Homilies on Romans

Rom. XV. 8

“Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.”

Again, he is speaking of Christ's concern for us, still holding to the same topic, and showing what great things He has done for us, and how “He pleased not Himself.” And besides this, there is another point which he makes good, that those of the Gentiles are debtors to a larger amount unto God. And if to a larger amount, then they ought to bear with the weak among the Jews. For since he had spoken very sharply to such, lest this should make these elated, he humbles their unreasonableness, by showing that it was by “promise made to the fathers” that they had the good things given them, while they of the Gentiles had them out of pity and love toward man only. And this is the reason of his saying, “And that the Gentiles might glorify God for his mercy.” But that what is said may be made plainer, it is well to listen once more to the words themselves, that you may see what Christ's having been made “a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers,” means. What then is that which is stated? There had been a promise made to Abraham, saying, “Unto you will I give the earth, and to your seed, and in your seed shall all the nations be blessed.” But after this, they of the seed of Abraham all became subject to punishment. For the Law wrought wrath unto them by being transgressed, and thenceforward deprived them of that promise made unto the fathers. Therefore the Son came and wrought with the Father, in order that those promises might come true, and have their issue. For having fulfilled the whole Law in which He also fulfilled the circumcision, and having by it, and by the Cross, freed them from the curse of the transgression, He suffered not this promise to fall to the ground. When then he calls Him “a Minister of the circumcision,” he means this, that by having come and fulfilled the Law, and been circumcised, and born of the seed of Abraham, He undid the curse, stayed the anger of God, made also those that were to receive the promises fit for them, as being once for all freed from their alienation. To prevent then these accused persons from saying, How then came Christ to be circumcised and to keep the whole Law? He turns their argument to the opposite conclusion. For it was not that the Law might continue, but that He might put an end to it, and free you from the curse thereof, and set you entirely at liberty from the dominion of that Law. For it was because you had transgressed the Law, that He fulfilled it, not that you might fulfil it, but that He might confirm to you the promises made unto the fathers, which the Law had caused to be suspended, by showing you to have offended, and to be unworthy of the inheritance. And so thou also art saved by grace, since you were cast off. Do not thou then bicker, nor perversely cling to the Law at this unsuitable time, since it would have cast you also out of the promise, unless Christ had suffered so many things for you. And He did suffer these, not because you were deserving of salvation, but that God might be true. And then that this might not puff up him of the Gentiles, he says.

Ver. 9. “And that the Gentiles might glorify God for His mercy.”

But what he means is this. Those of the Jews would have had promises, even though they were unworthy. But you had not this even, but wast saved from love towards man alone, even if, to put it at the lowest, they too would not have been the better for the promises, unless Christ had come. But yet that he might amalgamate (or temper, κεράσῃ) them and not allow them to rise up against the weak, he makes mention of the promises. But of these he says that it was by mercy alone that they were saved. Hence they are the most bound to glorify God. And a glory it is to God that they be blended together, be united, praise with one mind, bear the weaker, neglect not the member that is broken off. Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, “As it is written, For this cause I will confess to You among the Gentiles, O Lord, and will sing unto Your Name.”

Ver. 10-12. “And, rejoice, you Gentiles, with His people. And, Praise the Lord, all you Gentiles”; “and let all people laud Him.” “And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust.”

Now all these quotations he has given to show that we ought to be united, and to glorify God; and also, to humble the Jew, that he may not lift himself up over these, since all the prophets called these, as well as to persuade the man of the Gentiles to be lowly, by showing him that he had a larger grace to answer for. Then he concludes his argument with a prayer again.

Ver. 13. “Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost.”