore, that the Apostle, who was certain that he was acceptable to God, asks to be prayed for, he strikes at the pride of some who disdain to ask prayers from others, as the Gloss says.

He assigns the reason for his petition, saying, for we are confident, etc.; which can be understood in two ways. In one way, with respect to those from whom he asks prayers: because since the Apostle did not preach to the Jews, but only to the Gentiles, he did not seem acceptable to them. And therefore they could excuse themselves from granting his petition; and so he says, as though excusing himself, that he has no conscience but that he wills their good. Hence he says, for we are confident, because we have a good conscience, willing also that you conduct yourselves well in all things. By which he gives them to understand that he intends to benefit them when he is able. But because the good of conscience is from God alone, he therefore attributes this to the confidence which he bears concerning him.

Or it can be referred to the Apostle himself: because since he did not preach to the Jews, he did not seem worthy that prayers should be made for him, since the Lord would not hear them, because he seemed to be an enemy of their faith, as is said in Jeremiah 7:16: therefore do not pray for this people, nor take up praise and prayer for them, and do not withstand me, for I will not hear you. This, therefore, the Apostle removes, saying, pray for us, because we have no conscience of any sin or of any evil deed, but we are confident. Nor does he say, we are certain, because who understands his faults? Ecclesiastes 9:1: man does not know whether he is worthy of love or of hatred. 1 Corinthians 4:4: I am conscious of nothing, but in this I am not justified. Because, therefore, we have a good conscience, willing to conduct ourselves well in all things, it is not repugnant to me that your prayers should be useful.

Then, when he says, but I beseech you the more, he assigns another reason why they ought to pray for him: namely, because this will be useful to them. Hence he says, the more, that is, for another reason, I beseech you to do this, namely to pray, that I may be restored to you the sooner, which will be for your profit. Romans 1:11: I desire to see you, that I may impart to you some spiritual grace. But the Apostle, who thus has recourse to prayer for all his own deeds, gives us to understand that all his ways and deeds were ordered by him, according to the disposition of God. Job 37:11-12: the clouds scatter their light, which range about everywhere, whithersoever the will of him that governs shall lead them. For by the clouds are understood preachers and apostles. Isaiah 60:8: who are these that fly as clouds?

Then, when he says, but the God of peace, the Apostle prays for them; and first he prays, second he excuses himself by asking something of them, at the point, but I beg you, brothers. Concerning the first, he first describes him to whom he prays, saying, but the God of peace. For it is the proper effect of God to make peace. For God is not the God of dissension, but of peace, 1 Corinthians 14:33. Likewise 2 Corinthians 13:11: have peace, and the God of peace and of love shall be with you. For peace is nothing else than the unity of affections. To unite these is proper to God alone, because hearts are united through charity, which is from God alone. For God knows how to gather and unite, because God is charity, which is the bond of perfection. Hence he makes those of one mind to dwell in a house, Psalm 67:7. Man, between himself and God, made peace through the mystery of Christ.

And therefore he says, who brought back from the dead the great shepherd of the sheep. Now Christ is sometimes said to have been raised through the power of the Father. Romans 8:11: if the spirit of him who raised up Jesus Christ from the dead. But sometimes he is said to have raised himself. Psalm 3:6: I have slept, and taken my rest. These, however, are not contrary, because he rose by the power of God, which is one, of the Father, and the Son, and the Holy Spirit. He brought him back, therefore, from the dead, that is, from the sepulcher, which is the place of the dead. Romans 6:4: as Christ rose from the dead through the glory of the Father, so we also should walk in newness of life.

Christ, moreover, is called the great shepherd of the sheep, that is, of the faithful and the humble. John 10:11: I am the good shepherd, et cetera. For the sheep are those who obey God. The same, verse 16: and my sheep hear my voice. He calls him, moreover, the great shepherd, because all others are his vicars, for he feeds his own sheep, but the others feed the sheep of Christ. John, last chapter: feed my sheep. 1 Peter 5:4: when the prince of shepherds shall appear, you shall receive an unfading crown of glory.

He brought him back, moreover, in the blood of the eternal covenant, that is, in the power of the blood of Christ, by which the new covenant is confirmed, in which eternal things are promised, in contrast to the old. For Christ calls his own blood the blood of the new covenant, but the Apostle calls it of the eternal covenant. And therefore in the consecration of the blood, both are placed in the form of words. But Christ himself, through his passion, merited for himself and for us the glory of the resurrection; therefore he says that he brought our Lord Jesus Christ back from the dead in the blood of the eternal covenant. Philippians 2:8: he humbled himself, et cetera. Zechariah 9:11: but you, in the blood of your covenant, have brought forth the prisoners out of the pit, in which there was no water.

Consequently he adds his petition, when he says, may he fit you in every good thing. For the human will, since it is a certain inclination of reason, is the principle of human acts, just as weight is the principle of the downward motion of heavy things; hence it stands to acts of reason as a natural inclination stands to natural acts. But a natural thing is said to be fit for that toward which it has an inclination. So too, when a man has the will to do good, he is said to be fit for it. God also, when he instills a good will in a man, fits him, that is, makes him fit. And therefore he says, may he fit you in every good thing, that you may do his will, that is, may he make you will every good thing. Proverbs 11:23: the desire of the just is all good. For this is the will of God, namely, that God wills us to will. For otherwise our will is not good. But the will of God is our good. 1 Thessalonians 4:3: this is the will of God, your sanctification. Romans 12:2: that you may prove what is the good, and acceptable, and perfect will of God.

Now a man is fitted to do good in two ways. In one way, by working outwardly, as when one man fits another by persuading or by threatening. In another way, by exhibiting something inwardly, and in this way God alone fits the will, since he alone can change it. Proverbs 21:1: the heart of the king is in the hand of the Lord; whithersoever he will, he shall turn it. Hence it is said, working in you. Philippians 2:13: it is God who works in us to will and to accomplish. But what will he do? What is pleasing before him, that is, he will make you will what is pleasing to him. Now these are faith, and meekness, and the fear of the Lord. Ecclesiasticus 1:34-35: faith and meekness are his good pleasure. Psalm 146:11: it is well pleasing to God, over those who fear him.

Now they have all these things through Christ. For nothing is obtained from the Father, except through the Son. John 16:23: if you ask the Father anything in my name, he will give it to you. And therefore he says, through Jesus Christ. 2 Peter 1:4: by whom he has given us the greatest and precious promises. Romans 5:2: through whom we have access, et cetera. To him, namely to Christ, be glory forever and ever, amen, that is, everlasting glory. 1 Timothy 1:17: to the king of ages, immortal, invisible, the only God, be honor and glory forever and ever, amen. For this glory is owed to him insofar as he is God.

Then, when he says, but I beseech you, brothers, etc., he adds his petition, in which he excuses himself; then he concludes the epistle, at the point, the grace of God. Concerning the first he does three things: first he sets down his excuse; second, the commendation of the messenger through whom he writes; third, he sets down certain greetings.

As to the first, then, he says, I beg you, brothers, bear with the word of consolation, that is, patiently endure the words of this epistle, in which, even if I have in some point rebuked you, the whole is for your consolation. Romans 15:4: whatever things were written, were written for our instruction. And he shows why they ought to bear it patiently, saying, for I have written to you in very few words, that is, very few, which is true with respect to the mysteries that are contained in it. For in this epistle almost all the mysteries of the Old Testament are contained. Now short discourses are very well received, because if they are good, they are heard the more eagerly on that account, but if bad, they weigh little. Ecclesiastes 5:1: your words are few.

Consequently he commends the one through whom he writes, saying, know that our brother Timothy has been released, namely from the prison in which he was with the Apostle, or, released by me for preaching, and sent to you. Know, that is, receive graciously: both because, as is found in Acts 16:3, he had been circumcised, and also because, if he comes quickly, I will see you along with him. In which he shows the love he had for them. He says this also because, even though he did not come to them, since he suffered at Rome, nevertheless it was uncertain whether he should even be released for a time.

Consequently he sets down his greetings. And first he enjoins on them the greeting of others, saying, greet all the leaders, that is, the apostles still living, and all the saints, namely the other disciples. But he does not write to these, because he did not intend to write except against those observing the legal precepts. And therefore, since this epistle is instructive, he did not intend to instruct the apostles, because they were his predecessors in the faith. Second, he greets them on behalf of others, saying, the brothers from Italy greet you. For he wrote this epistle from Rome. Third, concluding in his usual manner, and as it were for a seal, he sets down a greeting, saying, the grace of God be with you all, amen, that is, may the remission of sins, and all the other gifts of God which are had through the grace of God, be firmly with you all. Amen is the confirmation of all.