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| Homily XXX on Rom. xv. 25-27.
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Homily XXX.
Rom. XV. 25–27
“But now I go unto
Jerusalem to minister unto the saints. For it has pleased them of
Macedonia and Achaia to make a certain contribution for the poor saints
which are at Jerusalem. It hath pleased them verily, and their debtors
they are.”
Since he had said that I have no longer “more place in these
parts,” and, “I have a great desire, these many years, to
come unto you,” but he still intended to delay; lest it should be
thought that he was making a jest of them, he mentions the cause also
why he still puts it off, and he says, that “I am going unto
Jerusalem,” and is apparently giving the excuse for the delay.
But by means of this he also makes good another object, which is the
exhorting of them to alms, and making them more in earnest about it.
Since if he had not been minded to effect this, it had sufficed to say,
“I am going unto Jerusalem.” But now he adds the reason of
his journey. “For I go,” says he, “to minister to the
saints.” And he dwells over the subject, and enters into
reasonings, and says that they “are debtors,” and that,
“if the Gentiles have been made partakers of their spiritual
things, their duty is also to minister unto them in carnal
things,” that they might learn to imitate these. Wherefore also
there is much reason to admire his wisdom for devising this way of
giving the advice. For they were more likely to bear it in this way
than if he had said it in the form of exhortation; as then he would
have seemed to be insulting them, if, with a view to incite them, he
had brought before them Corinthians and Macedonians.1651
| 1651 “That, as Chrys., Calvin, Grotius, and many, including
Rückert and Olshausen assume, Paul intended ‘courteously and
gently’ (Luther) to suggest to the Romans that they should
likewise bestow alms on those at Jerusalem, is very improbable,
inasmuch as no reason is perceivable why he should not have ventured on
a direct summons, and seeing, moreover, that he looked upon the work of
collection as concluded, ver. 25,”
Meyer.—G.B.S. | Indeed, this is the ground on which he does
incite the others as follows, saying, “Moreover, brethren, we do
you to wit of the grace of God bestowed on the Churches in
Macedonia.” (2 Cor. viii. 1.)
And again he incites the Macedonians by these. “For your
zeal,” he says, “hath provoked very many.”
(ib. ix. 2.) And by the Galatians
in like manner he does this, as when he says, “As I have given
order to the Churches of Galatia, even so do ye.” (1 Cor. xvi. 1.)
But in the case of the Romans he does not do so, but in a more covert
way. And he does this also in regard to the preaching, as when he says,
“What? came the word of God out from you? or came it unto you
only?” (ib. xiv. 36.) For there is
nothing so powerful as emulation. And so he often employs it. For
elsewhere too he says,” “And so ordain I in all the
Churches;” (ib. vii.
17);
and again, “As I teach everywhere in every Church.”
(ib. iv. 17.) And to the Colossians
he says, “that the Gospel increaseth and bringeth forth fruit in
all the world.” (Col. i. 6.) This then he
does here also in the case of alms. And consider what dignity there is
in his expressions. For he does not say, I go to carry alms, but
“to minister” (διακονὥν). But if Paul ministers, just consider how great a thing is
doing, when the Teacher of the world undertakes to be the bearer, and
when on the point of travelling to Rome, and so greatly desiring them
too, he yet prefers this to that. “For it hath pleased them of
Macedonia and Achaia,” that is, it meets their approbation, their
desire. “A certain contribution.” And, he does not say
alms, but “contribution” (κοινωνίαν). And the “certain” is not used without a
meaning, but to prevent his seeming to reproach these. And he does not
say the poor, merely, but the “poor saints,” so making his
recommendation twofold, both that from their virtue and that from their
poverty. And even with this alone he was not satisfied, but he adds,
“they are their debtors.” Then he shows how they are
debtors. For if, he says, “the Gentiles have been made partakers
of their spiritual things, their debt (A.V. duty) is also to minister
unto them in carnal things.” But what he means is this. It was
for their sakes that Christ came. To them it was that all the promises
were made, to them of the Jews. Of them Christ came. (Wherefore also it
said, “Salvation is of the Jews.”) (John iv. 22.) From them were
the Apostles, from them the Prophets, from them all good things. In all
these things then the world was made a partaker. If then, he says, ye
have been made partakers in that which is greater, and when it was for
them that the banquet was prepared, ye have been brought in to enjoy
the feast that was spread (Matt. xxii. 9), according to
the Parable of the Gospel, ye are debtors also to share your carnal
things with them, and to impart to them. But he does not say to share,
but “to minister” (λειτουργἥσαι), so ranking them with ministers (διακόνων), and those that pay the tribute1652
| 1652 λειτουργία, in Classical Greek, is performing a public service at
one’s own expense. |
to kings. And he does not say in your carnal things, as he did in
“their spiritual things.” For the spiritual things were
theirs. But the carnal belonged not to these alone, but were the common
property of all. For he bade money to be held to belong to all,1653
| 1653 2 Cor. ix. 5. Mosheim de
Rebus Christianorum ante Const. p. 118, also Diss. ad Hist.
Eccl. pert. vol. 2, 1. St. Chrys. speaks at length of wealth on 1
Cor. xiv. 19, Hom. 35, p. 499, O.T. He thinks it lawful, but dangerous,
and recommends alms almost without limitation. | not to those who were its possessors
only.
Ver.
28.
“When therefore I have performed this, and have sealed unto them
this fruit.”
That is, when I have laid it up
as it were in the royal treasuries, as in a place secure from robbers
and danger. And he does not say alms, but “fruit” again, to
show that those who gave it were gainers by it. “I will come by
you into Spain.” He again mentions Spain to show his forwardness
(ἀόκνον) and warmth
towards them.
Ver.
29.
“And I am sure that, when I come unto you, I shall come in the
fulness of the blessing of the Gospel of Christ.”
What is the force of, “In
the fulness of the blessing?” Either he speaks of alms (Gr.
money), or generally of good deeds. For blessing is a name he very
commonly gives to alms. As when he says, “As a blessing1654
and not as covetousness.”
(2 Cor. ix. 5.) And it was customary of old for the thing to be so called. But
as he has here added “of the Gospel,” on this ground we
assert that he speaks not of money only, but of all other things. As if
he had said, I know that when I come I shall find you with the honor
and freshness of all good deeds about you, and worthy of countless
praises in the Gospel.1655
| 1655 It
is certain that Chrys. is incorrect in his interpretation of the
statement: “When I come unto you I shall come in the fulness of
the blessing of the Gospel of Christ.” (29.) The meaning is not that he shall find them abounding in
this blessing, but that he (Paul) will come to them furnished with the
fulness of this blessing. The joyful hopes of Paul respecting his
journey to Rome and labors there, were not, indeed, wholly thwarted,
but how different were the experiences of his journey and life there
from what he had expected. He went thither a prisoner and such
missionary labors as he was permitted to perform were accomplished
while he was kept in ward by the civil authorities of Rome. And, yet,
notwithstanding these hardships, who can doubt that his prayer was
answered? He found joy in the saints at Rome who came out from the city
as far as Appii Forum and the Three Taverns to welcome him
(Acts xxviii. 15); he was permitted for two years, at least, to occupy his own
hired house and freely to “preach the kingdom of God and teach
the things concerning the Lord Jesus Christ with all boldness, none
forbidding him” (Acts xxviii. 30, 31);
this preaching was crowned with signal success extending to the
conversion of some of the members of Cæsar’s household
(Phil. iv. 22). It is propable that we owe to this same period of imprisonment
at Rome the four epistles to the Colossians, Ephesians, Philemon, and
Philippians; if so, we have in them a reflection of the manifold
activities and profound spiritual experiences of the apostle during his
stay in Rome which constitute a genuine providential fulfilment of his
desires, although it proved that as in the case of an earlier visit to
Jerusalem, he went not knowing the things that should befall him there
(Acts xx. 22).—G.B.S. | And this is a very
striking mode of advice, I mean this way of forestalling their
attention by encomiums. For when he entreats them in the way of advice,
this is the mode of setting them right that he adopts.
Ver.
30.
“Now I beseech you, brethren, for the Lord Jesus Christ’s
sake, and for the love of the Spirit.”
Here he again puts forward
Christ and the Spirit, and makes no mention whatever of the Father. And
I say this, that when you find him mentioning the Father and the Son,
or the Father only, you may not despise either the Son or the Spirit.
And he does not say the Spirit, but “the love of the
Spirit.” For as Christ loved the world, and as the Father doth,
so doth the Spirit also. And what is it that thou beseechest us, let me
hear? “To strive together with me in your prayers to God for
me,”
Ver.
31.
“That I may be delivered from them that do not believe in
Judea.”
A great struggle then lies
before him. And this too is why he calls for their prayers. And he does
not say that I may be engaged in it, but “I may be
delivered,” as Christ commanded, to “pray that we enter not
into temptation.”1656
| 1656 2
mss. add, So directing them to do
this. | (Matt. xxvi.
41.)
And in saying this he showed, that certain evil wolves would attack
them, and those who were wild beasts rather than men. And out of this
he also found grounds for another thing, namely, for showing that he
with good reason took the office of ministering to the Saints, if, that
is, the unbelievers were in such force that he even prayed to be
delivered from them. For they who were amongst so many enemies, were in
danger of perishing by famine also. And therefore there was absolute
need of aid coming (or “of his going”) from other quarters
to them. “And that my service which I have for Jerusalem may be
accepted of the Saints.”
That is, that my sacrifice may
be accepted, that with cheerfulness they may receive what is given
them. See how he again exalts the dignity of those who were to receive
it. Then he asks for the prayer of so great a people in order to what
was sent being received. And by this he shows another point also, that
to have given alms does not secure its being accepted. For when any one
gives it constrainedly, or out of unjust gains, or for vanity, the
fruit of it is gone.
Ver.
32.
“That I may come unto you with joy by the will of
God.”
As he had said at the beginning,
“If by any means now at length I might have a prosperous journey,
by the will of God, to come unto you” (Rom. i. 10); so here again
he takes refuge in the same Will, and says that this is why I press on
and wish to be delivered from them, that I may see you shortly, and
that with pleasure, without bringing any load of heaviness from thence.
“And may with you be refreshed.”
See how he again shows
unassumingness. For he does not say, I may teach you, and give you a
lesson, but that, “I may with you be refreshed.” And yet he
was the very man engaged in the striving and conflict. In what sense
then does he say “that I may be refreshed with you (συναναπαύσωμαι)?” It is to gratify them on this point too, and to
make them the more cheerful by making them sharers of his crown, and to
show that they too struggle and labor. Then, as was always his custom
to do, he adds prayer after the exhortation, and says,
Ver.
33.
“Now the God of peace be with you all. Amen.”
Chap. xvi.
ver. 1. “I commend unto you Phebe our sister, which is a deaconess
(A.V. servant) of the church which is at Cenchrea.”
See how many ways he takes to
give her dignity. For he has both mentioned her before all the rest,
and called her sister. And it is no slight thing to be called the
sister of Paul. Moreover he has added her rank, by mentioning her being
“deaconess.”1657
| 1657 See Bingham, b. ii. c. 22, for a full account of the office of the
widows, deaconesses, etc., also Cave, Prim. Christ. part i. c. 8.
Theodoret thinks it a sign of there being a considerable Church at
Cenchrea, that they had a deaconess there. |
Ver.
2.
“That ye receive her in the Lord, as becometh saints.” (Gr.
“the saints.”)
That is, for the Lord’s
sake, that she may enjoy honor among you. For he that receives a person
for the Lord’s sake, though it be no great one that he receives,
yet receives him with attention. But when it is a saint, consider what
attention he ought to have shown him. And this is why he adds,
“as becometh saints,” as such persons ought to be received.
For she has two grounds for her having attention shown her by you, both
that of her being received for the Lord’s sake, and that of her
being a saint herself. And “that ye assist her in whatsoever
business she hath need (or “asks,” χρήζῃ) of
you.” You see how little he burdens them. For he does not say,
That ye despatch, but that ye contribute your own part, and reach out a
hand to her: and that “in whatsoever business she hath
need.” Not in whatsoever business she may be, but in such as she
may ask of you. But she will ask in such things as lie in your power.
Then again there comes a very great praise of her. “For she hath
been a succorer of many and of myself also.”
See his judgment. First come the
encomiums, then he makes an exhortation intervene, and then again gives
encomiums, so placing on each side of the needs of this blessed woman
her praises. For how can the woman be else than blessed who has the
blessing of so favorable a testimony from Paul, who had also the power
to render assistance to him who had righted the whole world? For this
was the summit of her good deeds, and so he placed it the last, as he
says, “and of myself also.” But what does the phrase
“of myself also” convey? Of the herald of the world, of him
who hath suffered so much, of him who is equal to assisting tens of
thousands (μυρίοις
ἀρκοὕντος). Let us then imitate, both men and women, this holy woman
and her that followeth, with her husband also. And who are
they?
Ver.
2.
“Greet,” he says, “Priscilla and Aquila, my helpers
in Christ Jesus.”
To the excellence of these St.
Luke also bears witness. Partly when he says that Paul “abode
with them, for by their occupation they were tent-makers”
(Acts xviii. 3); and partly when he points out the woman as receiving Apollos,
and instructing him in the way of the Lord. (ib. 26.) Now these are great things, but what Paul mentions are
greater. And what does he mention? In the first place he calls them
“helpers,”1658
| 1658 συλλειτουργούς. Afterwards the common term by which Bishops spoke of each
other. As the Nicene Fathers of Alexander. Ep. Synod. v. fin. Theod. i.
9. | to point out
that they had been sharers of his very great labors and dangers. Then
he says,
Ver.
4.
“Who for my life have laid down their own
necks.”
You see they are thoroughly
furnished martyrs. For in Nero’s time it is probable that there
were thousands of dangers, at the time as he even commanded all Jews to
be removed from Rome. (Acts viii. 2).
“Unto whom not only I give
thanks, but also all the Churches of the Gentiles.”
Here he hints at their
hospitality, and pecuniary assistance, holding them in admiration
because they had both poured forth their blood, and had made their
whole property open to all. You see these were noble women, hindered no
way by their sex in the course of virtue. And this is as might be
expected. “For in Christ Jesus there is neither male nor
female.” (Gal. iii. 28.) And what he had said
of the former, that he said also of this. For of her also he had said,
“she hath been a succorer of many, and of myself also.” So
too of this woman “not only I give thanks, but also all the
Churches of the Gentiles.” Now that in this he might not seem to
be a flatterer, he also adduces a good many more witnesses to these
women.
Ver.
5.
“Likewise greet the Church that is in their
house.”
For she had been so estimable as
even to make their house a Church, both by making all in it believers,
and because they opened it to all strangers. For he was not in the
habit of calling any houses Churches, save where there was much piety,
and much fear of God deeply rooted in them.1659
And on this ground he said to the Corinthians also, “Salute
Aquila and Priscilla, with the Church that is in their house.”
(1 Cor. xvi. 19.) And when writing about Onesimus, “Paul unto
Philemon, and to the beloved Apphia, and to the Church that is in their
house.” (Philem. 1; 2.) For it is possible
for a man even in the married state to be worthy of being looked up to,
and noble. See then how these were in that state and became very
honorable, and yet their occupation was far from being honorable; for
they were “tent-makers.” Still their virtue covered all
this, and made them more conspicuous than the sun. And neither their
trade nor their marriage (συζυγία cf. Phil. iv. 3) was any hurt to them, but the love which Christ
required of them, that they exhibited. “For greater love hath no
man than this, He says, that a man lay down his life for his
friends.” (John xv. 13.) And that which is a
proof of being a disciple, they achieve, since they took up the Cross
and followed Him. For they who did this for Paul, would much rather
have displayed their fortitude in Christ’s behalf.
Let rich and poor both hear all
this. For if they who lived from their labor, and were managers of a
workshop, exhibited such profuseness as to be of service to many
Churches; what pardon can they expect, who are rich, and yet neglect
the poor? For they were not sparing even of their blood for the sake of
God’s will, but thou art sparing even of scanty sums, and many
times sparest not thine own soul. But in regard to the teacher were
they so, and not so with regard to the disciples? Nay even this cannot
be said. For “the churches of the Gentiles,” he says,
“thank them.” And yet they were of the Jews. But still they
had such a clear (εἰλικρινὥς) faith, as to minister unto them also with all
willingness. Such ought women to be, not adorning themselves with
“broidered hair, or gold, or costly array” (1 Tim. ii. 9),
but in these good deeds. For what empress pray, was so conspicuous or
so celebrated as this wife of the tent-maker? she is in
everybody’s mouth, not for ten or twenty years, but until the
coming of Christ, and all proclaim her fame for things such as adorn
far more than any royal diadem. For what is greater or so great, as to
have been a succorer of Paul? at her own peril to have saved the
teacher of the world? And consider: how many empresses there are that
no one speaks of. But the wife of the tent-maker is everywhere reported
of with the tent-maker (meaning perhaps St. Paul); and the width that
the sun sees over, is no more of the world than what the glory of this
woman runneth unto. Persians, and Scythians, and Thracians, and they
who dwell in the uttermost parts of the earth, sing of the Christian
spirit of this woman, and bless it.1660
| 1660 Omitted by most mss. | How much
wealth, how many diadems and purples would you not be glad to venture
upon obtaining such a testimony? For no one can say either, that in
dangers they were of this character, and lavish with their money, and
yet neglected the preaching. For he calls them “fellow-workers
and helpers” on this ground. And this “chosen vessel”
(Acts ix. 15) does not feel ashamed to call a woman his helper but even finds
an honor in doing so. For it is not the sex (φίσει)
that he minds, but the will is what he honors. What is equal to this
ornament? Where now is wealth overflowing on every side? and where the
adorning of the person? and where is vainglory? Learn that the dress of
woman is not that put about the body, but that which decorates the
soul, which is never put off, which does not lie in a chest, but is
laid up in the heavens. Look at their labor for the preaching, the
crown in martyrdom, the munificence in money, the love of Paul, the
charm (φίλτρον) they found in Christ. Compare with this thine own estate, thy
anxiety about money, thy vying with harlots (i.e. in dress), thy
emulating of the grass,1661
and then thou
wilt see who they were and who thou art. Or rather do not compare only,
but vie with this woman, and after laying aside the burdens of grass
(χλόης), (for
this is what thy costly dressing is), take thou the dress from heaven,
and learn whence Priscilla became such as she was. How then did they
become so? For two years they entertained Paul as a guest:
(Probably Acts xix. 10) and what is there that these two years may not have done
for their souls? What am I to do then, you will say because I have not
Paul? If thou be minded thou mayest have him in a truer sense than
they. For even with them the sight of Paul was not what made them of
such a character, but the words of Paul. And so, if thou be so minded,
thou shalt have both Paul, and Peter, and John, and the whole choir of
the Prophets, with the Apostles, associating with thee continually. For
take the books of these blessed ones, and hold a continual intercourse
with their writings, and they will be able to make thee like the
tent-maker’s wife. And why speak I of Paul? For if thou wilt,
thou mayest have Paul’s Master Himself. For through Paul’s
tongue even He will discourse with thee. And in another way again thou
wilt be able to receive this Person, when thou receivest the saints,
even when thou tendest those that believe on Him. And so even after
their departure thou wilt have many memorials of piety. For even the
table at which the saint ate, and a seat on which he sat, and the couch
on which he lay knoweth how to pierce1662
| 1662 κατανύξαι, see p. 487, and p. 448. |
him that received him; even after his departure. How then, think you,
was that Shunamite pierced at entering the upper chamber where Elisha
abode, when she saw the table, the couch on which the holy man slept;
and what religiousness must she have felt come from it?1663
| 1663 See the use made of such recollections at the close of the 32d
Homily. | For had this not been so, she would not
have cast the child there when dead, if she had not reaped great
benefit from thence. For if so long time after upon entering in where
Paul abode, where he was bound, where he sat and discoursed,1664
| 1664 He
seems to have some place at Antioch in his mind, but we do not know
that St. Paul was ever bound there. | we are elevated, and find ourselves
starting off from the places to that memory (so Field: Vulg. “the
memory of that day”); when the circumstances were still fresher,
what must those have been likely to feel, who had religiously
entertained him? Knowing all this then, let us receive the Saints, that
the house may shine, that it may be freed from choking thorns, that the
bedchamber may become a haven. And let us receive them, and wash their
feet. Thou art not better than Sarah, nor more noble, nor more wealthy,
though thou be an empress. For she had three hundred and eighteen
homeborn servants, at a time when to have two servants even was to be
wealthy. And why do I mention the three hundred and eighteen servants?
She had become possessed of the whole world in her seed and in the
promises, she had the “friend of God” (Is. xli. 8; James ii.
23)
for her husband, God Himself as a Patron, a thing greater than any
kingdom. And yet, though she was in so illustrious and honorable
estate, this woman kneaded the flour, and did all the other
servant’s offices, and stood by them as they banqueted too in the
rank of a servant. Thou art not of nobler birth than Abraham, who yet
did the part of domestics after his exploits after his victories, after
the honor paid him by the king of Egypt, after driving out the kings of
the Persians, and raising the glorious trophies. And look not to this;
that in appearance the Saints that lodge with thee are but poor, and as
beggars, and in rags many times, but be mindful of that voice which
says, “Inasmuch as ye have done it to the least of these, ye have
done it unto me.” (Matt. xxv. 40.) And,
“Despise not one of these little ones, because their angels do
always behold the face of My Father which is in heaven.”
(Matt.
xviii. 10.) Receive them then with readiness of mind, bringing as they do
ten thousand blessings to thee, through the greeting of peace.
(ib. x. 12, 13.) And after
Sarah, reflect upon Rebecca also, who both drew water and gave to
drink, and called the stranger in, trampling down all haughtiness.
However, through this, great were the rewards of hospitality she
received! And thou, if thou be so minded, wilt receive even greater
than those. For it will not be the fruit of children only that God will
give thee, but the heaven, and the blessings there, and a freedom from
hell, and a remission of sins. For great, yea, very great, is the fruit
of hospitality. (Luke xi. 41.) Thus too Jethro, and
that though he was a foreigner, gained for a relation him who with so
great power commanded the sea. (Dan. iv. 27; Ex. iii.
1.)
For his daughters too drew into his net this honorable prey.
(Num. x. 29.) Setting then thy thoughts upon these things, and reflecting
upon the manly and heroic1665
| 1665 φιλοσοφίαν, he means their simple habits; as in keeping sheep, and
the character perhaps implied in Moses’ choice. | temper of those
women, trample upon the gorgeousness of this day, the adornments of
dress, the costly jewelry, the anointing with perfumes. And have done
with those wanton1666
| 1666 κατακλᾶν, Phryn. ap Bek. Anec. p. 45. | and delicate
airs, and that mincing walk, and turn all this attentiveness unto the
soul, and kindle up in thy mind a longing for the heavens. For should
but his love take hold of thee, thou wilt discern the mire and the
clay, and ridicule the things now so admired. For it is not even
possible for a woman adorned with spiritual attainments to be seeking
after this ridiculousness. Having then cast this aside, which wives of
the lewder sort of men, and actresses, and singers, have so much
ambition in, clothe thee with the love of wisdom, with hospitality,
with the succoring of the Saints, with compunction, with continual
prayer. These be better than cloth of gold, these more stately than
jewels and1667
| 1667 The remaining leaves of the Bodl. ms. are
lost. | than necklaces,1668
| 1668 περιδερραίων
thus spelt. Jul. Poll. 5, 56. | these both make thee of good repute
among men, and bring thee great reward with God. This is the dress of
the Church, that of the playhouses. This is worthy of the heaven, that,
of horses and mules; that is put even round dead corpses, this shineth
in a good soul alone wherein Christ dwelleth. Let this then be the
dress for us to acquire, that we also may have our praise sung
everywhere, and be well-pleasing to Christ, by Whom and with Whom, etc.
Amen.E.C.F. INDEX & SEARCH
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