Romans 1:11Meaning & Commentary from the Church Fathers

When you hear of grace, do not suppose that the reward for free choice is rejected. By mentioning grace, the Apostle does not disparage the labor of choice, but cuts off the conceit of pride.

Therefore do not lose heart because Paul called this a "gift" of grace. Out of great gratitude to God, he usually calls even good works a gift of grace, because for them also we need much help from above.

By saying "for your strengthening," he secretly showed that the Romans needed greater correction. What he wishes to say is this: for a long time I have desired and asked God to see you, for no other reason than to strengthen you.

I wished to confirm you and firmly plant you in the fear of God, so that you might never waver. Yet he did not say it exactly so, because he might have grieved the Romans.

He hints at the same thing in other words, and gently, expressing it in the phrase, "for your strengthening." Then, since even this was said very strongly, see how the Apostle softens his words by explanation.

The Romans could have said, "What then? Are we wavering, spinning about, and in need of your word in order to stand firm?"

The Apostle forestalls this objection, saying: Rom 1:12. "That is, that I may be comforted together with you by the faith common to you and me."

Thus they would become perfect in conduct and in faith. From this one may understand that above he praised not their faith, but their readiness and devotion to Christ.

Calling themselves Christians, they were acting only according to the old law, as it had been handed down to them. Yet the grace of God was given so that the law might withdraw.

For God, having compassion on our weakness, established for the human race the possibility of being saved by faith alone (cf. Rom 3:28; Rom 5:1-2; Gal 2:16; Gal 3:24), joined to the natural law (cf. Rom 2:14-15).

When Paul directs them by letter and restrains them from what is fleshly, that is, from serving God only through the "letter" of the law, what does it mean when he says that his presence is necessary to impart a spiritual gift?

Is what he writes not spiritual? He does not want his teaching to be interpreted in a way he does not intend, as happens among heretics.

Therefore he wishes to be present with them, so as to hand on the Gospel teaching in the strict sense in which he now writes.

He also wishes to avoid the possibility that, because of the authority of his letter, error would not be removed but confirmed.

If present among them, he would certainly be able to convince them by power, if not by words, for their still greater benefit.

Interpreting these words, St. Chrysostom observes: "By saying, 'for your strengthening,' he secretly indicates that the Romans needed correction in many things."

Explaining his intention to impart a spiritual gift, the Apostle adds: "that is, that I may be comforted together with you by the faith common to you and me" (Rom 1:12).

If the Apostle was weak with those who were weak, how could he fail to be comforted when meeting those strong in faith, thirsting to be corrected in everything, and actually being corrected? (Bishop Theophan).

For his part, he had long been ready to appear in Rome, with no fear whatever of its wise men. Yet the will of God had not been for this, and it had moved him for the present to be content with preaching from afar, which he now undertakes.

With what word does he hint? "That I may impart to you some spiritual gift." He does not say what gift, but says "some," meaning something from the treasury of the Apostolate.

The Apostles were bearers of all graces. Wherever they appeared, the Lord distributed through them everything that proved necessary for those living there.

To one He gave faith, to another strengthening in it, to another consolation, to another some supernatural help for soul or body, and to another the gift of grace through the mysteries.

The Apostles did not give whatever they wished, but whatever the Lord was pleased to take from their treasury and hand on to others.

They were not managers, but executors of higher commands. This is why the Apostle does not say directly what he will give, but speaks indefinitely: "some gift."

Yet there is no doubt that it will be from the circle of apostolic gifts. In keeping with this, he also used the verb "impart," μεταδω, which means "hand on."

When a master orders his steward, "Give this to that person, and that to another," the steward will in no way think that he himself has given it.

So the Lord inspired the Apostles where to pour out what was grace-filled. They poured it out and did not dare think or say that they themselves distributed it.

They only handed it on. For even if they themselves had wished to give something, it would not have been given if it did not accord with the will of God.

This is why Saint Paul says here, "that I may hand on," "making known by this that he will not give them what is his own, or according to his own will.

Rather, he will hand on what he has received and what he will be inspired to hand on" (Saint Chrysostom).

"These words are full of a humble thought concerning himself. He did not say, 'I desire to give,' but, 'that I may impart,' or hand on.

For I hand on what I myself have received" (cf. Blessed Theodoret).

Therefore this one word brings three things to mind: God who gives, the Apostle who hands on, and the believers who receive (cf. Ambrosiaster).

"For your strengthening." Whatever the Apostle communicates to them from the grace-filled treasury of his Apostolate, all of it will serve for their strengthening in faith and in life according to faith.

Such is the usual fruit of the Apostles' contact with believers. Perhaps the Apostle expresses only this, without having in mind that something in them needed strengthening.

Yet perhaps that too was the case, as Saint Chrysostom says: "By saying, 'for your strengthening,' he covertly indicates that the Romans need correction in many things.

For this is what he wishes to say to them: for a long time I have desired and asked God to see you for no other reason than to establish, strengthen, and make you immovable in the fear of God.

I desire this so that you may never waver." Yet even without this supposition, Saint Paul could speak this way because there is no degree of life in which some strengthening is not required.

Every degree brings its own needs and perplexities. The satisfaction of these needs and the resolution of perplexities is the strengthening of the spirit within the order of its life.