Homilies on Romans, Homily 31

“Greet my dearly loved Epaenetus, who is the first-fruits of Achaia to Christ.” I think that many people, even those who seem to be exceptionally good, rush through this part of the Epistle as unnecessary and of little importance. And I think the same happens with the genealogy in the Gospel. Because it is a list of names, they think they cannot gain much from it. Yet gold refiners’ workers carefully collect even the tiny fragments, while these people pass over such large bars of gold. To keep this from happening to them, what I have already said should be enough to shake off their apathy. For we have already shown that the gain even from this is considerable, through what we said on an earlier occasion, when we lifted up your souls through these greetings. So today, too, we will try to mine this same place. For even bare names can yield a great treasure. If, for instance, you were shown why Abraham was given that name, why Sarah, why Israel, why Samuel, you would find in this alone a great many substantial subjects to explore. And you can gain the same benefit from times and places as well. For a good person grows rich even from these, while a lazy person gains nothing even from the most obvious things. Thus the very name Adam teaches us considerable wisdom, as do the names of his son, his wife, and most of the others. For names remind us of various circumstances. They reveal both God’s blessings and women’s gratitude. For when women conceived through God’s gift, they were the ones who gave these names to their children. But why are we now exploring the wisdom in names, when such important meanings are neglected, and many people do not even know the names of the sacred books? Even so, we must not give up paying attention to things like these. For “you should,” He says, “have deposited My money with the bankers.” (Matt. xxv. 27.) So even if no one listens, let us do our part and show that nothing in the Scriptures is unnecessary or added at random. For if these names served no purpose, they would not have been added to the Epistle, nor would Paul have written what he did. But some people are so small-minded, empty, and unworthy of Heaven that they think not only names but whole books of the Bible are useless, such as Leviticus, Joshua, and others besides. In this way many simple people have taken to rejecting the Old Testament, and, continuing down the path that this evil habit of mind opens up, have also cut away many parts of the New Testament. But we pay little attention to these people, drunk as they are and living according to the flesh. If anyone loves wisdom and enjoys spiritual feasts, however, let him learn that even the things in Scripture that seem unimportant are not placed there randomly or without purpose, and that even the old laws have much to offer us. For it says, “All these things are types (A.V. ensamples) and are written for our instruction.” (1 Cor. x. 11.) That is why he also tells Timothy, “Pay attention to reading, to exhortation” (1 Tim. iv. 13), urging him to read the old books, even though he was a man with so great a spirit in him that he could drive out demons and raise the dead. Let us now return to the subject before us. “Greet my dearly loved Epaenetus.” It is worth learning from this how he assigns different praises to each person. For this praise is no small thing, but very great, and it proves Epaenetus’s great excellence that Paul should love him—Paul, who never thought of loving out of favoritism instead of sound judgment. Then comes another tribute: “Who is the first-fruits of Achaia.” He means either that Epaenetus stepped forward before anyone else and became a believer (and this would be no small praise), or that he showed greater religious devotion than anyone else. And that is why, after saying, “who is the first-fruits of Achaia,” he does not stop, but adds, “to Christ,” so that you will not suppose this is worldly glory. Now if being first in civic matters seems great and honorable, much more so in these matters. Since they were probably of humble birth, he speaks of true noble birth and preeminence, and honors him on that basis. And he says that he “is the first-fruits,” not just of Corinth but of the whole nation, since he became, so to speak, a door and an entrance for the rest. And the reward for such people is considerable. For someone like this will also reap a great reward from the achievements of others, since by making the beginning he contributed so much to them. Ver. 6. “Greet Mary, who worked so hard for us.” What is this? Once again a woman is honored and proclaimed victorious! Once again we men are put to shame. Or rather, we are not only put to shame but also honored. For we are honored to have such women among us, but we are put to shame because we men lag so far behind them. Yet if we learn where their adornment comes from, we too will soon catch up with them. Where, then, does their adornment come from? Let both men and women listen. It does not come from bracelets or necklaces, or from their eunuchs and servant girls and gold-embroidered dresses, but from their hard work for the truth. For he says, “who worked so hard for us,” meaning not just for herself or her own progress, (see p. 520) (for many women today do this by fasting and sleeping on the floor), but for others too, thus running the race that Apostles and Evangelists ran. In what sense, then, does he say, “I do not allow a woman to teach?” (1 Tim. ii. 12.) He means to prevent her from coming forward publicly (1 Cor. xiv. 35), and from occupying the seat on the bema, not from speaking to teach others. For if that were the case, how could he have said to the woman with an unbelieving husband, “How do you know, woman, whether you will save your husband?” (ib. vii. 16.) Or why did he allow her to instruct children, when he says, “she will be saved through childbearing if they continue in faith, and love, and holiness, with self-control?” (1 Tim. ii. 15.) How did Priscilla come to instruct even Apollos? So he said this to prohibit the teaching given before everyone, which was the teacher’s duty in the public assembly, rather than to cut off beneficial private conversation; or again, he spoke of a case in which the husband is a believer and fully equipped to instruct her as well. When she is wiser, he does not forbid her to teach him and help him improve. And he does not say, “who taught much,” but “who worked so hard,” because along with teaching (τοὓ λόγου) she also performs other ministries, involving dangers, money, and travel. For the women of those days were braver than lions, sharing the Apostles’ labors for the Gospel’s sake. In this way they traveled with them and performed all the other ministries as well. Even in Christ’s day, women followed Him, “who provided for Him from their own resources” (Luke viii. 3), and attended to the Teacher. Ver. 7. “Greet Andronicus and Junia, my relatives.” This too seems to be a tribute. And what follows is much more so. What is it? “And my fellow prisoners.” For this is the greatest honor, a noble proclamation. And where was Paul a prisoner, that he should call them “my fellow prisoners?” He had not actually been a captive, but he had suffered things worse than captives do, not only being estranged from his country and family, but struggling with hunger, constant threats of death, and thousands of other things. For a captive’s only misfortune is separation from his relatives, and often having to be a slave instead of free. But here we can speak of trials as thick as snowflakes, which this blessed man endured as he was dragged and taken from place to place, whipped, chained, stoned, shipwrecked, with countless people plotting against him. Captives have no further enemy once they have been led away; they even receive considerable care from their captors. But this man was constantly surrounded by enemies and saw spears on every side, sharpened swords, battle lines, and battles. Since these people probably shared many dangers with him, he calls them fellow captives. As he also says elsewhere, “Aristarchus my fellow prisoner.” (Col. iv. 10.) Then comes another tribute besides: “Who are distinguished among the Apostles.” Indeed, to be apostles at all is a great thing. But to be distinguished even among them—just consider how great a tribute this is! They were distinguished because of their works, because of their achievements. Oh, how great this woman’s devotion (φιλοσοφία) must have been, that she was even considered worthy of the title of apostle! But he does not stop here either, and adds yet another tribute, saying, “Who were also in Christ before me.” For this too is very great praise: they sprang forward and came before others. But let me draw your attention to this holy soul, and how untouched it is by vanity. For even after receiving glory of such a kind and on such a scale, he puts others before himself, does not hide from us that he came after them, and is not ashamed to admit it. And why are you surprised that he is not ashamed of this, when he does not even hesitate to display his former life before everyone, calling himself “a blasphemer and a persecutor?” (1 Tim. i. 13.) Since he could not place them before others on this ground, he singled out himself, who had come after others, and so found a way to praise them by saying, “Who were in Christ before me.” Ver. 8. “Greet Amplias, my beloved.” Here again he praises the man through his love for him. For Paul’s love was for God and carried countless blessings with it. For if being loved by the king is a great thing, how great a tribute must it be to be loved by Paul? For if he had not developed great virtue, he would not have attracted Paul’s love? As for those who live in vice and transgressions, Paul’s practice (οἶδε) is not only to refrain from loving them but even to pronounce them accursed. As when he says, “If anyone does not love the Lord Jesus, let him be accursed” (1 Cor. xvi. 22); and, “If anyone preaches to you any gospel other than the one you received, let him be accursed.” (Gal. i. 8.) Ver. 9. “Greet Urbanus, my helper in the Lord.” This is a greater tribute than the other, for it includes that one too. “And Stachys, my beloved.” This again is an honor of the same kind. Ver. 10. “Greet Apelles, approved in Christ.” There is no praise like this: to be blameless and offer no grounds for criticism in the things of God. For when he says, “approved in Christ,” he includes the whole list of virtues. And why does he never say, “my Lord so-and-so,” or “my Master this person”? Because these tributes were greater than those. For those are merely titles of rank (τιμἥς), while these recognize virtue. Nor did he give this same honor at random, as though addressing several people of lesser virtue along with those of high and great character. By addressing them, and doing so together in the same letter, he honors them all alike. But by specifying each person’s praise, he sets before us the virtue particular to each. In this way he avoids both creating envy by honoring one and dishonoring another, and producing apathy and confusion among them by giving everyone the same distinction when they did not deserve the same. See now how he returns to the admirable women. For after saying, “Greet those of Aristobulus’s household,” Ver. 11. “Greet Herodion, my relative; greet those of the household of Narcissus;” They were probably not as worthy as those mentioned before, which is also why he does not even mention them all by name. And after giving them the praise appropriate to them, that they are believers, (and this the meaning of,) “Who are in the Lord.” He returns again to the women and says, Ver. 12. “Greet Tryphena and Tryphosa, who work hard in the Lord.” Of the earlier woman he says that “she worked hard for you,” but of these women, that they are still working hard. And this is no small tribute: they are continually at work, and do not merely work but toil. But he also calls Persis beloved, to show that she is greater than these. For he says, “Greet my beloved Persis.” And he also testifies to her great labors, saying, “who worked very hard in the Lord.” He knows so well how to describe each person according to what they deserve. In this way he makes these people more eager by giving them all the credit they deserve and praising even the slightest superiority, and makes the others more virtuous and urges them toward the same zeal through his praise of these people. Ver. 12. “Greet Rufus, chosen in the Lord, and his mother and mine.” Here again the good things have no drawback, since both son and mother are people of such character, the house is full of blessing, and the root agrees with the fruit. For he would not simply have said, “his mother and mine,” unless he were testifying to the woman’s great virtue. Ver. 14. “Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers who are with them.” Here, do not focus on how he introduces them without any tribute, but on how he did not consider them unworthy of his greeting, even though they seem to have been far inferior to all the others. Or rather, even calling them brothers is no small praise, just as he calls those who follow them saints. For he says, Ver. 15. “Greet Philologus, and Julius, and Nereus and his sister, and Olympas, and all the saints who are with them;” This was the greatest distinction, an indescribably high honor. Then, to prevent any jealousy from arising because he addresses one in one way and another in another, some by name and some without distinction, some with more points of praise and some with fewer, he brings them together again in the equality of love and in the holy kiss, saying, Ver. 16. “Greet one another with a holy kiss.” Through this greeting he means to drive out all the arguments that confused them and all grounds for petty pride, so that the great would not despise the small, nor the small resent the greater, but arrogance and envy would be driven further away as this kiss soothed everyone and put them on equal terms. And so he not only tells them to greet one another this way, but also sends them the Churches’ greeting in the same way. For “greet you,” he says—not this or that person individually, but all of you together— “The Churches of Christ.” You see how much we gain from these greetings, and what treasures we would have hurried past if we had not examined this part of the Epistle too as carefully as we could. So if someone wise and spiritual is found, he will dive even deeper and discover still more pearls. But since people have often asked why he greeted so many in this Epistle, something he has not done in any other Epistle, we might say that he does this because he had never yet seen the Romans. Yet someone may say, “Well, he had not seen the Colossians either, and still he did nothing like this.” But these people were more honored than others and had come there from other cities, as to a safer city, the imperial capital. Since they were living in a foreign country and needed considerable protection, and some were his acquaintances while others had done him many important services, he rightly commends them by letter. For Paul’s reputation at that time was considerable, so great that merely receiving letters from him gave substantial protection to those fortunate enough to have an Epistle addressed to them. For people not only revered him but even feared him. If this had not been so, he would not have said, “a helper of many, and of myself also.” (v. 2.) And again, “I could wish that I myself were accursed.” (Rom. ix. 3.) And he wrote to Philemon, saying, “as Paul, an old man and a prisoner of Jesus Christ.” (Phil. 9.) And to the Galatians, “Look, I, Paul, say to you.” (Gal. v. 2.) And, “You received me even as Jesus Christ.” (ib. iv. 14.) And writing to the Corinthians he said, “Now some have become arrogant, as though I were not coming to you.” (1 Cor. iv. 18.) And again, “I have figuratively applied these things to myself and Apollos, so that through us you might learn not to think of people beyond what is written.” (ib. 6.) All these passages clearly show that everyone held him in high regard. Wanting them, then, to feel at ease and be honored, he greeted each of them, presenting their praise as effectively as he could. One he calls beloved, another a relative, another both, another a fellow prisoner, another a fellow worker, another approved, another chosen. And among the women, he greets one by her title, for he does not call her a servant of the Church in some general sense (because if that were so, he would have given Tryphena and Persis this name too), but as someone holding the office of deaconess. Another he greets as a helper and assistant, another as a mother, another for the labors she undertook; some he addresses by the household they belonged to, some by the name of Brothers, some by the title of Saints. Some he honors simply by greeting them, some by greeting them by name, some by calling them first-fruits, and some for having come earlier, but he honors Priscilla and Aquila more than anyone else. (τοὺς περὶ Πρ. κ. ᾽Α.) For even if all were believers, they were not all alike, but differed in their merits. So, to encourage them all to strive harder, he conceals no one’s praise. For when those who work harder do not also receive a greater reward, many grow more apathetic. This is why even in the kingdom the honors are not equal, nor were all the disciples alike, but the three stood above the rest. And even among these three there was a great difference. For God follows this very precise method right to the end. That is why it says, “one star differs from another star in glory.” (1 Cor. xv. 41.) Yet all were Apostles, all are to sit on twelve thrones, all left their possessions, and all accompanied Him; still, it was the three He took. And again, He told these very three that it was possible (ἐγχωρεῖν) for some to be even greater. “For to sit,” He says, “on My right hand and on My left is not Mine to give, except to those for whom it is prepared.” (Mark x. 40.) And He places Peter before them when He says, “Do you love Me more than these?” (John xxi. 15.) And John too was loved above the rest. For everyone will undergo a strict examination, and if you are only a little better than your neighbor, even by an atom or any amount, however small, God will not overlook even this. And we can see this appearing even in ancient times. For Lot too was a righteous man, yet not as righteous as Abraham; and Hezekiah too, yet not as righteous as David; and all the prophets, yet not as righteous as John. Where, then, are those who see all this great precision and still refuse to admit that there is a hell? For if all the righteous will not share the same lot when they surpass others even a little (“for one star,” it says, “differs from another star in glory,”) (1 Cor. xv. 41), how can sinners share the same lot as the righteous? Even a human being would not create such confusion, much less God! But if you like, I will show you, by reasoning from actual events, that even among sinners there is this distinction and this precise, just judgment. Consider this: Adam sinned, Eve sinned, and both transgressed, yet their sinfulness was not equal. And so their punishments were not equal either. For the difference was so great that Paul said, “Adam was not deceived, but the woman, being deceived, fell into transgression.” Yet there was one deception. Still, God’s searching examination identified so great a difference that Paul could make this assertion. Again, Cain was punished, but Lamech, who committed murder after him, did not suffer nearly so great a punishment. Yet this was murder and that was murder, and the later murder was so much worse because even the example had not made him better. But since the latter neither killed his brother after being warned, nor needed an accuser, nor shrank from answering when God questioned him, but even without an accuser both argued against himself and condemned himself more severely, he obtained pardon. The other, however, was punished because he did the opposite. See how precisely God sifts the facts. This is why He punished those in the flood in one way and those in Sodom in another; and the Israelites too, both those in Babylon and those in Antiochus’s time, in different ways, showing that He keeps a strict account of our actions. Some were slaves for seventy years and others for four hundred, while still others ate their children and suffered countless other, more terrible calamities, and even this did not bring release, either to them or to those burned alive in Sodom. “For it will be more tolerable,” He says, “for the land of Sodom and Gomorrah than for that city.” (Matt. x. 15.) For if He has no concern for us, either when we sin or when we do right, perhaps there would be some reason to say that there is no punishment. But since He is so intensely concerned that we should not sin, and uses so many means to keep us on the right path, it is perfectly clear that He punishes the wicked and also crowns those who do right. But I beg you to consider how unfair most people are. They find fault with God because He is so often patient, overlooking so many impious, impure, or violent people who suffer no punishment now. Then again, if He threatens to punish them in the world to come, they fiercely insist on their accusations. Yet if that threat troubles them, they should accept and admire His patience. But what folly! What an unreasonable, asinine spirit! What a sin-loving soul, with its eyes fixed on vice! For this is where all these opinions originate. So if those who say these things resolve to embrace virtue, they will soon be convinced about hell too and will not doubt. And where, someone asks, and in what place is this hell? Some storytellers say it is in the valley of Jehoshaphat, applying to hell what was said about a particular war in the past. But Scripture does not say this. But in what place, then, will it be? Somewhere, I think at least, entirely outside the bounds of this world. For just as prisons and mines are far from royal residences, so hell will be somewhere outside this world. Let us seek, then, to know how to escape it, rather than where it is. And do not disbelieve in things to come because God does not punish everyone here. For He is merciful and patient; that is why He threatens us instead of throwing us into it immediately. For “I do not desire,” He says, “the death of a sinner.” (Ez. xviii. 32.) But if there is no death of a sinner, these words are empty. I know, of course, that nothing is less pleasant to you than these words. But to me nothing is more pleasant. If only we could talk about hell at dinner, at supper, at our baths, and everywhere! For then we would not feel the pain of this world’s evils or the pleasure of its good things. For what would you tell me is an evil? Poverty? Disease? Captivity? A maimed body? Why, all these things are child’s play compared with the punishment there. Even if you speak of people tormented by hunger all their lives, or people maimed from their earliest days who live by begging, even this is luxury compared with those other evils. Let us, then, keep talking about these things. For remembering hell prevents us from falling into hell. Do you not hear St. Paul saying, “Who will suffer everlasting punishment from the face of the Lord?” (2 Thess. i. 9.) Do you not hear what Nero’s character was, whom Paul even calls the Mystery of Antichrist? For “the mystery of lawlessness,” he says, “is already at work.” (ib. ii. 7.) What then? Is Nero to suffer nothing? Is Antichrist to suffer nothing? Or the Devil nothing? Then the one will always remain Antichrist, and the other the Devil. For they will not stop doing harm unless they are punished. “Yes,” you say, “everyone sees that there is a hell. But only unbelievers will fall into it.” Why, please tell me? Because believers acknowledge their Master. And what does that have to do with it? When their lives are impure, they will be punished more severely than unbelievers on this very ground. “For all who have sinned without law will also perish without law; but all who have sinned under the law will be judged by the law.” (Rom. ii. 12.) And, “The servant who knew his master’s will and did not do it will be beaten with many lashes.” (Luke xii. 47.) But if there is no such thing as giving an account of one’s life, and all this is said without any firm meaning, then the Devil too will escape punishment. For he too knows God, far more than human beings do, and all the demons know Him and tremble and acknowledge that He is their Judge. If, then, there is no giving an account of our lives or evil deeds, they too will escape entirely. It is not so; surely it is not! Do not deceive yourselves, beloved. For if there is no hell, how will the Apostles judge the twelve tribes of Israel? Why does Paul say, “Do you not know that we will judge Angels? How much more the things of this life?” (1 Cor. vi. 3.) Why did Christ say, “The men of Nineveh will rise and condemn this generation” (Matt. xii. 41); and, “It will be more tolerable for the land of Sodom on the day of judgment?” (ib. xi. 24.) Why, then, make light of things that are no laughing matter? Why deceive yourself and cheat your own reason (παραλογίζῃ, om. τὴν ψυχήνσου)? Why fight against God’s love for humanity? For it was because of this love that He prepared hell and threatened us with it, so that this fear would make us better and keep us from being thrown into it. And so anyone who puts an end to discussion of these subjects does nothing but thrust us into it and drive us there through this deception. Do not, then, weaken the hands of those who work hard to practice virtue, or increase the apathy of those who sleep. For if the masses are persuaded that there is no hell, when will they stop practicing vice? Or when will justice be seen? I do not mean between sinners and righteous people, but between sinners and sinners. For why is one punished here and another left unpunished, although he commits the same sins or even far worse ones? For if there is no hell, you will have nothing to say in defense of this to those who raise it as an objection. So my advice is that we stop this foolishness and silence those who argue against these things. For there will be a precise examination of the smallest things, both sins and good deeds. We will be punished for lustful looks, for idle words, and for mere insulting words, and we will give an account of drunkenness, just as we will receive a reward even for a cup of cold water and for a mere sigh. (Eccl. xii. 14.) For it says, “Put a mark on the foreheads of the men who sigh and cry.” (Ez. ix. 4.) How, then, do you dare say that He, who will examine our actions with such precision, made empty, casual threats of hell? Do not, I beg you, do not destroy yourself and those who believe you with these empty hopes! For if you disbelieve our words, ask Jews and Gentiles and all heretics. All of them will answer with one voice that there will be judgment and retribution. And are human beings not enough? Ask the devils themselves, and you will hear them cry, “Why have You come here to torment us before the time?” (Matt. viii. 29.) Put all this together and persuade your soul to stop treating this lightly, so that you will not learn through experience that there is a hell, but instead come to your senses through this and be able to escape those tortures and attain the good things to come. May we all share in them through the grace and love for humanity of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, forever and ever. Amen.