Romans 11:36Meaning & Commentary from the Church Fathers

Thus he acts when speaking of the Son. There also, filled with wonder, he added the same thing as here: "From whom is Christ according to the flesh, who is over all, God blessed forever. Amen" (Rom 9:5).

Let us also imitate the Apostle and always glorify God by carefulness in life. Let us not rely on the virtues of our ancestors, keeping the example of the Jews in view.

For among Christians there is no kinship according to the flesh. There is only closeness according to the Spirit.

In this way even a Scythian becomes a son of Abraham, while a son of Abraham becomes more foreign to him than a Scythian.

Therefore let us not rely on the merits of our fathers. Even if you had a parent admirable in life, do not think this is enough for your salvation, honor, and glory.

It is not enough unless you become akin to him also in character.

Likewise, if you had an evil father, do not think that because of this you will suffer condemnation and shame, if afterward you yourself live well.

What was more inglorious than the Gentiles? Yet through faith they quickly became kin to the saints.

What was closer to God than the Jews? Yet because of unbelief even they were estranged.

Kinship according to the flesh is a matter of nature and necessity. According to it we are all kin, because we were all born from Adam.

In relation to Adam, Noah, and the earth, the mother common to all, we are all kin to one another in equal measure.

That kinship is worthy of reward which separates us from corrupt people.

In this respect not all are kin to one another, but only those who are in agreement according to their manner of life.

In this respect we call brother not the one born of the same mother as we are, but the one who shows the same zeal as we do.

Thus Christ calls some children of God, and others sons of the devil, sons of disobedience, sons of Gehenna, and sons of perdition.

Thus Timothy became Paul's son by virtue and was called a "true child" (1 Tim 1:2).

But we do not know even by name the son of Paul's sister. Though by birth according to the flesh he was close to Paul, he gained no benefit from this.

Timothy was far away both by birth according to the flesh and by place of residence, since he was a citizen of Lystra. Yet he became closest of all.

Therefore let us also strive to become children of the saints, or rather, let us become children of God.

That it is possible for us to become children of God, hear what is said: "Be perfect, as your heavenly Father is perfect" (Mt 5:48).

Therefore in prayer we call God Father. By this we remind ourselves not only of grace, but also of virtue, so that we may do nothing unworthy of such kinship.

But you ask: How can one become a child of God? If you are free from all passions and behave meekly toward those who insult and wrong you.

So also your Father acts toward those who blaspheme Him.

Although Christ often spoke about many things, nowhere did He say, Be like your Father, except when He said: "Pray for those who persecute you and do good to those who hate you" (Mt 5:44).

Then He also mentioned this reward for the struggle.

Nothing brings us so near to God or makes us like Him as this perfection.

Therefore Paul, when he says, "Be imitators of God" (Eph 5:1), means precisely this.

We have need of all good works, but most of all of love for mankind and meekness, because we ourselves need love for mankind.

Since we sin much every day, we also need much mercy.

Much or little is measured not by the quantity given, but by the resources of the giver.

Let the rich man not think highly of himself, and let the poor man not be despondent as one who gives little. Often the poor man gives more than the rich.

You should not count yourselves miserable because of poverty, since poverty gives us the possibility of giving alms more easily.

The one who has much is restrained both by arrogance and by the desire to acquire more.

But the one who has little is freed from the tyranny of both these passions. Therefore he finds more occasions to do good.

Without difficulty he goes to the prison, visits the sick, and gives a cup of cold water. The rich man, swollen by wealth, will not permit himself to do this.

Therefore do not grieve over poverty, because poverty gives you a greater possibility of acquiring heaven.

Even if you have nothing, you have a compassionate heart, and for this a reward is prepared for you.

Therefore Paul commanded us to "weep with those who weep" (Rom 12:15) and to treat prisoners as though we were "with them in bonds" (Heb 13:3).

Having many who suffer with them brings some consolation not only to those who weep, but also to those in other difficult circumstances.

Sometimes a single word can strengthen one who is weighed down no less than money can.

God commanded that money be given to the needy not only in order to help them in poverty, but also to teach us compassion for our neighbor's misfortunes.

The lover of money is hateful not only because he despises those living in want, but also because he accustoms himself to cruelty and inhumanity.

Likewise, the one who despises money for the sake of the poor is beloved precisely because he is merciful and loves mankind.

When Christ blesses the merciful, He blesses and praises not simply those who give money as alms, but those who do this with a good disposition.

Therefore let us have such zeal for works of mercy, and all good things will follow from this.

The one who has a humane and merciful disposition will distribute money if he has it.

If he sees someone in misfortune, he will weep and shed tears. If he meets someone being wronged, he will defend him. If he finds someone in distress, he will give him his hand.

Possessing a treasure of good things, a humane and merciful soul, he will pour out from it everything needed for the brethren. He will receive all the rewards prepared by God.

So that we too may attain them, let us first of all take care to make our heart meek.

In this way we shall do many good works in this life and be deemed worthy of the future crowns.

May it be granted to all of us to attain them by the grace and love for mankind of our Lord Jesus Christ. With Him, to the Father and the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

As it is written: “The eyes of all look to Thee, and Thou openest Thy hand and satisfiest every living thing with favor” (Ps 144:15-16). If you refer “from Him” to the Father, here too you will not sin against the truth. From the Father proceeds the creating Wisdom. By His own will and by the will of the Father, He gives being to all that previously did not exist. “Through Him” means that all things were created by His Wisdom. “To Him” means that He is the source of the life-giving essence. In Him we live and move and have our being (Acts 17:28). “From the Spirit” means that through Him we were created, in Him we are strengthened, and we receive the gift of eternal life.

“For all things are from Him and through Him and to Him.” Therefore what is from Him, through Him, and to Him, and has come into being, cannot know His meaning and counsel. He Himself knows all things, because everything else is in Him. Here Paul revealed the mystery of God, which, as he said above, must not be hidden from the Romans.

They will see that “from Him” is joined with “through Him.” But if “from Him” indicates something greater, and “through Him” something lesser, while both are applied to one Person, then it would be right to understand that the same Person, because of “from Him,” is greater than Himself. Yet, because of “through Him,” He is less than Himself. But leaving the heretics aside for now, let us glorify our Creator and Savior. To Him belongs glory unto the ages of ages. Amen.

Blessed Theodoret writes in explanation of this passage: “The Apostle set forth three questions to show three excellences: riches, wisdom, and knowledge. ‘Who has known the mind of the Lord?’ shows knowledge. ‘Who has been His counselor?’ shows wisdom. ‘Who has first given to Him, and it shall be repaid him?’ shows riches. For so immeasurable is the wealth of His goodness that He gave being to those who did not exist. To those brought into being He grants well-being. He does not repay, but gives good things. In His love for mankind, however, He calls the giving a repayment. He Himself is the source of all things. This is what ‘from Him’ means. He is also the Creator of all things. This is what ‘through Him’ means. He is also the support of all things. This is what ‘in Him’ means. All things have their beginning from Him and were created through Him. All things stand and are held together, resting on Him as on a foundation.”

These are joined in the one name Lord and God, as consubstantial and equally worshiped. “In the words ‘from Him and through Him and in Him are all things,’ the distinctive properties of the Father, the Son, and the Holy Spirit are united in one name. For there is one God, from Whom are all things, and one Lord Jesus Christ, through Whom are all things. There is also one Holy Spirit, in Whom are all things, as it is said: ‘You are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you’ (Rom 8:9). Therefore the words, ‘In God we live and move and have our being’ (cf. Acts 17:28), clearly express the distinctive property of the Spirit in God. Creation is contained, lives, and exists, certainly not by creation, which itself needs support by the power of the Creator. Certainly God is not glorified by the action of a creature when it is said of Him Himself: ‘In Him we live and move and have our being.’ Rather, the divine Spirit truly upholds in being all that is from God and through the Son. Therefore He grants continuance of being to those who partake of Him. In Him we live again, who formerly, through our separation from Him, had become corrupt.” To Him be glory! “It is Paul’s custom to end his discourse with thanksgiving when he speaks of something important. He does so now. Since he was filled with wonder at God’s goodness, wisdom, knowledge, and the ways of His divine economy, he finally glorifies God. By this he also teaches us to thank God for His great benefits and to glorify Him in words and in life” (blessed Theophylact). “For He Himself created all things, and He Himself continues to govern creation. To Him all must turn their eyes, giving thanks for what they have at present, and asking providence for what is to come. To Him also we must offer fitting doxology” (blessed Theodoret).