Chapter 15

Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Fifteen

¹ Chapter Fifteen. We then that are strong ought to bear the infirmities of the weak. After the prayer he again exhorts, and softens the more perfect, both by ranking himself with them, and by calling them strong. And he did not say simply, The weak, but, The infirmities of the weak, doubling the expression, that he might draw them on to greater pity.

² And not to please ourselves. Having said that we ought to bear, he taught how this might come to be: namely, if we seek not our own things only.

³ Let every one of us please his neighbour for his good to edification. That is, Let him do that which pleases his neighbor, and let him be a servant to his brother, but unto the good. And lest the perfect should say, Behold, I too draw him to the good, he added, To edification. For now what you do, even if it be good, nevertheless, inasmuch as it is not done seasonably, is unto dissolution. For the unseasonable rebuke does not build up.

⁴ For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached you fell on me. Bringing Christ into the midst, he gives him to us as an example. For it was possible for him not to be reproached, nor to suffer the things he suffered, if indeed he had wished to please himself—that is, to seek his own; but he willed it not, but, submitting to suffer, had an evil repute among the many, being deemed to be weak, and as a deceiver and a malefactor. For others, they say, he saved; himself he cannot save. The reproaches, then, of them that reproached the Father in the Old Testament, fell on me the Son, and nothing strange befell.

⁵ For whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the Scriptures might have hope. These things, he says, were written aforetime, that we might imitate them. And here he also exhorts them unto the patient endurance of trials, and says: That, being strengthened by the Scriptures, we may endure, and enduring, may show in ourselves all hope living and firm. For he that endures, that one seems to have hope of the good things to come; just as he that is without endurance has fallen from hope.

⁶ Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus. He shows that, together with the Scriptures, God gives the patience and the consolation. Wherefore he also names him the God of patience and consolation, as the giver and cause of these. He prays, then, that it be given by him to be likeminded one toward another. For this is the mark of true love, that what one thinks concerning himself, this he should think also concerning his neighbor. And since there is a love according to the world, he added, according to Christ Jesus; that is, That you may think those things which please Christ Jesus.

⁷ That you may with one accord and one mouth glorify God, even the Father of our Lord Jesus Christ. What is the gain of being likeminded? The glorifying of God, not only with one mouth, but also with one soul (for this is what with one accord signifies). Here one must place a stop, then begin afresh and read: And the Father of our Lord Jesus Christ. But if you should also read it conjoined, so that the same Christ has both a God and a Father, neither is this absurd. For he is God of Christ, according to the human nature; and Father, according to the Godhead.

⁸ Wherefore receive you one another, as Christ also received us to the glory of God. Again he holds to the same matter, and sets forth Christ as an example, that we should receive one another; for it is unto the glory of God that we be united—this above all glorifies him. For in this, he says, shall they know that you have sent me, if they be one; just as the being at variance makes him to be blasphemed. For the Greeks, seeing Christians in dissension, accuse the faith.

⁹ Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. He holds to the same matter, showing that Christ pleased not himself, but submitted to all things on our behalf, and persuading the Gentiles not to exalt themselves over those of the Jews who had believed. For the Jews were saved on account of the promise to the fathers; but the Gentiles by mercy alone and loving-kindness. And what he says is of this sort: There was a promise to Abraham, that his seed should inherit the world; but all those of Abraham became liable to punishment, when they transgressed the law, and on this account unworthy of the promise. Christ, then, came, and fulfilled the law, both submitting to the other things, and to circumcision. Having fulfilled the law, then, and being circumcised, and become the seed of Abraham, he loosed the wrath of God, and made us fit to receive the promises. For this cause, then, he took upon him circumcision, that he might make the promises of God true, not that he might establish the law. What then, O Judaizer, do you still hold of the law, on account of which you were in danger of falling from the promises?

¹⁰ And that the Gentiles might glorify God for his mercy. Those of the Jews, even though they were unworthy, yet had promises; but you, the Gentile, were saved from loving-kindness alone. Wherefore you above all would be worthy to glorify God. And the glory of God is your being united to one another, your bearing the weak.

¹¹ As it is written, For this cause I will confess to you among the Gentiles, and sing unto your name. And again he saith, Rejoice, you Gentiles, with his people. And again: Praise the Lord, all you Gentiles; and laud him, all you peoples. And again Isaiah saith: There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles hope. All these testimonies he brought forward, showing that the Gentiles must be united to those of the Jews, and be likeminded; restraining those of the Jews, that they exalt not themselves against those of the Gentiles (for the prophets all call these); and again persuading those of the Gentiles to be lowly, by showing them to owe more to God, as having also received more grace. For being no people, they were united to the people. And the words, I will confess to you among the Gentiles, are said in the person of Christ, instead of, I will sing, O Father, among the Gentiles. And the words, There shall be a root of Jesse, instead of, From the root of Jesse shall spring up he that rises to reign over the Gentiles, that is, Christ.

¹² Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost. He prays for them that those of the Jews may be filled with all joy (for these were despondent, being rebuked); and with peace, those of the Gentiles; for these seemed to be hostilely disposed toward those who still clung to the law; or rather, both of both. And how might this come to pass? In believing. And wherein will faith help us? Unto abounding in hope; for he that believes the things to come, and is not vexed at things present, this man abounds in hope, hoping for the things to come, and enduring all the temporal hardships. And wherein will hope help us? Unto the acquiring of the power of the Holy Spirit; which in turn will make our hope more powerful. For hope procures for us the power of the Spirit; and again, by the Holy Spirit it becomes mightier in us.

¹³ And I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. Since in many places he made the discourse rather harsh, he henceforth heals it. And he did not say, I have heard, but, I am persuaded, that is, I myself also, even I who rebuke and accuse you, am assured that you are full of goodness, that is, of a good and brother-loving mind; or also he calls the whole of virtue “goodness.” And he did not say, Ye have goodness, but, Ye are full. And since there is no profit in having goodness, but not knowing how one must use it, for this cause he added, Filled with all knowledge, able also to admonish others; not only to learn, but rather also to teach.

¹⁴ Nevertheless I have written the more boldly unto you, brethren, in some sort, as putting you in mind. The Romans were in dignity, and had much inflammation; wherefore he heals them in saying, I have ventured. For he very much abases himself before these by this word. And not even with this is he content, but he added, In some sort; that is, gently, and in few words; and not as teaching, but, As putting in mind, that is, calling somewhat to remembrance.

¹⁵ Because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God. Making the discourse more humble, he says, that I have not snatched the honor for myself, but God enjoined this, having set me apart unto it; not as worthy, but according to grace. And unto what was the grace given me? Unto my being a minister and priest of the Gospel. Blame me not, then, if I discourse with you; for this is my priesthood, the proclaiming of the Gospel. I have the word as a sword; you are the sacrifice. And who would blame the priest for bringing the sword upon those set apart for sacrifice?

¹⁶ That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Not that I might be glorified, on this account did I write to you; but that you also, with the other [Gentiles], might be saved, and so the offering up of the Gentiles might be wholly acceptable, as of all bearing fruit unto God. Being sanctified by the Holy Ghost, that is, in a [pure] spiritual manner of life. For not faith alone sanctifies, but also life. For having believed and been baptized, we receive the Spirit; but unless we have a good life also, the grace of the Spirit is quenched. And he restrains the high thoughts of the Romans, that they disdain not to have as a teacher him that brings all the nations unto God.

¹⁷ I have therefore whereof I may glory through Christ Jesus in those things which pertain to God. Having abased himself exceedingly, now again he raises the discourse, that he seem not contemptible; and he says, that I have whereof to glory, not in myself, nor in my own diligence, but in the grace of Christ. And wherein do I glory? In the things pertaining to God; that is, not in chance things, but in spiritual things.

¹⁸ For I will not dare to speak of any of those things which Christ has not wrought by me, to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Spirit of God. Since he said, I am a minister of the Gospel unto all the nations, he says, I boast not, nor do I vaunt myself in any of the things I did not do; or rather, it was not I who wrought, but Christ wrought, using me as an instrument. For whether I utter anything, speaking and discoursing wisely concerning the heavenly things, or whether I work, pursuing the divine manner of life, or also accomplish wonders, all is Christ’s. And a sign differs from a wonder in this, that the sign is spoken of among the things according to nature, yet coming to pass in a new fashion (as in the matter of Peter’s mother-in-law, sick of a fever, being straightway healed. For here the being cured of the fever is according to nature; but then it came to pass in a new fashion; for so quickly, at the very touch); but the wonder, among the things not according to nature; as the man blind from birth being healed. And since signs and wonders come to pass oftentimes also by the working of demons, he added, By the power of the Spirit of God. And the dignity of the Spirit is shown from hence, if indeed it can do so many things.

¹⁹ So that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Do you wish, he says, to receive a proof of the things I say? Behold the multitude of my disciples; for from Jerusalem unto Illyricum, which is the farthest part of what is now named Bulgaria. And he did not say, I preached, but, I have fulfilled the Gospel; that he might show that his word was not without effect, but accomplished its end. And lest, hearing, From Jerusalem unto Illyricum, you should suppose that he came straight along the highway, he says, that And round about; that is, And the nations toward the north and toward the south I passed through with the word.

²⁰ Yea, so striving to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation. Not only did I preach to so many and persuade them, but neither did I go away to men who had somehow heard the name of Christ; so far am I from casting myself upon the disciples of others, and doing this for glory’s sake. Therefore neither did I write to you as longing for glory from you, but as fulfilling a ministry. And by “another man’s foundation” he means the teaching of the Apostles; not that they were strangers, nor that they preached other things, but according to the reckoning of the reward. For the reward of the things labored at by those men was another’s, and pertained not to Paul.

²¹ But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. Here he shows a prophecy fulfilled; and the toil and the sweat is altogether the greater, when one chooses to teach the most unlearned; whereunto indeed Paul also hastened.

²² For which cause also I was much hindered from coming to you. At the beginning of the Epistle he said, that I was hindered hitherto; and here he sets down also the cause for which he was hindered, that On account of running about everywhere preaching, for this cause I was much hindered; that is, oftentimes attempting and desiring it, I was nevertheless ever hindered.

²³ But now having no more place in these parts, and having a great desire these many years to come unto you; whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. I was hindered, he says, on account of my wishing to preach; but now, since there is no more work for me in these places, for this cause I both write to you, and come to you, not for any other thing, such as for love of glory. Then, lest they say to him, that On account of your having no work there, you make us a mere by-work, he adds, that I have had a desire these many years; this longing I am eager to fulfill. And lest again they be puffed up, as though he longed for them, who indeed might seem greater than the others, he adds, Whensoever I take my journey into Spain, I will come to you. And lest again they say, He makes us a by-work of his journey, he added, And to be brought on my way thitherward by you; that is, You yourselves, seeing the necessity pressing me to visit those others also, are about to bring me on my way. So that not as despising you, but of necessity, will I pass you by. And since this still grieved them the more, he heals it, saying, If first I be somewhat filled with you. For he shows himself to long for their love, and that vehemently; wherefore neither did he say, That I may see, but, That I may be filled, imitating the words of parents. And somewhat, he said; that is, No time can fill me, nor work in me a satiety of your company. It is therefore a thing to be cherished by me, if in part I be filled with you.

²⁴ But now I go unto Jerusalem to minister unto the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. He promised above to pass through to them; but since he was about to delay, lest he seem to mock them, he tells also the cause for which he delays, and says, that I go unto Jerusalem, ministering unto the saints. He did not say, Carrying alms, but, Ministering; that we might learn how great a thing is that which is done, and by whom it is done, and that it is great. And by this he also urges the Romans unto almsgiving. For in saying, that It pleased Macedonia and Achaia, and what follows, he instills in them a zeal to imitate these. And It pleased, instead of, They willed, judged it good, to send a certain contribution. And everywhere he calls almsgiving “contribution,” as the gain being common both to those who give and those who receive. And a certain, he said, instead of, a small one, lest he seem to reproach the Romans, as niggardly and unfellowly. And the poor of the saints, that is, of the faithful. So that they are doubly worthy to be pitied, on account of poverty and on account of virtue.

²⁵ For it has pleased them; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. Nothing new, he says, if it pleased them to communicate with the saints; for they are their debtors. And how? Of the Jews was Christ, for their sake he came, thence the apostles, the prophets, all the good things. Of all these, then, the whole world became partaker. They owe, then, in turn to impart to them of carnal good things, those of the Gentiles; so that you also ought. And he did not say, To communicate, but, To minister; for he set them in the rank of deacons. And he did not say, In their carnal things. For the spiritual things he said to be the Jews’; but the carnal things, no longer the Gentiles’. For money is common to all, and not of those that have it alone.

²⁶ When therefore I have performed this, and have sealed to them this fruit. That is, as having deposited it as in royal treasuries, as having stored it down in an inviolable and safe place; for such are the things that are sealed. And the fruit, he said, showing that the givers rather are the gainers.

²⁷ I will come by you into Spain. Again he makes mention of Spain, showing that the journey thither is necessary for him, and that it is not as despising them that he passes by Rome.

²⁸ And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. That is, I shall see you flourishing in all good things according to the Gospel. For he calls “the fulness of the blessing of the Gospel” all the good things worthy of the blessing, that is, of the praise that is according to the Gospel. And you may also understand “blessing” as almsgiving, so that his meaning is, that I shall find you perfect in almsgiving and loving-kindness. And these things he says, anticipating them, that, being put to shame by the praises, they may be eager to be seen to be such.

²⁹ Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit. Nowhere does he deem himself worthy of credit, but ever takes mediators to himself; as indeed now also Christ and the Spirit. Of the Father, however, he makes no mention, that you may learn that not even when he makes mention of the Father alone does he set aside the Son and the Spirit. And the love of the Spirit, he said. For just as the Father and the Son loved the world, so also the Spirit.

³⁰ That you strive together with me in your prayers to God for me. Greatest humility, that he says he needs their prayer.

³¹ That I may be delivered from them that do not believe in Judaea. He did not say, That I may grapple with, and conquer them, but, That I may be delivered, fulfilling the divine law, which bids us pray not to fall into temptation. And at the same time he shows that it is necessary to minister to those who are in the midst of so many unbelievers (from whom he himself also prays to be delivered), and who are moreover in danger of perishing by famine.

³² And that my service which I have for Jerusalem may be accepted of the saints. That is, that they may receive with eagerness the things given. And from hence it is plain, that it is not enough to give alms, unless they be also received. For when one comes of necessity, when from injustice, when toward vainglory, all is gone, and the fruit from these is made to vanish.

³³ That I may come unto you with joy by the will of God. For this cause, he says, I pray to be delivered, that I may quickly see you, and with gladness, dragging along no despondency from thence.

³⁴ And may with you be refreshed. He did not say, I will teach you, and catechize you, but, Be refreshed together; that is, You unto me by reason of the teaching, and I unto you by reason of the increase of your faith. And he shows by this word, that, having struggles and toils, both he and they have need of refreshment.

³⁵ Now the God of peace be with you all. Amen. This is everywhere his custom, to make a prayer and to add it to the exhortation.