Romans 15:26Meaning & Commentary from the Church Fathers

“For Macedonia and Achaia were pleased,” that is, they recognized it as a good work and wished “to make a certain fellowship.” Again he did not say “alms,” but “fellowship.” Nor did he set down the word “certain” without purpose, but so that the Romans might not take what was said as a reproach to themselves. And he did not simply say “to the poor,” but “to the poor saints,” urging assistance in two ways: by poverty and by virtue.

By this he again exhorts the Romans to almsgiving. When he says, “Macedonia and Achaia are zealous,” and so forth, he instills in them zeal to imitate them. The word “are zealous” is used in place of “they wished” or “they considered it good to send a certain contribution.” Thus he everywhere calls almsgiving a contribution, as a common profit both for those who give and for those who receive. He said “certain” in place of “small,” so that it would not seem to the Romans that he was reproaching them as stingy and ungenerous. He said “to the saints,” that is, to the faithful. Thus they are worthy of double compassion: first because of poverty, and second because of virtue.

For it was pleasing to the inhabitants of Macedonia and Achaia to make certain contributions for fellowship with the poor among the saints who are in Jerusalem.

The divinely wise Barnabas and Paul made an agreement with the blessed apostles, I mean Peter, James, and John, that they would take upon themselves the instruction of the Gentiles. They promised to persuade believers from the Gentiles to serve the faithful living in Judea in their need. Paul clearly reports this in the Epistle to the Galatians. For he said, “Peter, James, and John, who seemed to be pillars, gave to me and Barnabas the right hand of fellowship, that they should go to the circumcised, and we to the Gentiles. Only they asked us to remember the poor, the very thing I was eager to do” (Gal 2:9-10). He says the same here, marveling at the zeal of Macedonia and Achaia. Yet he also calls this beneficence a debt.

Now the Apostle is going to Jerusalem to minister to the poor Christians there, the saints, and to carry the offerings collected for them in Macedonia and Achaia. Thus the Gentiles show zeal for the Jews, and they ought to do so. With material things they repay the spiritual blessings they received from Jerusalem. By his own example, and by the example of the Macedonians and Achaeans, the Apostle teaches the Romans the mutual relation that should exist among Christians. After fulfilling this ministry to the saints and faithfully delivering it to them, he will then go to Spain through Rome. He will have sealed the alms of the Macedonians and Achaeans by placing them, as it were, in the royal treasury.

He then appoints the time of his arrival in Rome. For many years his preaching labors in countries far from Rome had prevented it. The Apostle now only has to deliver monetary assistance to the Christians of Jerusalem from the brethren of Macedonia and Achaia. “When I have completed this and have faithfully delivered to them this fruit of zeal,” the Apostle says to the Romans, “I shall go by way of you to Spain” (Rom 15:28). Therefore the Apostle asks the Romans for prayers, “that by the will of God I may come to you with joy and be refreshed together with you” (Rom 15:32).

The Apostle describes his situation to the Romans not without purpose. By pointing to the fruits of Christianity in Greece, he gives the Romans a lesson in the same manifestation of living Christian love. At the same time, he indicates approximately when he might arrive among them. In the Apostle's reference to his journey to Jerusalem, Chrysostom sees a skillful lesson and therefore writes: "Here one must especially marvel at the Apostle's wisdom, because he devised such a way to counsel them. He could influence the Romans more by this than by exhortation itself. They would have considered it offensive if the Apostle had set the Corinthians and Macedonians before them as an example to imitate.

“For Macedonia and Achaia were pleased,” that is, by common consent they wished “to make a certain fellowship.” Again he did not say “alms,” but “fellowship.” Nor did he insert the word “certain” without purpose, but so that the Romans might not take what was said as a reproach to themselves. And he did not simply say “to the poor,” but “to the poor saints,” urging assistance in two ways: by their poverty and by their virtue. [...]