^15:1 Now, we who are stronger ought to bear the infirmities of the weak and not to please ourselves. [n. 1142]
^15:2 Let every one of you please his neighbor unto good, unto edification. [n. 1143]
^15:3 For Christ did not please himself: but, as it is written: the reproaches of those who reproached you fell upon me. [n. 1145]
^15:4 For whatever things were written were written for our learning: that, through patience and the comfort of the Scriptures, we might have hope. [n. 1148]
^15:5 Now may the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ: [n. 1149]
^15:6 That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
^15:7 Wherefore, receive one another, as Christ also has received you, unto the honor of God. [n. 1150]
^15:8 For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: [n. 1153]
^15:9 But that the gentiles are to glorify God for his mercy, as it is written: therefore will I confess to you, O Lord, among the gentiles and will sing to your name. [n. 1155]
^15:10 And again he says: rejoice you gentiles, with his people. [n. 1159]
^15:11 And again: praise the Lord, all you gentiles: and magnify him, all you people. [n. 1160]
^15:12 And again, Isaiah says: there shall be a root of Jesse; and he who shall rise up to rule the gentiles, in him the gentiles shall hope. [n. 1161]
^15:13 Now may the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Spirit. [n. 1162]

1142. The Apostle taught above that the stronger should avoid scandalizing the weak; here he teaches that the stronger should bear with the failings of the weak.

In regard to this he does two things:

first, he proposes an admonition;

second, he clarifies it, at let every one of you.

This admonition contains two parts: the first pertains to external behavior. Hence he says: not only should we avoid scandalizing the weak, but we who are stronger in faith ought to bear the infirmities of the weak. For as in a material edifice certain stronger material is selected to support the edifice’s entire weight, upon which weaker material is set, as are the foundation and pillars, so in the spiritual edifice of the Church stronger men are not only chosen but made stronger to support the weight of the others. Hence it says in a psalm: I have strengthened its pillars (Ps 75:4) and in Galatians: bear one another’s burdens (Gal 6:2). But the stronger support the failings of the weak, when they endure the shortcomings of the weak patiently and, so far as they can, try to help them.

The second pertains to the internal intention. Hence it is said: and not to please ourselves, i.e., always desire the fulfillment of what pleases us, but we should condescend to the wills of others, so as to do what pleases them and is useful to them: just as I try to please all men in everything I do (1 Cor 10:33).

1143. Then when he says, let every one of you, he clarifies his admonition:

first, in regard to the second part;

second, in regard to the first, at wherefore, receive one another.

In regard to the first he does two things:

first, he explains what he had said;

second, he presents a reason, for Christ did not please himself.

1144. First, therefore, he says: it has been stated that we should not please ourselves, precisely because every one of us who are stronger, ought to please our weak neighbor, i.e., condescend to him in matters that please him, but not in matters that are evil, as some request in Isaiah: speak to us pleasing things (Isa 30:10). Hence he adds: unto good.

Similarly, we should not have the intention of pleasing men for the sake of human favor or glory, since it says in a psalm: God will scatter the bones of those who please men (Ps 53:5), but for the honor of God and the benefit of our neighbor. Hence he adds: unto edification i.e., because we condescend to their will, they are strengthened in the faith and love of Christ: let us follow after the things that are of peace and keep the things that are of edification, one towards another (Rom 14:19).

1145. Then when he says, for Christ, he assigns the reason for what he had said and uses the example of Christ:

first, he mentions the example of Christ;

second, he shows that we should imitate this example, for whatever things were written;

third, he adds a prayer so that we can fulfill it, at now the God of peace.

1146. In regard to the first he does two things: first, he presents the example, saying: it has been stated that we should not please ourselves, i.e., according to our own private will; for Christ, who is our head, did not please himself, when he chose to suffer for our salvation and do things contrary to his own will, namely, his natural human will, in order to accomplish the divine will, which was common to him and the Father: not my will but yours be done (Matt 26:42).

1147. Second, he appeals to an authority, saying: but as it is written in a psalm in the person of Christ speaking to the Father: O Father, the reproaches of those, i.e., the Jews, who reproached you, i.e., blasphemed you by their evil works and by contradicting the truth of your doctrine, fell upon me, because they willed to oppress me, because I instructed them about your will and rebuked their evil deeds: they have hated both me and my Father (John 15:24).

This can also refer to the sins of the whole human race, because all sins in a way reproach God, inasmuch as God’s law is scorned by them: they have forsaken the Lord, they have blasphemed the holy one of Israel (Isa 14:4). Thus, therefore, the reproaches of those reproaching God fell on Christ, inasmuch as he died for the sins of all: the Lord has laid on him the iniquity of us all (Isa 1:4); he bore our sins in his body on the tree (1 Pet 2:24).

1148. Then when he says, for whatever things were written, he shows that we must imitate this example of Christ, saying: for whatever things were written in Sacred Scripture about Christ or his members were written for our learning. There was no need to write this except for our instruction: all Scripture is inspired by God and profitable for teaching, for correction, and for training in justice (2 Tim 3:16).

But what is contained in Scripture for our instruction is shown when he says: that, through patience and the comfort of the Scriptures, i.e., which the Scriptures contain. For in Sacred Scripture is contained the patience of the saints in enduring evils: you have heard of the patience of Job (Jas 5:11). In them is also contained consolation, which God gave them, as it says in a psalm: when the cares of my heart are many, your consolations cheer my soul (Ps 94:19). Hence it also says in 1 Peter: predicting the sufferings of Christ, which pertains to patience, and the subsequent glory, which pertains to consolation (1 Pet 1:11).

What the fruit of this doctrine will be for us he indicates when he says: that we might have hope. For by the instruction from Sacred Scripture that those who suffered tribulations patiently for God were divinely consoled, we receive the hope that we ourselves will be consoled, if we have been patient in them: if he should slay me, I will hope in him (Job 13:15).

1149. Then when he says, now may the God of patience, because it seemed exceedingly difficult for a mere man to be able to imitate the example of Christ, as it says in Ecclesiastes: what is man that he should be able to follow the king, his maker? (Eccl 2:12), he makes use of a prayer, saying: now may the God of patience, i.e., the giver: you are my patience (Ps 71:5), and of comfort, i.e., who bestows spiritual consolation: the Father of mercies and God of all comfort (2 Cor 1:3), grant you, from whom is every best gift (Jas 1:17), that you be of one mind, that is, agree with one another: agree with one another, live in peace (2 Cor 13:11), not consenting in sin, but according to Christ Jesus, of whom it is said: he is our peace, who has made us both one (Eph 2:14). That, by the fact that you agree on the same things, with one mind, existing through faith and consensus of charity, as it says in a psalm: who makes men of one mind to dwell in a house (Ps 67:7), i.e., with one confession of the voice coming from unity of faith, 1 Corinthians: I appeal that all of you agree (1 Cor 1:10), that for the conformity of the heart, you may glorify God, Creator of all things, he himself existing as the Father of our Lord Jesus Christ, through whom he adopted us as his sons: those who honor me I will honor (1 Sam 2:30); if I am a father, where is my honor? (Mal 1:6)

1150. Then when he says, wherefore, receive one another, he clarifies the first part of the admonition in which he had said that the stronger should bear with the failings of the weak.

In regard to this he does three things:

first, he resumes the admonition;

second, he presents a reason from the example of Christ, at as Christ also;

third, he adds a reason, at now may the God of hope.

1151. First, therefore, he says: wherefore, i.e., because the things that have been written are directed to our instruction, namely, the examples of Christ and the other saints, receive one another in the love of charity, namely, so that one bears things that pertain to another, just as he would like to be helped as far as charity permits, and so that one may bear with another to help and enable him to advance: him who is weak in faith take unto you (Rom 14:1).

1152. Then when he says, as Christ also has received you, he assigns a reason from the example of Christ.

First, he presents the example, saying: as Christ also has received you, i.e., took you under his care and protection: behold, my servant whom I uphold (Isa 42:1); he has helped Israel, his servant, in remembrance of his mercy (Luke 1:54). And this unto the honor of God, to whom he referred all things: I honor my Father and you dishonor me (John 8:49).

From this we are given to understand that we should bear up one another in things pertaining to the honor of God.

1153. Second, when he says, for I say that Christ, he clarifies what he had said:

first, with respect to the Jews;

second, with respect to the gentiles, at but that the gentiles.

1154. First, therefore, he says: it has been stated that Christ welcomed you who are assembled in the unity of faith composed of Jews and gentiles. And this is clear with respect to both: for I say, therefore, that Christ Jesus was minister of the circumcision, for he is the author of everyone’s faith, as it says in Hebrews: looking to Jesus, the author and perfecter of our faith (Heb 12:2). But he showed himself in person only to the Jews, as it says in Matthew: I was sent only to the lost sheep of the house of Israel (Matt 15:24); and in Isaiah: his voice will not be heard outside (Isa 42:2). And this for the truth of God, i.e., that the truth of God’s promise may be acknowledged: God is truth (Rom 3:4). Hence he continues: to confirm the promises made unto the fathers: he has raised up a horn of salvation for us in the house of his servant David; as he spoke from the mouth of his holy prophets (Luke 1:69); for all the promises of God find their yes in him (2 Cor 1:20).

1155. Then when he says, but that the gentiles, he shows that even the gentiles were accepted by Christ:

first, he states his proposition;

second, he confirms it with an authority, at as it is written.

1156. First, therefore, he says: It has been stated that Christ accepted the Jews in order that the promises made to the patriarchs be fulfilled. But the promises were not made to the gentiles. Hence, this does not apply to the gentiles, because they were accepted on account of mercy. And this is what he says: but that the gentiles are to glorify God for his mercy extended to them by Christ; because, although he did not preach to them in person, he sent them his disciples, who exercised their ministry among them as he had done among the Jews: go, therefore, and teach all nations (Matt 28:19); the earth is full of the Lord’s mercy (Ps 33:5); his mercy is on those who fear him from generation to generation (Luke 1:50).

1157. Thus, the Apostle attributes the conversion of the Jews to God’s truth but that of the gentiles to his mercy. But a psalm says: all the ways of the Lord are mercy and truth (Ps 25:10), which seems to contradict this.

The answer is that in ascribing the call of the Jews to God’s truth he does not exclude mercy, because the Apostle himself, who was born of the Jews, says: I received mercy (1 Tim 1:13). It was also an act of mercy that God made the promises to the patriarchs about the salvation of their descendants. Similarly, in ascribing the call of the gentiles to God’s mercy he does not exclude God’s truth entirely, because it also pertained to divine truth that he should fulfill his intention concerning the salvation of the gentiles. Of this intention the Apostle says in Ephesians: it was a mystery hidden for ages in God (Eph 3:9). But one form of truth, namely, the fulfillment of promises, is considered in the call of the Jews, that is not considered in the call of the gentiles, to whom the promises were not made.

1158. Then when he says, as it is written, he confirms with an authority what he had said about the conversion of the gentiles.

For although the call had not been promised to the gentiles, it was not unplanned but was foretold by the predictions of the prophets.

He adduces four authorities, the first of which contains Christ’s thanksgiving to the Father for the conversion of the gentiles achieved by him. Hence he says: as it is written, (Ps 18:50), you made me the head of the gentiles; you exalted me above my adversaries. O God the Father, I, Christ, will praise you with thanksgiving among the gentiles, for the conversion of the gentiles accomplished through me and and will sing with new exaltation of mind to your name, which has been manifested to them, as it says in John: I have manifested your name to the men whom you gave to me (John 17:6).

Or in another way: I will confess to you among the gentiles, i.e., I will make the gentiles confess to you with a confession of faith: let the peoples praise you, O God, let all the peoples praise you (Ps 67:5) and I will sing to your name, i.e., I will make the gentiles sing to you a song which consists in the exultation of a renewed spirit: O, sing to the Lord a new song; sing to the Lord, all the earth (Ps 96:1).

1159. The second authority contains the coalescence of gentiles and Jews. Hence, he says: and again he says: O gentiles, once alienated from the commonwealth of Israel (Eph 2:12); rejoice, you gentiles, with his people, i.e., adopt a common joy together with the Jews, who were once his people: they rejoice before you as with joy at the harvest (Isa 9:3); there shall be one flock and one shepherd (John 10:16). But our letter has: rejoice with Jerusalem, and be glad with her, all you that love her (Isa 66:10).

1160. The third authority contains the devotion of the gentiles to God. Hence he adds: and again it is written in a psalm: praise the Lord, all you gentiles (Ps 117:4), i.e., confess his goodness: from the rising of the sun to its setting the name of the Lord is to be praised (Ps 113:3); and all you people, not only the Jewish people, and magnify him, i.e., confess his greatness, i.e., that his greatness exceeds all praise: when you praise the Lord, exalt him as much as you can; for he will surpass even that (Sir 43:30); from the rising of the sun to its setting my name is great among the gentiles (Mal 1:11).

1161. The fourth authority contains the reverence of the gentiles toward Christ. Hence he continues: and again Isaiah says: the root of Jesse shall come (Isa 11:10). Here he foretells the origin of Jesus, that he will be born of the seed of Jesse. For Jesse was David’s father. Therefore he says: there shall be a root of Jesse, from whose seed Christ will be born: in that day the root of Jesse shall stand as an ensign to the people (Isa 11:10). Or Christ will be the root of Jesse, because although he came from Jesse according to bodily origin, yet it was his power that sustained him and gave him grace: you do not bear the root but the root bears you (Rom 11:18).

Then he touches on Christ’s office, adding: he who shall rise up with such excellent grace that he is able to rule the gentiles by leading them to divine worship, which no one had been able to do previously: I will make the gentiles your heritage. You shall rule them with a rod of iron (Ps 2:8).

Finally, he mentions the devotion of the gentiles to Christ, saying: in him the gentiles shall hope, i.e., to obtain through him the inheritance of heavenly glory: we have been born anew to a living hope through the resurrection of Jesus Christ from the dead (1 Pet 1:3).

1162. Then when he says, now may the God of hope, he adds a prayer, saying: it has been stated that the gentiles will hope in Christ, the God of hope, i.e., who pours this hope in us: my hope, O Lord (Ps 71:5). Or may the God of hope, i.e., the one to hope in, fill you with all joy, i.e., spiritual, which is concerned with God: the joy of the Lord is your strength (Neh 8:10), and peace, through which a man is at peace in himself and with God and his neighbor: great peace have they who love your law (Ps 119:165), in believing. As if to say: so that along with believing you may have peace and joy, which are effects of charity, as it says in Galatians: the fruit of the Spirit is love, joy, peace (Gal 5:22).

Hence it is clear that he wishes them to have from God, the giver of hope, not only faith but charity, through which faith works, as it says in Galatians (Gal 5:6), lest their faith be unformed and dead: faith without works is dead (Jas 2:26). So that by the fullness of these virtues you may abound, by progressing from good to better, not only in hope but also in the power of the Holy Spirit, i.e., in charity, which is poured forth in your hearts by the Holy Spirit, as was said above (Rom 5:5); God is able to provide you with every grace in abundance (2 Cor 7:8).