Homily 31 on Romans

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 today 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 you ought, He says, to have put My money to the exchangers. Matthew 25:27 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 Corinthians 10:11 Wherefore to Timothy too he says, Give heed to reading, to exhortation 1 Timothy 4:13, 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 seems 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 preëminency, 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.

Ver. 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 among 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 Timothy 2:12 He means to hinder her from publicly coming forward 1 Corinthians 14:35, 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 do you know, O woman, if you shall save your husband? 1 Corinthians 7:16 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 Timothy 2:15 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, in 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 (τοὓ λόγου) 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 8:3, and waited upon the Teacher.

Ver. 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. Colossians 4:10 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 among 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 (φιλοσοφία) 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 himself, and does not hide from us the fact of his having come after them, nor is ashamed of confessing this. And why are you surprised at his not being ashamed of this, when he shuns not even to parade before men his former life, calling himself a blasphemer, and a persecutor? 1 Timothy 1:13 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 from 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 (οἶδε) 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 Corinthians 16:22; and, If any man preach any other gospel unto you than that you have received, let him be accursed. Galatians 1:8

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 (τιμἥς), 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 preëminence, 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 agrees 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 there 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. Romans 16:2 And again, I could wish that myself were accursed. Romans 9:3 And to Philemon he wrote and said, as Paul the aged, and a prisoner of Jesus Christ.