Homily 27 — Romans 16, verses 25 to 27, and 15, verses 1 to 7

“Now to him who is able to establish you according to my good news and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret since the world began, but is now made plain, and through the Scriptures of the prophets, according to the command of the everlasting God, made known to all nations for the obedience of faith: to God alone wise, to him be glory through Jesus Christ our Lord. Amen.” [a]

It is Paul’s constant custom to close his exhortation with prayers and doxologies, for he knows that this is no small matter. He does it out of affection and out of caution. It is the mark of a teacher devoted to his children, and to God, not to instruct them with words only, but by prayer as well to bring down on his teaching the help that comes from God. And he does this here also.

The connection runs like this: “To him who is able to establish you be glory forever. Amen.” For he is again holding close to those weak brothers and sisters, and it is to them that he directs his words. When he was rebuking, he made everyone share in his rebuke; but now, when he is praying, it is for these that he takes the posture of one pleading. And after saying “to establish,” he goes on to give the way it will happen: “according to my good news.” This is just what someone would say to show that they were not yet firmly fixed, but were standing, though wavering. Then, to make what he says trustworthy, he goes on, “and the preaching of Jesus Christ” — that is, the message Christ himself preached.

But if he preached it, the teachings are not ours; the laws are his.

Then, going on to discuss the nature of the preaching, he shows that this gift brings great benefit and great honor. He proves it first from the one who proclaimed it, and then likewise from the things proclaimed, for it was good news. He proves it besides from the fact that God had made none of it known to anyone before us. He hints at this in the words “according to the revelation of the mystery.” And it is a sign of the greatest friendship, to let us share in the mysteries, and no one before us. “Which was kept secret since the world began, but is now made plain.” It had been decided long ago, but was only made plain now. How was it made plain? “Through the Scriptures of the prophets.”

Here again he is freeing the weak believer from fear. What are you afraid of? That you are leaving the law? This is what the law wants; this is what it foretold long ago. But if you pry into why it has been made plain only now, you are doing something unsafe: being curious about God’s mysteries, and calling him to account. With things of this kind we ought not to act as meddlers, but to be glad and content with them. That is why, to check a spirit of this sort himself, he adds, “according to the command of the everlasting God, for the obedience of faith.” Faith requires obedience, not curiosity; and when God commands, one ought to obey, not to be curious. Then he uses another argument to encourage them, saying, “made known to all nations.” That is, it is not you alone but the whole world that holds this faith, because it has had not a man but God for its teacher.

That is why he also adds, “through Jesus Christ.” It was not only made known but also confirmed, and both are Christ’s work. On this ground too the passage should be read, “Now to him who is able to establish you through Jesus Christ.” As I was saying, he credits both of these to Christ — or rather, not only these two, but also the glory that belongs to the Father. That too is why he said, “to whom be glory forever. Amen.” [b]

He uses a doxology again out of awe at how far these mysteries pass all understanding. Even now that they have appeared, there is no grasping them by reasoning; we must come to know them by faith, for there is no other way. He does well to say, “to God alone wise.” Only think how he brought the Gentiles in and blended them with those who had done well in ancient times; how he saved those who were past hope; how he brought people not worthy of the earth up to heaven; how he brought those who had fallen from this present life into that deathless and unchanging life; how he made those who were trampled down by demons rivals of the angels; how he opened paradise and put an end to all the old evils — and all this in a short time, by an easy and short road. Then you will learn his wisdom: when you see that what neither angels nor archangels knew, the Gentiles learned all at once through Jesus. It is right, then, to marvel at his wisdom and to give him glory! But you keep lingering over little things, still sitting in the shadow. That is hardly the way of someone who gives glory.

For anyone who has no confidence in him and no trust in the faith does not bear witness to the greatness of what he has done. But Paul himself offers up glory on their behalf, to bring them too to the same zeal. And when you hear him say, “to God alone wise,” do not think this is said to belittle the Son. If all the things by which his wisdom is shown were done by Christ, and not a single one without him, it is quite plain that he is equal in wisdom too. Why, then, does he say “alone”? To set God apart from every created being. [c]

After giving the doxology, then, he turns again from prayer to exhortation, directing his words at the stronger, and speaking as follows.

Chapter 15, verse 1: “We then who are strong ought” — it is “we ought,” not “we are kind enough to.” Ought to do what? — “to bear the weaknesses of the weak.”

See how he has roused their attention by praising them, not only by calling them strong but also by putting them alongside himself. And not by this only: he draws them on again by the advantage of the thing, and by its not being a burden. You, he says, are strong, and you are none the worse for stooping down to him; but for him the danger is extreme if he is not borne with. And he does not say “the weak,” but “the weaknesses of the weak,” and so draws the strong man on and bends him to mercy.

As he says in another place too: “You who are spiritual, restore such a one” (Galatians 6, verse 1). Have you become strong? Repay God for making you so. And you will repay him if you set right the weakness of the sickly. For we too were weak, but by grace we have become strong. And we are to do this not only in this case, but also with those who are weak in other ways. For instance, if someone is hot-tempered, or insolent, or has any failing of that kind, bear with him. And how is this to be done? Listen to what comes next. After saying “we ought to bear,” he adds, “and not to please ourselves.”

Verse 2: “Let each of us please his neighbor for his good, to build him up.”

What he means is this. Are you strong? Let the weak man experience your power. Let him come to know your strength; please him. And he does not simply say “please,” but “for his good.” And not simply “for his good,” in case the more advanced believer should say, “Look, I am drawing him toward his good!” — but he adds, “to build him up.” So if you are rich or in power, do not please yourself, but the poor and the needy. In this way you will both enjoy true glory and do a great deal of good. Glory from the things of this world soon flies away, but glory from the things of the Spirit lasts, if you do it to build others up. That is why he requires this of everyone. It is not this person or that who is to do it, but “each of you.” Then, since what he had commanded was a great thing — he had told them even to come down from their own perfection in order to set right another’s weakness — he brings in Christ again, in the following words.

Verse 3: “For even Christ did not please himself.” [d]

He does this all the time. When he was on the subject of almsgiving, he brought Christ forward and said, “You know the grace of the Lord, that though he was rich, yet for our sakes he became poor” (Second Corinthians 8, verse 9). When he was urging them to love, it was from Christ that he urged them, in the words “as Christ also loved us” (Ephesians 5, verse 25). And when he was giving advice about bearing shame and dangers, he took refuge in him and said, “who for the joy that was set before him endured the cross, despising the shame” (Hebrews 12, verse 2). So in this passage too he shows how Christ also did this, and how the prophet proclaimed it long before. That is why he goes on:

“The reproaches of those who reproached you fell on me” (Psalm 69, verse 9). But what does “he did not please himself” mean? He had the power not to be reproached, the power not to suffer what he did suffer, if he had chosen to look to his own interests. But he did not choose to. Looking to our good, he neglected his own.

And why did he not say, “He emptied himself” (Philippians 2, verse 7)? Because this was not the only thing he wanted to point out — that Christ became man — but also that he was mistreated, and had a bad name with many, being thought weak. For it says, “If you are the Son of God, come down from the cross” (Matthew 27, verse 40), and, “He saved others; himself he cannot save” (Matthew 27, verse 42). So he mentions something that served his present subject, and proves much more than he set out to prove. He shows that it was not Christ alone who was reproached, but the Father as well: “For the reproaches of those who reproached you,” he says, “fell on me.” What he is saying is roughly this: what has happened is nothing new or strange. Those in the Old Testament who made a habit of reproaching God also raged against his Son. But these things were written so that we would not imitate them. And then he anoints them for the patient endurance of trials. [e]

Verse 4: “For whatever was written beforehand,” he says, “was written for our instruction, so that through endurance and the comfort of the Scriptures we might have hope.” [f]

That is, so that we might not fall away — for there are all kinds of struggles, within and without — but, braced and comforted by the Scriptures, might show endurance, and by living in endurance might remain in hope. These things produce each other: endurance produces hope, and hope produces endurance. And both come about through the Scriptures.

Then he turns his words once more into a prayer, and says (verse 5): “Now may the God of endurance and comfort grant you to be of one mind toward one another, according to Christ Jesus.” He had given his own advice, and had also urged the example of Christ; now he added the testimony of the Scriptures as well, to show that along with the Scriptures God himself also gives endurance. That is why he said, “Now may the God of endurance and comfort grant you to be of one mind toward one another, according to Christ Jesus.” For this is what love does: it is minded toward another as toward itself. Then, to show again that it is not just any love he requires, he adds, “according to Christ Jesus.” He does this everywhere, because there is another sort of love as well. And what is gained by their agreeing?

Verse 6: “So that with one mind,” he says, “and one mouth you may glorify God, the Father of our Lord Jesus Christ.” [g]

He does not say only “with one mouth,” but tells us to do it with one will as well. See how he has united the whole body into one, and how he closes his address again with a doxology, and so gives the strongest possible encouragement to oneness of mind and harmony. Then from this point he keeps to the same exhortation as before, and says (verse 7): “Therefore welcome one another, as Christ also welcomed us, to the glory of God.”

Again the example is the same as before, and the gain is beyond words. For this is something that brings God special glory: being closely united. So if, even against your will and for his sake, you are at odds with your brother, consider that by putting an end to your anger you are glorifying your Master. If not for your brother’s sake, then for this reason at least be reconciled to him — or rather, for this reason first. Christ too presses this point on every possible ground; when he was speaking to his Father, he said, “By this all will know that you have sent me, if they are one” (John 17, verse 21).

Let us obey, then, and knit ourselves to one another. Here he is no longer rousing the weak only, but everyone. Even if someone wants to break with you, do not break with him. And do not say that cold saying, “I love the one who loves me; if my right eye does not love me, I tear it out.” These are satanic sayings, fit for tax collectors and for the small-mindedness of the pagans. But you have been called to a higher citizenship, and are enrolled in the registers of heaven; you are bound by higher laws. Do not talk that way. When he does not want to love you, show him all the more love, so that you may draw him to you. [h]

For he is a member. When some force tears a member away from the body, we do everything to join it on again, and afterward we give it even more attention. The reward is greater when you draw to yourself someone who does not want to love you. If Christ tells us to invite to supper those who cannot repay us, so that our repayment may be the greater, much more ought we to do this where friendship is concerned. The one who is loved and loves in return does repay you. But the one who is loved and does not love back has, in his own place, made God your debtor. Besides, when he loves you, he does not need much effort; but when he does not love you, then he needs your help.

So do not turn the very reason for taking pains into a reason for slackness. Do not say, “Because he is sick, that is why I take no care of him” — for the dulling of love truly is a sickness — but warm again what has grown cold.

“But suppose he will not be warmed. What then?” Keep doing your own part. “What if he grows even more perverse?” He is only winning you a greater reward, and showing you to be all the more an imitator of Christ. If loving one another was to be the mark of disciples — “For by this,” he says, “all will know that you are my disciples, if you love one another” (John 13, verse 35) — consider how great a thing it is to love someone who hates us. Your Master loved those who hated him, and called them to himself; and the weaker they were, the greater the care he showed them. He cried out and said, “Those who are well have no need of a physician, but those who are sick” (Matthew 9, verse 12).

And he counted tax collectors and sinners worthy to share his table. As great as the dishonor the Jewish people showed him, so great was the honor and concern he showed them — yes, and much greater. Imitate him. This good work is no small one; without it not even a martyr can please God much, as Paul says. So do not say, “I am hated, and that is why I do not love.” That is exactly why you ought to love most. [j]

Besides, it is not in the nature of things for someone who loves to be easily hated. However much like an animal without reason a person may be, he loves those who love him. This, Christ says, even the pagans and the tax collectors do (Matthew 5, verse 46). But if everyone loves those who love him, who would not love those who go on loving while they are hated? Show this conduct, then, and never stop saying, “Hate me as much as you like; I will not stop loving you.” Then you will bring down his quarrelsomeness and drive out all coldness.

For this disorder comes either from too much heat — an inflammation — or from coldness, and the power of love is able to correct both by its warmth. Have you never seen men caught up in a shameful love being beaten, spat on, called names, and mistreated in a thousand ways by those immoral women? What then? Do the insults break off that love? Not at all; they even kindle it more. And yet the women who do these things, besides being prostitutes, are of a disreputable and low class, while the men who submit to it often have distinguished ancestors to list, and much other nobility to boast of. Still, none of these things breaks the tie, or keeps them away from the woman they love.

Are we not ashamed, then, to find what great power the love that belongs to the devil and the demons has, and not be able to show as much in the love that is according to God? Do you not see that this is a very great weapon against the devil? Do you not see that wicked demon standing by, dragging to himself the man you hate, and wanting to snatch the member away? And do you run past and give up the prize of the contest? For your brother, lying between the two of you, is the prize. If you win, you receive a crown; but if you are slack, you go away without a crown. So stop saying that satanic saying, “If my eye hates me, I cannot look at it.”

Nothing is more shameful than this saying, and yet most people treat it as a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish. That is why I am deeply grieved that the deeds of vice are counted as deeds of virtue, and that looking down on people and despising them should seem honorable and dignified. This is the devil’s greatest snare: to dress wrongdoing in a good reputation, so that it becomes hard to wipe out. I have often heard men taking credit to themselves for not going near those who dislike them. And yet your Master found his glory in this very thing. How often have people despised him? How often have they turned away from him in dislike? [k]

Yet he does not stop running to them. So do not say, “I cannot bear to go near those who hate me,” but say, “I cannot bear to despise those who despise me.” This is the language of Christ’s disciple, as the other is the devil’s. This makes people honorable and glorious, as the other makes them shameful and ridiculous. It is for this that we admire Moses. Even when God said, “Let me alone, that I may destroy them in my anger” (Exodus 32, verse 10), he could not bear to despise those who had so often turned away from him in dislike, but said, “If you will forgive them their sin, forgive it; but if not, blot me out too” (Exodus 32, verse 32).

This came from his being a friend of God, and one who imitated him. So let us not pride ourselves on things we ought to hide our faces over. And let us not use the language of these lewd fellows, the scum of humanity: “I know how to scorn thousands.” Even if someone else says it, let us laugh him down and stop his mouth, for taking delight in what he ought to be ashamed of. What are you saying, tell me? Do you scorn a believer, when Christ did not scorn him while he was still an unbeliever? [l]

Why do I say “did not scorn”? He loved him so much, when he was vile and ugly, that he even died for him. He loved like that, and loved such a person — and do you now, when he has been made beautiful and admirable, scorn him? Now that he has been made a member of Christ, and has become your Master’s body? Do you not consider what you are saying, or see what you are daring to do? He has Christ as his head, his table, his garment, his life, his light and his bridegroom; Christ is everything to him. And do you dare to say, “I despise this fellow” — and not him alone, but thousands of others along with him?

Stop, my friend, and put an end to your madness. Come to know your brother. Learn that these are words of unreason and frenzy, and say instead, “Though he despise me ten thousand times, I will never stand aloof from him.” In this way you will both win your brother and live to the glory of God, and you will share in the good things to come. May God grant that we all attain them, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, forever and ever. Amen.