Content of the fifteenth chapter: The Apostle admonishes the strong (Christians') to bear with the weak and to help them do what is right. Then he excuses himself for not having visited the Christians at Rome in person. This chapter is an appendix to the preceding; for he concludes (his instruction) by pointing to the pattern of Christ. Hence the repetition of the exhortation that they (the Christians at Rome) should receive one another (in love) and that one should not despise the other.
Believers Should Not Please Themselves, Even as Christ Did Not Please Himself We then that are strong ought to hear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighhour for his good to edification. For even Christ pleased not himself; hut, as it is written, the reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Now the God of patience and consolation grant you to he likeminded one toward another according to Jesus Christ: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us, to the glory of God (15: 1-7).
We then that are strong ought to hear the infirmities of the weak (15:1). From the special case (of food) the Apostle now gathers a general lesson; for what he taught of weakness of faith in matters of food, he applies (in general). As here, so also in all other weakness and failings we must bear the weak and not despise them, just as Christ has borne us. Thus (Christian) love bears all
208 Commentary on Romans people and all things. So Moses and the prophets bore Israel. In Galatians 6:2 the Apostle writes: "Bear ye one another's burdens, and so fulfil the law of Christ." In the preceding verse (v. 1) he writes: "If a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted/' In Philippians 2:5 he writes: "Let this mind be in you, which was also in Christ Jesus."
And not to please ourselves (15:1). Such as please themselves desire to bear (receive) the advantages of the neighbor, but not his burdens. Indeed, they want to be borne by all, but they themselves do not want to bear any one. All they do is to revile, judge, defame, accuse and despise others. They do not bear with them, but are enraged (at them') and regard no one as good except themselves.
So the Pharisee acted, of whom we read in Luke 18:10 ff. He criticized, reproved, accused and condemned the publican and all other men and vainly rejoiced in his own righteousness. Therefore
St. Augustine remarks about this Pharisee in his exposition of Psalm 71: "Ah, it gives you (Pharisee) great joy that you are good and that the other one is evil! But what does he add? 'Extortioners, unjust, adulterers, or even as this publican!' That no longer is joy, but scorn!" This scorn is a peculiar trait of such as please themselves. They do not rejoice, because they are righteous, but rather, because others are unrighteous. If the others would be as righteous as they are, they would not rejoice at all. In fact, that would greatly displease them.
Let every one of us please his neighbour for his good to edification (15:2). Here where the Apostle teaches that we should not please ourselves, he also teaches that we should please the neighbor.
And to please the neighbor means not to please ourselves. True love for ourselves is hatred toward ourselves, as our Lord says: "He that hateth his life in this world shall keep it unto life eternal"
(John 12:25). In I Corinthians 13:5 the Apostle writes: "(Love) seeketh not her own." Hence he who hates himself and loves the neighbor, loves himself truly; for then he loves himself, away from himself, and so he loves himself in an unselfish way, as he loves the neighbor.
For this reason I say, without desiring to contradict the opinion Commentary on Romans 209 of others and despite my high regard for the Fathers; that the understanding concerning the love for the neighbor, namely, that in the commandment ("Love thy neighbor as thyself") one's love for himself is the measure of one's love for the neighbor, is unfounded.
I do not believe that with the provision "as thyself a person is commanded to love himself, but these words show us our wrong love, with which we love ourselves. The words teach us that we love ourselves (in a wrong, unselfish way) and that we cannot be freed from this love, until we cease to love ourselves and begin to love our neighbor in utter forgetfulness of ourselves. The sinful nature (of this love) shows itself in our desire to be loved of all men and in all things to seek what is our own. In I Corinthians
10:33 the Apostle writes (showing true Christian love): "I please all men in all things, not seeking mine own profit, but the profit of many, that they might be* saved."
The Apostle adds: "For his good to edification/' That is, we should please the neighbor so that he is moved to do what is good, in particular that he may be edified. The Apostle usually contrasts edification with offense and vice versa. In 14:19 he thus says: "Let us . . . follow after the things which make for peace (by which others do not take offense), and things wherewith one may edify another." That is, by which we do not give offense to others.
Peace stands in contrast to "occasion to stumble"; edification in contrast to offense; and brotherly reception of the weak in contrast to despising him. Therefore the Apostle has emphasized these three things (causing the brother to stumble, giving him offense, and despising him) above in 14:21 where he writes: ". . .whereby thy brother stumbleth, or is offended, or is made weak."
The reproaches of them that reproached thee fell on me (15:3).
This is said not only of the reproaches inflicted upon Christ by the Jews, for then it would not fit into the scope (of the chapter).
The Apostle rather refers to Christ as an example as He has borne all infirmities (of all men). So we read in Isaiah 53:4: "He hath borne our griefs, and carried our sorrows." As we glorify God by good works, so we dishonor Him by evil works, and with these we cover Him with reproaches, for by doing evil we cause Him to be reviled. Of these the Apostle wrote in 2:24: "The name of God is
210 Commentary on Romans blasphemed among the Gentiles through you." Therefore we pray:
"Hallowed be thy name" (Matt. 6:9). That is, God's name should be reverenced and revered as holy. It is really the guilt of our sin which fell upon Christ; for that he suffered punishment and for that He made atonement. Had he desired to please Himself, or had he loved Himself, He certainly would not have done this (for us). But He loved us, and hated Himself and emptied Himself (of his divine majesty and glory according to His human nature) and so He gave Himself up for us totally. Hence it is love which causes us to please our neighbor and to show patience toward him.
Love does not permit us to please ourselves, for love is patient.
Without such (Christian) love we are impatient and please only ourselves, for then we are righteous in a proud (sinfid) way.
Whatsoever things were written aforetime were written for our learning (15:4). The Apostle says that all these things written afore were written indeed of Christ, but for our learning, in order that we might show patience toward the neighbor and have hope through the comfort which the Scriptures give. Here the Apostle meets the possible objection: But what has all this to do with us?
For literally considered, it pertains only to Christ. The Apostle replies: What is written of Christ is written for us, in order that we may learn to imitate Him. Hence we must understand this as something which is presented to us of Christ, not merely in a speculative way, but by way of example for us to follow. From this passage we therefore learn the important truth that all that Christ did is recorded for our instruction, for he says: "Whatsoever things were written aforetime were written for our learning."
That we through patience and comfort of the scriptures might have hope (15:4). This is a very fine grouping together (of patience and hope). We have hope through both the patience and the comfort which the Scriptures offer. Hope, of course, is not a tangible thing, for if we were able to see a thing, why should we hope for it? But hope excludes all things that we can see. Therefore patience here is necessary. And that we may not weaken as we are patient (in hope), the Apostle puts the word "comfort." By this we are upheld, in place of the things (which men can see). It is therefore something grand to surrender the whole tangible
Commentary on Romans 211 reality for the (divine) Word and Scripture. That can be done only by those who have died to all (temporal) things, at least, so far as the ardent desire (for these) is concerned. Though they actually use these things, they do so, not willingly, but impelled by their need. Such are the Christians who heed the Word of their (divine)
Master: "Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple" (Luke 14:33); or that of the Apostle: "They that use this world, as not abusing it" (I Corinthians 7:31). Their whole life is dedicated to God. They serve
Him in all their works, for in none of them they seek after their own (interests).
The God of patience and consolation grant you to he like-minded one toward another according to Christ Jesus (15:5). (He means to say): You do not have these two (blessings, namely, patience and consolation) of yourselves, but God grants them to you. The Apostle (here) prays for those whom he instructs, for that is the obligation of a pious teacher. He must not only water, but also ask
God to give the increase. First, he must labor; then he must teach; lastly also he must pray for them (his students). So St. Bernard, in his writing Regarding the Consideration of Eugene 111, explains the threefold: "Feed my sheep" (John 21:15-17), which our Lord inculcated upon St. Peter.
Wherefore receive ye one another, as Christ also received us to the glory of God (15:7). "To the glory of God" means that God might be glorified by his good work. And this indeed is a wonderful glorification of God, that He is glorified when we receive the sinners and the weak. For it is to His glory that He deals with us as a Benefactor. Therefore this serves His glory, that is to say, it becomes an occasion to Him to manifest His friendliness, when we bring people to Him who are to receive a blessing (from Him). Therefore we should not bring (to Him) those who are strong, holy and wise (proud and work-righteous unbelievers). In them He cannot glorify Himself, because He can impart to them no (spiritual) blessing, since they (as they think) are not in need of them.
212 Commentary on Romans As a Minister of the Heathen the Apostle Desired to Now 1 say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for his mercy; as it is written, For this cause
I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith,
There shall he a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in helieving, that ye may ahound in hope, through the power of the Holy Ghost. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, 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, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
I have therefore whereof 1 may glory through Jesus Christ in those things which pertain to God. For 1 will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, though mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto lllyricum, I have fidly preached the gospel of Christ. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation; but as it is written, To whom he was not spoken of, they shall see; and they that have not heard shall understand. For which cause also I have been much hindered from coming to you. 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, 1 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.
But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. When therefore 1 have performed this, and have sealed to them this fruit, I will come by you into Spain. And 1 am sure that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; that 1 may be delivered from them that do not Commentary on Romans 213
"believe in Judea; and that my service which I have for Jerusalem may he accepted of the saints; that I may come unto you with joy by the will of God, and may with you be refreshed. Now the God of peace be with you all Amen (15:8-33).
Now 1 say that Jesus Christ was a minister of the circumcision for the truth of God (15:8). The Apostle here explains why he admonished them, {namely), in order that they might glorify God, because in Christ He had accepted them out of pure grace. They
{the Gentile Christians) were not such as were the Jews to whom Christ had been promised, and who therefore received Him {as their Messiah) assured to them by a {divine) promise. Therefore, as he had said: "As Christ also received us," stressing the mercy
{of God) which is given freely and gratis, so immediately he shows also in what respect it is mercy that is given so freely. {That is, the heatlien received the same divine mercy promised and given to the Jews.)
As it is written, For this cause 1 will confess to thee among the Gentiles, and sing unto thy name (15:9). The Apostle here says that the heathen do that, which, according to the word of the Psalmist, Christ does among them. That is not an improper use
{of Scripture), nor is it a contradiction. But it is really true that Christ among the heathen, and the heathen in Christ, glorify God, and indeed by the {Holy) Spirit. For Christ was not among the heathen bodily, nor did He {in His hody) sing unto His {God's) name.
And again he saith, Rejoice, ye Gentiles, with his people (15:10).
This call goes forth from Jerusalem, that is, from the Lord's people to others, namely, to the heathen who are not {members of)
Jerusalem. Therefore the Apostle adds "Gentiles," and he explains the term "Jerusalem" with "his people." The passage represents different passages in the Psalms, as Psalm 67:5: "Let the people praise thee, O God; let all the people praise thee"; or Psalm 97:1:
"The Lord reigneth: let the earth rejoice; let the multitude of isles be glad thereof," {which passages predict the Lord's rule among all nations).
There shall he a root of Jesse (15:12). Here "root" is the stump itself, which, so to speak, remains after the tree has died. This
214 Commentary on Romans stump, nevertheless, grows in a marvelous way to be a great tree.
This "root" is Christ who has spread Himself out into a large Church. In a similar way Christ describes Himself as a "corn of wheat" (John 12:24), or as a "grain of mustard seed" (Matt. 13:31), which becomes a tree (v. 32). The term "root" suggests the suffering and death of Christ, who has been humiliated so that He became as nothing, and then again was exalted. In Isaiah 53:2 we read: "He shall grow up before him as a tender plant, and as a root out of a dry ground." Christ's suffering and death are thus described by means of a figure.
By all this the Apostle removes the dissension between the Jewish and the heathen (Christians') t so that they should not be at variance with each other, but receive each other, as Christ also received them. For out of pure mercy He has received not only the Jews (who therefore should not exalt themselves), but also the Gentiles. Therefore both have reason enough to glorify God and not to contend with each other.
According to His human nature, Christ has David and the patriarchs for his "root" for from them He stemmed; but spiritually
He Himself is the "root" out of which the whole Church has grown. In that respect He is the flower, but from this latter point of view they (David and the patriarchs) are His flowers.
The God of hope (15:13). God is both the Source and Goal of the (Christian) hope. The expression "the God of hope" is indeed strange. Nevertheless, by this expression the Apostle distinguishes between the true God and false gods. The idols are gods over things that are tangible. They rule over those who have no hope, but rely on material things. But whoever trusts in the true God forsakes all these (earthly) things and lives alone by hope. Therefore the expression "the God of hope" means the same as "the God of those who have hope"; for He is not the God of those who fear and despair. He is rather their Enemy and Judge. In short, God is
"the God of Hope" because He is the Giver of hope, or rather, because He is honored by hope. For whereveT there is hope, there
Fill you with all joy and peace in believing (15:13). That is to say, with an appeased conscience and mutual concord. The Apostle
Commentary on Romans 215 places joy first and then peace, because it is joy that gives peace to men, engendering it in their hearts. If a person has obtained peace (through faith in Christ), then it will be easy for him to live in peace with others. But whoever is morose and troubled
(in his conscience) will be morose and irritable also over against others. But this — (to have joy and peace) — is possible onlv to him who believes, because joy and peace do not rest upon tangible things, but upon that which lies outside these, and so upon hope.
Otherwise God would not be the God of hope, who gives these hidden blessings, namely, joy in personal sorrow and grief, and peace despite opposition and persecution. He who does not believe will fall when sorrow and persecution become his lot, because then even'thing disappears in whose tangible possession he trusts.
Through persecution (of believers), however, hope becomes inexpressibly rich, as the Apostle writes in 5:4: "Experience (worketh) hope." This indeed takes place through the power of the Holv
Spirit. For experience does not work hope bv our own powers.
(Without the Holy Ghost) we would be too weak and helpless in times of persecution. But "the Spirit helpeth our infirmities"
(Rom. 8:26). Through Him we obtain the victory and also become perfected and triumphant.
I myself am persuaded of you . . . that ye are full of goodness (15:14). We should alwavs think the best of our neighbor. The Apostle (with these words) modestly excuses himself for teaching them so much, as though thev were ignorant, although he could praise them in so manv great things. Observe here the logical sequence. The Apostle first puts "full of goodness" and then "filled with all knowledge." Without love which edifies, knowledge puffs up. Those cannot admonish one another who are not full of love, for thev who have onlv knowledge (and not love) retain it for themselves, are puffed up, and regard it beneath their dignity to instruct others. Thev only desire to be seen and look with contempt upon others. But thev who love freelv share their knowledge and edifv. Thev who love, teach by word, yet refrain also from all works that give offense.
1 should he the minister of Jesus Christ to the Gentiles (15:16).
With this word "minister" (Greek: leitourgos) the Apostle glori216 Commentary on Romans fies most wonderfully his ministry and teaches that we should preach the Gospel as something holy, and so with all sacredness and solemnity. The expression "offering up" alludes to the office of the (Old Testament) priests. He means to say: My sacrifice consists in this that I preach the Gospel and so offer up and sacrifice the Gentiles to God through the Gospel. With the phrase "to the Gentiles" he begins to praise his office, meaning to say: Since you are Gentiles, you belong to my office, which I have received for the benefit of the heathen. Above, in 1:5, he said: "We have received grace and apostleship, for obedience to the faith among all nations, for his name." The words "ministering the gospel" mean: I am the priest who offers up the Gospel as a sacrifice.
Through this sacrifice the heathen, who are offered up and who receive this offering, become acceptable to God.
I have therefore whereof 1 may glory through Jesus Christ (15:17). The Apostle means to say: It is not I who speak and act in all that I speak and act, to make the Gentiles obedient by word and deed (v. 18), but it is Christ (who does all things). So he writes in II Corinthians 13:3: "Ye seek a proof of Christ speaking in me."
I will not dare to speak of any of those things which Christ hath not wrought hy me (15:18). (With these words) the Apostle removes from himself all presumption and rebukes the lying apostles who preached more from vainglory than because of a call. He means to say: I do not dare to speak or do anything, unless Christ speaks and works through me. Hence I glory, not because it is
I who have done this — (making the Gentiles obedient) — but because it is Christ who works through me. Through Him my glorying is valid before God.
Through mighty signs and wonders, hy the power of the Spirit of God (15:19). The might of the signs and wonders makes (the Gentiles) attentive; (hut) it is the power of the Holy Ghost that renders the signs and wonders effective. Also sorcerers and false Christs show forth signs and wonders, but not by the power of the Holy Ghost.
So have 1 strived to preach the gospel, not where Christ was named, lest 1 should build upon another man's foundation (15:20).
Commentary on Romans 217 By doing this — (building upon another man's foundation) — the Apostle would have denied his apostolic office, for they (the apostles') were sent out to found the Church, they themselves being foundation stones of the Church (by virtue of their teaching
— Eph. 2:20; Rev. 21:14). He speaks of "another mans foundation," not as though the other apostles had preached another Gospel, but the same Gospel was preached through the service of some otheT apostle. In 2:16 he said: "According to my gospel," that is, the Gospel which was proclaimed through my ministry.
What shall we say to all this? Was the Apostle vainglorious?
Does he set vainglorious persons a (had) example, giving them the right to refer to him for their vainglorious boasting? By no means! For above he glories through Jesus Christ (v. 17). Had he sought honor for himself, his glorying would have been null and void. He therefore sought glory for otheT (and valid) reasons.
In the first place (he writes this) in order that the dignity of his apostolic office might not be diminished, for in this there would have been a hindrance for him to bring the heathen to faith (in Christ), he being their apostle.
In the second place, the Apostle says this — ("Lest 1 should "build upon anotJier man's foundation') — out of his overflowing love.
Because he desired to save many souls, he did not wish to preach where Christ was already known; for then he would have been kept from preaching Christ to those who as yet did not know
Him. This is proved by his quoting (in v. 21) the words of Isaiah 52:15: "For that which had not been told them shall they see."
That is, he must preach Christ where He is not yet known, in order that he, by preaching Him where He already was known, might not waste valuable time in which he might have preached to strangers. Also this is significant that the Apostle does not say:
"Where the other apostles already have preached:" for that would have been arrogant and vainglorious, as though he did not care to preach where other Apostles had preached. But he says: "Not where Christ was named," to indicate that he declined to preach where it was not necessary. He wanted to preach only where there was need of it.
In the third place, the ministry of the Gospel is an office which 218 Commentary on Romans is greatly despised. So it was then and so it is now. It does not offer the preacher honor or glory, but commonly only disgrace and persecution. For this reason Christ says (by way of warning His ministers') in Luke 9:26: "Whosoever shall be ashamed of me and my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels."
So also the Apostle writes in I Corinthians 4:9: "I think that God hath set forth us the apostles last, as it were appointed to death;" and in 4:13: "We are made as the filth of the world, and are the offscouring of all things unto this day/' Nevertheless, although the ministry of the Gospel does not offer the preacher honor and glory, the Apostle, with a wonderful and fully apostolic love, regards that as glory for himself which is disgrace, in order to help others in this way (to regard the Gospel ministry highly').
To preach where Christ was already known would not have been disgraceful, since there the initial disgrace had been endured and overcome. But where Christ was not yet known, there the dishonor would have been new (for the Apostle) and so all the harder to bear. This the Apostle had in mind when in Romans
1:14 he said: "I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise;" and again 1:16: "I am not ashamed of the gospel of Christ." This is to say, I regard this as my ministry of glory (to freach the Gospel); indeed, I seek my glory in that of which others, because of the disgrace (involved), are terrified. So also in 15:17 he says: "I have therefore whereof
I may glory through Jesus Christ in those things which pertain to God. ,, He means to say: (I glory in Jesus Christ before God), though in the world I am dishonored by (wicked) men. In the same way we read in Psalm 119:46: "I will speak of thy testimonies also before kings, and will not be ashamed." That is, I am not ashamed, but regard it as my glory to speak of Thee, (O God).
In the fourth place, the Apostle here means the glory of a (good) conscience before God. In other words, he glories not with an evil, but with a good conscience, as he writes in II Corinthians
1:12: "For our rejoicing is this, the testimony of our conscience."
He hastens to preach the Gospel only where Christ was yet unknown, to have the testimony of his commanding conscience before Commentary on Romans 219
God that he administered his (apostolic) office most faithfully.
For it is our conscience which before God either covers us with shame or robes us with glory. It is therefore pure praise of the Gospel when the Apostle extols his office. And what is more necessary than such praise before men who detest the Gospel or even fight against it!
Whensoever 1 take my journey into Spain, I will come to you: for 1 trust to see you in my journey, and to be brought on my way thitherward hy you, if first I he somewhat filled with your company (15:24). All these words seem to be superfluous, and yet they are full of love; for the Apostle here offers himself most readily, whereas people should have desired with great zeal to possess so precious a treasure. The proverb says: "It is not the manger that longs for the cattle, but the cattle long for the manger." Here we find the reverse. And he says all this to exemplify to his readers what he had taught concerning love: "(Love) seeketh not her own" (I Cor. 13:5).
It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem (15:26). With admirable propriety the Apostle moves the Christians at Rome to make a contribution (toward the collection for the poor at Jerusalem). For what other reason should he have mentioned this matter to them? But he wants to incite them that they, induced by the example of the others rather than by a demand, do of their own free will, and without any coercion, what there is to do. (The Apostle means to say): I demand nothing of you, but I will gratefully accept what you willingly contribute. This obligation and ministry of love was enjoined upon St. Paul before the other Apostles. We read of this in Galatians 2:9, 10: "They
. . . Onlygave to me and Barnabas the right hands of fellowship. they would that we should remember the poor."
It hath pleased them verily (15:27). "It hath pleased them verily" means that (they gave) willingly and with joy.
1 will come by you into Spain (15:28). (He means to say):
See, with what zeal I am ready to serve others. What (then) ought you to do!
When I come unto you, 1 shall come in the ftdness of the 220 Commentary on Romans blessing of the gospel of Christ (15:29). It is the blessing of the Gospel to make (Christians') abound in progress and (cause them) to grow in the knowledge of the Lord. So we read in II Peter 3:18:
"Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." The Apostle does not promise to bring the blessings of temporal gifts, but only the Gospel.
That 1 may he delivered from them that do not believe in Judea (15:31). The Apostle knew of the persecution that awaited him.
It is described to us in Acts, 21-28. From this it is clear that this letter was written thirty years after the death of our Lord, namely, during the time of Nero.
The God of peace be with you all. Amen (15:33). "The God of peace'* means the God who is worshiped in peace, just as the "God of hope" means the God who is glorified through our hope.
The idols, however, are gods of contention. It is questionable whether the Apostle got to Spain. Faber Stapulensis, on the basis of an apocryphal passage, affirms this. But I believe that he did not get there.