Thomas Aquinas

Above, the Apostle taught that the stronger ought to avoid the scandals of the weak; here he teaches that the stronger ought also to bear the infirmities of the lesser. And concerning this he does two things. First he sets forth the admonition; second he explains it, at the place "each one of you," etc.

This admonition contains two things, the first of which pertains to outward conduct. Hence he says: not only ought we to avoid the scandals of the weak, but we also, who are stronger in faith, ought to bear the weaknesses of the weak. For just as in a material building certain stronger elements are chosen to sustain the whole weight of the building that is set upon them from more fragile material—such as the foundations and the columns—so also in the spiritual building of the Church, some are not only chosen but are made stronger, so that they may bear the weight of others. Hence in Psalm 76:4 it is said: "I have strengthened its columns." And Galatians 6:2: "Bear one another's burdens." Now the stronger bear the weaknesses of the weak when they patiently endure their defects and strive, to the extent of their ability, to relieve them.

The second pertains to the interior intention. Hence it is said: "and we ought not to please ourselves"—namely in such a way that we always want fulfilled that which pleases us—but we ought to condescend to the wills of others, so that we do those things which please others and which are useful to them. 1 Corinthians 10:33: "Just as I also please all men in all things."

Then, when he says "each one of you," etc., he explains the admonition he had proposed—first as to the second part; second as to the first part, at the place "wherefore receive one another," etc. Concerning the first he does two things. First he explains what he had said; second he adduces the reason, at the place "for Christ did not please himself," etc.

He says therefore first: thus it has been said that we ought not to please ourselves, and this indeed is the reason: because each one of us, who are stronger, ought to please his weak neighbor, that is, to condescend to him in the things that please him—yet not in those things that are evil, as certain people demand in Isaiah 30:10: "Speak to us pleasant things," etc. And therefore he adds "unto good." Likewise also we ought not to intend to please men for the sake of human favor or glory, since it is said in Psalm 52:6: "God has scattered the bones of those who please men"—but rather for the honor of God and the benefit of our neighbors. Hence he adds "unto edification," that is, on account of this: that by condescending to the will of others, they themselves may be built up in the faith and love of Christ. Above, 14:19: "Let us pursue the things that are of edification toward one another."

Then, when he says "for Christ," he assigns the reason for what he had said, by the example of Christ. And first he sets forth the example of Christ; second he shows that his example is to be imitated by us, at the place "whatsoever things were written"; third he subjoins the means by which we may be able to fulfill it, at the place "now the God of peace," etc.

Concerning the first he does two things. First he sets forth the example, saying: it has been said that we ought not to please ourselves, namely according to our own private will; for Christ, who is our head, did not please himself, in that he chose to suffer for our salvation, and those things which were contrary to his own will—that is, to the natural human will—so that he might fulfill the divine will, which was common to himself and to the Father, according to Matthew 26:42: "Not my will, but thine be done."

Second, he adduces authority for this, saying "but as it is written," in the Psalm, in the person of Christ speaking to the Father: "O Father, the reproaches of those who reproach thee"—that is, of the Jews who blaspheme thee through their evil works and through the fact that they contradict the truth of thy teaching—"have fallen upon me," because, namely, they wished to oppress me, since I set forth thy will to them, and rebuked their evil works. John 15:24: "But they have hated me and my Father." This can also be referred to the sins of the whole human race, because all sins are in a certain way reproaches against God, inasmuch as through them the law of God is despised. Isaiah 1:4: "They have forsaken the Lord, they have blasphemed the Holy One of Israel." Thus therefore the reproaches of those who reproach God fell upon Christ, inasmuch as he died for the sins of all. Isaiah 53:6: "God has laid on him the iniquities of us all." 1 Peter 2:24: "He bore our sins in his body upon the tree."

Then, when he says "for whatsoever things were written," etc., he shows that this example of Christ is to be imitated by us, saying: for whatsoever things were written in sacred Scripture, whether concerning Christ or concerning his members, were written for our instruction. For there was no necessity to write these things, except for our sake, that we might be instructed from them. 2 Timothy 3:16: "All Scripture, divinely inspired, is useful for teaching and for instructing," etc.

But what is contained in the Scriptures for our instruction, he shows by adding "that through the patience and the consolation of the Scriptures"—that is, which the Scriptures contain. For contained in sacred Scripture is the patience of the saints in enduring evils. James, last chapter: "You have heard of the patience of Job." Contained in them also is the consolation which God showed them, according to Psalm 93:19: "According to the multitude of my sorrows in my heart, thy consolations have gladdened my soul." Hence also it is said in 1 Peter 1:11: "foretelling the sufferings that are in Christ"—which pertains to patience—"and the glories that follow after"—which pertains to consolation.

But what fruit we may receive from this teaching, he shows by adding "that we may have hope." For by the fact that we are instructed from sacred Scripture that those who patiently endured tribulations for God's sake were divinely consoled, we receive hope that we too may be consoled, if we are patient in our own tribulations. Job 13:15: "And though he should slay me, I will hope in him."

Then, when he says "now the God of patience," etc.—because it seemed too arduous for a mere man to be able to imitate the example of Christ, according to Ecclesiastes 2:12: "What is man, that he should be able to follow the king, his maker?"—therefore he applies the aid of prayer, saying "now the God of patience," namely the giver of it, Psalm 70:5: "Thou art my patience"; "and of comfort," that is, who bestows spiritual consolation, 2 Corinthians 1:3: "the Father of mercies and the God of all comfort"; "grant to you"—from whom is every best gift, as is said in James 1:17—"to be of one mind toward one another," that is, that you may think the same thing among yourselves mutually, 2 Corinthians, last chapter: "Be of one mind, have peace"—not indeed according to agreement in sin, but "according to Jesus Christ," of whom it is said in Ephesians 2:14: "He himself is our peace, who has made both one." "That," through your being of the same mind, "you may be of one accord," being made one through faith and the consent of charity, according to that Psalm, according to another reading: "who makes those of one mind to dwell in a house"; "with one mouth," that is, with one confession of the mouth, which proceeds from unity of faith, 1 Corinthians 1:10: "that you all say the same thing"; so that, out of conformity of heart, "you may honor God"—the creator of all, the same one also being "the father of our Lord Jesus Christ," through whom he adopted us to himself as sons. 1 Kings 2:30: "Him who shall honor me, I will honor." Malachi 1:6: "If I be a father, where is my honor?"

Then, when he says "wherefore receive one another," he explains the first part of the admonition, in which he had said that the stronger ought to bear the weakness of the weak. And concerning this he does two things. First he resumes the admonition; second he adduces the reason by the example of Christ, at the place "as Christ also," etc.; third he subjoins the reason, at the place "now the God of hope," etc.

He says therefore first "wherefore," that is, because the things that were written are ordered to our instruction—namely the examples of Christ and of the other saints—consequently, "receive one another," according to the affection of charity, that is, so that one may bear the things that are another's, just as he wishes to be borne himself insofar as charity permits; and let one also receive another so as to help and advance him. Above, ch. 14:1: "Receive him who is weak in faith."

Then, when he says "as Christ also has received you," etc., he assigns the reason by the example of Christ. And first he sets forth his example, saying "as Christ also has received you"—namely into his protection and care. Isaiah 42:1: "Behold my servant, I will uphold him." Luke 1:54: "He has received Israel his servant, being mindful of his mercy." And this "unto the honor of God," unto whom he referred all things. John 8:49: "I honor my Father, and you have dishonored me." From which it is given to understand that we ought to receive one another in those things which pertain to the honor of God.

Second, at the place "for I say that Christ," etc., he explains what he had said. And first indeed as to the Jews; second, as to the Gentiles, at the place "but the Gentiles," etc.

He says therefore first: it has been said that Christ has received you, who are gathered together in the unity of faith from Jews and Gentiles. And this is clear as to both. "I say," therefore, "that Christ was a minister of the circumcision." For he himself is the author of faith with respect to all, according to Hebrews 12:2: "looking unto the author of faith," etc. But in his own person he showed himself only to the Jews, according to Matthew 15:24: "I was not sent but to the sheep that are lost of the house of Israel." Isaiah 42:2: "His voice shall not be heard abroad." And this indeed "for the truth of God," namely so that the truth of God who promises might be proved. Above, 3:4: "But God is true." Hence he adds "to confirm the promises made to the fathers," that is, so that through this the promises made to the fathers might be fulfilled. Luke 1:69: "He has raised up a horn of salvation for us in the house of David his servant, as he spoke by the mouth of his holy ones." 2 Corinthians 1:20: "However many are the promises of God, in him it is."

Then, when he says "but the Gentiles," etc., he shows that the Gentiles too were received by Christ. And first he sets forth what he intends; second he confirms it by authority, at the place "as it is written," etc.

He says therefore: thus it has been said that Christ received the Jews on account of the truth of God, so that the promises of the fathers might be fulfilled; but to the Gentiles no promises had been made. Hence this has no place as regards the Gentiles, but they were received on account of mercy. And this is what he means: that the Gentiles ought to honor God for the mercy shown to them through Christ, because although he did not preach to them in his own person, nevertheless he sent to them his disciples, who exercised their ministry among the Gentiles just as he himself had exercised it among the Jews, according to Matthew, last chapter: "Going, teach all nations." And concerning this mercy it is said in Psalm 32:5: "The earth is full of the mercy of the Lord." Luke 1:50: "His mercy is from generation to generation upon them that fear him," etc.

Thus therefore the Apostle attributes the conversion of the Jews to the divine truth, and the conversion of the Gentiles to the divine mercy. Against this seems to be what is said in Psalm 24:10: "All the ways of the Lord are mercy and truth." But it must be said that, in ascribing the calling of the Jews to divine truth, he does not exclude mercy, since the Apostle himself, born of the Jews, says in 1 Timothy 1:13: "I have obtained mercy." And this very thing was of mercy: that God made the promises to the fathers concerning the salvation of their descendants. Likewise also, in ascribing the calling of the Gentiles to divine mercy, he does not totally exclude divine truth, because this very thing pertained to divine truth: that he fulfilled his purpose concerning the salvation of the Gentiles, which the Apostle says in Ephesians 3:9 to be a mystery hidden from ages in God. But a certain mode of truth—namely with respect to the fulfillment of the promises—is considered in the calling of the Jews, which is not considered in the calling of the Gentiles, to whom no promises were made.

Then, when he says "as it is written," etc., he confirms what he had said about the conversion of the Gentiles, by authority. For although the calling of the Gentiles to the faith of Christ had not been promised to them, nevertheless it did not happen unforeseen, but was foretold by the prophecies of the prophets. Now he adduces four authorities, the first of which contains the thanksgivings of Christ to the Father, for the conversion of the Gentiles brought about through him.

Hence he says "as it is written," in Psalm 17:50, in the person of Christ: "Thou shalt appoint me the head of the Gentiles, and from the Jews rising up against me thou shalt exalt me. O God, Father, I, Christ, will confess to thee"—with a confession of thanksgiving—"among the Gentiles," that is, for the conversion of the Gentiles brought about through me, "and I will sing," with a certain new exultation of mind, "to thy name," which is made manifest to them, according to John 17:6: "I have manifested thy name to the men whom thou hast given me." Or otherwise: "I will confess to thee among the Gentiles," that is, I will bring it about that the Gentiles confess to thee with a confession of faith, Psalm 66:4: "Let the peoples confess to thee, O God, let all the peoples confess to thee"; "and I will sing to thy name," that is, I will bring it about that the Gentiles sing to thee a canticle which consists in the exultation of a renewed spirit. Psalm 95:1: "Sing to the Lord a new canticle, sing to the Lord, all the earth."

The second authority contains the union of the Gentiles and the Jews. Hence he adds "and again it says"—Scripture, that is—"O Gentiles, who were strangers," from the commonwealth of Israel, as is said in Ephesians 2:12, "rejoice, ye Gentiles, with his people," that is, take up together a common exultation with the Jews, who formerly were his people. Isaiah 9:3: "They shall rejoice before thee, as those who rejoice in the harvest." John 10:16: "There shall be one fold and one shepherd." But our text has: "Rejoice with Jerusalem, and exult in her, all you who love her."

The third authority, however, contains the devotion of the Gentiles toward God. Hence he adds "and again it is written" in the Psalms, "praise the Lord, all ye Gentiles"—namely confessing his goodness, Psalm: "From the rising of the sun even to its setting, praiseworthy is the name of the Lord"—"and all ye peoples"—not only the people of the Jews—"magnify him," that is, believe him to be great, that is, that by his greatness he exceeds all praise. Ecclesiasticus 43:33: "You that bless the Lord, exalt him as much as you can, for he is greater than all praise." Matthew 1:11: "From the rising of the sun even to its setting, great is my name among the Gentiles."

The fourth authority contains the reverence of the Gentiles toward Christ. Hence it is added, "and again Isaiah says, there shall be a root of Jesse." In this he foretells the origin of Christ, who was to be born from the seed of David. For Jesse was the father of David. He says therefore "there shall be a root of Jesse," from whose seed Christ will be born. Isaiah 11:10: "There shall come forth a rod from the root of Jesse, and a flower," etc. Or Christ will be the root of Jesse, because although he proceeded from Jesse according to the origin of the flesh, nevertheless by his own power he sustained Jesse and infused grace into him. Above, 11:18: "Thou bearest not the root, but the root thee."

Then he touches on the office of Christ, adding "and he who shall rise up" to such an excellence of grace that he can rule the Gentiles, subjecting them to divine worship, which no one before him was able to do. Psalm 2:8: "I will give thee the Gentiles for thy inheritance. Thou shalt rule them with a rod of iron." Lastly he sets forth the devotion of the Gentiles toward Christ, saying "in him shall the Gentiles hope," namely so that through him they may obtain the inheritance of heavenly glory. 1 Peter 1:3: "He has regenerated us unto a living hope through the resurrection of Jesus Christ from the dead."

Then, when he says "now the God of hope," etc., he subjoins a prayer, saying: it has been said that the Gentiles shall hope in Christ. "Now the God of hope," that is, who infuses this hope into us, according to Psalm 70:5: "My hope, O Lord." Or "the God of hope," that is, in whom hope is to be placed, "fill you with all joy"—namely spiritual joy, which is from God, Nehemiah 8:10: "for the joy of the Lord is your strength"—"and peace," through which a man is made peaceable within himself and toward God and neighbor, Psalm 118:165: "Much peace have they that love thy law, O Lord"; "in believing," as if to say: that along with this, that you believe, you may also have peace and joy, which indeed are the effects of charity, according to Galatians 5:22: "but the fruit of the Spirit is charity, joy, peace." Hence it is clear that from God, who is the giver of hope, he wishes for them that along with faith they may have charity, through which faith works, as is found in Galatians 5:6, lest their faith be formless and dead—for faith without works is dead, as is said in James 2:26. And that thus, through the fullness of these virtues, "you may abound," advancing from good to better, "not only in hope, but also in the power of the Holy Spirit," that is, in charity, which is poured out into our hearts through the Holy Spirit, as was said above at 5:5. 2 Corinthians 9:8: "And God is able to make all grace abound in us."