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ROM. XV. 14.
"And I myself also am persuaded of you, my brethren, that ye also
are full of goodness, filled with all knowledge, able also to admonish
one another." (So most: S. Chrys. "others.")
HE had said, "Inasmuch as I am the Apostle of the Gentiles, I
magnify mine office." (Rom. xi. 13.) He had said, "Take
heed lest He also spare not thee." (ib. 21.) He had said,
"Be not wise in your own conceits" (ib. xii. 16); and again,
"Why dost thou judge thy brother?" (ib. xiv. 10) And, "Who
art thou that judgest another man's servant?" (ib. 4.) And
several other like things besides. Since then he had often made his
language somewhat harsh, he now speaks kindly qerapeuei. And what he
said in the beginning, that he doth in the end also. At the beginning
he said, "I thank my God for you all, that your faith is spoken of
throughout the whole world." (ib. i. 8.) But here he says,
"I am persuaded that ye also are full of goodness, being able also to
admonish others;" and this is more than the former. And he does not
say, I have heard, but, "I am persuaded," and have no need to
hear, from others. And, "I myself," that is, I that rebuke,
that accuse you. That "ye are full of goodness," this applies to
the exhortation lately given. As if he said, It was not as if you
were cruel, or haters of your brethren, that I gave you that
exhortation, to receive, and not to neglect, and not to destroy "the
work of God." For I am aware that "ye are full of goodness."
But he seems to me here to be calling their virtue perfect. And he
does not say ye have, but "ye are full of." And the sequel is with
the same intensitives: "filled with all knowledge." For suppose
they had been affectionate, but yet did not know how to treat those
they loved properly. This was why he added, "all knowledge. Able
to admonish others," not to learn only, but also to teach.
Ver. 15. "Nevertheless, I have written the more boldly unto you
in some sort."
Observe the lowly-mindedness of Paul, observe his wisdom, how he
gave a deep cut in the former part, and then when he had succeeded in
what he wished, how he uses much kindliness next. For even without
what he has said, this very confession of his having been bold were
enough to unstring their vehemency. And this he does in writing to the
Hebrews also, speaking as follows, "But, beloved, I am persuaded
better things of you, and things which belong unto salvation, though
we thus speak." (Heb. vi. 9.) And to the Corinthians again,
"Now I praise you, brethren, that ye remember me in all things,
and keep the ordinances, as I delivered them to you." (1 Cor.
xi. 2.) And in writing to the Galatians he says, "I have
confidence in you, that ye will be none otherwise minded." (Gal.
v. 10.) And in all parts of his Epistles one may find this to be
frequently observed. But here even in a greater degree For they were
in a higher rank, and there was need to bring down their fastidious
spirit, not: by astringents only, but by laxatives also. For he
does this in different ways. Wherefore he says in this place too,
"I have written the more boldly unto you," and with this even he is
not satisfied, but has added, "in some sort," that is, gently;
and even here he does not pause, but what does he say? "As putting
you in mind."* And he does not say as teaching, nor simply putting
in mind, anamimnhskwn but he uses a word epanamimnskwn which means
putting you in mind in a quiet way. Observe the end falling in with
the introduction. For as in that passage he said, "that your faith
is made known in all the world." (Rom. i. 8.) So in the end of
the Epistle also, "For your obedience hath reached unto all."
(ib. xvi. 19.) And as in the beginning he wrote, "For I long
to see you, that I may impart unto you some spiritual gift, to the
end that ye may be established; that is, that I may be comforted
together with you" (ib. i. 11, 12); so here also he said,
"As putting you in mind." And having come down from the seat of the
master, both there and here, he speaks to them as brethren and friends
of equal rank. And this is quite a Teacher's duty, to give his
address that variety which is profitable to the hearers. See then how
after saying, "I have written the more boldly," and, "in some
sort," and, "as putting you in mind," he was not satisfied even
with these, but making his language still more lowly, he proceeds:
"Because of the grace that is given me of God." As he said at the
beginning, "I am a debtor." (Rom. i. 14.) As if he had
said, I have not snatched at the honor for myself, neither was I
first to leap forward to it, but God commanded this, and this too
according unto grace, not as if He had separated me for this office
because I deserved it. Do not ye then be exasperated, since it is
not I that raise myself up, but it is God that enjoins it. And as
he there says, "whom I serve in the Gospel of His Son" (ib.
9), so also here, after saying, "because of the grace given unto
me by God," he adds, Ver. 16. "That I should be the minister
of Jesus Christ to the Gentiles, ministering ierourUounta the
Gospel of God."
For after his abundant proof of his statements, he draws his discourse
to a more lofty tone, not speaking of mere service, as in the
beginning, but of service and priestly ministering leitourUian kai
ierourUian. For to me this is a priesthood, this preaching and
declaring. This is the sacrifice I bring. Now no one will find
fault with a priest, for being anxious to offer the sacrifice without
blemish. And he says this at once to elevate pterpn their thoughts,
and show them that they are a sacrifice, and in apology for his own
part in the matter, because he was appointed to this office. For my
knife, he says, is the Gospel, the word of the preaching. And the
cause is not that I may be glorified, not that I may appear
conspicuous, but that the "offering up prosFora of the Gentiles may
be acceptable, being sanctified by the Holy Ghost."
That is, that the souls of those that are taught by me, may be
accepted. For it was not so much to honor me, that God led me to
this pitch, as out of a concern for you. And how are they to become
acceptable? In the Holy Ghost. For there is need not only of
faith, but also of a spiritual way of life, that we may keep the
Spirit that was given once for all. For it is not wood and fire, nor
altar and knife, but the Spirit that is all in us. For this cause,
I take all means to prevent that Fire from being extinguished, as I
have been also enjoined to do. Why then do you speak to those that
need it not? This is just the reason why I do not teach you, but put
you in mind, he replies. As the priest stands by stirring up the
fire, so I do, rousing up your ready-mindedness. And observe, he
does not say, "that the offering up of" you "may be" etc. but "of
the Gentiles." But when he says of the Gentiles, he means the
whole world, the land, and the whole sea, to take down their
haughtiness, that they might not disdain to have him for a teacher,
who was putting himself forth teinomenon to the very end of the world.
As he said in the beginning, "as among the other Gentiles also, I
am a debtor to Greeks, and also to barbarians, to wise, and to
foolish." (Rom. i. 13, 14, see p. 347.)
Ver. 17. "I have therefore whereof I may glory, through Jesus
Christ, in those things which pertain to God."
Inasmuch as he had humbled himself exceedingly, he again raised his
style, doing this also for their sakes, lest he should seem to become
readily an object of contempt. And while he raises himself, he
remembers his own proper temper, and says, "I have therefore whereof
to glory." I glory, he means, not in myself, not in our zeal, but
in the "grace of God."
Ver. 18. "For I will not dare to speak of any of those things
which Christ hath not wrought by me, to make Gentiles obedient by
word and deed, through mighty signs and wonders, by the power of the
Spirit of God."
And none, he means, can say that my words are a mere boast. For of
this priestly ministry of mine, the signs that I have, and the proofs
of the appointment too, are many. Not the long garment podhrhs and
the bells as they of old, nor the mitre and the turban kidaris, but
signs and wonders, far more awful than these. Nor can it be said that
I have been entrusted indeed with the charge, but yet have not
executed it. Or rather, it is not I that have executed, but
Christ. Wherefore also it is in Him that I boast, not about common
things, but about spiritual. And this is the force of, "in things
which pertain to God." For that I have accomplished the purpose for
which I was sent, and that my words are not mere boast, the
miracles, and the obedience of the Gentiles show. "For I will not
dare to speak of any of those things which Christ hath not wrought by
me, to make the Gentiles obedient by word and deed, through signs and
wonders, by the power of the Spirit of God." See how violently he
tries to show that the whole is God's doing, and nothing his own.
For whether I speak anything, or do anything, or work miracles, He
doth all of them, the Holy Spirit all. And this he says to show the
dignity of the Holy Spirit also. See how these things are more
wondrous and more awful than those of old, the sacrifice, the
offering, the symbols. For when he says, "in word and deed,
through mighty signs and wonders," he means this, the doctrine, the
system FilosoFian relating to the Kingdom, the exhibition of actions
and conversation, the dead that were raised, the devils that were cast
out, and the blind that were healed, and the lame that leaped, and
the other marvellous acts, all whereof the Holy Spirit wrought in
us. Then the proof of these things (since-all this is yet but an
assertion) is the multitude of the disciples. Wherefore he adds,
"So that from Jerusalem, and round about unto Illyricum, I have
fully preached the Gospel of Christ." Count up then cities, and
places, and nations, and peoples, not those under the Romans only,
but those also under barbarians. For I would not have you go the
whole way through Phoenicia, and Syria, and the Cilicians, and
Cappadocians, but reckon up also the parts behind, the country of the
Saracens, and Persians, and Armenians, and that of the other
savage nations. For this is why he said, "round about," that you
might not only go through the direct high road, but that you should run
over the whole, even the southern part of Asia in your mind. And as
he ran over miracles thick as snow, in a single word, by saying,
"through mighty signs and wonders," so he has comprehended again
endless cities, and nations, and peoples, and places, in this one
word "round about." For he was for removed from all boasting. And
this, he said on their account, so that they should not be conceited
about themselves. And at, the beginning he said, that "I might
have some fruit amongst you also, even as among I other Gentiles."
But here he states the compulsion of his priesthood. For as be had
spoken in a sharper tone, he shows also by it his power more clearly.
This is why he there only says, "even as among other Gentiles."
But here he insists on the topic fully, so that the conceit may be
pruned away on all grounds. And he does not merely say, preached the
Gospel, but "have fully preached the Gospel of Christy."
Ver. 20. "Yea, so have I strived to preach the Gospel, not
where Christ was named."
See here another preeminence; that he had not only preached the
Gospel to so many, and persuaded them, but he did not even go to
those who had become disciples. So far was he from thrusting himself
upon other men's disciples, and from doing this for glory's sake,
that he even made it a point to teach those who had not heard. For
neither does he say where they were not persuaded, but "where Christ
was not even named," which is more. And what was the reason why he
had this ambition? "Lest I should build," he says, "upon another
man's foundation."
This he says to show himself a stranger to vanity, and to instruct
them that it was not from any love of glory, or of honor from them,
that he came to write, but as fulfilling his ministry, as perfecting
his priestly duty, as loving their salvation. But he calls the
foundation of the Apostles "another man's," not in regard to the
quality of the person, or the nature of preaching, but in regard to
the question of reward. For it was not that the preaching was that of
another man, but so far as it went to another man's reward. For the
reward of the labors of others was, to this man, another man's.
Then he shows that a prophecy wasfulfilledalso saying, Ver. 21.
"As it is written, To whom He was not spoken of, they shall see,
and they that have not heard shall understand." (Is. iii. 15.
LXX.)
You see he runs to where the labor is more, the toil greater.
Vet. 22. "For which cause also I have been much hindered from
coming to you."
Observe again, how he makes the end of the like texture with the
introduction. For while he was quite at the beginning of the
Epistle, he said, "Oftentimes I purpose to come unto you, but was
let hitherto." (Rom. i. 13.)
But here he gives the cause also by which he was let, and that not
once, but twice even, aye, and many times. For as he says there,
"oftentimes I purposed to come to you," so here too, "I have been
much (or often, ta polla) hindered from coming to you." Now it is
a thing which proves a very strong desire, that he attempted it so
often.
Ver. 23. "But now having no more place in these parts."
See how he shows that it was not from any coveting of glory from them,
that he both wrote and was also coming. "And having a great desire to
come to you these many years,"
Ver. 24. "Whensoever I take my journey into Spain, I trust to
see you in my journey; and to be brought on my way thitherward by you,
if first I be somewhat filled with your company,"
For that he might not seem to be holding them very cheap, by saying,
Since I have not anything to do, therefore I am coming to you, he
again touches on the point of love by saying, "I have a great
desire, these many years, to come unto you." For the reason why I
desire to come, is not because I am disengaged, but that I may give
birth to that desire wherewith I am travailing so long. Then that
this again should not puff them up, consider how he lowers them by
saying, "Whensoever I take my journey into Spain, I trust to see
you in my journey." For this was why he stated this, that they
should not be high-minded. For what he wants is to show his love,
and at the same time to prevent them from being dainty. And so he
places this close on the other, and uses things confirmative of either
alternately. For this reason again that they might not say, Do you
make us a by-object of your journey? he adds, "and to be brought on
my way thitherward by you: that is, that you may be my witnesses that
it is not through any slight of you, but by force of necessity, that
I run by you. But as this is still distressing, he heals it over
more carefully, by saying, "If I be first somewhat filled with your
company." For by his saying, "in my journey," he shows that he
did not covet their good opinion. But by saying "be filled," that
he was eager for their love, and not only was eager for it, but
exceedingly so; and this is why he does not say "be filled," but be
"somewhat" so. That is, no length of time can fill me or create in
me a satiety of your company. See how he shows his love, when even
though in haste he doth not rise up until he be filled. And this is a
sign of his great affectionateness, that he uses his words in so warm a
way. For he does not say even I will see, but "shall be filled,"
imitating thus the language of parents. And at the beginning he said,
"that I might have some fruit." (Rom. i. 13.) But here that
I may be "filled." And both these are like a person who is drawing
others to him. For the one was a very great commendation of them, if
they were likely to yield him fruit from their obedience; and the
other, a genuine proof of his own friendship. And in writing to the
Corinthians he thus says, "That ye may bring me on my journey
whithersoever I go" (1 Cor. xvi. 6), so in all ways exhibiting
an unrivalled love to his disciples. And so at the beginning of all
his Epistles it is with this he starts, and at the end in this he
concludes again. For as an indulgent father doth an only and true born
son, so did he love all the faithful. Whence it was that he said,
"Who is weak, and I am not weak? who is offended, and I burn
not?" (2 Cor. xi. 29.)
For before everything else this is what the teacher ought to have.
Wherefore also to Peter Christ saith, "If thou lovest Me, feed
My sheep." (John xxi. 16.) For he who loveth Christ loveth
also His flock. And Moses too did He then set over the people of
the Jews, when he had shown a kindly feeling towards them. And
David in this way came to be king, having been first seen to be
affectionately-minded towards them; so much indeed, though yet
young, did he grieve for the people, as to risk his life for them,
when he killed that barbarian. But if he said, "What shall be done
to the man that killeth this Philistine?" (1 Sam. xix. 5; ib.
xvii. 26) he said it not in order to demand a reward, but out of a
wish to have confidence placed in himself, and to have the battle with
him delivered to his charge. And therefore, when he came to the king
after the victory, he said nothing of these things. And Samuel too
was very affectionate l whence it was that he said, "But God forbid
that I should sin in ceasing to pray unto the Lord for you." (1
Sam. xii. 23.) In like way Paul also, or rather not in like
way, but even in a far greater degree, burned towards all his subjects
tpn arkomenwn. Wherefore he made his disciples of such affection
towards himself, that he said, "If were possible, ye would have
pulled out your eyes and given them to me." (Gal. iv. 15.) On
this ground too it is, that God charges the teachers of the Jews
above all things with this, saying, "Oh shepherds of Israel, do
shepherds feed themselves? do they not feed the flock?" (Ezek.
xxxiv. 2, 3.) But they did the reverse. For he says, "Ye eat
the milk, and clothe you with the wool, and ye kill them that are
fed, but ye feed not the flock." And Christ, in bringing out the
rule for the fittest Pastor, said, "The good shepherd layeth down
his life for his sheep." (John x. 11.) This David did also,
both on sundry other occasions, and also when that fearful wrath from
above came down upon the whole people. For while all were being slain
he said, "I the shepherd have sinned, I the shepherd have done
amiss, and these the flock what have they done?" (2 Sam. xxiv.
17.) And so in the choice of those punishments also, he chose not
famine, nor flight before enemies, but the pestilence sent by God,
whereby he hoped to place all the others in safety, but that he should
himself in preference to all the rest be carried off. But since this
was not so, he bewails, and says, "On me be Thy Hand:" or if
this be not enough, "on my father's house" also. "For I," he
says, "the shepherd have sinned." As though he had said, that if
they also sinned, I was the person who should suffer the vengeance,
as I corrected them not. But since the sin is mine also, it is I
who deserve to suffer the vengeance. For wishing to increase the crime
he used the name of "Shepherd." Thus then he stayed the wrath,
thus he got the sentence revoked! So great is the power of
confession. "For the righteous is his own accuser first. So great
is the concern and sympathy of a good Pastor. For his bowels were
writhed at their falling, as when one's own children are killed. And
on this ground he begged that the wrath might come upon himself. And
in the beginning of the slaughter he would have done this, unless he
had seen it advancing and expected that it would come to himself. When
therefore he saw that this did not happen, but that the calamity was
raging among them, he no longer forebore, but was touched more than
for Amnon his first-born. For then he did not ask for death, but
now he begs to fall in preference to the others. Such ought a ruler to
be and to grieve rather at the calamities of others than his own. Some
such thing he suffered in his son's case likewise, that you might see
that he did not love his son more than his subjects, and yet the youth
was unchaste, and an ill-user of his father patraloias, and still he
said, "Would that I might have died for thee!" (a Sam. xviii.
33.) What sayest thou, thou blessed one, thou meekest of all
men? Thy son was set upon killing thee, and compassed thee about with
ills unnumbered. And when he had been removed, and the trophy was
raised. dost thou then pray to be slain? Yea, he says, for it is
not for me that the army has been victorious, but I am warred against
more violently than before, and my bowels are now more torn than
before. These however were all thoughtful for those committed to their
charge, but the blessed Abraham concerned himself much even for those
that were not entrusted to him, and so much so as even to throw himself
amongst alarming dangers. For when he did what he did, not for his
nephew only, but for the people of Sodom also, he did not leave
driving those Persians before him until he had set them all free: and
vet he might have departed after he had taken him, yet he did not
choose it. For he had the like concern for all, and this he showed
likewise by his subsequent conduct. When then it was not a host of
barbarians that was on the point of laying siege to them, but the wrath
of God that was plucking their cities up from the foundations, and it
was no longer the time for arms, and battle, and array, but for
supplication; so great was the zeal he showed for them, as, if he
himself had been on the point of perishing. For this reason he comes
once, twice, thrice, aye and many times to God, and finds a refuge
(i.e. an excuse) in his nature by saying, "I am dust and ashes"
(Gen. xviii. 27): and since he saw that they were traitors to
themselves, he begs that they may be saved for others. Wherefore also
God said, "I will hide not from Abraham My servant that thing
which I am about to do" (ib. 17), that we might learn how loving
to man the righteous is. And he would not have left off beseeching,
unless God had left off first (so he takes v. 33). And he seems
indeed to be praying for the just, but is doing the whole for them.
For the souls of the Saints are very gentle and, loving unto man,
both in regard to their own, and to strangers. And even to the
unreasoning creatures they extend their gentleness. Wherefore also a
certain wise man said, "The righteous pitieth the souls of his
cattle." But if he doth those of cattle, how much more those of
men. But since I
have mentioned cattle, let us just consider the shepherds of the sheep
who are in the Cappadocian land, and what they suffer in kind and
degree in their guardianship of unreasoning creatures. They often stay
for three days together buried down under the snows. And those in
Libya are said to undergo no less hardships than these, ranging about
for whole months through that wilderness, dreary as it is, and filled
with the direst wild beasts qhria may include serpents). Now if for
unreasonable things there be so much zeal, what defense are we to set
up, who are entrusted with reasonable souls, and yet slumber on in
this deep sleep? For is it right to be at rest, and in quiet, and
not to be running about everywhere, and giving one's self up to
endless deaths in behalf of these sheep? Or know ye not the dignity of
this flock Was it not for this that thy Master took endless pains,
and afterwards poured forth His blood? And dost thou seek for rest?
Now what can be worse than these Shepherds? Dost thou not perceive,
that there stand round about these sheep wolves much more fierce and
savage than those of this world? Dost thou not think with thyself,
what a soul he ought to have who is to take in hand this office? Now
men that lead the populace, if they have but common matters to
deliberate on, add days to nights in watching. And we that are
struggling in heaven's behalf sleep even in the daytime. And who is
now to deliver us from the punishment for these things? For if the
body were to be cut in pieces, if to undergo ten thousand deaths,
ought one not to run to it as to a feast? And let not the shepherds
only, but the sheep also hear this; that they may make the shepherds
the more active minded, that they may the more encourage their
good-will: I do not mean by anything else but by yielding all
compliance and obedience. Thus Paul also bade them, saying, "Obey
them which have the rule over you, and submit yourselves: for they
watch for your souls as they that must give account." (Heb. xiii.
17.) And when he says, "watch," he means thousands of labors,
cares and dangers. For the good Shepherd, who is such as Christ
wisheth for, is contending, before countless witnesses. For He died
once for him; but this man ten thousand times for the flock, if, that
is, he be such a shepherd as he ought to be; for such an one can die
every day. (See on Rom. viii. 36. p. 456.) And therefore
do ye, as being acquainted with what the labor is, cooperate with
them, with prayers, with zeal, with readiness, with affection, that
both we may have to boast of you, and you of us. For on this ground
He entrusted this to the chief of the Apostles, who also loved Him
more than the rest; after first asking him if He was loved by him,
that thou mayest learn that this before other things, is held as a
proof of love to Him. For this requireth a vigorous soul. This I
have said of the best shepherds; not of myself and those of our days,
but of any one that may be such as Paul was, such as Peter, such as
Moses. These then let us imitate, both the rulers of us and the
ruled. For the ruled may be in the place of a shepherd to his family,
to his friends, to his servants, to his wife, to his children: and
if we so order our affairs we shall attain to all manner of good
things. Which God grant that we may all attain unto, by the grace
and love toward man, etc.
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