Commentary on Romans (Super Epistolam B. Pauli ad Romanos Lectura)

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."

After the Apostle had instructed the Romans with general admonitions, here he begins to write to them certain more personal matters. And first, certain things pertaining to himself; second, certain things pertaining to others, at chapter 16: "And I commend to you Phoebe," etc. Concerning the first he does three things. First, he excuses the presumption involved in the fact that he had instructed and reproved them; second, he excuses his slowness concerning visiting them, at "for which cause I have been much hindered"; third, he asks for the support of their prayers, at "And I beseech you, brethren," etc. And concerning the first he does two things. First he excludes the opposite reason for instructing and arguing with them; second he assigns the true reason, at "For I have written to you, brethren, more boldly in some sort," etc.

Concerning the first it must be considered that someone could believe that the Apostle wrote to the Romans for this reason, that he reckoned himself to be, among the Romans, one who was able to instruct and correct them. But this he himself excludes, saying "For I am certain, my brethren, through the things which I have heard concerning you, that you yourselves are full and are fit to admonish one another." For someone to admonish rightly, two things are required, of which the first is that he admonish not out of hatred or anger, but out of love, according to that saying of Psalm 140:6: "The just man shall correct me in mercy." And Galatians 6:1: "You who are spiritual, instruct such a one in the spirit of meekness." And as to this he says "because you yourselves also are full of love." Ezekiel 10:2: "Fill your hand with coals of fire which are among the Cherubim" — which is the fire of charity. Secondly, knowledge of the truth is required, since some have a zeal for God in correcting, but not according to knowledge, as was said above, chapter 10:2. And therefore he adds "filled with all knowledge" — namely, human and divine, and of the Old and the New Law. 1 Corinthians 1:5: "In everything you have been made rich in him, in all utterance and in all knowledge." And from this he concludes thus: "so that you are able, fittingly, on account of love and knowledge, to admonish one another." For since in many things we all offend, as is said in James 3:2, it is fitting that we admonish one another; because, as is said in Ecclesiasticus 17:12, God has given to each one a charge concerning his neighbor.

Then, when he says "more boldly," etc., he assigns the true reason why he had admonished and corrected them. And concerning this he does two things. First he shows that this pertained to the authority of the apostolate committed to him; second he shows how he had used this power, at "I have therefore glory," etc.

He says therefore: "more boldly" — that is, more confidently — "I have written to you," arguing against your errors and defects; which indeed could be ascribed to a presumption of boldness, on account of the fact that I did not fear giving you offense. Job 39:21: "He goes forth boldly to meet armed men." But this presumption is excused on three counts.

First indeed from the condition of those to whom he was writing, because even if among the Romans there were some with respect to whom such a reproof might seem bold and presumptuous, there were nevertheless some who needed harsh reproof on account of the insolence of their contentions. Titus 1:13: "Rebuke them sharply." And this is what he means by saying "in part," as if he were saying: my writing does not seem bold with respect to all of you, but with respect to some part of you. Or it can be understood "in part" with respect to the letter, in which he reproves them. It can also be understood "in part" with respect to the Church, namely, which is with me.

Secondly, the aforesaid boldness is excused from the intention of the Apostle. For he did not write to them as though reckoning them ignorant, but as bringing them back to the memory of things known. And this is what he adds: "as putting you in mind," as though you had forgotten the things you knew — just as also is said in Philippians 4:10: "but you were busied." Hebrews 10:32: "Call to mind the former days, in which, being illuminated, you endured a great fight of sufferings."

Thirdly, it is excused from the authority of the Apostle, which required this. Hence he adds "through the grace" — namely, of the apostolate committed to me. 1 Corinthians 15:10: "By the grace of God I am what I am." Of this grace, first, he describes the authority, when he says "which is given to me by God," as if he were saying: not by men. Galatians 1:1: "Paul, an apostle, not from men, neither by man." Secondly he specifies this grace, when he says "that I should be the minister of Christ Jesus among the Gentiles," that is, that I should serve Christ in the conversion of the Gentiles. 1 Corinthians 4:1: "Let a man so account of us as of the ministers of Christ." Above, chapter 11:3: "as long as I am the apostle of the Gentiles, I will honor my ministry." Thirdly he shows the act of this grace, when he says "sanctifying the Gospel of God," that is, showing it to be holy both by the word of truth and by the work of good conduct and of miracles. Colossians 1:5f.: "in the word of the truth of the Gospel which is come unto you, as also it is in the whole world, and bears fruit, and grows." Proverbs 8:8: "My words are right." Fourthly he sets down the end of this grace, when he says "that the offering of the Gentiles may be made," that is, the Gentiles converted through my ministry. In which, as it were, I offered a certain sacrifice and oblation to God, according to that saying of Philippians 2:17: "And if I be sacrificed upon the sacrifice and service of your faith, I rejoice and congratulate with you all." "May become acceptable" — namely to God, through rectitude of intention. Psalm 50:20: "Then you shall accept the sacrifice of justice, oblations and holocausts." "And sanctified in the Holy Spirit," that is, through charity and the other gifts of the Holy Spirit. 1 Corinthians 6:11: "You are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God."

Then, when he says "I have therefore glory," etc., he shows how he had used his apostolic authority. And first he sets down the fruit which he made; second he shows the greatness of this fruit, at "so that," etc. Third he shows the difficulty, at "but so have I preached," etc. Concerning the first he does three things.

First he gives glory to God for the fruit which he made, saying "therefore" — because I have received such a grace and have diligently carried out that for which this grace was given to me, "I have glory," that is, a merit worthy of glory, as a faithful minister. 1 Corinthians 9:15: "It is good for me to die, rather than that any man should make my glory void." But this glory I do not attribute principally to myself, but I have it "in Christ Jesus," that is, through Jesus Christ, by whose power I was able to bear fruit. John 15:5: "Without me you can do nothing." And because all things have been delivered to him by the Father, as is said in Matthew 11:27, and the Father, abiding in him, himself does the works, John 14:10, therefore he further refers this glory to the Father, saying "toward God" — namely, the Father. Psalm 113:9: "Not to us, O Lord, not to us, but to your name give glory." Now he assigns the reason for what he had said, adding "for I dare not speak of any of those things which Christ has not accomplished through me," as if he were saying: I will report nothing of the fruit made through me which was not made through me. Otherwise I would not have glory before God, even if I had it before men. These things indeed I relate, not as things done principally by me, but as things which Christ did through me. And therefore I said that I have this glory in Christ Jesus. Isaiah 26:12: "You have wrought all our works in us."

Secondly he sets down the fruit itself, saying "unto the obedience of the Gentiles," as if he were saying: this is my glory, that I have made the Gentiles obey the faith. Above, 1:5: "unto obedience of the faith in all nations." Psalm 17:44: "At the hearing of the ear he has obeyed me." Thirdly he shows how he brought the Gentiles to this obedience. Now because above, 10:17, it was said "faith is from hearing, and hearing through the word of Christ," therefore he says "in word," that is, through the word of the preaching of the faith. Now the proofs of the faith preached are the good conduct of the preacher, and as to this he adds "and in deeds," as if to say: through right works I drew you to the faith. Matthew 5:16: "that they may see your good works," etc.; and the works of miracles, by which God gives testimony to the doctrine preached, according to that saying of Mark, last chapter: "the Lord cooperating, and confirming the word with signs that followed." Hence he adds "in the power of signs," that is, of the lesser miracles, such as healings of sicknesses; and "of wonders," that is, of the greater miracles, which by their magnitude portend, that is, show, something great. But all this would not suffice unless the Holy Spirit moved the hearts of the hearers from within to the faith. Hence it is said in Acts 10:44 that, while Peter was speaking the words of the faith, the Holy Spirit fell upon all who were hearing the word. And therefore he adds "in the power of the Holy Spirit." Hebrews 2:4: "God also bearing witness, by signs and wonders and various distributions of the Holy Spirit."

Then, when he says "so that from Jerusalem," he shows the greatness of the fruit from the multitude of places in which he preached, saying "so that, beginning from Jerusalem," where at the beginning of his conversion he preached in the synagogues of the Jews, as is said in Acts 9:28 — so that thus he might fulfill what is said in Isaiah 2:4: "The law shall go forth from Zion, and the word of the Lord from Jerusalem." "Even unto Illyricum," which is the Adriatic Sea on the side opposite Italy, "I have fully preached the Gospel of Christ," that is, I filled all those places with the preaching of the Gospel. And lest anyone should understand that he preached the Gospel only by going along the straight road from Jerusalem to Illyricum, he adds "round about," because, namely, he preached to the nations round about on every side and converted them to the faith. Hence there can fittingly apply to him what is said in Job 38:25: "Who has given a course to the most violent rain-storm?"

Then, when he says "but so have I preached," etc., he shows the difficulty of making this fruit: for it is difficult to convert those who are entirely ignorant to the faith. First therefore he shows that he underwent this difficulty, saying "but so have I preached this Gospel, not where Christ was named," that is, not among those who had heard the name of Christ. Psalm 17:44: "A people which I have not known has served me." Isaiah 55:5: "Behold, you shall call nations that you did not know, and nations that did not know you shall run to you." Now he adds the reason, saying: "lest I should build upon another man's foundation." Now "another's foundation" can be understood in two ways.

In one way, as heretical doctrine, which is foreign to the foundation of the true faith; and in this way, what he says — "lest" — is put causally. For it was with this intention that the Apostle wished to preach to those who had not heard the name of Christ: lest, if they had been forestalled by the doctrine of the false apostles, it would be more difficult to bring them back to the truth. Hence in Matthew 7:27 it is said, "foolish is he who builds his house upon sand" — to which false doctrine is compared.

In another way, by "another's foundation" can be understood the doctrine of the true faith preached by others; and in this way "lest" can be taken consecutively. For the Apostle did not avoid preaching to those to whom it had already been preached by others — just as he preached specially to the Romans themselves, whom Peter had previously instructed — but, since he was preaching to those who had heard nothing of Christ, it followed that he did not build upon another's foundation, but himself laid the first foundations of the faith, according to that saying of 1 Corinthians 3:10: "As a wise architect, I have laid the foundation."

Secondly, to confirm what he had said, he brings in an authority, saying "as it is written," Isaiah 52:15, "because they to whom it was not told concerning him shall see, and they who have not heard shall behold." In these words the prophet seems to foretell that the Gentiles would arrive at the knowledge of God in a more excellent way than the Jews, who had known before. He shows, therefore, first, the excellence as to the cause of knowledge, which is namely twofold: namely, words heard and things seen. For these two senses are the ones capable of being taught. The Jews, therefore, came to the knowledge of the mysteries of Christ through words announced to them by the prophets. 1 Peter 1:10f.: "the prophets, who prophesied of the grace to come in you, searching what or what manner of time the Spirit of Christ in them signified, foretelling those sufferings that are in Christ, and the glories that should follow." But the Gentiles see these mysteries of Christ already really fulfilled; therefore it is said that the Gentiles, to whom it was not announced by the prophets concerning him — that is, concerning Christ — as it was announced to the Jews, will see the things already fulfilled. Luke 10:24: "Many kings and prophets have desired to see the things which you see, and have not seen them."

Secondly he shows the excellence as to the manner of knowing, because the Jews, from the announcement of the prophets, had only hearing. Obadiah 1:1: "We have heard a report from the Lord, and he has sent ambassadors to the nations." But the Gentiles perceived understanding from sight. Hence it is said "and" — namely, the Gentiles, who beforehand did not hear Christ foretold through the prophets — "shall understand," namely, the truth of the faith. Psalm 2:10: "And now, O kings, understand," etc.

After the Apostle excused himself from the presumption which could have been ascribed to him from the fact that he had instructed and corrected the Romans, here he excuses himself for having put off visiting them. And concerning this he does three things. First, he sets down the past impediment to his visiting them; second, he sets down his purpose of visiting, at now, however, further , etc.; third, he promises the fruit of his visit, at but I know , and so on.

He says therefore first: it has been said, I have preached the Gospel through many places in which Christ had not been named, on account of which , up to now, I was greatly impeded , by this kind of occupation, from coming to you . And this impediment lasted until now, hence he adds and I have been prevented until now . This can be referred either to the multitude of occupations which he had had in other places, or also to the divine providence by which the apostles were impeded from reaching certain places and were directed toward the salvation of others, according to that in Acts 16: passing through Phrygia and the region of Galatia, we were forbidden by the Holy Spirit to speak the word in Asia . Hence also above, in chapter 1:13, it was said: I have often proposed to come to you, and have been prevented until now . And this is what is said in Job 37:12 about the clouds, by which preachers are understood: they range about through the whole circuit, wherever the will of him who governs them has led them .

Then, when he says now, however, further , etc., he makes manifest his purpose concerning his visit to them. And first he promises them his visit; second he assigns the reason why it is fitting to defer it, at now therefore I shall set out , etc.; third he assigns to them the term of his visit, at when therefore I shall have accomplished this , and so on. He says therefore first thus: up until now I have been prevented, but now , having already traveled through all these places, having no further place , that is, no necessity of remaining in these regions , in which the faith has already been founded through me, having a desire of coming to you from many years already preceding, according to that above, 1:11: for I desire to see you, that I may impart to you some spiritual grace , when I shall have begun to set out for Spain , namely, where he intended to go so that even in the farthest parts of the earth he might lay the foundations of the faith, according to that in Isaiah 49:6: I have given you for a light to the Gentiles, that you may be my salvation even to the farthest part of the earth, I hope that, passing through, I shall see you . By which he gives to understand that he did not intend to go to them principally, because he reckoned that the teaching of Peter sufficed for them, Peter who was the first among the apostles to preach the faith to the Romans. And because at that time the Romans held dominion over the whole West, he hoped, by their aid and guidance, to set out for Spain, hence he adds and be conducted thither by you . He intended, however, to make some stay among them; hence he adds if I shall have enjoyed you , that is, been consoled, according to what was said above, 1:12: to be consoled together in you . And this in part , namely, of time, because for some time he intended to be consoled with them.

But against this stands what Augustine says in the book On Christian Doctrine, that those things alone are to be enjoyed which make us blessed, namely, the Father, the Son, and the Holy Spirit. Unfittingly, then, does he say that he will enjoy the Romans. But it must be said, as Augustine says in the same place, that man is not to be enjoyed in himself, but in God, according to that to Philemon 20: yes, brother, may I enjoy you in the Lord , which is to delight in a man on account of God. And thus it is to be understood what he says, if I shall have enjoyed you , namely, in God. Or what he says, in part , can be referred to the good, whom he could enjoy in God. For as to the other part, namely the wicked, he could not enjoy them, but rather grieve over them, as is said in 2 Corinthians 12:21: lest, when I come, God humble me among you, and I mourn for many of those who have sinned before .

Then, when he says now therefore I shall set out , he assigns the reason why he was deferring his visit. And concerning this he does three things. First he sets down the cause, saying now therefore I shall set out , that is, therefore I do not come to you at once, because I am setting out for Jerusalem to minister to the saints . Concerning which it must be known that it is read in Acts 4:34 and following, that those who from among the Jews were converted to the faith from the beginning, having sold their possessions, lived commonly from the price of them; and when this had failed, especially with a certain great famine threatening, as is read in Acts 11:27 and following, the disciples, namely the Christians, from diverse parts of the world, each according to what he had, proposed each to send into the ministry for the brethren dwelling in Judea, which they also did, sending to the elders by the hands of Barnabas and Saul. The ministry of the saints, therefore, he here calls the alms which he brought to the faithful of Christ in Jerusalem, according to that in 1 Corinthians last chapter: whomever you shall have approved, these I will send to carry your gift to Jerusalem; and if it be fitting that I also go, they shall go with me .

Second he explains what he had said about the ministry of the saints, saying for Macedonia and Achaia have approved , that is, have approved of, that is, the faithful of both regions, converted through him, of making some collection , that is, some collecting, for the poor of Christ , that is, for the use of the poor, who are of the number of the saints, according to that in Sirach 12:4: give to the just man, and do not receive the sinner. Who are in Jerusalem , living in poverty. 2 Corinthians 9:1: concerning the ministry that is done for the saints, it is superfluous for me to write to you. For I know your ready mind, for which I glory of you among the Macedonians .

Third he assigns the reasons for what he has said, the first of which is good pleasure. Hence he says for it pleased them , 2 Corinthians 9:7: let each one do as he has determined in his heart, not out of sadness or necessity . The second cause is debt. Hence he adds and they are their debtors . Above, 13:7: render to all their debts . He assigns, moreover, the reason for the debt, saying for if the Gentiles have been made partakers of their spiritual goods , which were especially theirs , that is, the Jews', namely of the divine knowledge, and of the promises and of grace, according to that above, 9:4: whose is the adoption of sons, and the glory , etc.; and above, 11:17: you have been made a partaker of the root and of the fatness of the olive tree . They have also been made partakers of their spiritual goods, by the fact that those preachers were sent to them. They ought also to minister to them in carnal things , according to that in Sirach 14:15: in the dividing of the lot, give and receive . And the Psalm: take up the Psalm , that is, spiritual things, and give the timbrel , that is, temporal things. And from this an argument is taken that expenses are owed not only to those who preach, but also to those who send the preachers.

Then, when he says when therefore I shall have accomplished this , etc., he prefixes the term at which he will come to them, saying when therefore I shall have accomplished this , namely the ministry of the saints, and shall have assigned to them this fruit , that is, the alms of the Gentiles, which is a certain fruit of their conversion, Hosea 10:1: Israel a leafy vine, its fruit is suited to it; I shall set out through you into Spain . But here the Apostle seems to say something false: for it is never read that he was in Spain. For he was seized in Jerusalem, and thence was carried to Rome in chains, as is found in Acts last chapter, where he was killed together with Peter.

Some say, therefore, that, as is said in Acts last chapter, when Paul had come to Rome, it was permitted him to remain by himself with a soldier guarding him ; and afterward it is said that he remained two whole years in his own lodging , and in that space they say he went to Spain. But because this is not certain, it can be better said that the Apostle did not say something false, because he was proposing that he would do what he said. And thus his words are to be understood as insinuating his purpose, not, however, a future event which was uncertain to him; hence he could not foretell this, unless perhaps under the condition which James says must be added, James 4:15: for that you should say: if the Lord will, and: if we shall live, we will do this or that . And thus also the Apostle excuses himself, 2 Corinthians 1:17, for the fact that he had not gone to them as he had promised; saying: when therefore I willed this, did I use levity? Or the things I plan, do I plan according to the flesh, so that with me it is yes and no? And thus, from the fact that for a just cause he omitted to do what he had promised, he says he is free from levity, carnality, and falsity.

And thus also Pope Gelasius resolves this, and it is found in the decretals: the blessed , he says, Paul the apostle is not to be believed—God forbid!—to have deceived on this account, or to have been contrary to himself, since, although he had promised that he would go to Spain, being occupied, by divine disposition, with greater causes, he was not able to fulfill what he had promised. For as far as concerned his own will, he declared this, which in truth he had wished to bring about. But as to the secrets of the divine counsel (which, as man, he could not know, although full of the Spirit of God), he was forestalled by the disposition from above and left it aside . For although he had the prophetic spirit, nevertheless not all things are revealed to prophets, as is clear in 4 Kings 4:27, where Elisha said: her soul is in bitterness, and the Lord has hidden it from me, and has not told me .

Then, when he says but I know , etc., he foretells to them the fruit of his visit, saying but I know , namely, from confidence in the divine grace, that coming to you, I shall come in the abundance of the blessing of Christ , that is, Christ will give his blessing to you more abundantly at my coming, concerning which it is said in Psalm 83:7: for the lawgiver shall give a blessing, they shall go from virtue to virtue . And thus Laban said to Jacob, Genesis 3:27: I have learned by experience that God has blessed me for your sake .

Then, when he says I beseech you, therefore , etc., he asks of them the support of prayer, and first he asks their prayers, second he himself prays for them, at the God of peace , and so on. Concerning the first he does three things. First he induces them to pray for him from three considerations. First indeed from charity from above, when he says I beseech you, therefore, brethren . To Philemon: but for charity's sake I rather beseech . Second, from reverence for Christ, whose minister he was, saying through our Lord Jesus Christ ; in whom we are all one, as was said above, 12:5. Third, from the gift of the Holy Spirit, which was handed on through his ministry, hence he adds through the charity of the Holy Spirit , which the Holy Spirit pours forth in our hearts, as was said above, chapter 5:5.

Second he asks the aid of their prayer, saying that you help me in your prayers for me to God , namely, poured out for me. Proverbs 18:19: a brother who is helped by a brother is like a strong city . This, however, as the Gloss says, the Apostle does not say because he himself merits less than others who are lesser, but he follows an order . First, indeed, that prayer be made by the Church for its ruler, according to that in 1 Timothy 2:1 and following: I beseech, therefore, first of all, that supplications, prayers, petitions, thanksgivings be made for all men, for kings and all who are established in high position , and so on. Second, because many, though least, when gathered together in one mind, merit more. And therefore it is impossible that the prayers of many should not obtain their effect. Matthew 18:19: if two of you shall agree upon earth concerning anything whatsoever they shall ask, it shall be done for them by my Father who is in heaven . Third, so that, while many pray, many also, when heard, may give thanks, according to that in 2 Corinthians 1:11: you helping together by prayer for us, that thanks may be given by many persons on our behalf .

Third he sets down the things which he wishes to be obtained for himself, the first of which pertains to the enemies whom he had in Judea. Hence he says that I may be delivered from the unbelievers who are in Judea , who especially attacked and hated Paul, because he confidently preached the cessation of the legal observances. Acts 21:21: they have heard of you that you teach departure from Moses , and so on. The second pertained to those into whose ministry he was going. And this is what he adds and that the offering of my service , that is, the Church in which I minister to them, may be made acceptable to the saints who are in Jerusalem , namely, that from this they may be moved to give thanks to God and to pray for these very Gentiles from whom they receive. Sirach 31:28: the lips of many shall bless him that is bountiful in his bread . The third pertains to those themselves to whom he was writing. Hence he adds that I may come to you with joy , and this by the will of God , against which he wished to do nothing. Above, 1:10: beseeching that somehow I may have a prosperous journey, by the will of God, to come to you. And that I may be refreshed with you , that is, that from your presence I may receive refreshment for my tribulations.

Then, when he says but the God of peace , etc., he shows that he prays for them, saying but the God , the giver of peace, be with you all , namely, by this, that you have peace among one another. 2 Corinthians last chapter, 11: be of the same mind, and the God of peace and of love shall be with you . He adds amen , that is, so be it. The Psalmist: and all the people shall say, so be it, so be it .