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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. 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" diakonwn. 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" koinwnian. 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" leitourUhsai, so ranking them with ministers diakonwn, and
those that pay the tribute 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, 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 aoknon 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 blessing 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. 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." (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 sunanapauswmai?" 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 the), 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."
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," krhsh 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 muriois arkountos. 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," 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. 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 susuUia 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
pro-fuseness 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 eilikrinps 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 Seythians, and Thracians, and they who dwell in the
uttermost parts of the earth, sing of the Christian spirit of this
woman, and bless it. 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 Fisei 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 Filtron 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, 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
klohs, (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 shall 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 pierce 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? 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, 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 bed-chamber 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 home-born 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
heroic 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 wanton 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 and
than necklaces, 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.
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