Romans 1:13Meaning & Commentary from the Church Fathers

The Apostle, however, reasons about none of this. He entrusts himself to incomprehensible Providence, showing the good disposition of his soul. He teaches all of us never to question God about the reasons for His works, even when events seem to trouble many.

It belongs to the lord only to command, and to servants to obey. Therefore Paul says that he was hindered, but does not mention the hindrances. “I myself do not know,” he says. “Do not ask, then, about the purpose and will of God.”

“Will the thing formed say to him who formed it, Why have you made me like this?” (Rom 9:20). Tell me, why do you strive to know? Do you not know that God cares for all things, that He is most wise, and that He does nothing without purpose or in vain?

Do you not know that He loves you more than your parents, and incomparably surpasses a father in love and a mother in solicitude? Therefore ask no further. Do not stretch yourself beyond this. This is enough for your peace, especially since the condition of the Romans was wisely ordered even then.

If you do not know in what manner, do not be troubled. This is most proper to faith: to acknowledge the wisdom of Providence, though one does not know the ways of God’s divine economy.

Thus Paul accomplished what he was concerned to do. What was that? He proved that he had not failed to come to the Romans through neglect, but because he had been hindered, though he greatly desired to come.

Having removed from himself the charge of carelessness and persuaded them that he desired to see them no less than they desired it, he offers other proofs of his love. “In spite of every hindrance,” he says, “I did not cease striving. Though every effort met constant obstacles, I never abandoned my purpose. At the same time, I did not resist the will of God, and I preserved love.”

By being disposed to come and by not giving up his purpose, the Apostle proved his zeal for the Romans. By being detained and not resisting, he showed his complete love for God.

“That I may have some fruit among you also.” Although the Apostle already stated the reason for his desire and presented it in a manner fitting to himself, here again he gives the same reason, entirely removing the Romans’ suspicion.

Since Rome was a famous city, unique everywhere on land and sea, the mere desire to see it was for many a reason to travel. Lest they think something similar of Paul, and suspect that he wished to visit only to boast of his association with the Romans, he repeatedly indicates the reason for his desire.

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 may have some fruit among you also, as among the other Gentiles.”

The Apostle placed rulers on the same level as subjects. Despite their countless trophies, victories, and the renown of their public officials, he ranked them with the barbarians. And this was most just.

Where there is the nobility of faith, there is neither barbarian nor Greek, neither foreigner nor citizen. All stand in the same degree of honor.

Notice here also Paul’s modesty. He did not say, “I will come to teach, to instruct in the faith.” What did he say? “That I may have some fruit among you.” Not simply “fruit,” but “some fruit.” Again he limits everything that concerns himself, just as above he says, “that I may impart some” (Rom 1:11).

Then the Apostle, as before, also limits them by adding, “as among the other Gentiles.” Since you are wealthy and possess more than others, do not think that I show less care toward the rest. We seek not the rich, but the faithful.

Where now are the Greek sages, who wore long beards, wrapped themselves in cloaks, and were filled with excessive pride? A tentmaker subdued both Greece and the whole barbarian land.

Plato, held up among the pagan sages as a model and highly exalted, went three times to Sicily with his splendid words and brilliant fame. Yet he did not overcome even one tyrant. He ended his affair so miserably that he lost even his freedom.

But this tentmaker passed through not Sicily or Italy only, but the whole world. During his preaching he did not abandon his trade. Even then he stitched skins and managed his workshop.

This in no way scandalized the distinguished Romans, as was entirely natural. Teachers are usually made contemptible not by trades and occupations, but by falsehood and fabricated doctrines. For this reason, of course, the Athenians later mocked them. But Paul was heard with attention by barbarians, the ignorant, and the uneducated.

The preaching is offered to all without distinction. It knows no difference of rank, no privilege of nation, and nothing of the kind. It requires faith alone, not rational demonstrations.

For this reason it is especially worthy of wonder. It is not only useful and saving, but also convenient, very easy, and accessible to all. In this chiefly lies the work of God’s Providence, that God offers His gifts to all without distinction.

As He ordered the sun, the moon, the land, the sea, and such things, not assigning a greater share to the rich and wise and a smaller share to the poor, but granting all equal enjoyment, so He arranged the preaching. Indeed He did so much more with the preaching, insofar as it is more necessary than all the things just mentioned.

Therefore Paul repeatedly says, “to all nations” (Rom 14:25). Then the Apostle shows the Romans that he is not doing them any favor, but is fulfilling the command of the Lord. Teaching them to give thanks to the God of all, he says: Rom 1:14. “I am debtor both to Greeks and to barbarians, both to wise and to foolish.”

"That I might have some fruit among you also, as among the other nations." Since Rome was a famous city, to which all flocked as to a city rich in wonders and magnificence, someone might think that Paul greatly desired to see the Romans for this reason.

Therefore he says: I greatly desired to come in order that I might have some fruit. At the same time he removes another suspicion. Someone might say: you were hindered because you wished to come contrary to the will of God.

He did not say, "to instruct in the faith" or "to teach," but speaks modestly: "that I might have some fruit," as above, "to impart to you some gift."

At the same time he also restrains them, saying, "as among the other nations." Do not think, he says, that you are better than the other nations because you rule. You all stand in one rank.

"But was hindered until now," it says in the epistle. This was certainly according to the will of God, since He knows that the Romans were not yet ready.

Therefore He directed the Apostle to other cities already prepared to receive the truth. Although they acted in word in the name of the Savior, they were still held by fleshly sins and were not worthy to receive spiritual gifts.

Thus, once, when Paul and Silas wished to go to Bithynia, the Holy Spirit stopped them. Why? Because He knew that there would be no fruit (cf. Acts 16:7).

Therefore the Apostle does not say that he is delayed without cause. Rather, he names for them the reasons for his delay and encourages them to prepare to receive the spiritual gift.

They must become worthy of it and avoid fleshly sins.

"That I might have some fruit among you also, as among the other nations." He reports that he longs to come to them for the common benefit.

He wishes that they also may be saved by the grace of the Spirit and have unshakable faith. Thus he may receive fruit from God in his ministry, by which he can instruct them in the right faith, as he did other nations.

For one who sees others firm in the faith will more readily desire to receive it.

Here, however, he indicates nothing of the kind. He says only, “I was hindered until now.” We must suppose that this hindrance was arranged by circumstances and by the course of his apostolic ministry.

Below he mentions that he had not come to them until then because he had not yet gone through all those regions. Now, as he had been everywhere there, he was preparing to come to them also (cf. Rom 15:22 and following).

The Apostles were strictly attentive to the indications of God’s providence in the circumstances of their ministry. They believed that the gracious word manifests all the power of its action over one people and another only at the time appointed by God.

Therefore they did not force events, nor rush through their barriers to go somewhere with preaching. On the contrary, they took events as guidance concerning where to direct their course.

They did not go wherever they wished, but wherever they were led, as men being guided. This is precisely the thought Saint Paul wished to suggest here when he said, “I was hindered.”

“He showed both his own intention and God’s ordering. For he says, Divine grace governs me as it pleases” (Blessed Theodoret).

Saint Chrysostom sets forth this thought more fully. “But they will ask: if you desire, pray, and hope to receive consolation and to impart it, what prevents you from coming?

“To resolve such a perplexity, Paul adds only, ‘I was hindered until now.’ Behold the measure of a servant’s obedience and an example of deep gratitude.

“He says only that there were obstacles, but does not say what they were. He does not examine the Master’s commands, but only obeys.

“Yet it would have been natural to be troubled over why God so long prevented such a renowned and vast city, upon which the eyes of the whole world were turned, from enjoying such a teacher.

“After taking possession of the chief city, it is easier to attack the others. To pass by the capital and subdue the cities subject to it seems to be neglecting the most important thing.

“Nevertheless the Apostle reasons about nothing of the sort, but entrusts himself to incomprehensible providence. By this he reveals the good disposition of his soul and teaches all of us not to inquire at all from God about the reasons for His works.

“This remains true even if those works appear to trouble many. For the master must command, and the servant must obey.

“Therefore Paul says that there were obstacles, but does not say what they were. I myself do not know, he reasoned, and you should not ask about God’s intention and will.

“‘Will the thing formed say to him who formed it, Why have you made me thus?’ (cf. Rom 9:20).

“Tell me, why do you strive to know? Do you not know that God cares for all things? That He is most wise? That He does nothing without purpose or in vain?

“That He loves you more than parents, and incomparably surpasses a father in love and a mother in compassion?

“Therefore ask no more and reach no further. This is enough for your peace. The destiny of the Romans has until now been arranged with wisdom.

“If you do not know by what means, do not be troubled. You will prove your faith all the more when, without knowing the means of God’s divine economy, you nevertheless acknowledge the ways of providence.

“Therefore Paul attained what he cared about. What was that? He proved that he did not fail to come to them from negligence toward the Romans, but that obstacles hindered him, though he strongly desired to come.

“Having turned away from himself the charge of carelessness and having assured them that he desired to see them no less than they desired to see him, he gives new proofs of his love.

“He says, despite all obstacles, I did not cease striving. Although I continually met obstacles despite all my efforts, I in no way abandoned my intention.

“I do not oppose the will of God, yet I also preserve love. By intending to come and not abandoning his intention, the Apostle proved his zeal for the Romans.

“By being restrained and not resisting, he revealed all his love for God.”

“That I might have some fruit among you also, as among the other nations.” These words should be placed before “I was hindered,” after “I often purposed to come to you,” as Oecumenius says.

They show what moved the Apostle to strive toward them.

“Although above he had already presented the reason for his desire and shown how fitting it was for an Apostle, namely, ‘that I may impart some spiritual gift,’ here also he gives the reason anew, so that no suspicion might remain in them.

“Since Rome was a glorious city, unique on land and sea, and curiosity alone to see it drew many into travel, Paul continually repeats the reason for his desire.

“He does this so that they might not conclude something similar about him, and suspect that he wanted to visit Rome only in order to become famous through association with the Romans” (Saint Chrysostom).

“That I might have some fruit among you also,” says the Apostle, applying this to the parable of the talents. The grace of apostleship is like a talent.

To put this talent into circulation and gain profit from it means to sow faith in the hearts of those who do not know God, to teach them good conduct, and to sanctify them by grace.

In a word, it means to make men saved. The more one brings men onto the path of salvation, the more his talent brings profit, or fruit.

All the Apostles were chosen for this very fruit-bearing, as the Lord says, “I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain” (cf. Jn 15:16).

The Apostle Paul had already brought his fruit to the Lord in many places. But he desired to bring such fruit also among the Romans.

There, although the faith had already been planted, there still remained work to do among the believers themselves, and all the more among those who had not yet believed.

For the sake of bringing such fruit of the apostleship, he strove toward Rome. It is self-evident that the thought here is the same as in the words, “that I may impart some spiritual gift.”

Whoever distributes what has been entrusted to him brings worthy fruit to the one who entrusted him with this work.

Saint Chrysostom reveals with particular force the moral side of the words, “as among the other nations.”

“The Apostle placed masters on the same level as those subject to them. Despite thousands of trophies, victories, and the renown of public officials, he placed the Romans alongside 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.

“Do not think, he says, that because you are rich and have more than anyone else, I devote less care to others. We seek not the rich, but the faithful.

“The preaching is offered to all without exception, without regard for difference of ranks, the advantage of nations, or anything of the kind.

“It requires only faith, not speculations. It is especially worthy of wonder because it is not only useful and saving, but light, convenient, and intelligible to all.

“In this especially lies the action of God’s providence, because God offers His gifts to all without distinction.

“As He disposed the sun, moon, earth, sea, and the like, and did not give a larger share to the rich and wise and a smaller one to the poor, but allowed all to use them equally, so He also disposed the preaching.

“He did this much more with preaching, insofar as preaching is more necessary than everything listed above.”