Homilies on Romans, Homily 30

“But now I am going to Jerusalem to minister to the saints. For the people of Macedonia and Achaia have been pleased to make a certain contribution for the poor saints in Jerusalem. They have indeed been pleased to do so, and they are their debtors.” Since he had said, “I no longer have any opportunity in these regions,” and, “I have had a great desire for many years to come to you,” but still intended to delay, he also explains why he is still putting it off, so that they will not think he is making fun of them. He says, “I am going to Jerusalem,” apparently offering an excuse for the delay. But through this he also accomplishes another purpose: encouraging them to give alms and making them more eager to do so. If he had not intended to accomplish this, it would have been enough to say, “I am going to Jerusalem.” But now he adds the reason for his journey. “For I am going,” he says, “to minister to the saints.” He spends time on the subject, develops his argument, and says that they “are debtors,” and that “if the Gentiles have shared in their spiritual things, their duty is also to minister to them in material things,” so that the Romans might learn to imitate them. So there is good reason to admire his wisdom in devising this way of giving advice. They were more likely to accept it this way than if he had presented it as an exhortation. In that case, he would have seemed to be insulting them if he had held up the Corinthians and Macedonians to spur them on. Indeed, this is how he does spur the others on, saying, “Moreover, brothers, we want you to know about the grace of God given to the Churches in Macedonia.” (2 Cor. viii. 1.) And again he spurs the Macedonians on by their example: “For your zeal,” he says, “has stirred up very many.” (ib. ix. 2.) He does the same with the Galatians, as when he says, “As I have instructed the Churches of Galatia, you must do the same.” (1 Cor. xvi. 1.) But with the Romans he does this more indirectly. He also does this in connection with preaching, as when he says, “What? Did the word of God come from you? Or did it come only to you?” (ib. xiv. 36.) For nothing is as powerful as the desire to match another’s example. And so he often uses it. Elsewhere too he says, “And this is what I direct 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 grows and bears fruit throughout the world.” (Col. i. 6.) This, then, is what he does here too in the matter of alms. And consider how much dignity his words convey. He does not say, I am going to carry alms, but “to minister” (διακονὥν). But if Paul ministers, just consider how great a work this is, when the Teacher of the world undertakes to carry the gift, and, though he is about to travel to Rome and longs so deeply to see them, still gives this priority over that. “For the people of Macedonia and Achaia have been pleased”: that is, they approve of it and desire it. “A certain contribution.” He does not say alms, but “contribution” (κοινωνίαν). And “certain” is not meaningless; it keeps him from seeming to reproach the Romans. And he does not simply say the poor, but the “poor saints,” giving two reasons to recommend them: their virtue and their poverty. Even this alone did not satisfy him, and he adds, “they are their debtors.” Then he shows how they are debtors. For if, he says, “the Gentiles have shared in their spiritual things, their debt (A.V. duty) is also to minister to them in material things.” This is what he means: it was for their sake that Christ came. All the promises were made to them, to the Jews. Christ came from them. (That is why it also says, “Salvation is from the Jews.”) (John iv. 22.) From them came the Apostles, from them the Prophets, from them all good things. The world, then, was given a share in all these things. If, then, he says, you have shared in what is greater, and, though the banquet was prepared for them, you have been brought in to enjoy the feast spread out, according to the Gospel parable (Matt. xxii. 9), you are also in debt to them and must share your material things with them and give to them. But he does not say to share, but “to minister” (λειτουργἥσαι), thus placing them in the ranks of ministers (διακόνων) and those who pay tribute to kings. And he does not say in your material things, as he did in “their spiritual things.” For the spiritual things were theirs. But the material things did not belong to these people alone; they were the common property of all. For he directed that money should be regarded as belonging to everyone, not only to those who possessed it. Ver. 28. “So when I have completed this and have sealed this fruit for them.” That is, when I have deposited it, so to speak, in the royal treasuries, in a place safe from robbers and danger. Again he does not say alms, but “fruit,” to show that those who gave it gained by it. “I will visit you on my way to Spain.” He mentions Spain again to show his eagerness (ἀόκνον) and warmth toward them. Ver. 29. “And I am sure that when I come to you, I will come in the fullness of the blessing of the Gospel of Christ.” What does “In the fullness of the blessing” mean? He is speaking either of alms (Gr. money) or of good deeds in general. For blessing is a name he very often gives to alms, as when he says, “As a blessing and not as greed.” (2 Cor. ix. 5.) It was customary in earlier times to call it this. But because he has added “of the Gospel” here, we maintain that he is speaking of all the other things as well as money. It is as if he had said, I know that when I come, I will find you surrounded by the honor and freshness of every good deed, and worthy of countless praises in the Gospel. This is a very striking way of giving advice: winning their attention in advance through praise. For when he appeals to them with advice, this is the way he adopts to guide them rightly. Ver. 30. “Now I urge you, brothers, for the Lord Jesus Christ’s sake and for the love of the Spirit.” Here he again brings forward Christ and the Spirit, without mentioning the Father at all. I point this out so that when you find him mentioning the Father and the Son, or the Father alone, you will not think less of either the Son or the Spirit. And he does not say the Spirit, but “the love of the Spirit.” For just as Christ loved the world, and as the Father does, so does the Spirit. And what are you urging us to do? Let me hear. “To struggle together with me in your prayers to God for me,” Ver. 31. “That I may be delivered from those in Judea who do not believe.” A great struggle, then, lies ahead of him. This too is why he calls for their prayers. And he does not say that I may enter it, but “I may be delivered,” as Christ commanded us to “pray that we do not enter into temptation.” (Matt. xxvi. 41.) In saying this, he showed that vicious wolves would attack them, creatures who were wild beasts rather than men. From this he also found grounds for another point: showing that he had good reason to undertake the ministry to the Saints, if the unbelievers were so powerful that he even prayed to be delivered from them. For those surrounded by so many enemies were also in danger of dying of hunger. So there was an absolute need for help coming (or “of his going”) to them from elsewhere. “And that my service for Jerusalem may be accepted by the Saints.” That is, that my sacrifice may be accepted, that they may gladly receive what is given to them. See how he again raises the dignity of those who are to receive it. Then he asks for the prayers of so many people so that the gift may be received. Through this he also shows another point: giving alms does not guarantee that they will be accepted. For when someone gives under compulsion, or from unjust gains, or out of vanity, the fruit of the gift is lost. Ver. 32. “That I may come to you with joy by the will of God.” As he had said at the beginning, “If somehow, at last, I might have a successful journey, by the will of God, to come to you” (Rom. i. 10), so here again he takes refuge in the same Will. He says that this is why I press on and wish to be delivered from them: so that I may see you soon, and with pleasure, without bringing any burden of sorrow from there. “And may be refreshed together with you.” See how he again shows his humility. He does not say, I may teach you and give you a lesson, but, “I may be refreshed together with you.” And yet he was the very one engaged in the struggle and conflict. In what sense, then, does he say “that I may be refreshed with you (συναναπαύσωμαι)?” He wants to please them in this respect too, and make them more cheerful by giving them a share in his crown, and show that they too struggle and labor. Then, as he always used to do, he adds a prayer after the exhortation and says, Ver. 33. “Now may the God of peace be with you all. Amen.” Chap. xvi. ver. 1. “I commend to you Phoebe our sister, who is a deaconess (A.V. servant) of the church at Cenchreae.” See how many ways he gives her dignity. He has both mentioned her before everyone else and called her sister. And it is no small thing to be called Paul’s sister. Moreover, he has added her rank by mentioning that she is a “deaconess.” Ver. 2. “That you receive her in the Lord, as is fitting for saints.” (Gr. “the saints.”) That is, for the Lord’s sake, so that she may be honored among you. For anyone who receives a person for the Lord’s sake, even if the person received is of no great standing, still receives that person with care. But when the guest is a saint, consider how much care ought to be shown. This is why he adds, “as is fitting for saints”: as such people ought to be received. She has two grounds for receiving care from you: that she is being received for the Lord’s sake and that she herself is a saint. And “that you assist her in whatever business she needs (or “asks,” χρήζῃ) your help with.” You see how little he burdens them. He does not say, Take care of it all, but contribute your own part and lend her a hand, and do so “in whatever business she needs.” Not in whatever business she may be engaged in, but in whatever she may ask of you. And she will ask for things within your power. Then comes another very great tribute to her: “For she has been a helper to many, including myself.” See his judgment. First comes praise, then he puts an exhortation in between, and then gives praise again, placing praise on either side of this blessed woman’s needs. For how could a woman be anything but blessed when she is blessed with such favorable testimony from Paul, and was also able to assist the man who had set the whole world right? This was the crowning achievement of her good deeds, and so he placed it last, saying, “including myself.” But what does “including myself” convey? The herald of the world, the man who has suffered so much, the man capable of helping tens of thousands (μυρίοις ἀρκοὕντος). Let us then, both men and women, imitate this holy woman and the woman who follows, together with her husband. And who are they? Ver. 2. “Greet,” he says, “Priscilla and Aquila, my helpers in Christ Jesus.” St. Luke also testifies to their excellence, partly when he says that Paul “stayed with them, for they were tentmakers by trade” (Acts xviii. 3), and partly when he describes the woman receiving Apollos and instructing him in the way of the Lord. (ib. 26.) These are great things, but what Paul mentions is greater. And what does he mention? First he calls them “helpers,” to show that they had shared in his very great labors and dangers. Then he says, Ver. 4. “Who laid down their own necks for my life.” You see, they are fully prepared martyrs. For in Nero’s time there were probably thousands of dangers, since at that time he even ordered all Jews to be removed from Rome. (Acts viii. 2). “To whom not only I give thanks, but also all the Churches of the Gentiles.” Here he alludes to their hospitality and financial assistance, expressing admiration for them because they had both poured out their blood and made their entire property available to everyone. You see, these were noble women, whose sex did nothing to hinder their pursuit of virtue. And this is what we should expect. “For in Christ Jesus there is neither male nor female.” (Gal. iii. 28.) What he had said of the former woman he also said of this one. Of the former he had said, “she has been a helper to many, including myself.” So too of this woman: “not only I give thanks, but also all the Churches of the Gentiles.” And to keep himself from seeming to flatter them, he also brings forward a good many more witnesses to these women. Ver. 5. “Likewise greet the Church in their house.” For she had become so admirable that she even made their house a Church, both by making everyone in it a believer and by opening it to all strangers. For he did not make a practice of calling houses Churches unless deep devotion and great fear of God were firmly rooted in them. This is why he also said to the Corinthians, “Greet Aquila and Priscilla, with the Church in their house.” (1 Cor. xvi. 19.) And when writing about Onesimus, “Paul to Philemon, and to the beloved Apphia, and to the Church in their house.” (Philem. 1, 2.) For a man can be married and still be noble and worthy of respect. See how these people were married and became highly honored, even though their occupation was far from honorable, for they were “tentmakers.” Still, their virtue overshadowed all this and made them shine more brightly than the sun. Neither their trade nor their marriage (συζυγία cf. Phil. iv. 3) harmed them; instead, they displayed the love Christ required of them. “For no one has greater love than this,” He says, “to lay down his life for his friends.” (John xv. 13.) And they accomplish what proves someone a disciple, since they took up the Cross and followed Him. For those who did this for Paul would have been much more ready to display their courage on Christ’s behalf. Let both rich and poor hear all this. For if people who lived by their labor and ran a workshop showed such generosity that they served many Churches, what pardon can those expect who are rich and yet neglect the poor? They did not hold back even their blood for the sake of God’s will, while you hold back even small sums, and often fail to spare your own soul. But were they like this toward the teacher and otherwise toward the disciples? No, even this cannot be said. For “the churches of the Gentiles,” he says, “thank them.” And yet they were Jews. Still, their faith was so sincere (εἰλικρινὥς) that they ministered to the Gentiles too with complete willingness. This is how women ought to be, adorning themselves with these good deeds instead of “braided hair, or gold, or costly clothing” (1 Tim. ii. 9). For what empress, tell me, was as prominent or as celebrated as this tentmaker’s wife? Everyone speaks of her, not for ten or twenty years, but until Christ’s coming, and all proclaim her fame for things that adorn her far more than any royal crown. For what is greater, or even as great, as having been a helper to Paul? As having saved the teacher of the world at the risk of her own life? And consider how many empresses there are whom no one speaks of. But the tentmaker’s wife is spoken of everywhere along with the tentmaker (meaning perhaps St. Paul); and the sun looks out over no greater stretch of the world than the glory of this woman reaches. Persians, Scythians, Thracians, and those who live at the farthest ends of the earth sing of this woman’s Christian spirit and bless it. How much wealth, how many crowns and purple robes would you not gladly risk to obtain such a testimony? For no one can say that they showed this character in dangers and were lavish with their money, but neglected preaching. It is on this account that he calls them “fellow-workers and helpers.” And this “chosen vessel” (Acts ix. 15) is not ashamed to call a woman his helper; he even considers it an honor to do so. For it is not her sex (φίσει) that concerns him; it is her will that he honors. What adornment can equal this? Where now is wealth overflowing on every side? Where is bodily adornment? Where is the craving for empty praise? Learn that a woman’s dress is what adorns her soul, rather than what is wrapped around her body: it is never taken off and is stored in heaven rather than lying in a chest. Look at their labor for the preaching, their crown in martyrdom, their generosity with money, their love for Paul, the attraction (φίλτρον) they found in Christ. Compare your own condition with this: your anxiety about money, your rivalry with prostitutes (i.e. in dress), your competition with the grass. Then you will see who they were and who you are. Or rather, do more than compare: strive to match this woman. Lay aside your burdens of grass (χλόης), (for that is what your costly clothing is), put on the dress from heaven, and learn how Priscilla became the woman she was. How, then, did they become like this? For two years they welcomed Paul as their guest: (Probably Acts xix. 10) and what might those two years not have done for their souls? What am I to do, then, you will say, since I do not have Paul? If you are willing, you can have him in a truer sense than they did. For even with them, it was Paul’s words, rather than the sight of him, that made them the people they were. So, if you are willing, you will have Paul, Peter, John, and the whole choir of the Prophets, together with the Apostles, continually keeping company with you. Take the books of these blessed men and engage continually with their writings, and they will be able to make you like the tentmaker’s wife. And why do I speak of Paul? If you are willing, you can have Paul’s Master Himself. For through Paul’s tongue He too will speak with you. And there is another way you will be able to receive this Person: when you receive the saints, when you care for those who believe in Him. Even after they leave, you will have many reminders of devotion. For even the table where the saint ate, the seat where he sat, and the couch where he lay can deeply stir the person who received him, even after his departure. How deeply stirred, then, do you think that Shunammite woman was when she entered the upstairs room where Elisha had stayed, when she saw the table and the couch where the holy man slept? What devotion must she have felt arising from them? For if this had not been so, if she had not gained great benefit from that room, she would not have laid her dead child there. For if, so long afterward, we are uplifted when we enter the place where Paul stayed, where he was bound, where he sat and spoke, and find ourselves carried from those places to that memory (so Field: Vulg. “the memory of that day”); what must those who had devoutly welcomed him have been likely to feel when the events were still fresh? Knowing all this, then, let us receive the Saints, so that our house may shine, so that it may be freed from choking thorns, so that our bedroom may become a haven. Let us receive them and wash their feet. You are not better than Sarah, or nobler, or wealthier, even if you are an empress. For she had three hundred and eighteen servants born in her household, at a time when having even two servants meant being wealthy. And why do I mention the three hundred and eighteen servants? She had come to possess the whole world in her offspring and in the promises; she had the “friend of God” (Is. xli. 8; James ii. 23) as her husband, and God Himself as her Patron, something greater than any kingdom. And yet, despite her illustrious and honored position, this woman kneaded the flour, did all the other work of a servant, and even stood beside the guests as they feasted, in a servant’s place. You are not of nobler birth than Abraham, who nevertheless did the work of household servants 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 setting up glorious trophies of victory. Do not focus on the fact that the Saints lodging with you appear poor, like beggars, and often dressed in rags. Remember instead the voice that says, “To the extent that you have done it to the least of these, you have done it to me.” (Matt. xxv. 40.) And, “Do not despise one of these little ones, because their angels always look upon the face of My Father in heaven.” (Matt. xviii. 10.) Receive them willingly, then, since they bring you ten thousand blessings through their greeting of peace. (ib. x. 12, 13.) And after Sarah, think also of Rebekah, who drew water, gave the stranger a drink, and invited him in, trampling down all pride. How great were the rewards she received for her hospitality through this! And you, if you are willing, will receive even greater rewards. For God will give you not only children as fruit, but heaven and its blessings, freedom from hell, and forgiveness of sins. For the fruit of hospitality is great—yes, very great. (Luke xi. 41.) In this way Jethro too, though he was a foreigner, gained as a relative the man who commanded the sea with such great power. (Dan. iv. 27; Ex. iii. 1.) For his daughters too drew this honorable prey into his net. (Num. x. 29.) Set your thoughts on these things, then, and reflect on the manly and heroic character of those women. Trample on today’s splendor, its fine clothing, its costly jewelry, its anointing with perfumes. Put an end to those seductive, pampered airs and that mincing walk, and turn all this attention to your soul. Kindle in your mind a longing for heaven. For if this love only takes hold of you, you will recognize the mire and clay, and laugh at the things now so admired. A woman adorned with spiritual achievements cannot even pursue this absurdity. Cast aside, then, what the wives of more depraved men, actresses, and singers are so eager for, and clothe yourself with the love of wisdom, hospitality, assistance to the Saints, heartfelt repentance, and continual prayer. These are better than cloth of gold, more splendid than jewels and necklaces; they both give you a good reputation among people and bring you a great reward with God. This is the dress of the Church; that is the dress of the theaters. This is worthy of heaven; that, of horses and mules. That is even wrapped around dead bodies; this shines only in a good soul where Christ dwells. Let us acquire this dress, then, so that we too may have our praise sung everywhere and be pleasing to Christ forever and ever. Amen.