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ROM. XVI. 17, 18.
"Now I beseech you, brethren, mark them which cause divisions and
offences contrary to the doctrine which ye have learned, and avoid
them. For they that are such serve not our Lord Jesus Christ, but
their own belly; and by good words and fair speeches deceive the hearts
of the simple."
AGAIN an exhortation, and prayer after the exhortation. For
after telling them to "mark them which cause divisions," and not to
listen to them, he proceeds, "And the God of peace shall bruise
Satan under your feet shortly:" and, "The grace of our Lord be
with you." And notice how gently too he exhorts them: doing it not
in the character of a counsellor, but that of a servant, and with much
respect. For he calls them brethren, and supplicates them likewise.
For, "I beseech you, brethren," (he says). Then he also puts
them on the defensive by showing the deceitfulness of those who abused
them. For as though they were not at once to be discerned, he says,
"I beseech you to mark," that is, to be exceedingly particular
about, and to get acquainted with, and to search out
thoroughly--whom, pray? why, "those that cause divisions and
offences, contrary to the doctrine which ye have learned." For this
is, if anything the subversion of the Church, the being in
divisions. This is the devil's weapon, this turneth all things
upside-down. For so long as the body is joined into one, he has no
power to get an entrance, but it is from division that the offence
cometh. And whence is division? From opinions contrary to the
teaching of the Apostles. And whence come opinions of this sort?
From men's being slaves to the belly, and the other passions. For
"such," he says, "serve not the Lord, but their own belly."
And so there would be no offence, there would be no division, unless
some opinion were thought of contrary to the doctrine of the Apostles.
And this he here points out by saying, "contrary to the doctrine."
And he does not say which we have taught, but "which ye have
learned," so anticipating them, and showing that they were persuaded
of and had heard them and received them. And what are we to do to
those who make mischief in this way? He does not say have a meeting
and come to blows, but "avoid them." For if it was from ignorance
or error that they did this, one ought to set them right. But if they
sin willingly, spring away from them. And in another place too he
says this. For he says, "Withdraw from every brother that walketh
disorderly" (2 Thess. iii. 6): and in speaking to Timothy
about the coppersmith, he gives him the like advice, and says, "Of
whom be thou ware also." (2 Tim. iv. 15.) Then also to lash
(kwmwdwn) those who dare to do such things, he mentions also the
reason of their devising this division. "For they that are such,"
he says, "serve not our Lord Christ, but their own belly." And
this he said too when he wrote to the Philippians, "Whose god is
their belly." (Phil. iii. 19.) But here he appears to me to
intimate those of the Jews, whom he ever uses particularly to find
fault with as gluttonous. For in writing to Titus too, he said of
them, "Evil beasts, slow bellies." (Tit. i. 12, see v.
10.) And Christ also blames them on this head: "Ye devour
widows' houses" (Matt. xxiii. 14), He says. And the
Prophets accuse them of things of the kind. For, "My beloved,"
He says, "hath waxen fat and gross, and hath kicked" (Deut.
xxxii. 15). Wherefore also Moses exhorted them,and said, "
When thou hast eaten and drunken and art full, remember the Lord thy
God." (ib. vi. 11, 12.) And in the Gospels, they who say
to Christ, "What sign showest thou unto us?" (John vi. 30)
pass over everything else, and remember the manna. So do they
everywhere appear to be possessed with this affection. How then comest
thou not to be ashamed at having slaves of the belly for thy teachers,
when thou art a brother of Christ? Now the ground of the error is
this, but the mode of attack is again a different disorder, viz.
flattery. For it is by "fair speeches," he says, "that they
deceive the hearts of the simple." For their attention reaches only
to words; but their meaning is not such, for it is full of fraud.
And be does not say that they deceive you, but "the hearts of the
simple." And even with this he was not satisfied, but with a view to
making this statement less grating, he says, Ver. 19. "For your
obedience is come abroad unto all men?
This he does, not to leave them free to be shameless, but to win them
beforehand with encomiums, and the number of his witnesses, to arrest
their attention. For neither is it I alone that am the witness, but
the whole world. And he does not say for your understanding, but,
"your obedience:" that is, their compliance, which was evidence of
much meekness in them. "I am glad therefore on your behalf." And
this is no small encomium too. Then, after the praise, admonition.
For lest, after liberating them from any charges against them, he
should make them the more listless, as not being observed; he gives
them another hint in the words, "I would have you wise unto that
which is good, and simple concerning evil."
You see then how he attacks them again, and that without their
suspecting it. For this looks like intimating that some of them were
apt to be led astray.
Ver. 20. "And the God of peace shall bruise Satan under your
feet shortly."
For since he had spoken of those who "caused divisions and offences
among them," he has mentioned "the God of peace" also, that they
might feel hopeful about the riddance of these evils. For he that
rejoiceth in this (i.e., peace) will put an end to that which makes
havoc of it. And he does not say, will subject, but "will bruise"
(Gen. iii. 19), which is a stronger expression. And not those
people only, but also him who was the general over them herein,
Satan. And not "will bruise" merely, but "under your feet," so
that they may obtain the victory themselves, and become noble by the
trophy. And the time again is made a ground of comfort. For he
adds, "shortly." And this was prayer and prophecy as well at once.
"The grace of our Lord Jesus Christ be with you."
That greatest weapon; that impregnable wall; that tower unshaken!
For he reminds them of the grace, that he may give them the more
alacrity. Because if ye have been freed from the ills more grievous by
far, and freed by grace only, much more will ye be freed from the
lesser, now ye have become friends too, and contribute your own share
likewise. You see how he neither puts prayer without works, nor works
without prayer. For after giving them credit for their obedience,
than he prays; to show that we need both, our own part as well as
God's part, if we are to be duly saved. For it was not before
only, but now too, even though we be great and in high esteem, we
need grace from Him.
Ver. 21. "Timotheus my work-fellow saluteth you."
Observe the customary encomiums again. "And Lucius, and Jason,
and Sosipater my kinsmen."
This Jason Luke also mentions, and sets before us his manliness
also, when he says, that "they drew" him "to the rulers of the
city, crying," etc. (Acts xvii. 5.) And it is likely that the
others too were men of note. For he does not mention relations
barely, unless they were also like him in religiousness.
Ver. 22. "I Tertius, who wrote this Epistle, salute you."
This too is no small encomium, to be Paul's amanuensis. Still it
is not to pass encomiums on himself that he says this, but that he
might attach a warm love to him on their part, for this ministration.
Vet. 23. "Gains mine host (xenos), and of the whole Church,
saluteth you."
See what a crown he has framed for him by bearing witness to such great
hospitality in him, and brought in the entire Church into this man's
house!
For by the word xenon, used here, he means a host, not a guest.
But when you hear that he was Paul's host, do not admire him for his
munificence only, but also for his strictness of life. For except he
were worthy of Paul's excellency, he would never have lodged there,
since he, who took pains to go beyond many of Christ's commands,
would never have trespassed against that law, which bids us be very
particular about who receive us, and about lodging with "worthy"
persons. (Matt. x. 11.) "Erastus, the chamberlain of the
city, salutes you, and Quartus a brother." There is a purpose in
his adding "the chamberlain of the city," for as he wrote to the
Philippians, "They of Caesar's household salute you" (Phil.
iv. 22), that he might show that the Gospel had taken a hold upon
great folk, so here too he mentions the title with a view to the same
object, and to show that, to the man who gives heed, neither riches
are a hindrance, nor the cares of government, nor anything elseof the
kind.
Ver. 24. "The grace of our Lord Jesus Christ be with you all.
Amen."
See what we ought to begin and to end with everywhere! For in this he
laid the foundation of the Epistle, and in this he putteth on the
roof, at once praying for the mother of all good things for them, and
calling the whole of his loving-kindness to their mind. For this is
the best proof of a generous teacher, to benefit his learners not by
'word only, but likewise by prayer, for which cause also one said,
"But let us give ourselves contiually to prayers, and to the ministry
of the word." (Acts vi. 4.)
Who is there then to pray over us, since Paul hath departed? These
who are the imitators of Paul. Only let us yield ourselves worthy of
such intercession (sunhgorias), that it may not be that we hear
Paul's voice here only, but that hereafter, when we are departed,
we may be counted worthy to see the wrestler of Christ. Or rather,
if we hear him here, we shall certainly see him hereafter, if not as
standing near him, yet see him we certainly shall, glistening near the
Throne of the king. Where the Cherubim sing the glory, where the
Seraphim are flying, there shall we see Paul, with Peter, and as a
chief and leader of the choir of the Saints, and shall enjoy his
generous love. For if when here he loved men so, that when he had the
choice of departing and being with Christ, he chose to be here, much
more will he there display a warmer affection. I love Rome even for
this, although indeed one has other grounds for praising it, both for
its greatness, and its antiquity, and its beauty, and its
populousness, and for its power, and its wealth, and for its
successes in war. But I l t all this pass, and esteem it blessed on
this account, that both in his lifetime he wrote to them, and loved
them so, and talked with them whiles he was with us, and brought his
life to a close there. Wherefore the city is more notable upon this
ground, than upon all others together. And as a body great and
strong, it hath as two glistening eyes the bodies of these Saints.
Not so bright is the heaven, when the sun sends forth his rays, as is
the city of Rome, sending out these two lights into all parts of the
world. From thence will Paul be caught up, from thence Peter.
Just bethink you, and shudder (frixate) at the thought of what a
sight Rome will see, when Paul ariseth suddenly from that deposit,
together with Peter, and is lifted up to meet the Lord. (1
Thess. iv. 17.) What a rose will Rome send up to Christ!
(Is. xxxv. 1) what two crowns will the city have about it! what
golden chains will she be girded with! what fountains possess!
Therefore I admire the city, not for the much gold, not for the
columns, not for the other display there, but for these pillars of the
Church. (1 Cor. xv. 38.) Would that it were now given me to
throw myself round (pericuqhnai) the body of Paul, and be riveted to
the tomb, and to see the dust of that body that "filled up that which
was lacking" after "Christ" Col. i. 24), that bore "the
marks" (stigmata,) (Gal. vi. 17) that sowed the Gospel
everywhere yea, the dust of that body through which he ran to and fro
everywhere! the dust of that body through which Christ spoke, and the
Light shone forth more brilliant than any lightning, and the voice
started out, more awful than any thunder to the devils! through which
he uttered that blessed voice, saying, "I could wish that myself
were accursed, for my brethren" (Rom. ix. 3), through which he
spake "before kings, and was not ashamed!" (Ps. cxix.
46) through which we come to know Paul through which also Paul's
Master! Not so awful to us is the thunder, as was that voice to the
demons! For if they shuddered at his clothes (Acts xix. 12),
much more did they at his voice. This led them away captive, this
cleansed out the world, this put a stop to diseases, cast out vice,
lifted the truth on high, had Christ riding upon it, and everywhere
went about with Him; and what the Cherubim were, this was Paul's
voice, for as He was seated upon those Powers, so was He upon
Paul's tongue. For it had become worthy of receiving Christ, by
speaking those things only which were acceptable to Christ, and flying
as the Seraphim to height unspeakable! for what more lofty than that
voice which says, "For I am persuaded that neither Angels, nor
Principalities, nor Powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature, shall be able
to separate us from the love of God, which is in Christ Jesus?"
(Rom. viii. 38, 39.) What pinions doth not this discourse
seem to thee to have? what eyes? (Ez. x. 12.) It was owing to
this that he said, "for we are not ignorant of his devices." (2
Cor. ii. 11.) Owing to this did the devils flee not only at
hearing him speak, but even at seeing his garments. This is the
mouth, the dust whereof I would fain see, through which Christ spake
the great and secret things, and greater than in His own person,
(for as He wrought, so He also spake greater things by the
disciples,) through which the Spirit gave those wondrous oracles to
the world! For what good thing did not that mouth effect? Devils it
drave out, sins it loosed, tyrants it muzzled, philosophers' mouths
it stopped, the world it brought over to God, savages it persuaded to
learn wisdom, all the whole order of the earth it altered. Things in
Heaven too it disposed what way it listed (1 Cor. v. 3, 4),
binding whom it would, and loosing in the other world, "according
unto the power given unto it." (2 Cor. xiii. 10.) Nor is it
that mouth only, but the heart too would fain see the dust of, which a
man would not do wrong to call the heart of the world, and a fountain
of countless blessings, and a beginning, and element of our life.
For the spirit of life was furnished out of it all, and was
distributed through the members of Christ, not as being sent forth by
arteries, but by a free choice of good deeds. This heart was so
large, as to take in entire cities, and peoples, and nations. "For
my heart" he says, "is enlarged." (ib. vi. 11.) Yet even a
heart thus large, did this very charity that enlarged it many a time
straiten and oppress. For he says, "Out of much affliction
(qliyews) and anguish (sunochs) of heart I wrote unto you."
(ib. ii. 4.) I were desirous to see that heart even after its
dissolution, which burned at each one that was lost, which travailed a
second time with the children that had proved abortions (Gal. iv.
19), which saw God, ("for the pure in heart," He says,
"shall see God,") (Matt. v. 8) which became a Sacrifice,
("for a sacrifice to God is a contrite heart,") (Ps. li.
17) which was loftier than the heavens, which was wider than the
world, which was brighter than the sun's beam, which was warmer than
fire, which was stronger than adamant, which sent forth rivers,
("for rivers," it says, "of living water shall flow out of his
belly,") (John vii. 38) wherein was a fountain springing up,
and watering, not the face of the earth, but the souls of men, whence
not rivers only, but even fountains of tears, issued day and night,
which lived the new life, not this of ours, (for "I live," he
says, "yet not I, but Christ liveth in me," (Gal. ii. 20)
so Paul's heart was His heart, and a tablet of the Holy Spirit,
and a book of grace); which trembled for the sins of others, (for I
fear, he says, lest by any means "I have bestowed labor upon you in
vain; (ib. iv. 11) lest as the serpent beguiled Eve; (2
Cor. xi. 3) lest when I come I should find you not such as I
would;") (ib. xii. 20) which both feared for itself, and was
confiding too, (for I fear, he says, "lest by any means after
having preached to others I myself should be a castaway," (1 Cor.
ix. 27) And, "I am persuaded that neither angels nor powers
shall be able to separate us;") (alluding to Rom. ix. 3) which
was counted Worthy to love Christ as no other man loved Him: which
despised death and hell, yet was broken down by brothers' tears,
(for he says, "what mean ye to weep and to break mine heart?")
(Acts xxi. 13) which was most enduring, and yet could not bear to
be absent from the Thessalonians by the space of an hour! (1
Thess. ii. 17; iii. 10.) Fain would I see the dust of hands
that were in a chain, through the imposition of which the Spirit was
furnished, through which the divine writings were written, (for
"behold how large a letter I have written unto you with mine own
hand:" (Gal. vi. 11) and again, "The salutation of me Paul
with mine own hand,") (1 Cor. xvi. 21) of those hands at the
sight of which the serpent "fell off into the fire." (Acts xxviii.
5.) Fain would I see the dust of those eyes which were blinded
gloriously, which recovered their sight again for the salvation of the
world; which even in the body were counted worthy to see Christ,
which saw earthly things, yet saw them not, which saw the things which
are not seen, which saw not sleep, which were watchful at midnight,
which were not effected as eyes are. I would also see the dust of
those feet, which ran through the world and were not weary; which were
bound in the stocks when the prison shook, which went through parts
habitable or uninhabited, which walked on so many journeys. And why
need I speak of single parts? Fain would I see the tomb, where the
armor of righteousness is laid up, the armor o [ light, the limbs
which now live, but which in life were made dead; and in all whereof
Christ lived, which were crucified to the world, which were
Christ's members, which were clad in Christ, were a temple of the
Spirit, an holy building, "bound in the Spirit," (Acts XX.
22) riveted to the fear of God, which had the marks of Christ.
This body is a wall to that City, which is safer than all towers,
and than thousands of battlements. And with it is that of Peter.
For he honored him while alive. For he "went up to see Peter."
(Gal. i. 18) and therefore even when departed grace deigned to
give him the same abode with him. Fain would I see the spiritual
Lion. For as a lion breathing (Gr. sending,) (Cant. ii.
15) forth fire (pur afieis) upon the herds of foxes, so rushed he
upon the clan of demons and philosophers, and as the burst of some
thunderbolt, was borne down into the host of the devil. (Luke xiii.
32.) For he did not even come to set the battle in array against
him, since he feared so and trembled at him, as that if he saw his
shadow, and heard his voice, he fled even at a distance. And so did
he deliver over to him the fornicator, though at a distance, and again
snatched him out of his hands (1 Cor. v. 5, 2 Cor. ii. 7,
11); and so others also, that they might be taught "not to
blaspheme." (1 Tim. i. 20.) And consider how he sent forth
his own liegemen against him, rousing them, suppling them. And at
one time he says to the Ephesians, "We wrestle not against flesh and
blood, but against principalities and powers." (Eph. vi. 12.)
Then too he puts our prize in heavenly places. For we struggle not
for things of the earth, he says, but for Heaven, and the things in
the Heavens. And to others, he says, "Know ye not that we shall
judge Angels? how much more the things of this life?" (1 Cor.
vi. 3.) Let us then, laying all this to heart, stand nobly; for
Paul was a man, partaking of the same nature with us, and having
everything else in common with us. But because he showed such great
love toward Christ, he went up above the Heavens, and stood with the
Angels. And so if we too would rouse ourselves up some little, and
kindle in ourselves that fire, we shall be able to emulate that holy
man. For were this impossible, he would never have cried aloud, and
said, "Be ye imitators of me, as I am of Christ." (1 Cor.
xi. 1.) Let us not then admire him only, or be struck with him
only, but imitate him, that we too may, when we depart hence, be
counted worthy to see him, and to share the glory unutterable, which
God grant that we may all attain to by the grace and love toward man of
our Lord Jesus Christ, through Whom, and with Whom, be glory to
the Father, with the Holy Ghost, now and evermore. Amen.
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