Chapter 15
Chapter 15 1-2. We who are strong ought to bear with the failings of the weak Now he turns to the stronger, and in doing so repeats the second of the above propositions. For although he had previously spoken to both sides, he now teaches that side from which more prudence and fairness is demanded— the more learned. For he demands that they should show their strength more in tolerating than in dfsturbing the weak. He writes the same to the Corinthians, admonishing the learned that they should keep in mind the unlearned when he says: "'Knowledge puffs up; love edifies'' [1 Cor. 8:1].
For it seems that the more learned showed their learning in the use of liberty, as happens also in our time. But Paul commands that the opposite should be done, that the learned should provide a model for the unlearned, and by their pleasing behavior should invite the weak to the Gospel, and lift them up and strengthen them. Since we ought to use our powers not for harming, but for aiding others, as each one has greater gifts, so he ought all the more to strive to benefit others.
He adds the phrase: *'Let each of us please his neighbor for his good, to edify nim.'' Here he teaches that the use of liberty should be somewhat moderated, and what offenses we ought to avoid. There are two kinds of offense.Some people call the first kind offense that is taken. We call it Pharisaical offense when not brothers but enemies of the Gospel are irritated, when either the sound doctrine is taught or their wicked doctrine is rebuked, or some good and necessary work is done where the hypocrites think the example harms them, as the Pharisees in the Gospel were offended when Christ healed the sick on the Sabbath.
When Paul says that we should please others for good and for edification, he does not want the wickedness of the hypocrites strengthened by our hypocracy, but that the necessary doctrine be taught even to the unwilling and that the works commanded by God should be done. Such examples are to be found everywhere in the Scriptures. When kingdoms and states undergo change, there is always some offense and evil. Nevertheless, it was necessary that Moses should obey the commandment of God. The apostles had to preach the Gospel although the high priests forbade it and it was quite clear that it would bring the greatest change to the whole state.
This statement fortifies our consciences against these offenses: '*We must
Commentary on Romans obey God more than men'' [Acts 5:29]. And in general, one should think thus about the doctrine: both with the enemies of the Gospel and with those who want to be considered brethren, the doctrine must not' be hidden on account of the offenses.
Faith Is to Be Placed Ahead of Love The second kind of offense is called offense given, by which brethren are offended. For it is either bad doctrine or a bad example which harms others, or which others imitate, or because the glory of God or the church is harmed. For not only the enemies of the Gospel but also weak brethren are influenced by bad examples so that they speak evil of the church and the Gospel, and of Christ himself.
To this kind of offense belongs also a work that is in itself an indifferent thing but is done at the wrong time, where the example harms others. An example is the use of liberty among the common crowd which may be carried away by freedom, and with the weak who, since they do not understand the causes of freedom, are turned away from the Gospel and judge the kind of doctrine to be unholy, or imitate the examples of freedom with a doubting conscience.
About this kind of offense Paul teaches us correctly in this passage. He commands us to yield to the brethren for good and for edification he commands that we should invite others to the Gospel by our kindness, and raise up the weak by every service, so that they may be able to grow and make progress in the knowledge of Christ. If they appear to be scared away from the Gospel by the use of liberty, we should refrain from the use of our liberty until they have been better instructed. Moreover, these are brethren, not hypocrites or Epicureans who suppress the sound doctrine or kill those who teach godly things. Rather, these brethren permit themselves to be taught.
But in the case of the enemies of the Gospel, it is a matter of confession to show an example of liberty, as Paul writes to the Galatians [cf. Gal. 5] that he had done. And Christ excuses the apostles for violating the pharisaical tradition in Matthew 15. For it also is a pharisaical offense when enemies of the Gospel are offended by examples of liberty which are testimonies to the doctrine. Christ does not want us to be troubled by such offenses when he says: '"Let them alone; they are blind, and leaders of the blind'' [Mt. 15:14].
Because the Pharisees insist on their traditions with their ungodly opinions, they can justly be omitted, as has been said above.
But since there are some enemies who can be healed, moderation also ' The CR text omits the particle non, which is in our 1540 edition. The context suggests that the particle should be included.
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pleases me. I love the teaching of the school of Aristotle which in all outward duties and in this custom of life praises moderation. We should be moderate in the use of liberty so that humaneness is not lacking in us, and so we may not rashly incite tumults.
Isocrates, a very wise man, says: *'Since it is very difficult to reach the medium itself, it is better to err on that side where we risk less than is necessary, rather than on the other, where there is more boldness."' If only this were taken into consideration in this business, which is full of danger! I shall quote his words since perhaps someone will love this precept more on account of the authority of so great a man: "'It is best to reach the right point in time, since people find it hard to learn how to do without something they have, and hard and not to have an abundance. The moderate are better able to slim down in times of need than in times of plenty.'' But if virtue really is a certain middle road (according to a geometrical proportion, as Aristotle thinks), nature itself teaches us that a lack agrees better with moderation than overabundance. For in a geometrical proportion the middle number is closer to the least than to the greater as far as the total is concerned, as 2.4.8. Who does not see that the number four 1s farther removed from the number eight than from the number two?
344. For Christ did not please himself To the precept he adds a reason taken from the example of Christ, which is quite clear. Afterward he commends to us the divine Scriptures and teaches a precept which is very beneficial with respect to the use of the Scriptures.
He commands that we should hold fast our hope through patience and comfort of the Scriptures. This precept has great power if we test it in trials.
For its meaning is that no other revelations, no other illuminations are to be sought or looked for from heaven. When we are in anguish, we must look to this Word, which we hear or read, written beforehand in the sacred books. And we are to think that the promises set before believers in general are truly meant also for us. By this Word, faith and hope ought to be raised up, and we should know that this promise is a comfort also for us, and that God works through this Word.
Certain fanatics loudly shout that we are attributing a certain magical power to the words of Scripture. They command us to lay aside the Scriptures and to seek the will of God in certain other cogitations. But this shows that they do not know what faith is. For God wants to be sought in his Word, not outside of the Word in human imaginings. We do not attribute to words any magical powers, but hold that the will of God cannot be known except through the Word. Therefore we must run to the Word of God in all afflictions, as also Paul teaches in the epistle to the Ephesians [cf. Eph. 6:17]. For faith is
Commentary on Romans knowledge of the will of God, since it is trust in the mercy and benevolence of God. Moreover, nothing is more deceitful than human imaginings outside the Word. When this has been lost sight of, the mind is oppressed by reasonings which command men to despair. Both Jews and Greeks have thoughts about God, and indeed say that he is good and merciful. But in a struggle of conscience they are overwhelmed by arguments which command them to despair, because they do not lay hold of the firm and sure promise in which God promises that he wants to forgive sins gratis.
The fanatics boast about their Spirit, and imagine that great impulses of the Spirit are brought about in minds without the Word of God. But Paul openly says the opposite: ''Faith comes from hearing; hearing from the Word of God'' [Rom. 10:17]. Therefore the Holy Spirit works through the Word.
But those who hold the opposite and philosophize with idle minds do not consider how consciences are to be lifted up and comforted in true struggles.
Paul connects faith and hope in order to show what the difference is between philosophical and Christian patience. Let us distinguish them clearly and simply. Philosophical patience is without faith or hope of divine help.
And if someone has any philosophical patience, it is shattered and overcome in the judgment of God, since it feels the eternal wrath of God. Perhaps in other calamities against men it may help a little, Since it is obedience by which we steadfastly obey right reason, lest, broken by grief, we do something that is against honor. But Christian patience is made up of two things: obedience toward God, and faith which awaits and hopes for divine help.
5-6. May the God of patience This is a votum or prayer, which is a preparation for the close of this topic about the use of ceremonies. We pray that we may be given zeal for both peace and concord. He calls God a God of patience, as if he said: "'God of the patient,'' that is, a God who regards and comforts those who suffer, as the Scripture frequently says elsewhere: Ps. 34[:18]: ''The Lord is near to the brokenhearted, and saves the poor in spirit''; Ps. 10[:14]: **The poor man commits himself to you; you are the helper of the fatherless''; Ps. 12[:5]:
'Because of the misery of the poor and the groan of the needy, I will now arise,' says the Lord.'* Ps. 145[:14]: *'The Lord upholds all who are falling, and raises up all who are bowed down''; Ps. 49[50:15]: '*Call upon me in the day of trouble; I will deliver you.'" Let us fix these and similar statements firmly in our minds and declare that they are meant for us. With such promises let us arouse faith in ourselves, and nourish and strengthen it, for faith is nourished and made strong by this kind of exercise.
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7-13. Therefore receive one another as also Christ has received us This is the conclusion of the entire topic about the use of ceremonies.
He exhorts Jews and Gentiles to concord and quotes the example of Christ which he set before them above. Although Christ is the Son of God, he most lovely embraced us who are poor and unworthy redeemed us by his death, and preserves us by his favor. Paul commands us to imitate this example and not to permit the tranquillity and concord of the church to be shaken on account of having different of rites.
Because this controversy about rites was then chiefly between Gentiles and Jews, he again inculcates in the Jews the testimonies which show that the Gospel belongs also to the Gentiles. Therefore, the Jews should not despise the Gentiles but embrace them as brothers and truly people of God. At the same time, he strengthens the Gentiles with these testimonies, lest they doubt that the benefits of Christ are meant also for them.
He cites among other passages a statement taken from Isaiah [Is. 11:10] which he quotes according to the translators of the Septuagint, as he usually does. However, the meaning of the Greek reading is not in disagreement with the Hebrew; it does not even differ much in the matter of the words. The Hebrews read thus: "'In that day there will be a root of Jesse, which will stand that it may be a sign to the peoples. The nations will seek him, and his death? shall be glorious.' What is read here: "'he will stand that he may be a sign to the peoples,'' the Greeks translated: ''he will be raised up that he may rule over the nations."' The Hebrew word which we here translate as '*sign'' signifies banners, trophies, and similar memorials. He understands that Christ will be a leader and victor, under whose banner we will be safe, and by whose protection we will be shielded and defended against the greatest evils, which are sin, the wrath of God, hell, and the power of the devil. What the Hebrew has: "'the people shall seek him,"' is the same as what the Greek says: *'the nations shall hope in him.'' Those who expect help and salvation from someone hope and wait—they run and flee to him. The Hebrew says this with ''they shall seek him.'' Therefore, if a person interprets the Greek reading skillfully, he will see that the meaning agrees wholly with the Hebrew reading.
~ This statement beautifully depicts the resurrection and reign of Christ.
When he says ''his death will be glorious,'' he indicates that he will not perish in death like other kings who lose their kingdoms when they die. But 2 The Latin text has erit mors eius gloriosa, "'his death shall be glorious.'' The next paragraph of Melanchthon's commentary also has this reading. The Masoretic text has menuhato,
'*his resting place.'' Either Melanchthon understood "'his resting place'' to mean "'his grave,"' or he had a Hebrew text with the second and third consonants missing: mtw, which could be vocalized moto, ''his death.'" The LXX has "'resting place."'
Commentary on Romans this king will occupy his kingdom through death, and after his death he will reign truly and gloriously. For also after his death he will be a sign to the peoples. Gentiles will run to him, expecting help and salvation from him.
Therefore he will return to life after death. He will not be idle, but will defend, govern, and save those who flee to him.
The prophets are accustomed to hint at the resurrection of Christ in this way, because they testify that people will adore him forever, as in Ps. 72[:5]:
'*And they will fear him as long as the sun and moon endure.'' Likewise:
'*You are a priest forever'' [Ps. 110:4; Heb. 7:21]. It was necessary for Christ to rise from the dead because he was to reign forever. For in this mortal life no king lives or rules forever.
Therefore this also signifies that the reign of Christ will not be a worldly reign, but a heavenly one in which things are done in a heavenly way, and in which the will of God will be brought to us.
Furthermore, the meaning would be a sad one if it described a kingdom in which only threats of God's judgment against men were set before us. The kingdom of Christ is described very differently here. A very great comfort is set forth in the most pleasing manner in these words. **The peoples shall hope in him.'' The reign of Christ will not be a reign of death and perdition, but a kingdom of hope and salvation. Christ came not in order to condemn, not to destroy, but that he might save and restore us already now before those damned and condemned to death.
This new kingdom has been established to be more powerful than the kingdom of sin and the Law. Since the Law had been given earlier, in which the wrath of God against sin had been shown, Christ did not come in order to bring a Law in which He would again condemn us. He brings a promise and comfort against that condemnation. Although our sins terrify us, we should know that Christ has been given us in order that we should hope for salvation. Through this high priest we have a gracious God. This leader shields us against the devil, death, and the savagery of the world. Therefore let us look to this verse in all afflictions: ''The people will hope in him.' Let us acknowledge that help and salvation must be sought and expected from Christ.
This phrase means the same thing: *'He will stand as a sign to the peoples.'' This means he will reign, and people will look and flee to him as to the banner of a victor, and they will be defended by this leader and victor.
This also indicates what the nature of the kingdom of Christ will be.
When he says *'They will hope,"' it signifies that we will be upheld by this hope. Meanwhile, we are afflicted in this world and suffer harsh treatment.
Nevertheless, we are defended and snatched out of our difficulties through Christ. But this tiny verse embraces so many things that it is difficult to enumerate them all; I am simply not confident that I could explain it.
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Yet this explanation also must be added: in the kingdom of Christ, the highest worship is to hope in him. This is an outstanding proclamation about faith. God wants to be worshiped chiefly by this hope and trust in mercy. It also contains great comfort; since it calls for this hope against wrath, it surely hates and forbids despair.
Furthermore, this little verse ascribes to Christ divine power. It commands us to call on Christ, who is not reigning visibly. It commands us to hope in him. This certainly is ascribing to him divine power to hear prayer, and work in us, even though he does not dwell with us visibly and in the way mortals do. But I am not able to unwrap all things which this passage in Isaiah contains.
I have said these things in order that | might call this outstanding phrase to the attention of the reader, and that I might, as it were, set it in a more prominent place, because it teaches us that the kingdom of Christ is not a kingdom of death and perdition, but a kingdom of hope and salvation.
14-24. I am certain, my brethren Now that he has finished this whole topic about the use of ceremonies, it might seem that he has scolded too vehemently, and certainly he has pointed out those who were abusing their liberty, grumblers, and those who because of their superstition were too unfair and too harsh toward good persons who were using their liberty. So Paul adds a reprieve by which he again calms the entire assembly of that church. For this reprieve of liberty, according to my judgment, properly belongs to the topic of the use of ceremonies. Although Paul speaks briefly, if one will observe the weight of the words, he will feel that Paul castigates both sides harshly: both the boisterous ones who want all things everywhere to be permitted to them, and the Timons* who demand that certain superstitious and Jewish ceremonies be diligently observed. If Paul has offended someone, he again placates him politely in the following way.
Since he wants to gain their good will, he expresses an opinion that does them honor in the matter at hand. He gives them first of all the praise that they are good and learned. Then he shows that he is led by his office not so much to teach them as to remind the learned. For the word remind carries less offense. When he mentions his office, he reminds them in passing how widely he had spread the Gospel. In order that they may have confidence in his teaching, he quotes also the miracles which vouch for the truth of his teaching. We should remember these miracles in order that we may know that we can safely give assent to the teaching of Paul as the Word of God, and may know for certain that the teaching of Paul has the approval of God.
3 Timon (d. ca. 230 B.C.) was a celebrated misanthrope of Athens.
Commentary on Romans Besides, he here again alludes to the topic of sacrifice when he mentions the sacrifices, the Gospel, etc. I have said that sacrifice is a work we render to God in order to bestow honor on him and confess that he is truly a God who hears our prayers, etc. However, when the New Testament demands true knowledge of God and righteousness of the heart—for together with eternal life it brings wisdom and eternal righteousness—it has sacrifices. These sacrifices are not dead animals, but living and abiding things: hearts which offer knowledge of God, fear, faith, prayer, proclamation of the Gospel and the benefits of God, giving of thanks, confession, patience and similar impulses which obey the Law of God. These things were signified in the Levitical ceremonies.
Because the New Testament does not contain shadows but wisdom and righteousness of the heart, it does not have ceremonies which are to be sacrifices ex opere operato. Under the law the Levites prepared the sacrificial victims and slaughtered cattle; however, the priests did the sacrificing. Thus in the New Testament the ministers of the Gospel both offer themselves and prepare other sacrifices. When they teach the Gospel and proclaim the mercy of God, when they call on God and give thanks, they are truly sacrificing and offering praise to God. They confess that he truly is God and Savior, as is written to the Hebrews [13:15]: "'Through him let us always offer the sacrifice of praise to God,'' that is, the fruit of the lips which confess his name.
When they teach, they are also preparing other sacrifices. For those who believe the Gospel also become sacrifices. They are killed, that is, they become terrified through the knowledge of sin, and are made more alive, raised up by confidence in the mercy of God, and they acknowledge God. Therefore they offer him prayer, thanksgiving, contession, patience, and similar virtues.
These sacrifices are acceptable to God on account of Christ, the high Priest, whom they accept as mediator when they hear the Gospel.
From this one can easily understand why this figure was chosen, LEPOLPYODVTA TO EvayyEeALOV, ''sacrificing the Gospel.'' For he wanted us to remember which are the true sacrifices of the New Testament. When he adds *'so the offering up of the Gentiles might be acceptable,'' although it seems to be said ambiguously the statements are related to each other. Paul intends that the Gentiles offered by himself that is, prepared as sacrifices, may be acceptable, or that what the Gentiles are now offering, that is, that they are believing and calling on God, may be acceptable. For also the Gentiles themselves, have been prepared and, so to speak, consecrated and they offer their sacrifices. Thus the result of the matter is the same. In sum, he says that he spreads the Gospel everywhere in order that the Gentiles may come
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to know God, and become the people of God and sacrifices, and may call upon God and glorify him.
When he says "'sanctified in the Holy Spirit,'' he teaches again that in the New Testament the outward duties are not sacrifices, nor do they please
God ex opere operato. For he says the offering of the Gentiles is acceptable in this way—if it has been sanctified by the Holy Spirit, that is, if the Gentiles offer spiritual impulses, fear of God, and trust in the mercy of God.
Let us here observe the most honorable praises of the ministry of the Word. The preaching of the Gospel, explaining it, and treating it are the necessary sacrifices of the New Testament. This ought to comfort both those who teach and those who learn the Gospel amid so many difficulties which must be endured by both. The teachers should know that this worship of God is necessary. They should know it must be rendered for the sake of the glory of God. They should know that it pleases God, although some people hear the Gospel negligently, others despise it, and still others even persecute it.
Also those who are learning the Gospel should remember that zeal for learning the Gospel is an act of worshiping of God which God both demands and approves. For we see how earnestly God commands this when he says about the Son: "'Hear him'? [Mark 9:7]. Therefore it is necessary to offer to God this duty, this act of worship.
Although we may be engaged in other occupations, as, for example, tillers of the soil are commended in the Law to consecrate the firstfruits of their labor to God, so let us also consecrate part of our labor and study to God. Although those persons who become moderately versed in humane letters and other common disciplines and then give themselves wholly to the study of the sacred books are greatly despised and hated, they also should comfort themselves with the argument that this kind of study is a necessary act of worship of God. It pertains to the glory of God, if only it is carried on in godly fashion. If they will consider this, they will easily scorn the judgments of those who flee far from Christian teaching as though it were defilement, and those who ridicule all who do not totally forsake sacred letters either from contempt of religion or because other professions bring in more money.
25-33. Now I am setting out for Jerusalem to serve the saints Since he was speaking of his office, he mentioned in passing his travels.
He adds that at some time he would also go to Rome after he returned from Jerusalem, where he says he is now going to deliver the money which had been collected everywhere for aiding the Christians in Judaea who had lost all their possessions on account of the profession of the Gospel. Under the Emperor Claudius, during whose time this epistle of Paul was written, a great famine was endured in the whole world, most of all in the Orient. At that
Commentary on Romans time the Christians in Judaea most of all needed foreign aid because they had been robbed of their possessions.
Paul distinguishes from other alms the money collected for those who had first taught the Gospel. For this is a truer reward owed to teachers. He says: ''They are their debtors. For if the Gentiles enjoy their spiritual good things, they ought in turn to supply carnal good things to them."' Paul in this passage reminds us what we owe to teachers of the Gospel, a matter about which he speaks frequently and more fully in his other epistles.
Since we are at present living in a harsh age, in which those who teach and govern churches are treated most cruelly, I concluded that here the readers should be admonished that they should consider what they owe to those who govern the churches. Let them learn likewise what grave punishments God has threatened to those who despise the priests and teachers of the church and do not aid them proportionately. When Christ says that a laborer is worthy of his reward [Lk 10:7], he shows that a reward is owed to priests. Since this service is owed, more is required of us than in regard to the other alms, which are given gratis. And in another place Christ adds the glorious promise:
''Whoever gives a cup of fresh water to drink to one of the least of these because he is a disciple, truly I say to you, he will not lose his reward' [Mt.
10:42; cf. Mark 9:41]. If we believe Christ, let us here show our faith and in this hope treat priests more humanely and generously, expecting that without doubt Christ will return thanks to us in greater measure.
This kind of service deserves many and great rewards, both spiritual and corporal: public peace, increases of our possessions, and defense, as Paul teaches in 2 Cor. 9. Conversely, the neglect of this duty is punished with the most severe punishments, as is written in Haggai, where God says that crops had been ruined and that other calamities besides had happened because the people were neglecting the temple and the priests. These are his words: ** While my house is being neglected, each of you looks after his own house. On this account the heavens above you are forbidden to give dew and the earth is forbidden to give its produce [Hag. 1:9-10].
But what is happening now? In some places priests are cut down with more than Scythian cruelty. In other places they are all but compelled to perish from hunger, together with their poor wives and little children. The people not only give nothing of their own to them but also shamefully rob them of the payments which were donated to the churches by the generosity of our ancestors for the support of teachers and students of the sacred writings. In this matter there is a twofold evil: the present priests are killed by hunger, and because none are supported by the public to study sacred letters, there will be no men capable to teach the churches in the future. This threatens the destruction of the Christian religion everywhere. For how can religion be
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preserved without the study of literature, without capable teachers? Those irreligious persons are not only cruel toward present priests, but they also attempt to destroy the entire Christian religion as much as they can.
The laws of ancient rulers establish the most dreadful punishments for robbing temples. This is not, as the unlearned judge, because of some superstition, as though God wanted to be placated and worshiped with gold, but because the wisest rulers understood that the resources of the churches must be employed for preserving studies of the Christian doctrine. It is good for the state not only that food be provided for the present priests, but also so that the Christian doctrine will be propagated to those who come after us.
This can be done in no other way except if good intellects who are destined for the study of sacred letters are publicly supported so that there may be some left who are able to teach rightly for those who come after us. It is necessary that these should be publicly nourished like soldiers, because while they bestow their labor on this matter they are not able to learn other skills which bring in money. Paul says most earnestly both about those who teach and of those who learn, comparing this order with the military: ''No one fights as a soldier at his own expense"' [1] Cor. 9:7]. For he shows that those who serve the church must be nourished at public expense.
But we shout these things in vain in these most miserable times, in which the Christian religion lies oppressed by manifold tyranny. However, the good are to be admonished all the more, lest they be led by these examples not to think reverently enough about priests. For we see how greatly these examples harm the common people. Therefore let us frequently remind ourselves of these things; let us inculcate them frequently in the people. We shall earn great rewards if we treat priests well. We will help them if we are concerned that the doctrine of Christ be faithfully propagated to those who come after us, and if we care that dreadful but just punishments will be given by God to those who are cruel to priests, who refuse to aid the study of the Christian doctrine.
On the other hand, also let priests remember their duty to teach rightly, to heal wavering consciences, and to adorn the Gospel with fitting morals.
Those Epicureans—who not only do not teach the Gospel, but heartily laugh at all religions and consider sacred things as a source of gain—do not deserve to be called priests.