Romans 15:9Meaning & Commentary from the Church Fathers

After this the Apostle brings testimonies showing that believers from the Jews must be in unity with those called from the Gentiles. He says: "As it is written: Therefore I will confess Thee among the Gentiles, O Lord, and sing to Thy name" (see Rom 15:10).

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).

“I mean,” the Apostle adds, “that Jesus Christ became a minister to the circumcised for the truth of God, to confirm the promises made to the fathers, and for the Gentiles according to mercy, that they might glorify God,” as the prophets foretold.

The Apostle Paul himself offered in himself a living example of how one must bear the infirmities of the weak. As Chrysostom notes, “he himself circumcised, cut his hair, offered a Jewish sacrifice, and so forth.” Or, as the Apostle says of himself, “I became all things to all men,” certainly in matters indifferent, “that by all means I might save some” (1 Cor 9:22).

If anything is lacking in any of them, one may hope that God will supply what is lacking by the power of His Holy Spirit. He guides into all truth and comforts in all things with the highest hope. In that hope all our present deficiencies will be covered, and all the perfections and gifts of God given to us in abundance will be fulfilled.

That the Gentiles were called by God according to mercy, the Apostle confirms by many prophecies. In them, according to Chrysostom, “he brings everything as proof that all must be united and glorify God. At the same time, by this he wishes to humble the Jew, so that he not exalt himself over the Gentile. For all the prophets call the Gentiles to the glorification of God. He also teaches modesty to the Gentile, showing that he is bound to give God greater thanks.”

At the close of his exhortation, the Apostle prays to the Lord Himself. He asks that, by the power of the Holy Spirit, He fill the Romans with the spirit of joy, peace, and complete hope. Concerning this prayer, Bishop Theophan observes: “This prayer, verbally attached to the prophet’s words just cited, corresponds in its content to the whole preceding section, chapters 14 and 15. The object of the prayerful good wish is an abundance of hope. For this to exist, he wishes the heart to be filled with joy and peace. Faith is indicated as the source of these gifts. Faith begets joy and peace. Joy and peace multiply hope. All this comes by the power of the Holy Spirit. The power of the Holy Spirit engenders spiritual life. It sustains it and leads it to perfection. From it come all movements and changes in spiritual life. In view of the Romans’ condition, the Apostle especially wishes them joy and peace. When these are present, the slight differences in convictions of which he speaks will no longer have the evil consequences that now arise from them. Joy and peace will suppress every quarrel, division, and estrangement, and will no longer allow them to arise.”

Through hope in the Lord and in His Christ, all things will be ordered in the best way for our good and salvation.

God is glorified when we live in union and unity, when we bless God with one mind, patiently bear the one weaker than ourselves, and do not despise the member being torn away. That the Gentiles were called by mercy, so that they might glorify God, the Apostle proves by testimonies of the Prophets. Foretelling the calling of the nations, they invite them to glorify God. The first prophecy is taken from the Psalms (see Ps 17:50). The Prophet speaks in the person of Christ the Lord: "Therefore I will confess Thee among the Gentiles, O Lord." The called nations put on Christ and have Him dwelling in themselves. When they glorify God for this, it is Christ the Lord dwelling in them Who moves them to this glorification. The Prophet presents the Lord as foreseeing this from afar and placing such a hymn to God the Father in His mouth: the nations, having been converted to faith by My Gospel, will receive Me. By their mouths I will confess Thee and sing praise to Thy name, moving them to glorify Thee. Ambrosiaster writes: "The Prophet writes that the Gentiles will be admitted into the grace of God for the receiving of salvation. This is the voice of Christ, declaring that His Gospel among the Gentiles will bear as its fruit the confession of God. Therefore the Son gives thanks to the Father for the obedience of the Gentiles. In the Gospel He cries out: 'I confess Thee, Father, Lord of heaven and earth, that Thou hast hidden these things from the wise and prudent, and hast revealed them to babes. Yes, Father, for so it was well pleasing before Thee' (cf. Mt 11:25)." On the day of His triumphal entry into Jerusalem, certain Greeks had come to worship at the feast and were presented to Him by the Apostles. Then He cried out: "The hour has come that the Son of Man should be glorified." And at the end: "Father, glorify Thy name" (cf. Jn 12:20, 23, 28).