THEOSISJohn Chrysostom
By this he was saying something like the following: Do not suspect that I said this to accuse you. My words were not spoken with such an intention.
What, then, did I wish to express? You, being surrounded on all sides by persecutors, have suffered many oppressions. Therefore I wished to see you in order to comfort you, or rather, not only to comfort you, but also to receive comfort myself.
Notice the teacher’s wisdom. He said, “for your strengthening” (Rom 1:11). Yet knowing that such an expression was weighty and strong for disciples, he adds, “for your consolation.”
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But even this again is weighty. Of course it is not so weighty as the first expression, yet it is still weighty. Therefore he again moderates the force of his words, softening his speech in every way and making it pleasant.
He did not simply say “to be comforted,” but “to be comforted together.” Nor was he satisfied with this. He used another and more pleasing expression, saying, “by the faith common to you and me.”
What humility of mind! He clearly expressed that he himself had need of them, not they only of him. He raised his disciples to the rank of teachers.
He did not wish to leave himself any advantage, but showed complete equality of honor with them. In this, he says, lies our common benefit. I need your consolation, and you need mine.
How does this happen? “By our common faith, yours and mine.” As when someone joins many lamps and kindles a bright flame, so it usually happens also with believers.
Whenever we are separated from one another, then of course we become weaker in spirit. But when we see one another and mutually support one another, then we receive great consolation.
Do not judge this by the present time, when by the grace of God there are numerous assemblies of the faithful in village and city and even in the wilderness, and every impiety has been driven out.
Think rather of that time, when it was sweet for a teacher to see his disciples, and for brethren to meet brethren who had come from another city.
To make what I have said clearer, I will give an example. Suppose, which may God forbid, that we were led away to the land of the Persians, or the Scythians, or other barbarians.
Suppose we were scattered in their cities, two or three in each place, and then suddenly saw someone arriving from here. Imagine what great consolation we would receive.
Have you not seen how those shut up in prisons leap up and jump for joy when they see one of their relatives?
Do not wonder if I compare those times with captivity or prison. Christians then endured far greater miseries. Scattered and persecuted, they lived in hunger and amid wars.
They trembled daily before death. They did not dare to rely on friends, household members, or relatives. In the whole world they were like strangers, or rather, they endured more hardships than those living in a foreign land.
For this reason the Apostle says, “for your strengthening,” and “to be comforted together by our common faith.”
But he does not say this as if he himself needed their assistance. No. What need could he have, who was a pillar of the Church, stronger than iron and stone, a spiritual adamant, and had strength enough for preaching in many cities?
Yet in order not to express himself sharply and not to cause a severe reproach, he added that he himself also needed the Romans’ consolation.
If someone says that the Apostle’s consolation and joy are visible here because of the increase of faith in the Romans, and that Paul had need of this, he will not err in such an interpretation of his words.
So then, they could say to the Apostle, if you desire, pray, and hope to enjoy consolation and impart it, what prevents you from coming? Resolving such a doubt, Paul adds, “I do not want you to be ignorant, brethren, that I often purposed to come to you, but was hindered until now” (Rom 1:13).
“That I might have some fruit among you also.” Although above the Apostle spoke of the reason for his desire and presented it in a manner fitting for himself, here he again gives the reason, completely removing the Romans’ suspicion.
Since Rome was a famous city, unique everywhere on land and sea, the mere desire to see it was a reason for many to travel.
Therefore, lest they think something similar about Paul and suspect that he wished to be there only from the desire to boast of his association with the Romans, he repeatedly points to the reason for his longing.
Although above he said, “I greatly desired to see you, that I might impart to you some spiritual gift,” here he speaks still more clearly: “that I might have some fruit among you also, as among the other nations.”
The Apostle placed rulers, that is, the Romans, on the same level as those subject to them. Despite thousands of trophies, victories, and the renown of public officials, he placed them alongside the barbarians.
And very rightly. Where the nobility of faith exists, there is neither barbarian nor Greek, neither foreigner nor citizen. All stand on one degree of honor.
Notice here also Paul’s modesty. He did not say, “I will come to teach and instruct you in the faith.” What did he say? “That I might have some fruit among you.”
He does not simply say “fruit,” but “some fruit.” Again he limits everything concerning himself, just as above he says, “that I might impart to you some gift” (Rom 1:11).
Then the Apostle, as before, limits them also by adding, “as among the other nations.” Since you are rich and possess more than others, do not think that I show less care toward the rest. We seek not the rich, but believers.
Where now are the Greek wise men, who wore long beards, wrapped themselves in cloaks, and were filled with excessive pride? A tentmaker subdued both Greece and the whole land of the barbarians (cf. Acts 18:1-3).
Plato, set as an example among pagan philosophers and exalted by them, came three times to Sicily with his splendid words and brilliant fame. He not only failed to overcome even one tyrant, but ended so miserably that he lost his very freedom.
But this tentmaker went around not one Sicily or Italy, but the whole inhabited world. During his preaching he did not abandon his craft, but even then sewed hides and managed his workshop.
This did not scandalize the renowned Romans at all, and quite naturally. Teachers are usually made contemptible not by crafts and occupations, but by falsehood and fabricated doctrines.
For this reason the Athenians later mocked those philosophers. But Paul was heard attentively by barbarians, the ignorant, and the uneducated.
For the preaching is offered to all without exception. It knows no distinction of dignity, no advantage of nation, and nothing of the sort.
It requires only faith, not rational demonstrations. Therefore it is especially worthy of wonder, because it is not only useful and saving, but also convenient, very easy, and accessible to all.
In this especially lies the action of God’s providence, that God offers His gifts to all without distinction.
As He ordered the sun, moon, earth, sea, and the like, not giving a greater share to the rich and wise and a lesser share to the poor, but granting all equal use, so He also ordered the preaching.
Indeed He did so much more in the case of preaching, insofar as preaching is more necessary than everything mentioned above. Therefore Paul repeatedly says, “all nations” (cf. Rom 1:5).