Chapter 15

1 We who are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 For every one of us ought to please his neighbor, in that which is good to edifying. 3 For Christ pleased not himself: but as it is written, the rebukes of those who rebuked you fell upon me.

We who are strong. Lest they who have profited more than others in the knowledge of God should think it unfit that more burden should be laid upon them, he shows how that strength ought to be bestowed, wherein they excel others: namely, to support the weak, that they fall not. For as God appoints those for the instructing of the ruder sort, to whom he has given greater measure of knowledge: so look whom he has strengthened, to those he has commended the weak, that they might be supported by their strength: for so ought all gifts be communicated among the members of Christ. The stronger therefore any is in Christ, the more he is bound to support the weak. Whereas he says a Christian man ought not to please himself, he signifies that he ought not to direct his study to satisfy himself: as they are wont to do, who being content with their own judgment do carelessly neglect others. And indeed this is a most apt admonition for the present matter, because there is nothing more that hinders or impedes our obedience, than that every man is so much addicted to himself, that others being rejected, he follows only his own counsels and affections.

2 For every one of us. Here he teaches that we are bound to others: and therefore that it is our part to satisfy them, and hearken to them: neither is there any exception, but we must apply ourselves to our brethren, when according to the word of God we may do it to their edification. Here therefore are two propositions: namely, that we not being content with our own judgment, and not resting upon our lusts or affections, ought to do our endeavor, and strive everywhere, to satisfy our brethren. The other, that while we apply ourselves to our neighbor, we ought to have regard to God, that our end be their edification. For a great many cannot be pleased unless you pamper their lust. So that, if you will be gracious with many, you must not so much regard their salvation, as to satisfy their folly: neither may you respect what is expedient, but what they covet to their own destruction. You must not therefore study to please such, as like nothing but that which is evil.

3 For Christ pleased not himself. If it be fitting that the servant should refuse nothing that the master takes upon him, it were very absurd that we would covet to exempt ourselves from this necessity of bearing the infirmities of others, to which Christ, whom we rejoice to be our king and Lord, submitted himself. For he, having omitted the regard of himself, gave himself wholly to this. For in him is truly verified whatever the Prophet says (Psalm 69:10). And among other things, he also puts this down, that the zeal of the Lord has even eaten him up. And the rebukes of them that rebuked the Lord fell upon him. Whereby he signifies that he burned with such zeal of the glory of God, and was taken with such desire of advancing his kingdom, that having forgotten himself, he was (as it were) swallowed up of this only thought: that he had so consecrated himself to the Lord, that it did grieve him at the heart, so often as he saw the wicked profane his holy name. Although that second part, of the rebukes of God, may have two acceptations, either that he was no less grieved with the reproaches which the wicked did commit against God, than if he himself had borne them in his own person: or that it vexed him no less to see God injuriously dealt with by others, than if he had been the author of it himself. And if Christ reigns in us, as he must needs reign in all his faithful, this sense or affection shall also flourish in our hearts, that whatever derogates the glory of God, shall grieve us no less, than if it were resident in ourselves.

Now then let them go, whose whole heart's delight is to get great honors from them, who blaspheme the name of God, tread Christ under foot, both contemptuously tear, and also persecute with sword and fire, his gospel. Surely it is not safe to be so greatly honored of them, of whom Christ is not only contemned, but also contemptuously handled.

4 For whatever things are written beforehand, they are written for our learning: that through patience, and comfort of the scriptures we might have hope.

5 And the God of patience, and consolation, give to you, that you may altogether think one thing, according to Jesus Christ:

6 That with one mind, and one mouth, you may glorify God and the father of our Lord Jesus Christ.

4 For whatever things. This is the application of the example, lest any should think this to be too far fetched, that he should exhort us to the imitation of Christ. Indeed (said he) there is nothing in the Scriptures which may not serve to your learning, and instruction of your life. A notable place, wherein while we understand there is no vain, or unprofitable thing contained in the oracles of God, withal we are also taught to profit in the reading of the Scripture to piety, and holiness of life. Whatever then is set down in Scripture, let us labor to learn it. For it were contumely against the Holy Spirit, if we should think he has taught anything, which were not material for us to know: secondly whatever is taught there, let us know, it does tend to the increase of godliness. And although he speaks of the Old Testament, yet is the same to be understood also of the writings of the Apostles. For if the spirit of God is everywhere like itself, there is no doubt but now by the Apostles, as in old time by the Prophets, he has tempered his doctrine to the edification of his. Furthermore, by this place fanatical spirits are notably overthrown, who brag that the Old Testament is done away, and belongs not at all to Christians. For with what face can they turn Christians from those things, which Paul testifies to be ordained of God, for their salvation? And whereas he adds, that through patience and comfort of the Scriptures, we might have hope, it comprehends not all the parts of that profit, which is to be gathered by the word of God: but briefly notes the chief end. For to this end especially serve the Scriptures, that they might erect the minds of men: (being prepared to patience, and strengthened by consolations) to the hope of eternal life, and keep them in the meditation thereof. The word exhortation, for which others translate consolation, is not disliked of me: but that consolation agrees better with patience, because this arises out of that. For then are we prepared to bear adversities patiently, when the Lord tempers them with consolation. For the patience of the godly, is not that hardness which the Philosophers command: but that meekness, whereby we do willingly submit ourselves to God, while the taste of his goodness, and fatherly love does make all things sweet to us. The same nourishes and sustains hope in us, that it may not fail.

5 And the God of patience. God is so called of the effects, which before were attributed to the Scriptures, albeit in a very good manner, yet in a diverse. For God only is the author of patience and consolation, because by his Spirit he infuses them both into our hearts, howbeit, he uses his word as an instrument to that end. For first he teaches what is true consolation, and what is true patience: then he inspires and grafts that doctrine in our minds.

Furthermore, after he had admonished and exhorted the Romans to their duty, now he turns to prayer. Because he knew very well, it was to no purpose to treat of the duty of any man, unless God did inwardly accomplish that by his Spirit, which he spoke by the mouth of a man. The sum of his prayer is, that he would bring their minds into a true consent, and would cause them truly to agree among themselves. And withal he shows of what sort this bond of unity is, while he would they should consent according to Christ. For that is a miserable conspiracy which is out of God: and that is out of God, which alienates us from his truth. And to the end he might the rather make the consent that is in Christ commendable, he shows how necessary it is: seeing God is not truly glorified of us, unless all our hearts and tongues consent to his praise. It is to no purpose therefore that any should boast, that he will glorify God after his manner: for God so esteems the unity of his servants, that he will not have his glory sounded, among dissensions, and contentions. This one consideration ought sufficiently to bridle the unruly riot of contending and brawling, which at this day bears too great a sway in the minds of many.

7 Therefore receive one another, as Christ has received you to the glory of God.

8 And I say that Jesus Christ was the minister of circumcision, for the truth of God, to confirm the promises made to the fathers.

9 And the Gentiles ought to praise God for his mercy: as it is written, for this cause I will confess you among the Gentiles, and will sing to your name.

10 And again he says, rejoice you Gentiles with his people.

11 And again, praise the Lord all you Gentiles, and magnify him together all you people.

12 And again Isaiah says, there shall be a root of Jesse, and he which shall rise to rule the nations, in him shall the Gentiles trust.

7 Therefore receive one another. He returns to his exhortation, for confirmation whereof, he always retains the example of Christ. For he having embraced, not one or two of us, but altogether, has so joined us together, that we ought to cherish one another, if we will abide in his bosom. So then we shall confirm our vocation or calling, if we separate not ourselves from those, to whom the Lord has bound us. This portion: to the glory, may be referred either to us, or to Christ only, or to us and him together. Which latter does please me best, to this sense, as Christ has manifested the glory of his Father, in receiving us all into favor, when we stood in need of mercy: so we also to the setting forth of the glory of the same God, ought to establish that conjunction, which we have in Christ.

9 And I say that Jesus Christ. Now he shows how Christ has received us all: where he leaves no difference between the Jews and Gentiles, save that he was first promised to the Jews, and in a manner peculiarly appointed to them, before he should be exhibited to the Gentiles. Howbeit he shows that even in that, which was the cause of all contentions, there was no difference between them: because he collected or gathered them both, from a miserable dissipation or dispersion, and being gathered together has brought them into the kingdom of the Father, that they might be one flock in one fold, under one shepherd.

Thereupon he infers that they ought to agree among themselves, and not contemn one another, seeing Christ did contemn neither of them. First therefore he speaks of the Jews, and says, Christ was sent to them, that he might fulfill the truth of God, in performing the promises given to the fathers. And this is a singular honor, that Christ being Lord of heaven and earth, became flesh, that he might serve to their salvation. For the more he humbled himself for their sake, the more he honored them. And that he takes as undoubted for a thing confessed: whereby it is more wonderful, that there should be so great impudence in certain frenzied heads, that they doubt not to conclude in the flesh, and tie to this present world, all the promises of the Old Testament. And lest the Gentiles should arrogate to themselves any dignity above the Jews, Paul plainly denounces that salvation which Christ brought, in respect of the covenant, to be proper to the Jews: because by his coming he fulfilled that which the Father in old time promised to Abraham, and so was the minister of that people. Whereby it follows, that the old covenant indeed was spiritual, notwithstanding it was annexed to earthly figures. For that accomplishment of which Paul now speaks, must needs be referred to eternal salvation. Finally, lest any should cavil, that salvation was only promised to the nephews, seeing the covenant was committed to the hands of Abraham, expressly he binds the promises to the fathers. Therefore either the virtue of Christ shall be contained in corporal benefits, or the covenant made with Abraham is extended further than to the flesh.

9 And the Gentiles for his mercy. This is the other member, in confirming whereof, because it was doubtful, he stays longer. The first testimony which he cites is taken out of the 18th Psalm, which Psalm is rehearsed in the second of Samuel: where without doubt is uttered a prophecy of the kingdom of Christ. Furthermore Paul proves the calling of the Gentiles thereby, because there is promised the confession of the glory of God among the Gentiles. For we cannot preach God truly, but among such as do truly hear his praises, while they are published by us. Therefore, that the name of God might be celebrated among the Gentiles, they must needs be endued with knowledge, and come into the fellowship of the people of God. For you may see this everywhere in the Scripture, that the praise of God cannot be preached, but in the congregation of the faithful, whose ears are capable to hear his praise.

10 Rejoice you Gentiles with his people. Whereas they commonly interpret this verse, as though it were taken out of the song of Moses, that I do not like, because in that place Moses goes about rather to terrify the adversaries of Israel with his greatness, than to invite them to a common rejoicing. Therefore I take it rather to be borrowed out of the 67th Psalm: where it is said, Let the Gentiles rejoice and be glad, because you judge the people in equity, and govern the nations in the earth. And whereas Paul has added of his own, with the people of God, that he has done by the way of explanation. For there indeed the Prophet joins the Gentiles with Israel, and invites both of them together to rejoicing, which cannot consist, but in the knowledge of God.

11 Praise him all you nations. Neither is this place unapt to apply. For how should they praise God, who know not his greatness? They can do that no more, than call upon his name when they know it not.

It is therefore a very fitting prophecy to prove the calling of the Gentiles. And that may better appear by a reason which is added there: for he bids them give thanks for his truth and mercy.

12 Again Isaiah, and so on. This prophecy is most excellent of all. For there the Prophet (things being almost brought to desperation) comforts the small remnant of the faithful, namely in this, that there should arise a graft out of the dry and dead stock of the house of David, and a branch should flourish out of the despised root, that should restore the people of God to their former glory.

It is manifest by the description there put down, that this plant or graft is Christ the redeemer of the world. Secondly he adds, that he shall be erected for a sign to the Gentiles, that he might be to them for their salvation. These words verily differ somewhat from the Hebrew text. For whereas we read here, he does rise, the Hebrew text has, He shall stand for a sign, which is all one: namely that he should appear manifestly like a sign. For the word hope they have to seek: but according to the common use of Scripture, to seek God is nothing else, than to hope in him.

And the calling of the Gentiles is twice confirmed in this prophecy, first by that which is said, Christ must be erected for a sign to them, which Christ reigns among the faithful only: and secondly by that which is said, they shall hope in Christ: which comes not to pass without the preaching of the word, and lightening of the spirit. Hereunto agrees the song of Simeon. But hope in Christ is a testimony of his deity.

13 And 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 Spirit.

14 And I myself also, am persuaded of you my brethren, that you also are full of goodness, and filled with all knowledge, and are able to admonish one another.

15 Nevertheless brethren I have somewhat more boldly after a sort written to you, as it were putting you in remembrance, through the grace that is given me of God.

16 That I should be the minister of Jesus Christ towards the Gentiles, consecrating the Gospel of Christ, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit.

13 And the God of hope. Now also as before he concludes with a prayer, wherein he wishes that that might be given them of the Lord, whatever he had commanded.

Whereby it appears the Lord does not measure his precepts by our strength, or power of free will: neither does he therefore command those things concerning our duty, that we trusting to our own strength might buckle ourselves to obedience: but he commands such things as stand in need of the help of his grace, that he might provoke us to the study of prayer.

And when he calls God the God of hope, he has respect to the next verse: as though he said, that God therefore in whom we altogether hope, fill you with joy, that is, with alacrity of conscience: secondly with unity and concord, and that in believing: because to the end our peace may be approved of God, we must be knit together by pure and sound faith.

If any man had rather take this saying, in believing, to be put for, to or into faith: the meaning shall be; that they ought to apply their peace to faith.

For then we are rightly prepared to faith, when we being quiet and of one mind willingly embrace that which is taught. Yet it is better, to say, that faith is joined to peace and joy, because it is the bond of holy and lawful concord, and the support of godly joy. Although that peace also might be understood, which every one has inwardly with God: yet the text leads us rather to the former exposition. Furthermore he adds, that you might abound in hope. Because by that means also hope is confirmed and increased in us. This portion, by the power of the Holy Spirit, notes that all those are the gifts of God's bountfulness: and the word power has its emphasis, to set forth this wonderful power, whereby the Spirit works in us, faith, hope, joy, and peace.

14 And I am persuaded. This is a preoccupation or a kind of concession and granting, to appease the Romans, if they thought themselves to be nipped or dishonored, by so many and so serious admonitions, and so consequently to be injured. He therefore excuses himself, that he dared to take upon him among them the person of a teacher and exhorter: and he says that he did it, not because he distrusted their wisdom, goodness, and constancy, but because he was compelled to it by his office. For so he puts away all suspicion of rashness, which chiefly consists herein, if any man thrusts himself into another man's office, or handles those things which are not fitting for him. Wherein we may see the singular modesty of this holy man, to whom nothing was more acceptable, than to be nothing reckoned of, so that the doctrine he preached, might have authority. The Romans were very arrogant, indeed the name of their city made the poorest of them proud: so that they could hardly endure a teacher that was a stranger, indeed a barbarous fellow and a Jew.

Paul will not in his own private name, fight with this haughtiness: but yet as it were by stroking of it, he subdues it, while he testifies that he takes these parts upon him, by reason he was an Apostle. You are full of goodness, being filled with all knowledge, etc. There are two things specially required in him that gives counsel, the first is humanity, which does both move his heart to help his brethren with his counsel, and also temper his countenance and words with lenity: secondly the dexterity of counsel, or prudence, which may both get to him authority, and also profit his hearers to whom he directs his speech. For there is nothing more contrary to brotherly admonitions than malignity and arrogance, which causes that we proudly contemn those that err, and had rather laugh them to scorn, than correct them. Roughness also or bitterness if it appears either in words or countenance, it makes our admonition fruitless.

Finally, however you excel as well in the affection of humanity as of lenity or gentleness, yet shall you not be fit to admonish, unless you excel in prudence, and experience of things. Therefore he attributes to the Romans, both those faculties or abilities, giving testimony to them, that they are able enough to exhort one another without the help of others. For he confesses they abounded both in courtesy, or gentleness, and also in knowledge or experience: whereby it follows they were able to exhort.

15 But I have written more boldly to you, etc. Now follows his excuse, wherein to the end he might be the more modest, by the way of concession or granting he says, that he did somewhat boldly, in taking upon him to meddle in that thing, which they were able to perform by themselves: but he adds, that he took upon him this boldness, for the necessity of his office, because he was a minister of the Gospel to the Gentiles: and therefore he could not pass them, who were among the Gentiles. Yet he so humbles himself, that he holds up the dignity of his office. For objecting the grace of God, whereby he was advanced to that degree of honor, he could not suffer anything to be contemned which he did in the right of his Apostleship.

Finally, he denies that he has taken upon him the office of a teacher, but of an admonisher: whose duty is to bring into remembrance those things which otherwise are not unknown.

16 Consecrating the Gospel. So I had rather translate it, than as Erasmus at the beginning: administering. For there is nothing more certain than that Paul here alludes to the sacred mysteries, which were accomplished by the priest. He therefore makes himself a Bishop or Priest in the ministry of the Gospel, who offers in sacrifice the people which he wins to God: and in this manner he works or labors in the sacred mysteries of the Gospel. And this assuredly is the priesthood of a Christian Pastor, by bringing men into the obedience of the Gospel, to offer them as it were in sacrifice to God: and not as the Papists have previously proudly boasted, by the offering up of Christ to reconcile men to God. Neither yet does he here simply call ecclesiastical pastors priests, as by a perpetual title: but Paul going about to commend the dignity, and efficacy of the ministry, by occasion has used this metaphor. Let this therefore be the end to the preachers of the Gospel in their function, namely to offer to God the souls of men being purified by faith.

That which Erasmus afterward put down by the way of correction, namely sacrificing the Gospel, is not only improper, but also does darken the sense. For the Gospel is rather like a sword, wherewith the minister sacrifices men to God for offerings. He adds that such oblations are acceptable to God: which makes not only to the commendation of the ministry, but also to the singular comfort of them, who yield themselves to be consecrated. Now as the old sacrifices were dedicated to God by external sanctifications and washings: so also these oblations are consecrated to the Lord by the Spirit of sanctification, by the virtue of whose power inwardly working, they are separated from this world. For although the purity of the soul does arise from the faith of the word, yet because the voice of man, by itself is ineffectual and dead, the office of purifying is truly and properly given to the Spirit.

17 I have therefore wherein to glory by Christ Jesus, in those things which appertain to God.

18 For I dare not speak anything of those things, which Christ has not wrought by me, into the obedience of the Gentiles in word and deed.

19 In the power of signs and wonders, in the power of the spirit of God, so that from Jerusalem, and all the coasts round about to Illyricum, I have caused the Gospel of Christ to abound.

20 Indeed, so I enforced myself to preach the Gospel, not where Christ was named, lest I should build on another man's foundation:

21 But as it is written, to whom he was not spoken of, they shall see: and they which heard not, shall understand.

17 I have therefore. After he had in a general sort commended his calling, that the Romans might know he was a true and undoubted Apostle of Christ: now he adds testimonies, whereby he proves that he did not only take upon him the office of an Apostle, being laid upon him by the ordinance of God, but also did notably adorn the same. And also he puts in mind of his fidelity, which he performed in discharging that function. For it is too small a purpose that we are ordained, unless we answer our calling, and discharge our duty. Neither does he that with a desire to get glory, but because nothing was to be omitted which might procure grace and authority to his doctrine with the Romans.

Therefore he glories in God, not in himself: because he respects nothing else, than that God might be truly praised. And whereas he speaks only negatively, it is truly a sign of modesty, but it serves to win credit to those things which he goes about to maintain: as if he said, the truth itself does minister to me so much matter of glory, that I need not to seek for false and foreign praises: I am content with true praises.

Perhaps also his meaning was to prevent sinister reports, which he knew to be scattered abroad by evil persons: and therefore he foreshows that he will not speak, but of things well known.

18 Into the obedience of the Gentiles. This passage notes what his purpose is, namely that he might make his ministry to be esteemed of with the Romans, lest his doctrine should be without profit. By the signs therefore he shows, that God by the presence of his power, did give testimony to his preaching, and in a manner did seal his Apostleship: so that now none ought to doubt but he was ordained and sent of the Lord. The signs are, word, work, and miracles: whereby it appears that the name work, contains more than miracles. At length he concludes, in the power of the spirit: whereby he signifies that these could not be done, but by the spirit. To be brief, he affirms that as well in teaching as doing, he had a power and virtue in preaching Christ, wherein the wonderful power of God appeared: secondly, he says miracles were added, which were as seals for the surer knowledge of that thing. First he puts word and work, then he expresses one kind: namely the power of working miracles. So also it is taken with Luke, where he says, Christ was mighty in word and deed (Luke 24:19). Also with John, where Christ himself sends the Jews to his works, where they might have testimony of his Deity (John 5:36). Neither does he simply name miracles, but does adorn them with two titles. And whereas he says, The power of signs and wonders, Peter in the Acts has virtues, and signs, and wonders (Acts 2:23). And surely they are testimonies of God's power to awake men, that being astonished at the power of God, they might wonder at him, and also worship him: neither are they without signification, but they stir us up to understand somewhat of God. This is a notable place of the use of miracles: namely that they should get to God among men, reverence and obedience.

So you read in Mark, that the Lord confirmed his doctrine by miracles that followed (Mark 16:20; Acts 14:3). So Luke says, that the Lord gave testimony to the word of his grace by miracles. It is manifest therefore that those miracles which seek the glory of creatures and not of God, which bring credit to lies, and not to the word of God, are of the devil. I refer the power of the spirit of God, which he has put in the third place, to them both.

19 That from Jerusalem, even to Illyricum. He adds also a testimony from the effect: because that success which did follow his preaching, did pass all man's strength.

For who could gather so many churches to Christ, unless he were helped by the power of God? From Jerusalem to Illyricum (says he) I have spread abroad the Gospel: neither have I done that by a direct course hastening to the end, but everywhere about, going through all those regions that are between. But the verb Pepleromenai which according to some we have translated, to fill, does signify to make perfect, and supply that which is wanting. Whereupon Pleroma is called of the Greeks, as well perfection, as a supplement, or fulfilling. I do willingly expound it thus, that he dispersed the preaching of the Gospel, as it were by supplying it. For others had begun before, but he did scatter it abroad further.

20 Indeed I enforced myself to preach the Gospel. Because it stood Paul upon not only to prove himself to be a servant of Christ and Pastor of the Christian Church, but also to win to himself the person and office of an Apostle, that he might the rather be heard of the Romans: he puts here a proper and peculiar note of Apostleship. For the office of an Apostle is, to sow the Gospel where it was not preached before: according to that commandment, go, preach the Gospel to every creature (Mark 15:16). Which ought diligently to be noted, lest we draw that to a universal example, which does peculiarly agree to the order of Apostles. Neither is it to be disliked that there is a successor substituted in his place, who did build the church. So then Apostles are as it were the founders of the church: pastors which succeed them, ought to maintain, and increase that building which was raised up by them. He calls that another man's foundation, which was laid by another man's hand. Otherwise Christ is the only stone on which the Church is founded (1 Corinthians 3:11; Ephesians 1:20).

21 But according as it is written. He confirms that by the prophecy of Isaiah which he said of the sign of his Apostleship. For he in the 52nd chapter and 10th verse: when he speaks of the kingdom of the Messiah, among other things foreshows, that the same must be spread over all the world. And that the knowledge of the same Christ must be brought to the Gentiles, to whom his name was not heard of before. It was expedient this should be done by the apostles, to whom specially commandment was given: therefore the Apostleship of Paul was thereby manifest, that this prophecy is fulfilled in him. Wickedly shall any man go about to draw this to the office of pastors, because we know in churches rightly ordered, where the truth of the Gospel was received long ago, the name of Christ must be continually preached. To this end therefore was Paul a preacher of Christ yet unknown, to foreign nations, that after his departure in every place the same doctrine might daily sound forth in the mouth of the pastors. For it is sure that the Prophet treats of the beginnings of the kingdom of Christ.

22 Therefore I have also been often hindered from coming to you.

23 But now having no more place in these countries, and being desirous many years ago to come to you,

24 When I shall 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 there by you: after that I have been somewhat filled with your company.

22 Therefore, etc. Now also he draws that to another end which he said of his Apostleship: namely to excuse himself that he never came to them, seeing he was no less ordained for them than for others.

By the way therefore he declares, that sowing the Gospel from Judea even to Illyricum, he did (as it were) accomplish a certain course enjoined him of the Lord, which being finished he purposed not to neglect them. And lest in the meantime they should think they were neglected, he takes away that suspicion, when he testifies there was no want of will long ago.

That he therefore did it no sooner, that came to pass by a just hindrance: now he puts them in hope, so soon as he may for his calling.

And out of this place a weak argument is drawn to prove Paul's going into Spain. For it follows not straightaway that he did it, because he was so minded. For he speaks only of hope, of which he as well as others of the godly many times, might be made void.

24 For I trust. He touches the cause, why he wished of long time, and now purposed to come to them: namely that he might see them, and might enjoy their sight and communication, and also might show himself to them according to his office. For under the coming of the Apostles is also contained an increase of the Gospel, when he says, That I may also be brought along on my way there by you: thereby he declares how much he promises to himself of their courtesy or kindness: which we have admonished before to be a notable kind of getting favor. For look by how much every one hears that greater trust is given to him, by so much the more he thinks himself to be bound: because we count it filthy and uncivil, to deceive the opinion conceived of us. And whereas he adds, after that I have been somewhat filled with your company, he testifies the mutual benevolence of his mind towards them, of which that they should be persuaded, it was greatly necessary for the Gospel.

25 But now I go to Jerusalem to minister to the saints.

26 For it has pleased them of Macedonia and Achaia to make a contribution to the poor saints which are at Jerusalem.

27 It has pleased them I say, and their debtors they are. For if they have made the Gentiles partakers of their spiritual things, their duty is also to minister to them in material things.

28 When I have therefore performed this, and have sealed them this fruit, I will pass by you into Spain.

29 And I know that when I shall come to you, I shall come in the abundance of the blessing of the Gospel of Christ.

25 But now. Lest they should look for his coming straightaway, and think themselves mocked or deceived, if he came later than they looked for, he foreshows what business he had then presently, that he could not forthwith take that journey: namely that he went to Jerusalem, to bear the alms which was gathered in Achaia and Macedonia. Yet withal hereby he takes occasion to pass to the commendation of that contribution, to the end that by a kind of insinuation he might provoke them to the like. For although he does not plainly ask it, yet while he says that Achaia and Macedonia ought to do it, he infers what was the duty of the Romans, who were in the same predicament. And that he had respect thereto he plainly confesses to the Corinthians (2 Corinthians 9:1). I boast (said he) of your readiness, to all churches, that they might be provoked by your example. And it was an argument of singular love, that when the Greeks heard, that the brethren which were at Jerusalem, stood in need: they considered not by how great distance of places they were severed from them: but counting them sufficiently near, with whom they were joined in the bond of faith, did relieve their poverty with their abundance. And we are to note the word contribution, which he uses: for it expresses, very well, with what affection we ought to help the want of our brethren, namely because for the unity of the body, there is a common and mutual consideration. I have not translated the pronoun tina, because it often abounds with the Greeks, and it seems to diminish the emphasis of this place.

Whereas we have turned to minister, in Greek is the participle ministering, but that seemed more fit to express the mind of Paul. For he excuses that through just occasion he was stayed, that he could not straightaway with haste come to Rome.

27 And their debtors they are. Every man does see, that that which is here said of debt, is not said, so much for the cause of the Corinthians, as of the Romans. For the Corinthians or Macedonians were no more indebted to the Jews than the Romans. And he adds the cause of this bond, namely that they had received the Gospel from them: he takes an argument from the comparison of the less with the greater, which he also uses in another place. Namely, that that recompense ought not to be thought unjust, or grievous to them, who for spiritual things give carnal, which by many degrees are more base. And this shows the dignity of the Gospel, that it does not only denounce them bond to the ministers thereof, but also to all that nation from whom their ministers came.

And note the verb Leitourgesai, for to minister: which signifies to do his office in the commonwealth, and to undertake the burden of his calling: sometimes also it is used in respect of sacred things. And I doubt not but Paul signifies that it is a kind of sacrifice, when the faithful give of their own to relieve the poverty of their brethren. For so they do that duty of charity which they ought to do, and also they offer to God a sacrifice of a sweet savor: but properly in this place he did respect that mutual right of compensation.

28 When I shall have sealed this fruit to them. I do not dislike it that some do think, here is an allusion to the manner of the old fathers, who were accustomed to shut up with rings or signets those things they would have safe. In this sort Paul commends his faith and integrity, as though he said, he were a sincere keeper of the money committed to him, no otherwise than if it were sealed to him. By the name of fruit he seems to understand the increase, which he said of late to come to the Jews by the sowing of the Gospel. Like as the field does nourish his dresser by bearing of fruit.

29 And I know that when I shall come. These words may be understood two ways. 1. The first sense is, that he should find at Rome a plentiful fruit of the Gospel: for this is the blessing of the Gospel, when it fructifies by good works. For whereas some restrain them to alms, I do not like it.

2. Or to the end he might make his coming to them more worthy to be wished for, he says, that he hoped it should not be unprofitable, because it should bring great increase to the Gospel, which he calls the fullness of blessing, for a full blessing: by which he signifies prosperous success and increase.

And this blessing depended partly on his administration, and partly on their faith: so then he promises that his coming to them should not be in vain, upon whom he should not lose the grace given to him, but should bestow it well, through that alacrity of mind was in them to receive the Gospel. The first exposition is more received and also does please me better, namely that he hoped to find that he chiefly wished: that is, the Gospel to flourish with them, and to proceed by notable successes, because they would excel in sanctity, and all kind of virtues. For he shows the cause of his desire, namely that he hoped for some singular joy by the sight of them, whom he should see to flourish with spiritual riches of the Gospel.

30 And I beseech you brethren, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me.

31 That I may be delivered from the unbelievers in Judea: and that my ministry which I undertake toward Jerusalem, may be acceptable to the saints:

32 That with joy I may come to you by the will of God, and together with you may be comforted. And the God of peace be with you all. Amen.

30 And I beseech you brethren. By many places it is sufficiently known, how greatly Paul was hated in his own nation, for false slanders, as though he taught a falling away from Moses. He knew how much reproaches could do to oppress the innocent: and specially with those who are carried with a rash zeal. To this also came the testimony of the Spirit, of which he makes mention in the Acts. By which he was often forewarned, that bonds and afflictions were at hand for him at Jerusalem. Therefore the more danger he saw, the more he was moved. From here it came that he was so careful to commend his health to the Churches: neither let us marvel that he was so careful over his life, in which he knew so great danger of the Church to be handled.

Therefore the vehemence in this obtestation, bears witness how greatly the godly mind was troubled, while to the name of the Lord, he adds the love of the Spirit, by which the saints ought to embrace one another: but yet in so great fear he ceases not to go on, neither does he so fear danger, but he was ready to die willingly.

However, he arms himself with the remedies given to him of God. For he calls for the help of the Church, that being helped by their prayers, he might thereby feel some comfort, according to the promise of the Lord: Where two or three shall be gathered together in my name, there am I in the midst of them: and of whatever thing they shall consent on earth, they shall obtain it in heaven. And lest any should think this were a remiss or light commendation, he beseeches them by Christ and the love of the Spirit. And that is called the love of the Spirit, wherein Christ joins us together: because it is not of flesh, nor of the world, but of the Spirit, which is the bond of our unity. Seeing then it is so great a benefit of God, to be helped by the prayers of the faithful, that even Paul himself, an elect vessel of God, thought it was not to be neglected by him: what intolerable [reconstructed: bitterness] shall it be, if we wretches, and men of no account, do contemn it? However, out of such places, to take occasion to maintain intercessions to dead Saints, is a token of too much impudence. That you might strive with me. Erasmus has translated it well, that you might help me laboring: but because the Greek phrase has more force, I chose rather to translate it word for word. For both by the word strive, he signifies with what perplexities he was pressed: and when he bids them help him in this fight, he teaches what affection the prayers of the godly for their brethren ought to have: namely that they take upon them their person, as though they were plunged in the same necessity: lastly also it shows what effect they have. For he who commends his brother to the Lord, by taking to him part of his necessity, does ease him so much. And surely if our strength consists in the invocation of the name of God, we can no way better confirm our brethren, than by calling upon the name of God for them.

31 That my ministry toward Jerusalem. The slanderers by accusing him, had so prevailed, that he also feared, lest his office should be scarcely acceptable at his hands, which otherwise in so great necessity was convenient or seasonable. And hereby appears his wonderful gentleness, that he ceased not to take pains for those, of whom he doubts whether he should be thankfully accepted or not.

This mind we ought to follow, that we cease not to do good to them, of whose thankfulness we are not assured. And note that he vouchsafes them with the name of Saints, to whom he fears, lest he should be suspected and scarce welcome: he knew also that the Saints sometimes might be carried by false reports, into wrong opinions: and although he knew they did him injury, yet he ceases not to speak reverently of them. When he adds, that I may come to you, he signifies that this prayer is also profitable for them, and it were good for them he were not killed in Judea. To this appertains the portion, with joy. For this also should be profitable for the Romans, that he might come to them merry, and void of all sorrow, to the end he might more courageously and stoutly bestow his labor upon them. And by the word refresh, or delight, he shows how assuredly he was persuaded of their brotherly love. The portion, by the will of God, admonishes how necessary it is to pray diligently: because God only by his providence, directs all our ways. And the God of peace. By the note of universality I gather, that he does not simply wish, that God might be present and favor the Romans, but that he might govern every one of them. For I take the [reconstructed: Epithet] of peace, to be referred to the present circumstance, that God the author of peace might preserve them altogether.