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ROM. XVI. 5.
"Salute my well-beloved Epenetus, who is the first-fruits of
Achaia unto Christ."
I THINK that many even of those who have the appearance of being
extremely good men, hasten over this part of the Epistle as
superfluous, and having no great weight in it. And I think that the
same befalls them in regard to the genealogy that is in the Gospel.
For because it is a catalogue of names, they think they cannot get any
great good from it. Yet the gold founders' people are careful even
about the little fragments; while these pass over even such great cakes
of gold. That this then may not befall them, what I have already
said were enough to lead them off from their listlessness. For that
the gain even from this is no contemptible one, we have shown even from
what was said on a former occasion, when we lifted up your soul by
means of these addresses. We will endeavor then to-day also to mine
in this same place. For it is possible even from bare names to find a
great treasure. If, for instance, you were shown why Abraham was so
called, why Sarah, why Israel, why Samuel, you would find even
from this a great many real subjects of research. And from times too,
and from places, you may gather the same advantage. For the good man
waxes rich even from these; but he that is slothful, does not gain
even from the most evident things. Thus the very name of Adam teaches
us no small wisdom, and that of his son, and of his wife, and most of
the others. For names serve to remind us of several circumstances.
They show at once God's benefits and women's thankfulness. For
when they conceived by the gift of God, it was they who gave these
names to the children. But why are we now philosophizing about names,
while meanings so important are neglected, and many do not so much as
know the very names of the sacred books? Still even then we ought not
to recede from an attention to things of this sort. For "thou
oughtest," He says, "to have put My money to the exchangers."
(Matt. xxv. 27.) And therefore though there be nobody that
listens to it, let us do our part, and show that there is nothing
superfluous, nothing added at random in the Scriptures. For if these
names had no use, they would not then have been added to the Epistle,
nor would Paul have written what he has written. But there are some
even so low-minded, and empty, and unworthy of Heaven, as not to
think that names only, but whole books of the Bible are of no use, as
Leviticus, Joshua, and more besides. And in this way many of the
simple ones have been for rejecting the Old Testament, and advancing
on in the way, that results from this evil habit of mind, have
likewise pruned away many parts of the New Testament also. But of
these men, as intoxicated and living to the flesh, we do not make much
account. But if any be a lover of wisdom, and a friend to spiritual
entertainments, let him be told that even the things which seem to be
unimportant in Scripture, are not placed there at random and to no
purpose, and that even the old laws have much to profit us. For it
says, "All these things are types (A. V. ensamples) and are
written for our instruction." (1 Cor. x. 11.) Wherefore to
Timothy too he says, "Give heed to reading, to exhortation" (1
Tim. iv. 13), so urging him to the reading of the old books,
though he was a man with so great a spirit in him, as to be able to
drive out devils, and to raise the dead. Let us now keep on with the
subject in hand. "Salute my well-beloved Epenetus." It is worth
learning from this how he distributes to each the different praises.
For this praise is no slight one, but even very great, and a proof of
great excellence in him, that Paul should hold him beloved, Paul who
had no idea of loving by favor, and not by cool judgment. Then
another encomium comes, "Who is the first-fruits of Achaia." For
what he means is, either that he leaped forward before any one else,
and became a believer (and this were no slight praise), or that he
displayed more religious behavior than any other. And on this account
after saying, "who is the first-fruits of Achaia," he does not
hold his peace, but to prevent your suspecting it to be a glory of the
world's, he added, "unto Christ." Now if in civil matters, he
that is first seemeth to be great and honorable, much more so in
these. As then it was likely that they were of low extraction, he
speaks of the true noble birth and preeminency, and gives him his
honors from this. And he says, that he "is the first-fruits," not
of Corinth only, but of the whole nation, as having become as it were
a door, and an entrance to the rest. And to such, the reward is no
small one. For such an one will reap much recompense also from the
achievements of others, in that he too contributed much toward them by
beginning.
Vet. 6. "Greet Mary, who bestowed much labor on us."
How is this? a woman again is honored and proclaimed victorious!
Again are we men put to shame. Or rather, we are not put to shame
only, but have even an honor conferred upon us. For an honor we
have, in that there are such women amongst us, but we are put to
shame, in that we men are left so far behind by them. But if we come
to know whence it comes, that they are so adorned, we too shall
speedily overtake them. Whence then is their adorning? Let both men
and women listen. It is not from bracelets, or from necklaces, nor
from their eunuchs either, and their maid-servants, and
gold-broidered dresses, but from their toils in behalf of the truth.
For he says, "who bestowed much labor on us," that is, not on
herself only, nor upon her own advancement, (see p. 520) (for
this many women of the present day do, by fasting, and sleeping on the
floor), but upon others also, so carrying on the race Apostles and
Evangelists ran. In what sense then does he say, "I suffer not a
woman to teach?" (1 Tim. ii. 12.) He means to hinder her
from publicly coming forward (1 Cor. xiv. 35), and from the
seat on the bema, not from the word of teaching. Since if this were
the case, how would he have said to the woman that had an unbelieving
husband, "How knowest thou, O woman, if thou shalt save thy
husband?" (ib. vii. 16.) Or how came he to suffer her to
admonish children, when he says, but "she shall be saved by
child-bearing if they continue in faith, and charity, and holiness,
with sobriety?" (1 Tim. ii. 15.) How came Priscilla to
instruct even Apollos? It was not then to cut in sunder private
conversing for advantage that he said this, but that before all, and
which it was the teacher's duty to give in the public assembly; or
again, m case the husband be believing and thoroughly furnished, able
also to instruct her. When she is the wiser, then he does not forbid
her teaching and improving him. And he does not say, who taught
much, but "who bestowed much labor," because along with teaching tou
loUou she performs other ministries besides, those in the way of
dangers, in the way of money, in the way of travels. For the women
of those days were more spirited than lions, sharing with the Apostles
their labors for the Gospel's sake. In this way they went travelling
with them, and also performed all other ministries. And even in
Christ's day there followed Him women, "which ministered unto Him
of their substance" (Luke viii. 3), and waited upon the
Teacher.
Vet. 7. "Salute Andronicus and Junia my kinsmen."
This also looks like an encomium. And what follows is much more so.
And what sort is this of? "And my fellow-prisoners." For this is
the greatest honor, the noble proclamation. And where was Paul a
prisoner, that he should call them "my fellow-prisoners?" A
prisoner indeed he had not been, but he had suffered things worse than
prisoners, in being not an alien only to his country and his family,
but in wrestling with famine and continual death, and thousands of
other things. For of a prisoner the only misfortune is this, that he
is separated from his relations, and often has to be a slave instead of
being free. But in this case one may mention temptations thick as
snow-flakes, which this blessed person underwent by being carried and
taken about, scourged, fettered, stoned, shipwrecked, with
countless people plotting against him. And captives indeed have no
further foe after they are led away, but they even experience great
care from those who have taken them. But this man was continually in
the midst of enemies, and saw spears on every side, and sharpened
swords, and arrays, and battles. Since then it was likely that these
shared many dangers with him, he calls them fellow-captives. As in
another passage also, "Aristarchus my fellow-prisoner." (Col.
iv. 10.) Then another praise besides. "Who are of note among
the Apostles." And indeed to be apostles at all is a great thing.
But to be even amongst these of note, just consider what a great
encomium this is! But they were of note owing to their works, to
their achievements. Oh! how great is the devotion FilosoFia of this
woman, that she should be even counted worthy of the appellation of
apostle! But even here he does not stop, but adds another encomium
besides, and says, "Who were also in Christ before me."
For this too is a very great praise, that they sprang forth and came
before others. But let me draw your attention to the holy soul, how
untainted it is by vanity. For after glory such as his in kind and
degree, he sets others before himseif, and does not hide from us the
fact of his having come after them, nor is ashamed of confessing this.
And why art thou surprised at his not being ashamed of this, when he
shunneth not even to parade before men his former life, calling himseif
"a blasphemer, and a persecutor?" (1 Tim. i. 13.) Since
then he was not able to set them before others on this score, he looked
out himself, who had come in after others, and froth this he did find
means of bestowing a praise upon them by saying, "Who were in Christ
before me."
Ver. 8. "Greet Amplias my beloved." Here again he passes
encomiums upon his person by his love. For the love of Paul was for
God, carrying countless blessings with it. For if being loved by the
king is a great thing, what a great encomium must it be to be beloved
by Paul? For if he had not acquired great virtue, he would not have
attracted his love? Since as for those who live in vice and
transgressions he is accustomed oide not only to abstain from loving
them, but even to anathematize them. As when he says, "If any man
love not the Lord Jesus, let him be accursed" (1 Cor. xvi.
22); and, "If any man preach any other gospel unto you than that
ye have received, let him be accursed." (Gal. i. 8.)
Ver. 9. "Salute Urbane, my helper in the Lord."
This is a greater encomium than the other. For this even comprehends
that. "And Stachys, my beloved." This again is an honor of the
same kind.
Ver. 10. "Salute Apelles, approved in Christ."
There is no praise like this, being unblamable, and giving no handle
in the things of God. For when he says, "approved in Christ," he
includes the whole list of virtues. And on what ground does he nowhere
say my Lord such an one, my Master this? It is because these
encomiums were greater than those. For those are mere titles of rank
timhs, but these are of virtue. And this same honor he paid them not
at random, or as addressing several of inferior virtue with the high
and great characters. For so far as he is addressing, and that too
one along with another, and in the same letter, he honors them all
alike. But by stating the praises particularly to each, he sets
before us the virtue peculiar to each; so as neither to give birth to
envy by honoring one and dishonoring another, nor to work in them
listlessness and confusion, by giving them all the same dignity,
though they did not deserve the same. See now how he again comes to
the admirable women. For after saying, "Salute them which are of
Aristobulus' household,"
Ver. 11. "Salute Herodion my kinsman; greet them which be of
the household of Narcissus;"
Who, it is likely, were not so worthy as the afore-mentioned, on
which account also he does not mention them all by name even, and after
giving them the encomium which was suited to them, that of being
faithful, (and this the meaning of, "Which are in the Lord."
He again reverts to the women, and says, Ver. 12. "Salute
Tryphena and Tryphosa, who labor in the Lord."
And in regard to the former woman, he says that "she bestowed labor
upon you," but of these that they are still laboring. And this is no
small encomium, that they should be in work throughout, and should not
only work, but labor even.
But Persis he calls beloved too, to show that she is greater than
these.
For he says, "Salute my beloved Persis."
And of her great laborings he likewise bears testimony, and says,
"which labored much in the Lord."
So well does he know how to name each after his deserts, so making
these more eager by not depriving them of any of their dues, but
commending even the slightest preeminence, and making the others more
virtuous, and inciting them to the same zeal, by his encomiums upon
these.
Ver. 12. "Salute Rufus, chosen in the Lord, and his mother
and mine."
Here again the good things are without any drawback, since the son and
the mother are each of such a character, and the house is full of
blessing, and the root agreeth with the fruit; for he would not have
simply said, "his mother and mine," unless he had been bearing
testimony to the woman for great virtue.
Ver. 14. "Salute Asyncritus, Phlegon, Hermas, Patrobas,
Hermes, and the brethren which are with them."
Here do not be looking to how he starts them without any encomium, but
how he did not reckon them, though far inferior, as it seems, to
all, unworthy of being addressed by him. Or rather even this is no
slight praise that he even calls them brethren, as also those that are
after them he calls saints. For he says, Ver. 15. "Salute
Philologus, and Julius, and Nereus and his sister, and Olympas,
and all the saints which are with them;"
Which was the greatest dignity, and unspeakable height of honor.
Then to prevent any jealousy rising from his addressing one in one way
and another in another, and some by name and some with no distinction,
and some with more points of praise, and some with fewer, he again
mingles them in the equality of charity, and in the holy kiss,
saying, Ver. 16. "Salute one another with an holy kiss."
To cast out of them, by this salutation, all arguing that confused
them, and all grounds for little pride; that neither the great might
despise the little, nor the little grudge at the greater, but that
haughtiness and envy might be more driven away, when this kiss soothed
down and levelled every one. And therefore he not only bids them
salute in this way, but sends in like manner to them the greeting from
the Churches. For "there salute you," he says, not this or that
person individually, but all of you in common, "The Churches of
Christ."
You see that they are no small gains that we earn from these
addresses, and what treasures we should have passed hastily over,
unless in this part of the Epistle also we had examined it with
accuracy, such, I mean, as was in our power. So if there be found
any man of wisdom and spiritual, he will dive even deeper, and find a
greater number of pearls. But since some have often made it a question
wherefore it was that in this Epistle he addressed so many, which
thing he has not done in any other Epistle, we might say that it is
owing to his never having seen the Romans yet, that he does this.
And yet one may say, "Well, he had not seen the Colossians
either, and yet he did not do anything of the kind." But these were
more honorable than others, and had come thither from other cities, as
to a safer and more royal city. Since then they were living in a
foreign country, and they needed much provision for security, and some
of them were of his acquaintance, but some too were there who had
rendered him many important services, he with reason commends them by
letters; for the glory of Paul was then not little, but so great,
that even from his sending them letters, those who had the happiness to
have an Epistle to them, gained much protection. For men not only
reverenced him, but were even afraid of him. Had this not been so,
he would not have said, who had been "a succorer of many, and of
myself also." (v. 2.) And again, "I could wish that myself
were accursed." (Rom. ix. 3.) And to Philemon he wrote and
said, "as Paul the aged, and a prisoner of Jesus Christ."
(Phil. 9.) And to the Galatians, "Behold, I Paul say unto
you." (Gal. v. 2.) And, "Ye received me even as Jesus
Christ." (ib. iv. 14.) And writing to the Corinthians he
said, "Now some are puffed up, as though I would not come unto
you." (1 Cor. iv. 18.) And again, "These things I have
in a figure transferred to myself and to Apollos, that ye might learn
in us not to think of men above that which is written." (ib. 6.)
Now from all these passages it is clear that all had a great opinion of
him. Wishing then that they should feel on easy terms, and be in
honor, he addressed each of them, setting forth their praise to the
best advantage he might. For one he calls beloved another kinsman,
another both, another fellow-prisoner, another fellow-worker,
another approved, another elect. And of the women one he addresses by
her title, for he does not call her servant of the Church in an
undefined way (because if this were so he would have given Tryphena
and Persis this name too), but this one as having the office of
deaconess, and another as helper and assistant another as mother,
another from the labors she underwent, and some he addresses from the
house they belonged to, some by the name of Brethren, some by the
appellation of Saints. And some he honors by the mere fact of
addressing them, and some by addressing them by name, and some by
calling them first-fruits, and some by their precedence in time, but
more than all, Priscilla and Aquila. tous peri IIr. k. 'A For
even if all were believers, still all were not alike, but were
different in their merits. Wherefore to lead them all to greater
emulation, he keeps no man's encomiums concealed. For when they who
labor more, do not receive the greater reward also, many become more
listless. On this ground even in the kingdom, the honors. are not
equal, nor among the disciples were all alike, but the threes were
preeminent above the rest. And among these three again there was a
great difference. For this is a very exact method observed by God
even to the last. Hence, "one star differeth from another star in
glory," (1 Cor. xv. 41), it says. And vet all were
Apostles and all are to sit on twelve thrones, and all left their
goods, and all companied with Him; still it was the three He took.
And again, to these very three, He said it was possible eUkwrein
that some might even be superior. "For to sit," He says, "on My
right hand and on My left, is not mine to give, save to those for
whom it is prepared." (Mark x. 40.) And He sets Peter before
them, when He says, "Lovest thou Me more than these?" (John
xxi. 15.) And John too was loved even above the rest. For there
shall be a strict examination of all, and if thou be but little better
than thy neighbor, if it be even an atom, or anything ever so little,
God will not overlook even this. And this even from of old one might
see coming out. For even Lot was a righteous man, yet not so, as
was Abraham; and Hezekiah again, yet not so as was David: and all
the prophets, yet not so as was John.
Where then are they who with all this great exactness in view, yet
will not allow that there is a hell? For if all the righteous are not
to enjoy the same lot, if they exceed others even a little ("for one
star," it says, "differeth from another star in glory,") (1
Cor. xv. 41), how are sinners to be in the same lot with the
righteous? Such a confusion as this even man would not make, much
less God! But if ye will, I will show you that even in the case of
sinners, arguing from existing facts, there is this distinction, and
exact just judgment. Now consider; Adam sinned, and Eve sinned,
and both transgressed, yet they were not equally sinful. And
therefore neither were they equally punished. For the difference was
so great that Paul said, "Adam was not deceived but the woman being
deceived was in the transgression." And vet the deceit was one. But
still God's searching examination pointed out a difference so great,
as that Paul should make this assertion. Again, Cain was punished,
but Lamech, who committed a murder after him, did not suffer near so
great a punishment. And yet this was a murder, and that was a
murder, and that so much the worse, because even by the example he had
not become the better. But since the one neither killed his brother
after exhortation, nor needed an accuser, nor shrunk from answering
when God questioned him, but even without any accuser both pleaded
again himself, and condemned himself more severely, he obtained
pardon. But the other as having done the opposite was punished. See
with what exactness God sifteth the facts. For this reason He
punished those in the flood in one way, and those in Sodom in
another; and the Israelites again, both those in Babylon, and those
in Antiochus' time, in different ways: so showing that He keeps a
strict account of our doings. And these were slaves for seventy
years, and those for four hundred, but others again ate their
children, and underwent countless other more grievous calamities, and
even in this way were not freed, either they or those that were burnt
alive in Sodom. "For it shall be more tolerable," He says, "for
the land of Sodore and Gomorrha, than for that city." (Matt. x.
15.) For if He hath no care for us, either when we sin or when we
do aright, perhaps there will be some reason in saying that there is no
punishment. But since He is so exceedingly urgent about our not
sinning, and adopts so many means to keep us in the right, it is very
plain that He punisheth the wicked, and also crowneth those that do
right. But let me beg you to consider the unfairness of the
generality. For they find fault with God because He so often
long-suffering, overlooks so many that are impious, impure, or
violent, without now suffering punishment. Again, if He threaten to
punish them in the other world, they are vehement and pressing in their
accusations. And yet if this be painful, they ought to accept and
admire the other. But alas the folly! the unreasonable and asinine
spirit! alas the sin-loving soul, that gazes after vice! For it is
from this that all these opinions have their birth. And so if they who
utter these things should be minded to lay hold upon virtue, they will
presently find themselves satisfied concerning hell also, and will not
doubt. And where (it is said) and in what place is this hell? For
some fablers say that it is in the valley of Josaphat, thus drawing
that which was said about a certain by-gone war, to apply to hell.
But the Scripture does not say this. But in what place, pray, will
it be? Somewhere as I think at least quite out of the pale of this
world. For as the prisons and mines are at a great distance from royal
residences, so will hell be somewhere out of this world. Seek we not
then to know where it is, but how we may escape it. Neither yet
because God doth not punish all here, therefore disbelieve things to
come. For merciful and long-suffering He is: that is why he
threatens, and does not east us into it forthwith. For "I desire
not," He says, "the death of a sinner." (Ez. xviii. 32.)
But if there is no death of a sinner, the words are but idle. And I
know indeed that there is nothing less pleasant to you than these
words. But to me nothing is pleasanter. And would it were possible
at our dinner, and our supper, and our baths, and everywhere, to be
discoursing about hell. For we should not then feel the pain at the
evils in this world, nor the pleasure of its good things. For what
would you tell me was an evil? poverty? disease? captivity? maiming
of the body? Why all these things are sport compared to the punishment
there, even should you speak of those who are tormented with famine all
their life long; or those who are maimed from their earliest days, and
beg, even this is luxury compared to those other evils. Let us then
continually employ ourselves with talking about these things. For to
remember hell prevents our falling into hell. Dost thou not hear St.
Paul saying, "Who shall suffer everlasting punishment from the face
of the Lord?" (2 Thess. i. 9.) Dost thou not hear what
Nero's character was, whom Paul even calls the Mystery of
Antichrist? For "the mystery of iniquity," he says, "already
worketh." (ib. ii. 7.) What then? Is Nero to suffer
nothing? Is Antichrist to suffer nothing? or the Devil nothing?
Then he will always be Antichrist, and so the Devil. For from
mischief they will not leave off, unless they be punished. "Yea,"
you say, "but that there is a hell everybody sees. But the
unbelievers only are to fall into it." What is the reason, pray?
It is because the believers acknowledge their Master. And what is
this to the purpose? when their life is impure, they will on this
ground be punished more severely than the unbelievers. "For as many
as have sinned without law shall also perish without law: but as many
as have sinned in the law shall be judged by the law." (Rom. ii.
12.) And, "The servant that knew his master's will, and did it
not, shall be beaten with many stripes." (Luke xii. 47.) But
if there is no such thing as giving an account of one's life, and all
this is said in a loose way then neither will the Devil have vengeance
taken upon him. For he too knows God, and far more than men too,
and all the demons know Him, and tremble, and own He is their
Judge. If then there is no giving an account of our life, nor of
evil deeds, then will they also clean escape. These things are not
so, surely they are not! Deceive not yourselves, beloved. For if
there is no hell, how are the Apostles to judge the twelve tribes of
Israel? How cometh Paul to say, "Know ye not that we shall judge
Angels? how much more things of this life?" (1 Cor. vi. 3.)
How came Christ to say, "The men of Nineveh shall arise and
condemn this generation" (Matt. xii. 41); and, "It shall be
more tolerable for the land of Sodom in the day of judgment?" ib.
xi. 24.) Why then make merry with things that are no subjects for
merriment? Why deceive thyself and put cheats upon thy reason
paraloUizh, om. thn yukhnsou? Why fight with the love of God
toward man? For it was through this that He prepared it, and
threatened, that we might not be east into it, as having by this fear
become better. And thus he that does away with speaking on these
subjects doth nothing else than thrust us into it, and drive us thither
by this deceit. Slacken not the hands of them then that labor for
virtue, nor make the listlessness of them that sleep greater. For if
the many be persuaded that there is no hell, When will they leave off
vice? Or when will right be seen? I do not say between sinners and
righteous men, but between sinners and sinners? For why is it that
one is punished here, and another not punished, though he does the
same sins, or even far worse? For if there be no hell, you will
having nothing to say in defence of this to those who make it an
objection. Wherefore my advice is, that we leave off this trifling,
and stop the mouths of those that are gainsayers upon these subjects.
For there will be an exact searching into the smallest things, both in
the way of sins and in the way of good deeds, and we shall be punished
for unchaste looks, and for idle words, and for mere reproachful
words, and for drunkenness we shall render an account, as even for a
cup of cold water we shall receive a reward, and a sigh only.
(Eccl. xii. 14.) For it says, "Set a mark upon the foreheads
of the men that sigh and that cry." (Ez. ix. 4.) How then
darest thou to say that He, who with so great exactness will search
into our doings, threatened hell in bare words, and lightly? Do
not, I beseech you, do not with these vain hopes destroy thyself and
those that are persuaded by thee! For if thou disbelievest our words,
make enquiry of Jews and Gentiles, and all heretics. And all of
them as with one mouth will answer that a judgment there shall be, and
a retribution. And are men not enough? Ask the devils themselves,
and thou wilt hear them cry, "Why hast thou come thither to torment
us before the time." (Matt. viii. 29.) And putting all this
together persuade thy soul not to trifle idly, test by experience thou
come to know there is a hell, but from this thou mayest be sobered,
and so able to escape those tortures, and attain to the good things to
come; whereof may we all partake by the grace and love towards man,
etc.
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