Romans 15:8Meaning & Commentary from the Church Fathers

But so that what has been said may be clearer to you, hear the Apostle's words again. Then you will understand what the expression means: Christ, for the sake of the truth of God, became a minister of circumcision, to fulfill the promises made to the fathers. What, then, is meant here? The promise given to Abraham was contained in these words: "To thee I will give the land, and to thy seed" (Gen 13:15), and: "In thy seed all the nations shall be blessed" (Gen 22:18). But afterward all who came from Abraham's seed became worthy of punishment. The transgression of the law brought wrath upon them and finally deprived them of the promise given to the fathers. Therefore the Son, when He came to earth, cooperated with the Father to justify these promises and bring them to fulfillment. He fulfilled the whole law, including circumcision. By this fulfillment of the law, and also through the Cross, He freed men from the curse for transgressing the law. Thus He did not allow the promise to fall. Therefore, when the Apostle calls Jesus Christ a minister of circumcision, he means that by His coming, by fulfilling the whole law, by accepting circumcision, and by becoming Abraham's seed, He removed the curse. He delivered men from the wrath of God. Finally, He made those who were ready to receive the promise capable of receiving it, and once for all freed them from stumbling blocks. So that those accused might not say, "How then was Christ Himself circumcised and how did He keep the whole law?" the Apostle draws the opposite conclusion from this. Christ fulfilled this, he says, not so that the law might remain in force, but so that He might abolish it. He did this to deliver you from the curse lying upon you and to free you completely from the dominion of the law. Because you transgressed the law, Christ fulfilled it not so that you too should fulfill it, but to secure for you the promises given to the fathers. The law had destroyed these promises for you, showing that you had transgressed it and were unworthy of the inheritance. Thus you too are saved by grace, because you had first been rejected. Therefore do not object, and do not stubbornly cling to the law out of season. It would have deprived you even of the promise if Christ had not suffered so much for you. He suffered so much not because you were worthy of salvation, but to show God's faithfulness. Then, so that the one called from the Gentiles might not become proud over this, the Apostle continues: Rom 15:9. "And to the Gentiles, out of mercy, to glorify God."

Having fulfilled the law, accepted circumcision, and become the seed of Abraham, He quenched the wrath of God. He made us capable of receiving the promises. He accepted circumcision so that God's promise might not remain empty, not in order to confirm the law. Why, then, do you, who Judaize, cling to the law, which had already brought you into such danger that you were deprived of the promise?

Therefore, he says, receive one another, just as Christ also received you, to the glory of God. Let us receive one another, preferring to be of one mind, bearing one another's burdens (Gal 6:2), and preserving the unity of the Spirit in the bond of peace (Eph 4:3).

Thus God received us in Christ. True is the one who said that the world was so loved by God and the Father that the very Son was given for us (cf. Jn 3:16). For He was given as a ransom for the life of all. We received the price paid for death, and we were redeemed from death and sin.

The Apostle makes clear the purpose of the divine economy, saying: Christ became a minister to the circumcised for the sake of the truth, and so on. Since God had promised the fathers of the Jews that He would bless the seed that would come from them, as numerous as the stars of heaven (Heb 11:12), the Word appeared in the flesh and became man, being God. Yet He Himself upholds all creation and, as God, grants well-being to all that exists.

He came into this world with flesh, yet not to be served, as He Himself says, but to serve and to give His soul for the redemption of many (Mt 20:28). He also clearly confessed that He had come to fulfill the promise given to Israel, for He said: "I was sent only to the lost sheep of the house of Israel" (Mt 15:24).

Therefore Paul would not lie when he says that He became a minister to the circumcised, in order to fulfill what had been promised to the fathers. Besides this, He was appointed by God and the Father for mercy to the Gentiles, so that they too might glorify the Savior and Redeemer as the Cause of being and the Maker of all.

It was necessary, indeed necessary, since the circumcised, through much disobedience, impiously insulted Him and did not accept the redemption offered by Him, that the ineffable grace of God should not appear inactive. Only very few from Israel were saved and believed.

Therefore the brightness from on high was, as it were, spread over all, and the Gentiles were received. Thus it is seen that the mystery of wisdom in Christ did not depart from its purpose directed toward meekness. By the mercy of God, instead of those who stumbled, the whole world under heaven was saved.

That the mystery had been foretold by the voice of the saints who foresaw the future in the Spirit, he shows most clearly by setting forth the prophecies. In the following verses (Rom 15:9-12), the Apostle cites a series of Old Testament prophecies concerning the coming salvation of the Gentiles: Ps 17:50, which is 2 Sam 22:50; Deut 32:43; Ps 116:1; and Is 11:10.

The testimonies of the Lord Himself also speak of this: "I was sent only to the lost sheep of the house of Israel" (Mt 15:24), and: "It is not good to throw the children's bread to the dogs" (Mt 15:26).

Since they were born from intercourse, they were subject to the condemnation that had befallen all nature. Therefore the Lord and Master of nature, Who gave circumcision to Abraham, appeared and truly became the Minister and Fulfiller of circumcision. He completely abolished birth in passion, for He was conceived without seed and born without corruption. In this question and answer there is briefly formulated the teaching on the meaning of the Incarnation that St. Maximus would later develop, especially in the Ambigua to John (amb. 42: PG 91, 1316A-1349A). According to this teaching, the seedless conception introduced a new mode into the existence of our nature. This differs from the mode that arose in us after the fall and is connected with passionate birth, which entails the condemnation of death.

" the Apostle adds, "that Jesus Christ became a minister to the circumcised, for the truth of God, to fulfill the promises made to the fathers, and to the Gentiles, out of mercy, that they might glorify God," as the prophets foretold. The Apostle Paul himself gave a living example of how one should bear the infirmities of the weak. As Chrysostom observes, "he himself circumcised, cut his hair, offered a Jewish sacrifice, and so on." Or, as the Apostle says of himself: "I became all things to all men," certainly in indifferent matters, "that by all means I might save some" (1 Cor 9:22).

By this hope all our present deficiencies will be covered, and all the perfections and gifts of God given to us abundantly will be completed. That the Gentiles were called by God according to mercy the Apostle confirms by many prophecies. According to Chrysostom, in them "he brings everything as proof that all must be united and glorify God. At the same time he wishes by this to humble the Jew, so that he not exalt himself before the Gentile, because all the prophets call the Gentiles to the glorification of God. He also wishes to instill modesty in the Gentile, showing that he is more obligated to thank God." In conclusion to his exhortation, the Apostle prays to the Lord Himself that by the power of the Holy Spirit He may fill the Romans with the spirit of joy, peace, and complete hope. Concerning this prayer, Bishop Theophan observes: "This prayer, verbally attached to the words of the prophet just cited, corresponds in its content to the whole preceding section, chapters 14 and 15. The object of the prayerful good wish is abundance of hope. For this to exist, the heart is wished to be filled with joy and peace. Faith is indicated as the source of these gifts. Faith gives birth to joy and peace. Joy and peace multiply hope. All this happens by the power of the Holy Spirit. The power of the Holy Spirit gives birth to spiritual life. It sustains it and leads it to perfection. From it come all movements and changes in spiritual life. In relation to the state of the Romans, the Apostle especially wishes joy and peace because, when they exist, the minor differences in convictions of which he speaks will no longer have the harmful consequences that now arise from them. Joy and peace will suppress every dispute, division, and estrangement, and will no longer allow them to arise." By hope in the Lord and His Christ, everything will be arranged in the best way for our good and salvation.

Thus all nations, being counted worthy of this, may glorify God, the most merciful and man-loving Father. Both statements are, of course, relative. There also is mercy, because the promises themselves came by mercy. Here also is truthfulness, because promises were spoken concerning them too, though not to their fathers. But the Apostle needed especially to set forth the latter, according to the aims of his discourse. If such mercy has been shown to you, then you yourself should be merciful to the weak. If this mercy has been shown to you so that God may be glorified, then glorify Him not by tongue, but by deed. Imitate Him in compassion and condescension toward the brethren. Thereby show that you have Him as the merciful Father of all. Nothing glorifies God so much as the mutual bond of the brethren. Chrysostom says: "The Apostle, holding to the former subject of the discourse, again reasons about the care Christ took for us. He shows how much He did for us and how He did not please Himself. At the same time he also proves that believers from the Gentiles are more indebted to God. If they are more indebted, then it is their duty to bear with the weak among the Jews."