First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
All Commentaries on Romans 1:8 Go To Romans 1
Thomas Aquinas
AD 1274
74. After the greeting [n. 15], the Apostle begins the message, wherein First he shows his affection for his readers, in order to render them benevolent hearers; secondly, he instructs them in the truth about the power of Christ’s grace, there [v. 16b; n. 97] at For it is the power of God. He shows his affection for them in three ways: first, by giving thanks for their blessings; secondly, by the prayer he directs to God on their behalf, there [v. 9; n. 78] at For God is my witness; thirdly, by his desire to visit them, there [v. 10; n. 85] at Always in my prayers. 75. In regard to the first, three things should be noted [n. 76, 77]. First, the order in which he gives thanks, when he says, first, I thank my God. For it is necessary that in all affairs, we begin by giving thanks: "Give thanks in all circumstances" (1 Th 5:18); indeed, a person is not worthy to receive a blessing, if he does not express thanks for past blessings: "The hope of an ungrateful man will melt like wintry frost" (Wis 16:29) and "to the place where the streams flow, there they return" (Ec 1:7), because to the source whence blessings come they return, namely, by giving thanks, to flow again by repeated blessings. But we need God’s blessing in all we seek or do; consequently, before all else thanks should be given. 76. Secondly, he designates three persons, one of whom is the person to whom thanksgiving is made when he says, my God, to whom thanks are due for all our 44 blessings, because they flow from Him: "Every good endowment and every perfect gift is from above" (Jas 1:17). And although He is God of all through creation and governance, he is particularly the God of the just for three reasons: first, on account of the special care he shows them: ‘The eyes of the Lord are toward the righteous" (Ps 34:15) and again: "The Lord is my light" (Ps 27:1); on account of their special worship; "This is my God and I will praise him" (Ex 15:2); thirdly, because he is their reward: "I am your reward exceedingly great" (Gen 15:1). The second person is the mediator, whom he mentions when he says, through Jesus Christ. For thanks should be returned to God in the same order in which graces come to us, namely, through Jesus Christ: "Through him we have access to this grace in which we stand" (Rom 5:2). The third is the person of those for whom he gives thanks, for all of you, because he regarded their graces as his on account of the bond of love. As if to say: "I have no greater grace than to hear that my children walk in the truth" (3 Jn 1:4). He purposely says, for all, because he desires to please them all: "Just as I try to please all men in everything I do" (1 Cor 10:33) and wishes the salvation of all: "I wish that all were as I myself am (1 Cor 7:7). 77. Thirdly, he indicates the point about which he is grateful, because your faith is proclaimed in all the world. He gives thanks for their faith, because it is the foundation of all spiritual blessings: "Faith is the substance of things hoped for" (Heb 11:1). But the reason he commends the Romans on their faith is that they embrace it with ease and continued in it firmly. Hence, even today very many signs of faith are seen 45 by those who visit the holy places, as Jerome says On the Epistle to the Galatians. However, their faith was not yet perfect, because some of them had been reached by false apostles, who taught that the rites of the Law must be joined to the Gospel. But he rejoices and gives thanks for their faith not only on their account but on account of the benefits accruing therefrom, namely, because, being the rulers of the world, their example would lead other nations to accept the faith; for, as a Gloss says, the lesser are quick to do what they see doe by the greater. On this account prelates are advised to be good examples to the flock (1 Pt 5:3). 78. Then when he says, God is my witness, he shows his affection for them from the prayer he offers for them. And because the business of prayer is carried on in secret in God’s presence: "When you pray, go into you room and shut the door and pray to your Father in secret" (Mt 6:6), he calls on God to testify that he prays for them. First therefore he calls on the witness; secondly he shows on what point he calls the witness [v. 9b; n. 83]. 79. He calls on the witness when he says, God is my witness, under whose witness all things are done: "I am judge and witness" (Jer 29:23). Then, to show that he is not mistaken in calling on the just witness, he mentions how is joined to Him. First, in regard to service when he says, whom I serve, namely, with the worship of latria: "The Lord your God shall you adore and him alone shall you serve" (Dt 6:13). Secondly, in regard to the way he served when he says, with my spirit. As if to say: Not only in outward bodily service, but especially within, according to the spirit: "God is spirit, and those who worship him must worship in spirit and truth" (Jn 46 4:24). Or in spirit, i.e., in spiritual observances, not in carnal, as the Jews: "We are the true circumcision who worship God in spirit" (Phil 3:3). Thirdly, in regard to the office in which he serves, namely, in the gospel of his Son: "Set apart for the gospel" (Rom 1:1). It is the gospel of the Son in three ways: first, because it is about Him: "I bring you good news of a great joy" (Lk 2:10). Secondly, because it was preached by Him as a special duty: "I must preach the good news of the kingdom of God to the other cities also, for I was sent for this purpose" (Lk 4:43). Thirdly, because it was enjoined by Him: "Preach the gospel to every creature" (Mk 16:15). 80. But since, as Augustine says, it is the same to say "God is my witness" and "I swear by God" the Apostle seems to be acting against the Lord’s command: "I say to you, Do not swear at all" (Mt 5:34); "Above all, my brethren, do not swear" (Jas 5:12). However, as Augustine also says, the meaning of Sacred Scripture is gathered from the actions of the saints. For it is the same Spirit Who inspired the sacred Scriptures: "Men moved by the Holy Spirit spike from God" (2 Pt 1:21) and Who moves holy men to act: "All who are led by the Spirit are sons of God" (Rom 8:14). Consequently, if Paul is found to swear, it shows that the Lord’s word and that of the apostle James are not to be understood as indicating that an oath is absolutely unlawful, but that men should strive as far as possible not to use oaths as though they were something good and desirable of their very nature. And this on account of the danger involved in frequent swearing, namely, the possibility of perjury due to a slip of the tongue. Si (23:9) says, "Do not accustom your mouth to oaths for many are tripped by them." Also because it seems contrary to the reverence we owe God for one to call 47 God as witness without necessity. For this reason the Apostle never made an oath except in writing, when a man speaks with greater deliberation and caution. 81. Yet an oath is sometimes necessary to lend credence to a speaker, which in turn often benefits the hearer. Consequently, the Apostle makes an oath for the benefit of his hearer, for whom it was beneficial to believe, as thought hot seeking what was useful to himself but to the majority, namely, their salvation. Hence, the Lord’s statement that "anything more than this," i.e., than simple word, "comes from evil" (Mt 5:37) does not imply that it comes from evil in the one who swears, but in the one who demands the oath: it comes not from the evil of sin, except in the case where a person judges that the one from whom he demands the oath will sear falsely – in which case it is a serious sin, as Augustine says. Rather, it implies that it comes from the evil of punishment, i.e., our ignorance of whether something said to us is true. 82. It should be noted that there are two ways of making an oath: one is by a simple statement, as when it is said, "by God" or "God is my witness." This is the form the Apostle uses here. The other is by an imprecation, namely, when a person calls on God’s witness in the form of some punishment to be inflicted on the speaker if he is lying: "if I have requited evil with evil…, let my enemy pursue me…" (Ps 7:3-5). The Apostle also uses this form, as in 2 Cor (1:23): "I call God to witness against my life." 83. Then he mentions the matter concerning which he calls God to witness when he says, that I mention [remember] you always in my prayers without ceasing, i.e., because in his prayers he always prayed for them on account of the general benefits that 48 arose from their conversion: "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam 12:23). The statement, I remember, can be understood in two ways: in one way according to the sense of Ps 137 (v.6): "Let my tongue cleave to the roof of my mouth, if I do not remember you"; in another way, I remember you, i.e., I pray to God, Who receives the prayers of the humble. Therefore, when the saints pray for certain people, they are somehow presented to His gaze, just as their other actions are. Hence, the woman said to Elijah: "You have come to bring my sin to remembrance" (1 Kg 17:18), as though whatever is done against the just is in the memory and eyes of God. 84. That he claims to pray without ceasing is in agreement with what he tells the Thessalonians: "Pray constantly" (1 Th 5:7) and with Lk (18:1) that "they ought always to pray and not lose heart." This can be understood in three ways: in one way, as to the very act of praying, and then one is praying always or without ceasing, if he prays at the appointed times and hours: "peter and John were going up to the temple at the hour of prayer, the ninth hour" (Ac 3:1). In another way, as to purpose of prayer which is that our mind rise up to God; and so a man prays as long as he directs his entire life to God: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor 10:31). Thirdly, as to the cause; for when a person so acts that others pray for him, he seems to be praying, as in the case of those who give alms to the poor who pray for them: "Store up almsgiving in the heart of the poor: and it shall obtain help for you against all evil" (Si 29:12). Therefore, I thank my God for you, because I regard your blessings as my own. This is obvious from the fact that I pray for you as I do for myself. 49 85. Then when he says, asking that somehow … I may succeed in coming to you, he proves his affection by his desire to visit them. First, he mentions the desire; secondly, his intention of acting on this desire, there [v. 13; n. 89] at And I would not have you ignorant. In regard to the first he does two things: first, he mentions a sign of this desire; secondly, the cause of his desire, there [v. 11; n. 87] at For I long. 86. The sign of the desire is the prayer he said for them, which implies such a desire. That the desire itself was intense is shown when he says, asking [entreating], for something very important which is beyond my merits: "The poor use entreaties, but the rich answer roughly" (Pr 18:23); for something intensely desired seems great to the one desiring. Secondly, it is an anxious desire, for he says, somehow [by any means]. For if a person anxiously desires something, he seeks to get it by any means, easy or difficult: "What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in that I rejoice. Yes, and I shall rejoice" (Phil 1:18-19). Thirdly, the desire was of long standing, for he says, that I may now at last, i.e., after long desiring it. For the just are concerned not for a short time but continually: "A friend loves at all times" (Pr 17:17). Fourthly, the desire was correct, because it was in keeping with God’s will. Hence he adds, that by God’s will I may at last succeed in coming to you, i.e., in keeping 50 with His will, in terms of which I judge success: "not as I will, but as thou wilt" (Mt 26:39). 87. Then when he says, For I long to see you, he mentions the causes of the desire, and there are two [n. 88]. First, the welfare of those he would visit; hence, I long to see you: "I yearn for you all with the affection of Christ Jesus" (Phil 1:8), not for a trifling reason as in worldly friendship, but that I may impart to you some spiritual gift, not as its author but as its minister: "One should regard us as stewards of the mysteries of God" (1 Cor 4:2); and this to strengthen you in the faith you have received: "When you have been converted, strengthen your brethren" (Lk 22:32). Now a minister imparts grace in a number of ways, one of which is by the administration of the sacraments of grace: "As each has received a gift, administer it to one another as good dispensers of God’s grace" (1 Pt 4:10) and by exhorting in sermons: "Let no evil talk come out of your mouth, but only such as is good for edifying…, that it may impart grace to those who hear" (Eph 4:29). 88. The second cause is the mutual consolation found in friendly communication. Hence he continues, that we may be mutually encouraged, i.e., me by seeing you and imparting a grace, and all of us by each other’s faith, both yours and mine. For it is a source of mutual consolation to be one in the faith: "But God who comforts the downcast comforted us by the coming of Titus: not only by his coming but also by the comfort with which he was comforted in you." (2 Cor 6:6). 89. Then when he says, I would not have you ignorant, he mentions his intention to fulfill his plan lest it appear to be a vain desire. 51 First, he mentions his plan; secondly, its cause, there [v. 13b; n. 92] at that I might have some fruit; thirdly, his eagerness, there [v. 15; n. 95] at So, as much as in me. In regard to the first he does two things: first, he mentions his plan; secondly, the obstacle, there [v. 13b; n. 91] at and have been hindered. 90. He says, therefore, first: Not only do I desire to see you, but I have decided to fulfill this desire, and I want you to know, brethren, that I have often intended to come to you to prove my love "not only in word or speech but in deed and in truth" (1 Jn 3:18). 91. Secondly, he touches on the obstacle preventing him from having fulfilled that intention, saying, but thus far I have been prevented either by the devil, who endeavors to prevent the preaching from which man’s salvation results: "the north wind drives away rain" (Pr 25:23), i.e., the doctrines of the preachers; or perhaps by God, according to Whose nod the journeys and words of preachers are arranged: "The clouds," i.e., preachers, "scatter his lightning. They turn round and round by his guidance to accomplish all that he commands them" (Jb 37: 11-12). Hence in Ac (16:6) it is recorded: "They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia"; and again: "They attempted to go into Bithynia, but the Spirit of Jesus did not allow them." But the Apostle wants them to know both these things for their own benefit, so that seeing his affection, they might receive his words with more reverence, and recognizing their own conduct as the obstacle hitherto preventing his visit, they might 52 amend their lives. Ro the words of Is (5:6) express a punishment for sin: "I will command the clouds to rain no rain upon it." 92. Then he gives two reasons for his intention. The first is utility; hence he says, in order that I may reap some harvest among you as well as among the rest of the Gentiles, to whom I have preached. This can be taken in two ways: in one way as though her were saying: that I may reap some harvest among you by my preaching: "You should go and bear fruit" (Jn 15:16). In another way as though from their conversion a harvest would grow for him: "He who reaps, receives wages and gathers fruit for eternal life" (Jn 4:36). 93. The other reason is the responsibility of his office: "Woe to me, if I do not preach the gospel" (1 Cor 9:16). And because he had undertaken the general apostolate of the Gentiles, he asserts that he under obligation to all: "Although I am free from all men, I have made myself a slave to all" (1 Cor 9:19). 94. And for this reason he sets out two diversities. One is along the lines of the diversity of nations, when he says, to Greeks and to barbarians. A person is called a barbarian, either because he is cut off from some people in one way or another in the sense of 1 Cor (13:11): "If I do not know the meaning of the language, I shall be a barbarian to the speaker and the speaker to me"; or because he is cut off from the human race, inasmuch as he is not ruled by reason. Hence, they are properly called barbarians who are not directed by reason. This is implied in 2 Macc (15:2): "Do not act so fiercely and barbarously," i.e., inhumanly. 53 Now because the Greeks were the first to establish laws, he calls all the Gentiles ruled by human laws Greeks. He makes no mention of the Jews who were ruled by divine laws, because he was not appointed apostle to the Jews but to the Gentiles: "We to the Gentiles and they to the circumcised" (Gal 2:9). 95. Both reasons account for his readiness of will, so that he says, I am eager, i.e., as far as I am concerned, I am prepared, unless prevented, to preach the Gospel even to you in Rome: "Then all the people departed from the presence of Moses. And they came everyone whose heart stirred him" (Ex 35:20). 96. He rejects the obstacle to eagerness, namely, shame, on account of which many fail to do what they would otherwise do readily; hence he says, I am not ashamed of the gospel, which, indeed, seemed to be an occasion of shame for some in the presence of unbelievers, as he states in 1 Cor (1:23); "We preach Christ crucified, a stumbling block to the Jews and folly to the Gentiles." But there is really no reason for shame, because he continues (v. 24): "but to those who are called, both Jews and Greeks [?] Hence it is said: "Whoever is ashamed of me and of my words, of him the Son of man will be ashamed" (Lk 9:26). That is why the baptized are anointed with the chrism in the form of a cross on the forehead, where shame has its seat, namely, lest they be ashamed of the gospel.
