Epistle to the Romans. Interpretation of Paul's Epistle to the Romans From God our Father and the Lord Jesus Christ

Both of Paul's main themes - the integrity of the gospel entrusted to him and the unity of Gentiles and Jews in the Messianic community - are already heard in the first half of chapter 1.

Paul calls the gospel "the gospel of God" (1) because God is the author, and "the gospel of the Son" (9) because the Son is his essence.

In verses 1-5, he focuses on the presence of Jesus Christ, a descendant of David according to the flesh, authoritatively proclaimed the Son of God after His resurrection from the dead. In verse 16, Paul speaks of his work, since the gospel is the power of God for the salvation of everyone who believes, "first to the Jews, then to the Greeks."

In between these brief gospel statements, Paul tries to build trust with his readers. He writes to "all in Rome" believers (7), regardless of their ethnic origin, although he knows that most of them are pagans (13). He thanks God for everyone, constantly prays for them, strives to meet them and has already several times (so far unsuccessfully) tried to see them (8-13). He feels his duty to preach the good news in the capital of the world. He longs for this, because in the gospel the will of the righteous God was revealed: "bringing to righteousness" sinners (14-17).

Wrath of God (1:18–3:20)

The revelation of God's righteousness in the gospel is necessary because His wrath is revealed against unrighteousness (18). The wrath of God, His pure and perfect rejection of evil, is directed at all those who deliberately suppress everything true and righteous for the sake of their own personal choice. After all, all people somehow acquire knowledge of God and virtue: either through the world around (19ff.), or through their conscience (32), or through the moral law written in human hearts (2:12ff.) or by the law given to the Jews through Moses (2:17ff.).

Thus, the Apostle divides the human race into three groups: the corrupt pagan society (1:18-32), the moralistic critics (whether Jews or Gentiles), and the well-educated self-confident Jews (2:17-3:8). He concludes by blaming the whole of human society (3:9-20). In each of these cases, his argument is the same: no one acts according to the knowledge that he possesses. Even the special privileges of the Jews do not exempt them from God's judgment. No, "both Jews and Greeks are all under sin" (3:9), "for there is no partiality with God" (2:11). All human beings are sinners, all are guilty and have no justification from God - such is the picture of the world, the picture is hopelessly gloomy.

Grace of God (3:21 - 8:39)

“But now” is one of the most wonderful adversarial expressions in the Bible. For in the midst of the universal darkness of human sin and guilt, the light of the gospel has dawned. Paul again calls it "the righteousness of God" (or from God) (as in 1:17), that is, it is His justification of the unrighteous, which is possible only through the Cross, on which God showed His justice (3:25ff.) and His love (5:8) and which is available to "all believers" (3:22) - both Jews and Gentiles. Explaining the meaning of the Cross, Paul uses such keywords as "propitiation", "redemption", "justification". And then, answering the objections of the Jews (3:27-31), he argues that since justification is possible only by faith, there can be no boasting before God, no discrimination against Jews and Gentiles, and no disregard for the law.

Chapter 4 is a most magnificent work, where Paul proves that the patriarch of Israel, Abraham, was not justified by his works (4-8), not by circumcision (9-12), not by the law (13-15), but by faith. In the future, Abraham already becomes the "father of all believers" - both Jews and Gentiles (11, 16-25). Divine objectivity is evident here.

Having established that God will grant justification by faith even to the greatest sinners (4:5), Paul speaks of the wonderful blessings of God upon his justified people (5:1-11). "So…", he begins, we have peace with God, we are in his grace and rejoice in the hope of seeing and sharing his glory. Even suffering will not shake our confidence, because God's love is with us, which He poured into our hearts through the Holy Spirit (5) and confirmed on the Cross through His Son (5:8). All that the Lord has already done for us gives us hope that we will be "saved" at the last day (5:9-10).

Two types of human communities have been shown above: one - burdened with sin and guilt, the other - blessed with grace and faith.

In the middle of the antithesis "Adam - Christ" Paul places Moses: "The law came after, and thus the crime multiplied. And when sin increased, grace began to abound more” (20). Both of these statements were intolerable to the Jews because they offended the law. The first, as it were, laid the blame for sin on the law, and the second proclaimed the final destruction of sin due to the abundance of grace. Did Paul's gospel debase the law and encourage sin? Paul answers the second charge in chapter 6, and the first in chapter 7.

Twice in chapter 6 (verses 1 and 15) Paul's opponent asks him the question: Does he think it is possible to continue sinning and God's grace will continue to forgive? Both times Pavel replies sharply: “No way!” If Christians ask such a question, it means that they do not understand at all either the meaning of their baptism (1-14) or the meaning of conversion (15-23). Didn't they know that their baptism meant union with Christ in His death, that His death was a death "into sin" (that is, sin was gratified and the penalty for it accepted), and that they were resurrected with Him? In union with Christ, they themselves are "dead to sin and alive to God." How can you continue to live in what they died for? It's the same with their handling. Have they not given themselves resolutely to God as His servants? How can they bring themselves back into slavery to sin? Our baptism and conversion, on the one hand, ruled out any return to the former life, and, on the other hand, opened the way to a new life. The possibility of going back exists, but such a step is completely inappropriate. Grace not only discourages sin, it forbids it.

Paul's opponents were also concerned about his teaching on the law. He clarifies this issue in chapter 7, where he highlights three points. First (1-6), Christians "died to the law" in Christ as well as to "sin." Therefore, they are "liberated" from the law, that is, from its curse, and are now free, but free not to sin, but to serve God in a renewed spirit. Secondly, Paul, based (I think) on his own past experience, argues that although the law exposes, encourages, and condemns sin, it is not responsible for sin and death. No, the law is holy. Paul defends the law.

Third (14-25), Paul vividly describes the ongoing intense inner struggle. Whether the "fallen" man crying for deliverance is a born-again Christian or remains unregenerate (I stick with the third) and whether Paul himself is that man or is just a personification, the purpose of these verses is to demonstrate the weakness of the law.

But now (8:1-4) God, through His Son and Spirit, has done what the law, weakened by our sinful nature, could not do. In particular, the exorcism of sin is possible only by the reign of the Holy Spirit in its place (8:9), which is not mentioned in chapter 7 (with the exception of verse 6). Thus now we, who were ordained to justification and sanctification, are "not under the law, but under grace."

As chapter 7 of the Epistle is devoted to the law, so chapter 8 is devoted to the Holy Spirit. In the first half of the chapter, Paul describes the various missions of the Holy Spirit: the liberation of man, His presence in us, the giving of new life, the teaching of self-control, witness to the human spirit that we are children of God, intercession for us. Paul remembers that we are God's children, and therefore His heirs, and that suffering is the only road to glory. He then draws a parallel between suffering and the glory of God's children. He writes that creation is subject to disappointment, but one day it is freed from its fetters. However, the creation groans as if in the throes of childbearing, and we groan with it. We eagerly but patiently await the final renewal of the entire universe, including our bodies.

In the last 12 verses of chapter 8, the Apostle rises to the majestic heights of the Christian faith. He gives five compelling arguments about God's work for our good, and ultimately for our ultimate salvation (28). He notes the five stages that make up God's plan from past to future eternity (29-30), and poses five bold questions to which there is no answer. Thus, he strengthens us with fifteen proofs of the invincibility of God's love, from which nothing can ever separate us.

God's Plan (9-11)

Throughout the first half of his epistle, Paul does not lose sight of either the ethnic mixture in the Roman church or the constant friction between the Jewish Christian majority and the Gentile Christian minority. Now the time has come to tackle one theological problem lurking here in earnest and decisively. How did it happen that the Jewish people rejected their Messiah? How can his unbelief be reconciled with God's covenant and promises? How can the inclusion of Gentiles be consistent with God's plan? It can be seen that each of these three chapters begins with Paul's very personal and emotional testimony of his love for Israel: both anger at his alienation (9:1ff.) and longing for their salvation (10:1), and an enduring sense of belonging to him (11:1).

In chapter 9, Paul defends the principle of God's faithfulness to His covenant, on the grounds that His promises were not addressed to all the descendants of Jacob, but only to those Israelites who are from Israel, His remnant, since He always acted in accordance with His principle of "chosenness" ( eleven). This was manifested not only in the preference of Isaac over Ishmael and Jacob Esau, but also in pardoning Moses when Pharaoh's heart was hardened (14-18). But even this hardening of the pharaoh, forced to submit to the desires of his hardened heart, was in its essence a manifestation of God's power. If we are still perplexed about being chosen, we must remember that it is not good for a human being to quarrel with God (19-21), that we must humble ourselves before His right to exercise His authority and mercy (22-23), and that in Scripture itself the calling of the Gentiles, as well as the Jews, is foretold to become His people (24-29).

However, the ends of chapters 9 and 10 make it clear that Israel's unbelief cannot be due to tout simple(God's choice), as Paul further states that Israel "stumbled over a stumbling block", namely Christ and His Cross. By this he accuses Israel of proudly unwillingness to accept God's plan of salvation and of religious zeal not based on knowledge (9:31 - 10:7). Paul continues to contrast "righteousness by law" with "righteousness by faith," and, in skillful application of Deuteronomy 30, emphasizes the accessibility of Christ through faith. There is no need to wander somewhere in search of Christ, since He Himself came, died and rose again and is available to everyone who calls on Him (10:5-11). Moreover, there is no difference between a Jew and a Gentile, because the same God - the God of all people - generously blesses all who call on Him (12-13). But this requires the gospel (14-15).

In chapter 11, Paul looks into the future. He declares that the fall of Israel will not be universal, since there is a believing remnant (1 - 10), nor final, since God has not rejected His people and he (the people) will be reborn (11). If through the fall of Israel salvation came to the Gentiles, now through the salvation of the Gentiles Israel will be roused to jealousy (12). Indeed, Paul sees the mission of his gospel in inciting jealousy among his people in order to save at least some (13-14). And then the “fullness” of Israel will bring “much more wealth” to the world Paul then develops the allegory of the olive tree and offers two lessons on the subject. The first is a warning to the pagans (like a grafted branch of a wild olive) against arrogance and boasting (17-22). The second is the promise to Israel (as a branch from the root) that if they stop persisting in their unbelief, they will be grafted in again (23-24). Paul's vision of the future, which he calls "mystery" or revelation, is that when the fullness of the Gentiles comes, "all Israel will be saved" also (25-27). His confidence in this comes from the fact that “the gifts and calling of God are irrevocable” (29). Thus, we can confidently expect the "fullness" of both Jews and Gentiles (12, 25). Indeed, God will "have mercy on all" (32), which does not mean all without exception, but it means having mercy on both Jews and Gentiles without dividing them. It is not surprising that this prospect brings Paul into a state of ecstatic praise of God and he praises Him for the wonderful riches and for the depth of His wisdom (33-36).

Will of God (12:1–15:13)

Calling the Roman Christians his "brethren" (because the old distinctions have already been eliminated), Paul now makes an ardent appeal to them. He bases himself on the "mercy of God," which he interprets, and calls them to sanctify their bodies and renew their minds. He sets before them the same alternative that has always and everywhere accompanied God's people: either conform to this world, or change through the renewal of the mind, which is the "good, acceptable and perfect" will of God.

In the chapters that follow, it is explained that the will of God concerns all our relationships, which are completely changed by the gospel. Paul develops eight of them, namely, relationships with God, with ourselves and with each other, with our enemies, the state, the law, with the last day, and with the "weak." Our renewed mind, beginning to know the will of God (1-2), must soberly evaluate what God has given us, not overestimate or underestimate ourselves (3-8). Our relationship must always be defined by service to one another. The love that binds together the members of a Christian family includes sincerity, warmth, honesty, patience, hospitality, kindness, harmony, and humility (9-16).

Further, it is said about the attitude towards enemies or those who do evil (17-21). Echoing the commandments of Jesus, Paul writes that we should not repay evil for evil or take revenge, but we should leave the punishment to God, since this is His prerogative, and we ourselves should seek peace, serve our enemies, defeating evil with good. Our relationship with authorities (13:1-7), in Paul's mind, is directly related to the concept of God's wrath (12:19). If the punishment of evil is the prerogative of God, then He carries it out through state legally approved institutions, since the official is a “servant” of God, appointed to punish atrocities. The state also performs the positive function of supporting and rewarding good deeds done by people. However, our submission to the authorities cannot be unconditional. If the state misuses the power given by God, forcing to do what God forbids, or forbidding what God commands, then our Christian duty is obvious - not to obey the state, but to submit to God.

Verses 8-10 are about love. They teach that love is both an unrequited debt and the fulfillment of the law, because although we are “not under the law,” as we turn to Christ for justification and the Holy Spirit for sanctification, we are still called to keep the law in our daily subjection. God's commandments. In this sense, the Holy Spirit and the law cannot be opposed, because the Holy Spirit writes the law in our hearts, and the supremacy of love becomes more and more evident as the day of the return of the Lord Christ draws near. We must wake up, get up, get dressed, and live the life of a people who belong to the light of day (verses 11-14).

Our relationship with the “weak” is given a lot of space by Paul (14:1-15:13). They seem to be weaker in faith and conviction than in strength of will and character. Such, probably, were Jewish Christians, who considered it their duty to still observe the law on eating, as well as holidays and fasts according to the Jewish calendar. Paul himself refers to the category of "strong" and agrees with their position. His mind tells him that food and the calendar are secondary things. But he does not want to act arbitrarily and rudely towards the vulnerable conscience of the “weak”. He calls on the church to "receive" them as God did (14:1,3) and "receive" one another as Christ did (15:7). If you accept the weak in your heart and be friendly to them, then it will no longer be possible to despise or condemn them, or hurt them by compulsion to go against your conscience.

The most significant feature of Paul's practical advice is that he builds it on his own Christology, specifically on the death, resurrection, and second coming of Jesus. Those who are weak in faith are also our brothers and sisters, for whom Christ died. He has risen to be their Lord, and we have no right to interfere with His servants. He will also come to judge us, so we ourselves should not be judges. We must also follow the example of Christ, who did not please Himself, but became a servant—really a servant—to Jews and Gentiles. Paul leaves the reader with the marvelous hope that the weak and the strong, believing Jews and believing Gentiles, are bound together in such "one spirit" that "with one accord, with one mouth" they glorify God together (15:5-6).

Paul concludes by talking about his apostolic calling to minister to the Gentiles and to preach the gospel where they do not know Christ (15:14-22). He shares with them his plans to visit them on his way to Spain, first bringing offerings to Jerusalem as a symbol of Jewish-Gentile unity (15:23–29), and asking them to pray for themselves (15:30–33). He introduces them to Phoebe, who is to deliver the Message to Rome (16:1-2), he greets 26 people, calling them by their names (16:3-16), men and women, slaves and free, Jews and ex-Gentiles, and this list helps us to realize the extraordinary unity in diversity that distinguished the Roman church in a remarkable way. He warns them against false teachers (16:17–20); he sends greetings from the eight who are with him at Corinth (16:21–24) and closes the message with praise to God. Although the syntax of this part of the Epistle is rather complicated, the content is excellent. The apostle ends where he started (1:1-5): the introductory and concluding parts testify to the good news of Christ, the providence of God, the appeal to the nations and the call to humility in faith.

Paul.

Neither Moses, nor many after him, even the evangelists, put their names before their writings, but the apostle Paul puts his name before every epistle of his: this is because they wrote for those who lived with them, and he sent writings from afar and according to custom fulfilled the rule of the distinctive properties of messages. Only in Hebrews does he not do this; for they hated him: therefore, lest when they hear his name immediately, they do not cease to listen to him, he hides his name at the beginning. And why is he renamed Paul from Saul? In order for him to not be less than the supreme of the apostles, called Cephas, which means stone (Peter) (John 1:42), or the sons of Zebedee, called Boanerges, that is, the sons of thunder (Mark 3:17) .

Slavery has many types. There is bondage by creation, of which it is said: (Ps. 119:91). There is also bondage through faith, of which it is said: became obedient to the manner of doctrine to which they gave themselves(Rom. 6:17). Finally, there is slavery in the way of life: in this respect Moses is called a servant of God (Joshua 1:2). Paul is a "slave" in all these forms.

Jesus Christ.

Proposes the names of the Lord from the incarnation, ascending from below upwards: for the names Jesus And Christ, that is, the Anointed One, are the names after the incarnation. He was anointed by no means with oil, but with the Holy Spirit, which, of course, is more priceless than oil. And that the anointing happens even without oil, listen: do not touch my anointed(Ps. 104:15), what saying should be attributed to those before the law, when there was not even the name of anointing with oil.

Summoned.

This word means humility; for the Apostle shows them that he himself did not seek and find, but was called.

Apostle.

This word was used by the Apostle in contrast to the others who were called. For all the faithful are called; but they are called only to believe, and he says that I have also been given the apostleship, which was also entrusted to Christ when He was sent by the Father.

Chosen for the gospel of God.

That is, he was chosen for the ministry of the gospel. Otherwise: elected instead of predetermined to this, as to Jeremiah, God says: before you came out of the womb, I sanctified you(Jer. 1:5). And Paul himself says in one place: when God was pleased, who chose me from my mother's womb(Gal. 1:15). Further, it is not in vain that he says: called and chosen to gospel. Since his word was to the vain, he inspires that he is worthy of faith, as sent from above. But the gospel itself calls it that, not only according to the good things that have taken place, but also according to the blessings to come, and by the name of the gospel it immediately consoles the listener, for the gospel does not contain something sad, as the prophets predicted, but treasures of countless blessings. And this gospel is the gospel of God, that is, the Father, both because it was given by Him, and because it makes Him known, for although He was known in the Old Testament, however, to some Jews, but even to them He was unknown as a Father, subsequently or through the gospel. He, along with the Son, revealed himself to the whole universe.

Which God had previously promised through His prophets.

Since that sermon was reviled as an innovation, it shows that it is older than paganism and was previously described by the prophets; even the word "gospel" is found in David, who says: The Lord will give the word: a great multitude of heralds(Ps. 67:12), and in Isaiah: how beautiful on the mountains are the feet of the herald of peace(Isaiah 52:7).

in the holy scriptures.

The prophets not only spoke, but also wrote and depicted by actions, for example: Abraham through Isaac, Moses through the serpent, the raising of hands and the slaughter of the lamb. For when God had to prepare something great, he foretells it long before. Therefore, when He says that many prophets desired to see what you see, and did not see (Mt. 13:17); it expresses by this that they did not see His very flesh, and therefore did not see the signs taking place before their eyes.

About His Son, Who was born of the seed of David according to the flesh.

Here clearly shows two births; because through words about his Son, that is, God's, indicates a higher birth, and through the expression from the seed of David- Longer for birth. By addition: according to the flesh showed that the birth according to the Spirit belongs to Him. Therefore, the gospel is not about a simple man, for it is about the Son of God, and not about a simple God, for it is about the One who was born of the seed of David according to the flesh, so that the One and the same is both, that is, both the Son of God and the Son David. Therefore let Nestorius finally be ashamed. The Apostle also mentions His birth according to the flesh, as do the three evangelists, in order to lead the hearers from him to a higher birth. So the Lord himself was first seen by a man, and then recognized by God.

He was revealed to be the Son of God in power, according to the spirit of holiness, through the resurrection from the dead, in Jesus Christ our Lord.

Above said: about his Son, and now he proves how He is known by the Son of God, and says that He is named, that is, shown, confirmed, recognized; for the naming is the very recognition, sentence and decision. For all recognized and decided that He is the Son of God. How so? In force that is, through the power of the signs that He did. Moreover in the spirit of the sacred through which he sanctified those who believe; for it is the nature of God to give it. Also through the resurrection from the dead for He is the first, and besides, He is one. He resurrected himself. So, He is recognized and revealed as the Son of God through the resurrection; for this is a great thing, as He Himself says: when you lift up the Son of Man, then you will know that I am(John 8:28).

Through whom we have received grace and apostleship, that in His name we may submit to the faith.

Note gratitude. Nothing, he says, is ours, but everything is received by us through the Son. I received apostolate and grace through the Spirit. He, says the Lord, guide you(John 16:13). And the Spirit says: separate me Paul and Barnabas(Acts 13:2), and: word of wisdom given by the Spirit(1 Corinthians 12:8). What does it mean? What belongs to the Spirit belongs to the Son and vice versa. Grace, says, and apostolate got, that is, we did not become apostles according to our merits, but from the grace from above. But persuasion is also a work of grace; for it was the business of the apostles to go and preach, but it is God wholly to convince those who hear. Conquer Faith. We were sent, he says, not for arguing and not for research or proof, but conquer the faith so that those who are taught will listen, believing without any contradiction.

All nations.

Grace received conquer the faith of all nations we, - not I alone, but also the other apostles: for Paul did not go around all the nations; will anyone say that if not during his lifetime, then after death he goes to all nations through a message. But they would believe, hearing about the name of Christ, and not about His essence; for the name of Christ worked miracles, and it itself requires faith, because it cannot be comprehended by reason. See what a gift the gospel is: it was not given to one people, like the Old Testament, but to all nations.

Between which there are also you, called by Jesus Christ.

Here crushes the arrogance of the Romans. You have received no more than other nations over which you consider yourself masters; why, as we preach to other nations, so also to you: do not be conceited. Otherwise: you too have been called, warned by grace, and have not come yourself.

To all who are in Rome, beloved of God, called to be saints.

Not easy: to all who are in Rome, But: beloved of God. How can you see that they are lovers? From consecration; and calls all believers saints. He also added: called, rooting in the memory of the Romans the beneficence of God and showing that even if there were consuls and prefects among them, but God called everyone with the same calling as the common people, having equally loved and sanctified you. Therefore, since you are equally beloved, and called, and sanctified, do not exalt yourself above the ignorant.

Thank you and peace.

And the Lord commanded the apostles that when they enter houses, this word should be spoken first. The battle stopped by Christ, which was engendered for us by sin against God, was not easy, and that peace was acquired not by our labors, but by the grace of God: so, first grace, then peace. The apostle prays for the uninterrupted and inviolable presence of both these blessings, so that again, if we fall into sin, a new battle will not flare up.

From God our Father and the Lord Jesus Christ.

Oh, how omnipotent is the grace that comes from the love of God! Enemies and inglorious, we began to have God Himself as the Father. So, from God the Father and our Lord Jesus Christ, may grace and peace be unshakable among you. They gave them, and they can keep them.

First of all, I thank my God through Jesus Christ for all of you that your faith is proclaimed throughout the world.

An introduction befitting the soul of Paul! He also teaches us to thank God, and not only for our own good, but also for the good of our neighbors: for this is love; give thanks, not for earthly and perishing things, but for the fact that the Romans believed. And with words my God shows his then disposition of his spirit, appropriating the common God to himself, as do the prophets, and even God himself, calling himself the God of Abraham, Isaac, and Jacob, in order to show his love for them. Thank you, he says Jesus Christ; for He is the advocate of thanksgiving for us to the Father, not only teaching us to give thanks, but also bringing our thanksgiving to the Father. What is there to give thanks for? For what faith Romans proclaimed all over the world. He bears witness to two things before them: that they believed, and that they believed with complete certainty, so that their faith is proclaimed throughout the world, and through them everyone benefits, burning with emulation and imitation of the royal city. And Peter preached in Rome, but Paul, considering his works as one with his own, gives thanks for the faith of those taught by Peter; so free from envy!

God is my witness, whom I serve with my spirit in the gospel of His Son, that I constantly remember you, always asking in my prayers.

Since Paul had not yet seen the Romans, meanwhile he wanted to say that he always remembers them, and therefore he calls to witness the One who knows the hearts. Note the apostle's philanthropy: he always remembers people whom he has not even seen. Where does he remember? In prayer, and, moreover, unceasingly. I serve God, that is, I am a slave my spirit, that is, not carnal service, but spiritual; for the pagan service is carnal and false, but the Jewish service, although not false, is also carnal, while the Christian service is true and spiritual, about which the Lord also says to the Samaritan woman: true worshipers will worship the Father in spirit and in truth(John 4:23). Since there are many kinds of service to God (for one serves and works for God by arranging only his own affairs, another by taking care of strangers and supplying widows, as Stephen’s co-servants did, and another by passing the ministry of the word), then the apostle speaks: God whom I serve with my spirit in the gospel of his Son. Above he attributed the gospel to the Father; but this is not strange, for the Father belongs to the Son and the Son belongs to the Father. He says this, proving that these worries are necessary for him; for to whom the ministry of the gospel is entrusted, it is necessary for him to take care of all who have received the word.

I ask in my prayers that the will of God someday hasten me to come to you.

Now he adds why he remembers them. come, speaks, to you. Pay attention: no matter how much he loved them, no matter how much he wanted to see them, he did not want to see them against the will of God. But we either do not love anyone, or if we ever love anyone, then we do it against the will of God. That Paul prayed unceasingly to see them, which was due to his intense love for us, and that he submitted to the beckoning of God, was a sign of his great piety. Let us not grieve if we ever do not receive what we ask for in prayers. We are no better than Paul, who asked the Lord three times for deliverance from sting in the flesh and did not get what he wanted (2 Corinthians 12:7-9); for it was useful to him.

I wish to see you in order to teach you some spiritual gift.

Others, he says, undertake long journeys for other purposes, and I to give you some gift. Some speaks modestly; for he did not say: I am going to teach you, but: to convey what I have received, and, moreover, small and commensurate with my powers. giving, that is, everything that the teachers proclaim for the benefit of those who hear; for although teaching is a good deed, our good deeds are also gifts, because they also need help from above.

To your affirmation, that is, to be comforted with you by the common faith, yours and mine.

In a secret way, he made it clear that the Romans needed to be corrected in many ways. Since this is also said very strongly (for the Romans could say: what are you saying? Are we tossing, whirling and needing you to become strong?); then adds: that is to be comforted with you. The meaning is this: you suffer a lot of oppression; why it has become desirable for me to see you in order to console you in some way, or, rather, in order to receive consolation myself. This is for the common good. For the believers of that time, who spent their lives as if in captivity, needed to come to each other and thereby greatly comforted each other. Does this mean that Paul also needed their help? Nothing; for he is the pillar of the Church. On the contrary, in order not to express himself harshly, and, as we said, not to upset them, he expressed himself that he himself had a need to console them. If anyone says that in this case the growth of faith in the Romans consoled and gladdened the apostle, then such a speech will be good: it is also visible from the words of the apostle: common faith, yours and mine. In this case, the thought will be as follows: I, seeing your faith, will be comforted and rejoice, and you will receive firmness from my faith, having received consolation regarding what, perhaps, you are wavering, out of cowardice. But this he does not say explicitly, but, as has been said, skillfully implies it.

I do not want, brethren, to leave you in ignorance that many times I intended to come to you - but I met obstacles even until now.

He said above that he prayed to come to them, and some probably thought: if you pray and desire to give consolation and receive it, then what prevents you from coming? So I added: encountered obstacles from God. Note that the apostle does not wonder why he encountered obstacles, but obeys the Master's commands, teaching us not to be curious about the works of God. So he proves that he did not come to them not out of negligence or contempt. I, he says, love you so much that although I encountered obstacles, I never abandoned my intention, on the contrary, I constantly tried to come to you, because I love you very much.

To have some fruit with you, as with other peoples.

Since Rome was a glorious city, into which all flocked as into a city rich in curiosities, and magnificent; then, lest anyone should think that Paul was very desirous to see the Romans for the same reason, he says: For this reason I was very desirous to come, that I might have some fruit. At the same time, another suspicion is destroyed, for another could say: you met obstacles because you wanted to come contrary to the will of God. He did not say: instruct in the faith, teach, but he expresses himself modestly: to bear some fruit, as above: give you a gift. At the same time he limits them, saying: like other nations. Do not think, he says, that you are better than other peoples, because you rule: you all stand in one system.

I am indebted to the Greeks and the barbarians, the wise and the ignorant. So, as for me, I am ready to preach the gospel to you who are in Rome.

And this is a matter of modesty. I, he says, do not show mercy, but I fulfill the command of the Master, and you should thank God, for He is doing good, and I must. He said the same to the Corinthians: woe to me if I do not preach the gospel(1 Corinthians 9:16). Therefore, I am ready to preach to you, even if there are dangers before my eyes. Such was his zeal for Christ!

I am not ashamed of the gospel of Christ, because it is the power of God for the salvation of everyone who believes.

The Romans were too attached to worldly glory, and Paul had to preach Jesus, who had endured all disgrace, and the Romans naturally could be ashamed that such was the Savior. Therefore he says: not ashamed, teaching, among other things, not to be ashamed of them either, because not only was he not ashamed of the Crucified One, but he also boasted and magnified Him. Moreover, since they were puffed up with wisdom, I, he says, go to preach the cross, and I am not ashamed of it; for he is the power of God unto salvation. There is the power of God and in punishment; so God proved his power to the Egyptians by punishing them. There is also power unto destruction, as it is said: "fear Him Who can destroy in hell" (Matthew 10:28). Therefore, what I, Paul, preach does not contain punishment, not destruction, but salvation. To whom? To every believer. For the gospel serves for salvation not only for everyone, but for those who receive it.

First, to the Jews, then to the Greeks.

Here is the word Firstly signifies primacy in order, not preeminence in grace; for the Jew should not be preferred because he receives more justifications: he only merited receiving them before; why word Firstly only primacy in the order of speech is expressed.

The truth of God is revealed from faith to faith, as it is written: The righteous shall live by faith.

Having said that the gospel is to the rescue explains how it is to the rescue. We are saved, he says, by the truth of God, and not ours. For what truth can we, who are cursed in deeds and corrupted, have? But God justified us, not from works, but from faith, which must grow into greater and greater faith, for it is not enough to first believe, but we must ascend from the original faith into the most perfect faith, that is, into a state of unshakable and firm, as the apostles said to the Lord: increase our faith(Luke 17:5). And what has been said, that is, that we are justified by the truth of God, is confirmed by the words from the prophecy of Habakkuk: the righteous, - speaks, - will live by faith. Since what God has given us surpasses all human thoughts, faith is justly needed for us: for if we began to find out the works of God, we would lose everything.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth with unrighteousness.

Started by delivering big good, and having said that the truth of God is revealed through the gospel, he now uses expressions that can frighten, for he knew that most people are attracted to virtue by fear. So the Lord Jesus, speaking of the Kingdom, also speaks of Gehenna. And the prophets offer promises first, and then threats. For the first is the work of the preliminary will of God, and the last is the result of our negligence. Pay attention to the order of speech: Christ came - says - and brought you justification and forgiveness; if you do not accept them, then the wrath of God will be revealed from heaven, obviously at the time of the second coming. And now we experience the wrath of God, but to correction, and then - only to punishment. And now we think in many ways to see resentment from people, and then it will be clear that the punishment is from God for all ungodliness. True worship and piety are one, but wickedness is manifold, therefore he said: all wickedness, since it has many paths, and the unrighteousness of men. Wickedness and unrighteousness are not the same thing. That is against God, and this is against people, and moreover, the first is a contemplative sin, and the last is an active one. And untruth has many ways; for someone offends his neighbor either in the estate, or in his wife, or in honor. However, some argue that Paul understands doctrine by unrighteousness. What does it mean suppressing the truth with untruth, listen. Truth, or knowledge about God, is invested in people at their very birth; but the pagans suppressed this truth and knowledge with unrighteousness, that is, they offended, acting against what was communicated to them, attributing the glory of God to idols. Imagine a man who received money to pay for the glory of the king. If he had spent them on thieves and harlots, then he would rightly be called an offender to the glory of the king. So the pagans also suppressed with unrighteousness, that is, they hid and unjustly eclipsed the glory of God and the knowledge of Him, using them not as they should have been used.

For what can be known about God is clear to them, because. God showed them. For His invisible, His eternal power and Divinity, from the creation of the world through the consideration of creations are visible, so that they are unanswerable. But how, having known God, they did not glorify Him as God, and did not give thanks.

I said above that the pagans offended the knowledge of God by using it in a wrong way. From which it is evident that they had this knowledge, he now speaks of this: for what can be known about God is clear to them. Then he also proves this, saying that the Creator proclaims the well-being of the creatures, as David says: the heavens proclaim the glory of God(Ps. 18:1). And what exactly can be known about God, learn from the following. One cannot know anything else about God, namely His essence, but one can know something else, this is everything related to essence, that is, goodness, wisdom, power, divinity or majesty, which is what Paul calls invisible him but through looking at visible creatures. Thus, the apostle showed the pagans that it is possible to know about God, that is, everything relating to His essence, which is invisible to sensual eyes, but can be known by the mind from the well-being of creatures. some under invisible here they mean angels; but such an understanding, in my opinion, is wrong. One of the fathers said that eternal power is the Son, and Deity Holy Spirit.

So they are irrelevant.

So it turned out in reality. God did not create the world for them to be unanswerable; but that's what actually happened. Notice this peculiarity of Scripture and do not condemn it. In many places there are such expressions in it, for the explanation of which it is necessary to look for the cause of what is mentioned in it in experience. So David says: and done evil in Your sight, so that You are righteous in Your judgment(Ps.50:6). This expression seems strange; but it is not like that. It expresses the following: blessed by You, Lord, more than any expectation, I have sinned against You; from this it came to pass that if You lay Your rights against me in judgment, You will win. This means that God is justified from our actions when we turn out to be ungrateful to Him for the benefits received from Him and have nothing to excuse ourselves. Do not have, therefore, no excuse and the pagans; for they, having known God from creation, did not glorify him as they should, but rendered the veneration due to him to idols.

But they became futile in their thoughts, and their foolish heart was darkened; professing to be wise, they became fools.

Represents the reason why they fell into such madness. In everything, he says, they relied on their intellects, and, wishing to find the Indescribable in images and the Incorporeal in bodies, they turned out to be unsuccessful, unable to reach the goal through intellects. Their heart calls them foolish because they did not want to know everything by faith. From what, then, did they reach such a delusion that they relied on their reasoning in everything? From the fact that they imagined themselves wise, why they went crazy. For is there anything more foolish than the worship of stones and trees?

And they changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and to four-legged creatures, and to reptiles.

He who changes, before he changes, has something else in him. It means that they also had knowledge, but they destroyed it, and, wishing to have something else instead of what they had, they also lost what they had. And they rendered the glory of the incorruptible God not to man, but to the image of corruptible man, and, what is worse, descended to reptiles, even to their images. They are so crazy! The knowledge that ought to have of a Being who surpasses everything without comparison, they applied to an object that is without comparison the most contemptible of all. A glory God's is to know that God created everything, provides for everything, and other things that are appropriate to Him. Who exactly made a mistake in what was said? The wisest, the Egyptians; for they revered even the images of reptiles.

So God gave them up in the lusts of their hearts to impurity, so that they defiled their own bodies. They replaced the truth of God with a lie, and worshiped and served the creature instead of the Creator, who is blessed forever, amen.

Word betrayed used instead allowed just as a doctor taking advantage of a patient, seeing that he neglects his diet and does not obey him, betrays him into a great illness, that is, leaves him and allows him to follow his own will and thus not be freed from the disease. Some, however, the expression God betrayed them they understood this: He betrayed them to the insult and insolence they had caused God, just as we say: So-and-so was destroyed by money, while money does not destroy, but its abuse, or: Saul corrupted the kingdom, that is, the abuse of the kingdom. So the pagans were given over to impurity by their own lewdness, so that there was no need for others to offend them, but they offended themselves; for such are those impure passions. Why are they given over to impurity? For offending God; For whoever does not want to know God immediately becomes corrupted in morality, just as David says: the fool said in his heart: there is no God, Then: they have become corrupt and have done vile deeds(Ps. 13:1). They changed what truly belonged to God and added it to the false gods. Worshiped(έσεβάσθησαν) put instead: paid honor (έτίμησαν). AND served(έλάτρευσαν) - instead of: rendered service by deeds; for λατρεία signifies honor done in deed. Not only said: worshiped and served the creature, But instead of the Creator, - increasing guilt by comparison. Even though God says blessed forever that is, he suffered no harm from the fact that they offended Him, but is blessed forever, unshakably and undoubtedly; because it means Amen.

Therefore, God gave them over to shameful passions: their women replaced the natural use with the unnatural, just as the men, leaving the natural use of the female sex, were inflamed with lust for one another, men doing shame on men and receiving in themselves the due retribution for their error.

Again he says that God betrayed them to passions because they served the creature. Just as in the doctrine of God they became corrupted, leaving the guidance of creation, so they became vile in life, leaving natural pleasure (which is most convenient and pleasant) and indulging in unnatural pleasure (which is most difficult and unpleasant). It means the word replaced which shows that they left what they had and chose something else. Therefore, the great accuser of both sexes is the nature that they transgressed. Having said secretly about women something shameful and something that is obscene to express clearly, he also says about men that they inflamed with lust for each other, showing that they indulged in voluptuousness and violent love. Didn't say lust doing, But: shame, showing that they scolded nature, and fired up with lust he said with the aim that no one should think that their disease was only lust. Doing shame. That is, they zealously indulged in impurity, committing it in reality, and received retribution for apostasy from God and idolatrous error in this very shame and in this very pleasure, having in it, as unnatural and full of impurity, punishment for themselves. And Paul says this because it was not yet possible to convince them of the existence of Gehenna. If, he says, you do not believe the doctrine of Gehenna, then believe that the punishment for them lies in the most impure activity.

And as they did not care to have God in their minds, God betrayed them to a perverted mind - to do indecent things.

Here he repeats the same thought for the third time and uses the same word, saying: betrayed. The reason that they are abandoned by God, everywhere presents the wickedness of people, as it does now. And as they did not care to have God in their mind, then betrayed them passions. The insult, he says, caused by them to God was not a sin of ignorance, but intentional. For he did not say, because they did not know, but he says: and how they didn't care, that is, they decided not to have God in their minds and voluntarily chose wickedness. This means that their sins are not sins of the flesh, as some heretics assert, but of wrong judgments. At first they rejected the knowledge of God, and then God allowed them to go into a perverse mind. To better interpret the expression God betrayed them, some of the fathers took advantage of the perfect example. They argue: when someone, not wanting to see the sun, closes his eyes and then falls into a pit, we say that it was not the sun, which he does not see, that plunged him into the pit, that the person fell into the pit not because the sun plunged him there in the hearts, but because it did not illuminate his eyes. Why didn't it light up his eyes? Because he closed his eyes. So God gave them over to shameful passions. Why? Because people didn't know Him. Why didn't they recognize Him? Because they did not judge and did not decide to know Him.

Full of all unrighteousness.

Notice how it intensifies speech; calls them fulfilled, and moreover any unrighteousness, that is, those who have reached the extreme degree of every vice. Then he calculates the types of vice.

Fornication.

Name fornication signifies all sorts of impurity.

Slyness.

This is deceit against the neighbor.

Selfishness.

This is the lust for estates.

Malice.

This is rancor.

Filled with envy, murder.

Murder always comes from envy. So Abel was killed out of envy. And they wanted to kill Joseph out of envy.

Discord, deceit.

From envy come strife and deceit to the death of the one who is envied.

Malevolence.

Deeply hidden malice, forgotten by some kindness.

Are slanderous.

Secret headphones.

Slanderers.

Obvious contributors.

God-haters.

Hating God, or hated by God.

Offenders, boasters, proud.

Ascends to the stronghold of evil. For if he who prides himself in a good deed destroys him with pride; then how much more does he destroy him when he does evil? Such a person is incapable of repentance. Know, then, that majesty is the contempt of God, and pride is the contempt of men, from which insult is born; for he who despiseth men offends and tramples all. Pride by nature precedes insult; but at first the insult becomes obvious to us, and then his mother, pride, becomes known.

Inventive for evil.

For they were not content with the evil done before: whence again it is clear that they sinned not out of passion, but intentionally and out of their own disposition.

Disobedient to parents.

And they rebelled against nature itself, he says.

Reckless.

And fair. For how could those who disobeyed their parents understand anything?

Treacherous.

That is, they are not stable in contracts.

Unloving, uncompromising, unmerciful.

The root of all evil is the very coldness of love: for hence it comes that one does not reconcile with the other, one does not love the other, one does not have mercy on the other. This is what Christ said: because of the increase of iniquity, the love of many will grow cold(Matthew 24:12). Nature itself connects us to each other, as well as other animals; but the people did not understand it.

They know the righteous judgment of God, that those who do such things are worthy of death; yet they are not only made, but those who do are approved.

Having proved that the Gentiles were filled with every vice because they did not want to know God, now he proves that they do not deserve an apology. They cannot say: we did not know good; for they knew that God was just. This means that they do evil voluntarily, and, even worse, they approve those who do it, that is, they patronize evil: what kind of disease is incurable.

Paul,

Neither Moses, nor many after him, even the evangelists, put their names before their writings, but the apostle Paul puts his name before every epistle of his: this is because they wrote for those who lived with them, and he sent writings from afar and according to custom fulfilled the rule of the distinctive properties of messages. Only in Hebrews does he not do this; for they hated him: therefore, lest when they hear his name immediately, they do not cease to listen to him, he hides his name at the beginning. And why is he renamed Paul from Saul? In order for him to not be less than the supreme of the apostles, called Cephas, which means stone (Peter) (), or the sons of Zebedee, named Boanerges, that is, the sons of thunder ().

slave

Slavery has many types. There is bondage by creation, which is spoken of: (). There is also bondage through faith, of which it is said: “became obedient to the manner of doctrine to which they had given themselves up”(). Finally, there is slavery in the way of life: in this respect, Moses is called a servant of God (Jesus). Paul is a "slave" in all these forms.

Jesus Christ

Offers the names of the Lord from the incarnation, ascending from below upwards: for the names "Jesus" and "Christ", that is, the Anointed One, are names after the incarnation. He was anointed by no means with oil, but with the Holy Spirit, which, of course, is more priceless than oil. And that the anointing happens even without oil, listen: "touch not my anointed ones"(), which saying should be attributed to the former before the law, when there was not even a name for anointing with oil.

called

This word means humility; for the Apostle shows them that he himself did not seek and find, but was called.

Apostle,

This word was used by the Apostle in contrast to the others who were called. For all the faithful are called; but they are called only to believe, and he says that I have also been given the apostleship, which was also entrusted to Christ when He was sent by the Father.

chosen for the gospel of God,

That is, he was chosen for the ministry of the gospel. Otherwise: "chosen" instead of "predestined" to this, as God says to Jeremiah: "before you came out of the womb, I sanctified you"(). And Paul himself says in one place: "when he was pleased, he who chose me from my mother's womb"(). Further, it is not in vain that he says: “called and elected to the gospel". Since his word was to the vain, he inspires that he is worthy of faith, as sent from above. But the gospel itself calls it that, not only according to the good things that have taken place, but also according to the blessings to come, and by the name of the gospel it immediately consoles the listener, for the gospel does not contain something sad, as the prophets predicted, but treasures of countless blessings. And this gospel is the gospel of God, that is, the Father, both because it was given by Him, and because it makes Him known, for although He was known in the Old Testament, however, to some Jews, but even to them He was unknown as a Father, subsequently or through the gospel. He, along with the Son, revealed himself to the whole universe.

. which he had previously promised through his prophets,

in holy scriptures

The prophets not only spoke, but also wrote and depicted by actions, for example: Abraham through Isaac, Moses through the serpent, the raising of hands and the slaughter of the lamb. For when he had to prepare something great, he foretells it long before. Therefore, when He says that many prophets desired to see what you see, and did not see (); it expresses by this that they did not see His very flesh, and therefore did not see the signs taking place before their eyes.

. about his Son, who was born of the seed of David according to the flesh.

Here clearly shows two births; for through the words "of His Son," that is, God's, indicates a higher birth, and through the expression "from the seed of David"- Longer for birth. By adding, "according to the flesh," he showed that birth according to the Spirit also belongs to Him. Therefore, the gospel is not about a simple man, for it is about the Son of God, and not about a simple God, for it is about Him who was born of the seed of David according to the flesh, so that the One and the same is both, that is, both the Son of God and the Son David. Therefore let Nestorius finally be ashamed. The Apostle also mentions His birth according to the flesh, as do the three evangelists, in order to lead the hearers from him to a higher birth. So the Lord himself was first seen by a man, and then recognized by God.

. and revealed himself as the Son of God in power, according to the spirit of holiness, through the resurrection from the dead, in Jesus Christ our Lord.

He said above: “about His Son,” but now he proves how He is known by the Son of God, and says that He is named, that is, shown, confirmed, recognized; for the naming is the very recognition, sentence and decision. For they all recognized and decided that He is the Son of God. How so? "In power," that is, through the power of the signs that He did. Moreover "according to the spirit of the holy" through which he sanctified those who believe; for it is the nature of God to give it. Also "through the resurrection from the dead" for He is the first, and besides, He is one. He resurrected himself. So, He is recognized and revealed as the Son of God through the resurrection; for this is a great thing, as He Himself says: "When you lift up the Son of Man, then you will know that I am" ().

. through whom we have received grace and apostleship, that in his name we may submit to the faith.

Note gratitude. Nothing, he says, is ours, but everything is received by us through the Son. I received apostolate and grace through the Spirit. “He,” says the Lord, “will guide you” (). And the Spirit says: "Separate Me Saul and Barnabas"(), And: "the word of wisdom is given by the Spirit"(). What does it mean? What belongs to the Spirit belongs to the Son and vice versa. Grace, he says, and "received" the apostleship, that is, we did not become apostles according to our merits, but from grace from above. But persuasion is also a work of grace; for it was the business of the apostles to go and preach, but it is God wholly to convince those who hear. "Conquer Faith". We were sent, he says, not to quarrel and not to investigate or prove, but "to subdue the faith," so that those who are taught will listen, believing without any contradiction.

all nations.

Grace received "conquer the faith of all nations" we - not I alone, but also the other apostles: for Paul did not go around all the nations; will anyone say that if not during his lifetime, then after death he goes to all nations through a message. But they would believe, hearing about the name of Christ, and not about His essence; for the name of Christ worked miracles, and it itself requires faith, because it cannot be comprehended by reason. See what a gift the gospel is: it is not given to one people, but to all nations.

. among whom are also you, called by Jesus Christ.

Here crushes the arrogance of the Romans. You have received no more than other nations over which you consider yourself masters; why, as we preach to other nations, so also to you: do not be conceited. Otherwise: you too have been called, warned by grace, and have not come yourself.

. to all who are in Rome, beloved of God, called to be saints.

Not easy: "to all who are in Rome", But: "beloved of God". How can you see that they are lovers? From consecration; and calls all believers saints. He added: “to those who were called,” rooting the beneficence of God in the memory of the Romans and showing that even though there were consuls and prefects among them, he called everyone with the same calling as the common people, having equally loved and sanctified you. Therefore, since you are equally beloved, and called, and sanctified, do not exalt yourself above the ignorant.

blessings to you and peace.

And the Lord commanded the apostles that when they enter houses, this word should be spoken first. The battle stopped by Christ, which was engendered for us by sin against God, was not easy, and that peace was acquired not by our labors, but by the grace of God: so, first grace, then peace. The apostle prays for the uninterrupted and inviolable presence of both these blessings, so that again, if we fall into, a new battle does not flare up.

From God our Father and the Lord Jesus Christ.

Oh, how omnipotent is the grace that comes from the love of God! Enemies and inglorious, we began to have God Himself as the Father. So, from God the Father and our Lord Jesus Christ, may grace and peace be unshakable among you. They gave them, and they can keep them.

. First of all, I thank my God through Jesus Christ for all of you that your faith is proclaimed throughout the world.

An introduction befitting the soul of Paul! He also teaches us to thank God, and not only for our own good, but also for the good of our neighbors: for this is love; give thanks, not for earthly and perishing things, but for the fact that the Romans believed. And with the words “My God,” he shows the then disposition of his spirit, appropriating the common God to himself, as the prophets do, and even himself, calling himself the God of Abraham, Isaac, and Jacob, in order to show His love for them. Thank you, he says "Jesus Christ"; for He is the advocate of thanksgiving for us to the Father, not only teaching us to give thanks, but also bringing our thanksgiving to the Father. What is there to give thanks for? Because the "faith" of the Romans "proclaimed all over the world". He bears witness to two things before them: that they believed, and that they believed with complete certainty, so that their faith is proclaimed throughout the world, and through them everyone benefits, burning with emulation and imitation of the royal city. And Peter preached in Rome, but Paul, considering his works as one with his own, gives thanks for the faith of those taught by Peter; so free from envy!

. I am a witness, whom I serve with my spirit in the gospel of His Son, that I remember you without ceasing,

Since Paul had not yet seen the Romans, meanwhile he wanted to say that he always remembers them, and therefore he calls to witness the One who knows the hearts. Note the apostle's philanthropy: he always remembers people whom he has not even seen. Where does he remember? In prayer, and, moreover, unceasingly. I "serve" God, that is, I am a slave "with my spirit," that is, not with carnal service, but spiritual; for the pagan service is carnal and false, but the Jewish service, although not false, is also carnal, while the Christian service is true and spiritual, about which the Lord also says to the Samaritan woman: "true worshipers will worship the Father in spirit and in truth"(). Since there are many kinds of service to God (for one serves and works for God by arranging only his own affairs, another by taking care of strangers and supplying widows, as Stephen’s co-servants did, and another by passing the ministry of the word), then the apostle speaks: "The God whom I serve with my spirit in the gospel of his Son". Above he attributed the gospel to the Father; but this is not strange, for the Father belongs to the Son and the Son belongs to the Father. He says this, proving that these worries are necessary for him; for to whom the ministry of the gospel is entrusted, it is necessary for him to take care of all who have received the word.

. always asking in my prayers that the will of God someday hasten me to come to you.

Now he adds why he remembers them. "Come," he says, "to you." Pay attention: no matter how much he loved them, no matter how much he wanted to see them, he did not want to see them against the will of God. But we either do not love anyone, or if we ever love anyone, then we do it against the will of God. That Paul prayed unceasingly to see them, which was due to his intense love for us, and that he submitted to the beckoning of God, was a sign of his great piety. Let us not grieve if we ever do not receive what we ask for in prayers. We are no better than Paul, who asked the Lord three times for deliverance from the “thorn in the flesh”, and did not receive what he wanted (); for it was useful to him.

. for I long to see you, in order to give you some spiritual gift to establish you,

Others, he says, undertake long journeys for other purposes, and "I" in order to teach you some gift. "Some" speaks modestly; for he did not say: I am going to teach you, but: to convey what I have received, and, moreover, small and commensurate with my powers. "Gifting", that is, everything that the teachers proclaim for the benefit of the listeners; for although teaching is a good deed, our good deeds are also gifts, because they also need help from above.

. that is, to be comforted with you by the common faith, yours and mine.

In a secret way, he made it clear that the Romans needed to be corrected in many ways. Since this is also said very strongly (for the Romans could say: what are you saying? Are we tossing, whirling and needing you to become strong?); then adds: "that is, to be comforted with you". The meaning is this: you suffer a lot of oppression; why it has become desirable for me to see you in order to console you in some way, or, rather, in order to receive consolation myself. This is for the common good. For the believers of that time, who spent their lives as if in captivity, needed to come to each other and thereby greatly comforted each other. Does this mean that Paul also needed their help? Nothing; for he is the pillar of the Church. On the contrary, in order not to express himself harshly, and, as we said, not to upset them, he expressed himself that he himself had a need to console them. If anyone says that in this case the growth of faith in the Romans consoled and gladdened the apostle, then such a speech will be good: it is also visible from the words of the apostle: "by the common faith, yours and mine". In this case, the thought will be as follows: I, seeing your faith, will be comforted and rejoice, and you will receive firmness from my faith, having received consolation regarding what, perhaps, you are wavering, out of cowardice. But this he does not say explicitly, but, as has been said, skillfully implies it.

. I do not want, brethren, to leave you in ignorance that I have repeatedly intended to come to you (but met with obstacles even to this day).

He said above that he prayed to come to them, and some probably thought: if you pray and desire to give consolation and receive it, then what prevents you from coming? So I added: "meet obstacles" from God. Note that the apostle does not wonder why he encountered obstacles, but obeys the Master's commands, teaching us not to be curious about the works of God. So he proves that he did not come to them not out of negligence or contempt. I, he says, love you so much that although I encountered obstacles, I never abandoned my intention, on the contrary, I constantly tried to come to you, because I love you very much.

so that you may have some fruit with you, as with other peoples.

Since Rome was a glorious city, into which all flocked as into a city rich in curiosities, and magnificent; then, lest anyone should think that Paul was very desirous to see the Romans for the same reason, he says: For this reason I was very desirous to come, that I might have "a certain fruit." At the same time, another suspicion is destroyed, for another could say: you met obstacles because you wanted to come contrary to the will of God. He did not say: instruct in the faith, teach, but he expresses himself modestly: "to bear some fruit", as above: "to teach you some gift". At the same time he limits them, saying: "Like other nations". Do not think, he says, that you are better than other peoples, because you rule: you all stand in one system.

. I am indebted to the Greeks and the barbarians, the wise and the ignorant.

. So, as for me, I am ready to preach the gospel to you who are in Rome.

And this is a matter of modesty. I, he says, do not show mercy, but I fulfill the command of the Master, and you should thank God, for He is doing good, and I "should". He said the same to the Corinthians: "Woe to me if I do not preach the gospel"(). Therefore, I am ready to preach to you, even if there are dangers before my eyes. Such was his zeal for Christ!

. For I am not ashamed of the gospel of Christ, because it is the power of God for the salvation of everyone who believes.

The Romans were too attached to worldly glory, and Paul had to preach Jesus, who had endured all disgrace, and the Romans naturally could be ashamed that such was the Savior. Therefore, he says: “I am not ashamed,” teaching, among other things, not to be ashamed of them either, because not only was he not ashamed of the Crucified One, but he also boasted and magnified Him. Moreover, since they were puffed up with wisdom, I, he says, go to preach the cross, and I am not ashamed of it; for he "there is the power of God unto salvation". There is the power of God and in punishment; so God proved his power to the Egyptians by punishing them. There is also power in destruction, as it is said: “fear the One who can ... destroy in hell” (). Therefore, what I, Paul, preach does not contain punishment, not destruction, but salvation. To whom? "To every believer". For the gospel serves for salvation not only for everyone, but for those who receive it.

first to Judea, then to Greeks.

Here the word "first" signifies preeminence in order, not preeminence in grace; for the Jew should not be preferred because he receives more justifications: he only merited receiving them before; why the word "first" expresses only primacy in the order of speech.

. It reveals the truth of God from faith to faith, as it is written: The righteous shall live by faith.

Having said that the gospel is "to salvation", he explains how it is "to salvation". We are saved, he says, by the truth of God, and not ours. For what truth can we, who are cursed in deeds and corrupted, have? But God justified us, not from works, but from faith, which must grow into greater and greater faith, for it is not enough to first believe, but we must ascend from the original faith into the most perfect faith, that is, into a state of unshakable and firm, as the apostles said to the Lord: "Increase our faith"(). And what has been said, that is, that we are justified by the truth of God, confirms with the words from the prophecy of Habakkuk: “the righteous,” he says, "he will live by faith". Since what God has given us surpasses all human thoughts, faith is justly needed for us: for if we began to find out the works of God, we would lose everything.

. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth with unrighteousness.

Having begun with what brings great "goods", and having said that the truth of God is revealed through the gospel, he now uses expressions that can frighten, for he knew that the majority of people are attracted to virtue by fear. So the Lord Jesus, speaking of the Kingdom, also speaks of Gehenna. And the prophets offer promises first, and then threats. For the first is the work of the preliminary will of God, and the last is the result of our negligence. Pay attention to the order of speech: Christ came - says - and brought you justification and forgiveness; if you do not accept them, then the wrath of God will be revealed from heaven, obviously at the time of the second coming. And now we experience the wrath of God, but to correction, and then only to punishment. And now we think in many ways to see resentment from people, and then it will be clear that the punishment is from God for all ungodliness. True worship and piety are one, but wickedness is manifold, therefore he said: "every wickedness", since it has many paths, "and the unrighteousness of men". Wickedness and unrighteousness are not the same thing. That is against God, and this is against people, and moreover, the first is contemplative, and the last is active. And untruth has many ways; for someone offends his neighbor either in the estate, or in his wife, or in honor. However, some argue that Paul understands doctrine by unrighteousness. What does it mean "suppressing the truth with unrighteousness", listen. Truth, or knowledge about God, is invested in people at their very birth; but the pagans suppressed this truth and knowledge with unrighteousness, that is, they offended, acting against what was communicated to them, attributing the glory of God to idols. Imagine a man who received money to pay for the glory of the king. If he had spent them on thieves and harlots, then he would rightly be called an offender to the glory of the king. So the pagans also suppressed with unrighteousness, that is, they hid and unjustly eclipsed the glory of God and the knowledge of Him, using them not as they should have been used.

. For what can be known about God is clear to them, because God has shown them.

. For His invisible, His eternal power and Divinity, from the creation of the world through the consideration of creations are visible, so that they are unanswerable.

So it turned out in reality. God did not create the world for them to be unanswerable; but that's what actually happened. Notice this peculiarity of Scripture and do not condemn it. In many places there are such expressions in it, for the explanation of which it is necessary to look for the cause of what is mentioned in it in experience. So David says: "And I have done evil in Your sight, so that You are righteous in Your judgment"(). This expression seems strange; but it is not like that. It expresses the following: blessed by You, Lord, more than any expectation, I have sinned against You; from this it came to pass that if You lay Your rights against me in judgment, You will win. This means that God is justified from our actions when we turn out to be ungrateful to Him for the benefits received from Him and have nothing to excuse ourselves. Do not have, therefore, no excuse and the pagans; for they, having known God from creation, did not glorify him as they should, but rendered the veneration due to him to idols.

. But how, having known God, they did not glorify Him as God, and did not give thanks.

I said above that the pagans offended the knowledge of God by using it in a wrong way. From which it is evident that they had this knowledge, he now speaks of this: "for what can be known about God is clear to them". Then he also proves this, saying that the Creator proclaims the well-being of the creatures, as David says: "the heavens proclaim the glory of God"(). And what exactly can be known about God, learn from the following. It is impossible to know anything else about God, namely His essence, but something else can be known, this is everything related to essence, that is, goodness, wisdom, power, divinity or majesty, which Paul calls “His invisible”, but through the consideration of visible creatures. Thus, the apostle showed the pagans that it is possible to know about God, that is, everything relating to His essence, which is invisible to sensual eyes, but can be known by the mind from the well-being of creatures. By "invisible" some here mean angels; but such an understanding, in my opinion, is wrong. One of the fathers said that the “eternal power” is the Son, and the “Godhood” is the Holy Spirit.

But they became futile in their thoughts, and their foolish heart was darkened;

. professing to be wise, they became fools.

Represents the reason why they fell into such madness. In everything, he says, they relied on their intellects, and, wishing to find the Indescribable in images and the Incorporeal in bodies, they turned out to be unsuccessful, unable to reach the goal through intellects. Their heart calls them foolish because they did not want to know everything by faith. Why, then, did they reach such a delusion that they relied on their reasoning in everything? Because they imagined themselves to be wise, that is why they became mad. For is there anything more foolish than the worship of stones and trees?

. And they changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and to four-legged creatures, and to reptiles.

He who changes, before he changes, has something else in him. It means that they also had knowledge, but they destroyed it, and, wishing to have something else instead of what they had, they also lost what they had. And they rendered the glory of the incorruptible God not to man, but to the image of corruptible man, and, what is worse, descended to reptiles, even to their images. They are so crazy! The knowledge that ought to have of a Being who surpasses everything without comparison, they applied to an object that is without comparison the most contemptible of all. And the "glory" of God is to know that God created everything, provides for everything, and other things that are fitting for Him. Who exactly made a mistake in what was said? The wisest, the Egyptians; for they revered even the images of reptiles.

. then God gave them up in the lusts of their hearts to uncleanness, so that they defiled their own bodies.

. They replaced the truth of God with a lie, and worshiped and served the creature instead of the Creator, who is blessed forever, amen.

The word “betrayed” is used instead of “allowed”, just as a doctor who takes advantage of a patient, seeing that he neglects his diet and does not obey him, betrays him into a great illness, that is, leaves him and allows him to follow his own will and thus not free from illness. Some, however, the expression "God betrayed them" understood this way: he betrayed them to the insult and insolence caused by them to God, just as we say: so-and-so was destroyed by money, while money does not destroy, but its abuse, or: Saul corrupted the kingdom , that is, the abuse of the kingdom. So the pagans were given over to impurity by their own lewdness, so that there was no need for others to offend them, but they offended themselves; for such are those impure passions. Why are they given over to impurity? For offending God; For whoever does not want to know God immediately becomes corrupted in morality, just as David says: "The fool has said in his heart, there is no God", Then: "they have become corrupt and have done vile deeds"(). They changed what truly belonged to God and added it to the false gods. "Worshiped" (ἐσεβάσθησαν ) is put in place of: honored (ἐτίμησαν ). And "served" (ἐλάτρευσαν ) - instead of: rendered service by deeds; for λατρεία signifies honor done in deed. Not only said: "worship and serve the creature", but "instead of the Creator", - increasing guilt by comparison. Even though God says "blessed forever" that is, he suffered no harm because they offended Him, but is blessed forever, unshakable and certain; for it means "amen."

. Therefore, God gave them up to shameful passions: their women replaced their natural use with an unnatural one;

. likewise also the men, leaving the natural use of the female sex, were inflamed with lust against one another, men doing shame on men, and receiving in themselves the due retribution for their error.

Again he says that God "surrendered them to passions" because they served the creature. Just as in the doctrine of God they became corrupted, leaving the guidance of creation, so they became vile in life, leaving natural pleasure (which is most convenient and pleasant) and indulging in unnatural pleasure (which is most difficult and unpleasant). This means the word "replaced", which shows that they left what they had and chose something else. Therefore, the great accuser of both sexes is the nature that they transgressed. Having said secretly about women something shameful and something that is obscene to express clearly, he also says about men that they "burned with lust for each other", showing that they indulged in voluptuousness and violent love. He did not say: lust "by doing", but: "shameful", showing that they scolded nature, but "burned with lust" he said with the aim that no one should think that their disease was only lust. "Making shame". That is, they zealously indulged in impurity, committing it in reality, and received retribution for apostasy from God and idolatrous error in this very shame and in this very pleasure, having in it, as unnatural and full of impurity, punishment for themselves. And Paul says this because it was not yet possible to convince them of the existence of Gehenna. If, he says, you do not believe the doctrine of Gehenna, then believe that the punishment for them lies in the most impure activity.

. And as they did not care to have God in their minds, then God betrayed them to a perverted mind - to do indecent things,

Here for the third time he repeats the same thought and uses the same word, saying: "betrayed." The reason that they are abandoned by God, everywhere presents the wickedness of people, as it does now. "And as they did not care to have God in their minds, he betrayed them" passions. The insult, he says, caused by them to God was not a sin of ignorance, but intentional. For he did not say, because they did not know, but he says: "and how they didn't care", that is, they decided not to have God in their minds and voluntarily chose wickedness. This means that their sins are not sins of the flesh, as some heretics assert, but of wrong judgments. At first they rejected the knowledge of God, and then God allowed them to go into a perverse mind. To better interpret the expression "God betrayed them," some of the fathers used a wonderful example. They argue: when someone, not wanting to see the sun, closes his eyes and then falls into a pit, we say that it was not the sun, which he does not see, that plunged him into the pit, that the person fell into the pit not because the sun plunged him there in the hearts, but because it did not illuminate his eyes. Why didn't it light up his eyes? Because he closed his eyes. So God gave them over to shameful passions. Why? Because people didn't know Him. Why didn't they recognize Him? Because they did not judge and did not decide to know Him.

. so that they are full of all unrighteousness.

Notice how it intensifies speech; calls them filled with and, moreover, "every" unrighteousness, that is, they have reached the extreme degree of every vice. Then he calculates the types of vice.

fornication

The name "fornication" denotes any impurity in general.

cunning,

This is deceit against the neighbor.

greed,

This is the desire for possessions.

malice,

This is malice.

filled with envy, murder,

Murder always comes from envy. So Abel was killed out of envy. And they wanted to kill Joseph out of envy.

strife, deceit,

From envy come strife and deceit to the death of the one who is envied.

malevolence.

Deeply hidden malice, forgotten by some kindness.

blasphemy,

Secret headphones.

slanderers,

Obvious contributors.

god-haters,

Hating God, or hated by God.

offenders, boasters, proud,

Ascends to the stronghold of evil. For if he who prides himself in a good deed destroys him with pride; then how much more does he destroy him when he does evil? Such a person is incapable of repentance. Know, then, that majesty is the contempt of God, and pride is the contempt of men, from which insult is born; for he who despiseth men offends and tramples all. Pride by nature precedes insult; but at first the insult becomes obvious to us, and then his mother, pride, becomes known.

inventive for evil

For they were not content with the evil done before: whence again it is clear that they sinned not out of passion, but intentionally and out of their own disposition.

disobedient to parents

And they rebelled against nature itself, he says.

Reckless

And fair. For how could those who disobeyed their parents understand anything?

treacherous,

That is, they are not stable in contracts.

unloving, uncompromising, unmerciful.

The root of all evil is the very coldness of love: for hence it comes that one does not reconcile with the other, one does not love the other, one does not have mercy on the other. This is what Christ said: “because of the increase of iniquity, the love of many will grow cold”(). Nature itself connects us to each other, as well as other animals; but the people did not understand it.

. They know the righteous judgment of God, that those who do such things are worthy of death; yet they are not only made, but those who do are approved.

Having proved that the Gentiles were filled with every vice because they did not want to know God, now he proves that they do not deserve an apology. They cannot say: we did not know good; for they knew that God was just. This means that they do evil voluntarily, and, even worse, they approve those who do it, that is, they patronize evil: what kind of disease is incurable.