THE BELIEVER AND THE WEAK St Paul considers that “the mystery of the Lord Jesus Christ” lies in the opening of the door of faith to the whole world, and so allowing all nations access to the Lord’s free salvation. This Epistle, in its entirety, proclaims this mystery as it addresses the comprehensive nature of salvation. In this chapter, the Apostle presents practical applications which are in harmony with all the other parts of his message. He stresses the obligations of the Church as a whole as well as the role of each member in her. All should demonstrate a loving heart that yearns to bring all to salvation, coupled with tolerance of the weak, concern for the Gentiles regardless of their past, and supporting the apostle by their prayers. This would enable him to fulfill, through his life and preaching, the proclamation of this mystery in spite of the opposition of some fanatic Jews. 1- Tolerating the Weak 1-7 2- Opening up the Heart to Embrace the Gentiles 8-13 3- Supporting the Apostle in his Ministry to the Gentiles 14- 21 4- His Eagerness to Minister to them in Rome 22-24 5- His Recognition of the Contribution of the Gentiles 25- 28 6- Supporting Him through Prayers 29-30 7- Resistance of the Unbelievers to Him 31-32 8- Concluding Words 33 1- Tolerance of the Weak: “We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification. For even Christ did not please Himself; but as it is written, The reproaches of those who reproached You fell on Me” (1-3). This is the “mystery of the Lord Jesus Christ’ as the Word of God proclaimed His power by descending to us and carrying our weakness. He did so in order to raise us to the fullness of His power, radiance, and glory. Consequently, the believer carries within him/her the “mystery of the Lord’ –that is His thought- and comprehends true power as he lovingly tolerates the failures of the weak, is concerned with the well being of fellowmen and their progress, and does not seek any personal gain. Such conduct is not the result of our own doing, but it is the work of the Lord Who lives in us and who yearns for the salvation of all men. Note the following points in these apostolic recommendations: First: St John Chrysostom writes: [Note how he arouses their attention by praising them. He not only describes them as being strong, but also includes them with him as strong believers as he says: “We then who are strong…” 1] This is the method that the Apostle adopts in all his ministry and Epistles. Before he recommends, he encourages; and before revealing the wounds, he proclaims what is good and virtuous. In this chapter, rather than reproaching them for their contempt of the 1 In Rom. hom. 27 355 weak and belittling the nations, he proclaims that they are strong through the Lord Jesus Christ. Therefore they need to apply the work of the Lord Jesus Christ who has opened His arms wide to all the weak and all the Gentiles, receiving them with love and without indictment! In his discourse, St Paul proclaims that we always find in the Church the strong as well as the weak. As St Augustine states: [No Church is excerpted from that1]…By tolerating the weak, the strong are commended for their great love, while the weak follow the example set by the strong without any resentment or jealousy, and so progress constantly. Second: St Paul says: “For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me”. In an indirect way, he wishes to inform them that they are strong because the Lord has carried their weaknesses and their reproaches were consequently shifted onto Him. He carried the shame of their sins in order to bring them out of weakness and into a state of strength. In this context, St John Chrysostom writes: [Are you strong? Attribute that to God who has made you so, especially when you truly see the weakness of the ailing. We were also ailing and we have become strong through grace. Let us also strive for the weak (that is, let us support them through grace)2]. Third: Through divine grace, we have attained strength in Jesus Christ. Therefore it is appropriate that we translate this power in a practical manner, and do as the Apostle says: “Let each of us please his neighbor for his good, leading to edification”(2). In this context, St John Chrysostom writes: [Are you strong? Let the weak test your strength, let him come and know your power, and please him. The Apostle does not merely say “please him’ but he adds “for his good”. Besides, he does not merely say “for his good’ for fear the advanced person would say: look how I draw him for his good! But the Apostle adds: “leading to edification”…this is a procedure that needs to be observed by “each of us”3]. This is the true “power’ found in the Lord Jesus Christ: that we bend over to the poor with our Lord Jesus Christ and lift him in the arms of love, to rise up with him and live and walk together in the good path. This would lead to the edification of our own souls as well as theirs, besides the edification of the whole world through the Lord Jesus Christ. By observing such conduct, we please others for their own good and leading to their edification. We contribute with our hearts, feelings, and senses more than our money, and our effort to serve them. Consequently, we are enabled to share in their sorrows, pains, and hardships. Fourth: St Paul presents the Lord Jesus Christ as an example to follow. He has not pleased Himself, but bore on our behalf the reproaches we deserved in order to grant us His righteousness. This is typical of the Apostle as he always presents the Lord Jesus Christ to be the Model to follow. 1 Ser, on N.T. 26:4 2 In Rom. hom 27 3 Ibid 356 St John Chrysostom comments as follows: [When the Apostle speaks about giving alms, he presents the Lord (as an example) and says: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich”(2 Cor 8: 9). When he speaks about love, he urges us by saying: “…just as Christ also loved…”(Eph 5: 25). When he recommends us to bear shame and hardships, he presents the Lord as our refuge: “…for the joy that was set before Him endured the cross, despising the shame”(Heb 12: 2). He follows the same technique in this verse (Rom 15: 3), and he explains that the prophet had foretold this in the past when he said: “…the reproaches of those who reproach You have fallen on me”(Psalm 69: 9). Why did he not say: “He stripped Himself’ (Phil 2: 7)? This is because he not only wished to refer to His incarnation only but he also intended to refer to His mistreatment and the accusations of many who regarded Him with contempt and as a weak man. They said: “If You are the Son of God, come down from the cross,” (Matt 27: 40). They also said: “He saved others; Himself He cannot save,’ (Matt 27: 42). St Paul also reveals that they did not mock the Lord alone for they also spoke of the Father, as it is written: “the reproaches of those who reproach You have fallen on me’. What the Apostle is saying conveys the following: What is happening now is no new or strange incidence, for they commonly reproached (the Father) in the Old Testament. Now they were rising up against His Son …and these matters have been reported to provide us with examples1]. Fifth: What has been reported in the Old Testament (Psalm 69: 9) to indicate that the reproaches were directed at the Father as well as the Son, has been written for our good. It is intended to urge us to tolerate failures and reproaches through patience and support. Our hope is that we are following the example of the Lord Himself who tolerated the weak. This is what the Apostle conveys in his words: “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope”(4). The goal of the Holy Bible is to urge us to be tolerant and patient. Consequently, we are granted comfort in the midst of pain, and this opens up the doors of hope…and while we are comforted in the midst of our pain, how will our condition be when we depart from this world and its suffering?! Sixth: The Apostle therefore urges us to tolerate the failures of the weak for their good and edification. He presents the Lord Jesus Christ as a living example for such conduct, and He works within us to achieve this end. At the same time, the Apostle lifts prayers to God so that He might support us. He says: “Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ”(5,6). St John Chrysostom comments as follows: [This is what love seeks to accomplish: that every person cares for others just as much as he cares for himself. To indicate that such love has no precedence, he adds the words “according to Christ 1 Ibid 357 Jesus”. This is something he adds in every instance, for there is another kind of love; and what use can it be when we are together (if it is not according to the Lord Jesus Christ)!1]. This love in the Lord Jesus Christ glorifies God the Father not through the mouth alone- that is through words, but through unity of the will as well ( with one mind). This love in the Lord Jesus Christ, Who grants unity, is the path leading to the fulfillment of the recommendation: “Therefore receive one another, just as Christ also received us, to the glory of God” (7). 2- Opening up the Heart to Embrace the Gentiles: He urges us to tolerate the weak by means of the true Love: through the Lord Jesus Christ who grants unity. He then presents a practical application which he draws from the life of the Lord Jesus Christ as well as from our own. Through love, the Lord Jesus Christ has embraced the circumcised and the nations together as He has carried the failures of all. With the same love, it is appropriate that the converted Jews open their hearts and accept their fellowmen who are coming into the camp of the Lord from the Gentile nations. This would fulfill the plan of God which He has announced in the Old Testament concerning the acceptance of the nations to believe in Him. The Apostle says: “Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written: “For this reason I will confess to You among the Gentiles, And sing to Your name” (8,9). What does he intend to convey by these words? St John Chrysostom states that Abraham received the promise that through his descendants all nations will be blessed (Gen 12: 7; 22: 18). What happened is that though Abraham’s descendants were circumcised yet they broke the Law. They were therefore considered as trespassers and the Law became cursed. That is why the Lord Jesus Christ has come as a minister of circumcision and to fulfill the Law rather than breaking it. Once He was raised on the Cross, He tore away the curse of the Law which leads to rebellion. He suffered so that the promise given to Abraham would not be cancelled. He lifted the anger from the fallen in order to release them from estrangement and enmity with God…in this manner, the Lord lifted away the curse and raised them from the power of the Law, so that the divine promise given to their fathers would be fulfilled in them. This is true about the circumcised. At the same time, the doors of divine mercy were opened to the nations so that they would enjoy – side by side with the circumcised- the redeeming work of the Lord. Consequently, by the grace of God, both- the Jews and the Gentiles- will join in thanksgiving and in praising His Name. The Psalmist prophesies about that saying: “Therefore I will give thanks to You, O Lord, among the Gentiles, And sing praises to Your name”, (Ps18: 49).In this context, Moses too prophesies and says: “Rejoice, O Gentiles, with His people”(Deut 32: 43). David the prophet says: “Praise the Lord, all you Gentiles” (Ps 117: 1). And Isaiah the prophet also says: “There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots…. And in that day there shall be a Root of Jesse, Who shall stand as a banner to the people; For the Gentiles shall seek Him”( Isa 11: 1,10). 1 Ibid 358 [All these quotes have been presented to reveal the importance and urgency of unity and of glorifying God. Besides, the Jews should not boast over the nations. At the same time, St Paul urges the Gentiles to be humble as he realizes that he has been granted sublime grace1]. Ever since the earliest times, God has planned salvation for all nations and Gentiles. This is evident in the prophecies made by men of the Old Testament. Then how could the Jews possibly close their hearts and reject to accept their fellowmen of the Gentiles into the faith and refuse to share with them in rejoicing and praising God?! May the Jew open his heart with love and embrace the Gentile. May the Gentile open his heart in thanksgiving to God who has raised him from his weakness and carried him to be among the ranks of believers! The doors of hope have been opened to the Jews as well as to the Gentiles. That is why the Apostle offers a prayer or intercession to God so that He may increase their hope. He prays that they enter into the faith with the power of the Holy Spirit and that they might be filled with joy and peace. He says: “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit” (13). 3- Supporting the Apostle in his Ministry to the Nations: The Apostle has so far spoken to them about their duty, as strong men, to tolerate the failures of the weak. As converted Jews, they were to accept the Gentiles into the faith gladly and joyfully. Now he chooses to speak to them in softer words so that his recommendations would not burden them. Therefore he praises them by indicating that what he is recommending is not too hard for them when compared to their spiritual stature and comprehension. He says: “Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another” (14). It is worthy to note his gentleness in view of the following considerations: First: There is no mention that he has heard about their goodness, but he expresses his own conviction of their goodness…he does not need others to testify for them before him…it is as though he is telling them that even though I seem to advise you or to reproach you harshly, yet I am convinced that you are charged with goodness! Second: St John Chrysostom comments on these words: “you are full of goodness…”and says: [It is as though he is telling them: It is not on account of your hardness or the contempt you show to your fellowmen that I entreat you to accept the work of God rather than ignoring or destroying it. I know that you are filled with goodness, yet it seems adequate that I urge you here to perfect your virtues2]. Third: He gently urges them to increasingly open their hearts with love towards others. In this manner they would not be short in the fullness of goodness, knowledge, and ability…concerning the heart: they are good, loving, and gentle; concerning ideology: they are the epitome of knowledge and instruction; and concerning potentials: 1 Ibid 28 2 Ibid 29 359 they are equipped…on account of all that, he finds the audacity to ask them for more and more! That demonstrates great wisdom and encouragement! Fourth: St Paul addresses them in the spirit of humble brotherhood. This brotherhood has armed him with the means that enable him to write to them courageously rather than as someone recommending matters that are foreign to their way of life. He reminds them to continue progressing in the ways they have actually adopted, and says: “Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God” (15). St John Chrysostom writes: [Note the humility of St Paul’s thoughts, note his wisdom…He leaves the seat of leadership, here and there, in order to speak to them as brothers and friends sharing the same standing1]. Fifth: The Apostle states that he is committed to write to them as part of his apostolic ministry and for which he has been designated as an apostle to the Gentiles. While Rome was the capital of the Gentile world in those times, yet he feels it should be the center of his work. This is the grace that God has granted to him- the ministry to the Gentiles- and which he never ceases to enjoy. The Apostle considers him a priest who brings the sacrificial offering of love in the form of his ministry. Even though he is not a descendent of Levi, yet he is God’s priest acting as an apostle of the Lord Jesus Christ. He presents the Gentiles who have become an acceptable and holy offering through the work of the Holy Spirit. He says: “that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit” (16). St John Chrysostom interprets these verses as follows: [for me, this is what I understand by the priesthood; for it consists of preaching and proclaiming. This is the sacrifice I offer. No one would go wrong on a priest when he is full of zeal to offer a spotless sacrifice. St Paul uses these words in order to lift up their thoughts. He indicates that they are an offering and apologizes for his role in that task. It is as though he is saying: The knife I possess is the Holy Bible, the Word for preaching. I undertake that task with no intention to be glorified or to become famous, but to make the offering of the Gentiles an acceptable and holy sacrifice through the Holy Spirit. This means that the souls I instruct become acceptable. As God has led me to such sublimity, I can claim no honor to myself as much as it all reflects on you. How do they become acceptable? Through the Holy Spirit: there is a need, not only for faith but also for a spiritual way of life. This ensures maintaining the Spirit which has been granted once and for all to all mankind. We neither need wood or fire, nor an altar or a knife; but we need the Spirit who surely abides within us. That is why I attempt to prevent the fire from dying out and it gives me joy…just as a priest stands to keep the fire ablaze, so do I to stir your minds2]. The Apostle indicates clearly and accurately his role in the ministry as he calls himself “a minister’ and “a priest’ yet the One who sanctifies is the Spirit of God Himself. He says: “… that the offering of the Gentiles might be acceptable, sanctified 1 Ibid 2 Ibid 360 by the Holy Spirit”. St Basil the Great informs us about the role of the Holy Spirit and says: [The created is a slave, and it is the Spirit who liberates (Rom 8: 2); The created needs life, and the Spirit is the One who grants life, ( Jn 6: 63). The created seeks instruction, and the Spirit provides instruction (Jn 14: 26). The created becomes sanctified, and it is the Spirit who sanctifies (Rom 15: 26). Those whom you call angels, leaders, heavenly hosts…those receive sanctification through the Spirit. While the Spirit Himself is holy by nature and does not receive goodness from anything outside Himself for goodness arises from His core. That is why he draws a distinction by naming Him “the Holy Spirit’ (Isaiah6: 3)1]. Sixth: While the Apostle indirectly presents himself as a model, he feels that he is a priest on account of his apostolic love. This makes him present his life of faith as an offering of love that is acceptable and holy before God. He offers it not on account of himself but on their account, and so that God would be glorified in them as they accept Him. As they reciprocate his love, they would support him in his service to the Gentiles. They would show their love by displaying generous hearts and tolerance of the weak, as well as praying and witnessing for God before them. That leads him to say: “Therefore I have reason to glory in Christ Jesus in the things which pertain to God. For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient” (17, 18). Ministry work that seeks to provide spiritual edification to others through the Lord is also credited to the preacher or the minister. Consequently, he is glorified- not of himself but through the grace of God that works through him as a minister and in them as the ones receiving the service. Indeed, God works by His Holy Spirit in him and in them. According to St John Chrysostom, who speaks on behalf of St Paul and says: [He means to say: I do not get glorified of myself or by my zeal but by the grace of God…Note how he tries with all his strength to attribute all the work to God, without claiming to have done anything himself. What I utter, do, or perform are miracles done by God. He is the One doing all this, the Holy Spirit who has made all things2]. Seventh: St Paul urges his audience to support his ministry by prayers as well as by deeds of love. He wants God to be glorified in them and so he presents his own person as an example: he is fired by his zeal to minister. He intends to preach without any restrictions- not only in countries that are subject to Rome but among Barbarians as well. Yet that zeal is bonded to a spirit of humility. He leaves from Jerusalem to preach the Holy Word in every place and even in Illyricum3. However, he does not minister or travel to places where other ministers have gone. This is because he does not wish to take credit for someone else’s work…he goes where no one has gone and where the road is therefore rough and the struggle harder. He explains: “…in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the 1 Ep. 159:2 2 In Rom. hom 29 3 Illiricum was one of the countries ruled by the Roman kingdom, NW of Macedonia 361 gospel of Christ. And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation” (19, 20). St John Chrysostom comments, saying: [He says this to indicate that he is far removed from vain glory. Besides, he wishes to instruct them that he is writing to them to fulfill his ministry. He does not seek any personal glory or honor from them; but he seeks to fulfill his priestly work and as one concerned for their salvation…You can see him hurrying to areas where the work is greater and the conditions more severe1]. St Jerome says: [Note that Paul, who was persecuted in Judah, is preaching among the Gentiles now. He carries the Cross of the Lord Jesus Christ as a Conqueror who attracts everyone. He has conquered the whole world –from the Ocean to the Red Sea2]. 4- His Eagerness to Minister to them in Rome: The Apostle underlines that he is not seeking any personal recognition or honor in order to arouse in them the same spirit towards their desire for the salvation of others. This should be especially true when they address the weak and the Gentiles. In this passage, he indicates how much he has longed to visit them. Again he underlines that he is motivated by love and not by any desire for worldly glory. He explains: “For this reason I also have been much hindered from coming to you. But now no longer having a place in these parts, and having a great desire these many years to come to you, whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while” (22-24). The following points are noteworthy in these words by the Apostle: First: St John Chrysostom finds that St Paul has underlined his great love for them as he has yearned for many years to visit them. At the same time, he leaves no scope for pride as he clarifies that he is just visiting them on his way to Spain. It is true that they are well loved, but others too- like the people in Spain, are loved in the same way. Even though his visit to them is an incidental stop on his way to Spain, yet his love is sincere. He arouses their love through the depth of his love for them. He tells them he will visit so that he “may enjoy (their) company”. This is the language that parents use to attract their children to themselves…. [He is like a fervent father who has fathered real sons…that is how he loved the believers3]. 5- His Recognition of the Contribution of the Nations: Although St Paul states his great longing to visit the people in Rome, yet he apologizes for postponing the visit. He explains that he is obliged to go to Jerusalem first in order to deliver the contributions of the Gentiles to the saints there as they were suffering from hunger. The believers in Macedonia and Achaia- who were of Gentile origin- were glad to offer material help to the converted Jews in Jerusalem in their time of need. They were happy to feel worthy of paying back the love that these Jews had shown towards them by spiritually and lovingly serving them. 1 In Rom. hom 29 2 On Ps. hom 14 3 In Rom. hom 29 362 St Paul says: “For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things” (26, 27). First: St John Chrysostom notes that the Apostle does not intend to arouse the Church of Rome to make contributions towards the needs of the saints in Jerusalem who had been exposed to hunger. If that was his intention, he would have visited them to collect their contributions. However, he seized it as an occasion to demonstrate that the Church as a whole has entered into a fellowship of love: the contributions from churches whose congregations were mostly of Gentile origins to churches whose congregations were mostly of Jewish origins indicate that fellowship. Therefore St Paul is not seeking material contributions; but he is seeking to arouse love in their hearts and to minister to the spiritual needs of the Gentiles. Second: St John Chrysostom writes the following commentary: [He did not say: I will go and collect the donations; but he said “to minister’ ( deaconus)1. Since the great Apostle considers that contributions take the form of spiritual deeds and ministry rather than plain social work, how much more joyful would he be when he carries the Gospel of Truth to the people in Rome rather than the delivery of material donations?!]. The churches considered their contributions a sign of “fellowship’ and of inner love and unity. Therefore the Apostle was neither carrying their money nor their material donations. He was carrying something of greater value: their hearts filled with love and the spirit of unity which held them together with the other members. With this concept, the Apostle considers that he was carrying a royal treasure preserved by the royal seal which no thief could steal or harm. Third: St John Chrysostom2 states that St Paul names what he carries as “fruit’ (28) and not “contributions”. This is because what he is carrying would also benefit the donors as it represents their spiritual fruit. 6- Supporting Him through Prayers: The Apostle appears to rejoice due to the spiritual fruit proclaimed in the Gentile churches. These had not offered mere material donations but multiple spiritual fruit which indicated their love towards their fellowmen in Jerusalem. Rather than ask for material donations, the Apostle goes on to urge the church in Rome to contribute too by struggling hard and offering prayers to God on his behalf. He needs them to pray so that God would fulfill His plan for his mission in spite of the opposition he faces. It is amazing that he fears they would consider themselves unworthy to struggle with him in ministering to the Gentiles through their prayers. Therefore, just before requesting them to struggle in prayers for his ministry, he tells them: “But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ” (29). It is as though he is telling them that on visiting them he would find them worthy of much praise on account of the Gospel and on account of their holy deeds which 1 Ibid 2 Ibid 363 deserve all admiration. Besides, all their efforts to pray for him and his ministry are in harmony with the redeeming work of the Lord Jesus Christ and the love of the Holy Spirit. He states his need as follows: “Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me” (30). Therefore their prayers would definitely be acceptable and effective since they conform to the will of God and His sublime love. 7- Resistance of the Unbelievers to Him: Their ministry is motivated by their generous hearts which extend love to their Gentile fellowmen. However, their service does not end by tolerating the weak and witnessing before them of God’s redeeming work. It includes praying for preachers that God may save them from stubborn opponents. The Apostle considers that he is the neediest for prayers on account of the fierce opposition he faces. He says: “…that I may be delivered from those in Judea who does not believe, and that my service for Jerusalem may be acceptable to the saints” (31). 8- Concluding Words: St Paul speaks about the opposition he faces from the wicked and the commitment of the Church to pray for him. He too is committed to pray for everyone so that God may support everyone in his struggle and he prays saying: “Now the God of peace be with you all. Amen” (33).
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