Homilies on Romans, Homily 32

“Now I urge you, brothers, to watch out for those who cause divisions and stumbling blocks contrary to the teaching you have learned, and avoid them. For such people do not serve our Lord Jesus Christ but their own belly, and with smooth words and flattering speeches they deceive the hearts of the unsuspecting.” Again he gives an exhortation, followed by prayer. For after telling them to “watch out for those who cause divisions” and not to listen to them, he continues, “And the God of peace will soon crush Satan under your feet,” and, “The grace of our Lord be with you.” Notice, too, how gently he urges them: he speaks as a servant rather than an adviser, and with great respect. For he calls them brothers and also pleads with them. “I urge you, brothers,” he says. Then he also puts them on their guard by showing how deceptive the people mistreating them are. As though they could not be recognized immediately, he says, “I urge you to watch out”—that is, to pay very close attention, get to know them, and investigate them thoroughly. Whom, exactly? “Those who cause divisions and stumbling blocks contrary to the teaching you have learned.” For if anything undermines the Church, it is division. This is the devil’s weapon; this turns everything upside down. As long as the body is united, he has no power to get inside, but division gives rise to stumbling. And where does division come from? From opinions contrary to the Apostles’ teaching. And where do opinions like these come from? From people being slaves to their belly and their other passions. For “such people,” he says, “do not serve the Lord but their own belly.” So there would be no stumbling, no division, unless someone devised an opinion contrary to the Apostles’ teaching. He points this out here by saying, “contrary to the teaching.” And he does not say, “which we have taught,” but “which you have learned,” thus appealing to them in advance and showing that they had been persuaded by these teachings, had heard them, and had accepted them. And what are we to do with those who cause trouble this way? He does not say to meet them and come to blows, but to “avoid them.” For if they did this out of ignorance or error, we ought to correct them. But if they sin deliberately, get away from them. He says this elsewhere too: “Withdraw from every brother who lives in a disorderly way” (2 Thess. iii. 6). And when speaking to Timothy about the coppersmith, he gives him the same advice: “You too must beware of him.” (2 Tim. iv. 15.) Then, to ridicule (κωμῳδὥν) those who dare to do such things, he also mentions why they devise this division. “For such people,” he says, “do not serve our Lord Christ but their own belly.” He said this too when writing to the Philippians: “Their god is their belly.” (Phil. iii. 19.) But here he seems to me to be referring to those among the Jews whom he repeatedly singles out for criticism as gluttons. For when writing to Titus, he also said of them, “Evil beasts, lazy bellies.” (Tit. i. 12, see v. 10.) Christ too blames them for this: “You devour widows’ houses,” He says. (Matt. xxiii. 14.) And the Prophets accuse them of similar things. For He says, “My beloved has grown fat and bulky, and has kicked.” (Deut. xxxii. 15.) That is why Moses also urged them, saying, “When you have eaten and drunk and are full, remember the Lord your God.” (ib. vi. 11, 12.) And in the Gospels, those who say to Christ, “What sign do You show us?” (John vi. 30) pass over everything else and remember the manna. Everywhere, then, they seem possessed by this passion. How can you fail to be ashamed of having slaves of the belly as your teachers, when you are a brother of Christ? This, then, is the source of the error, but their method of attack is another vice: flattery. For it is with “flattering speeches,” he says, “that they deceive the hearts of the unsuspecting.” Their care extends only to their words; their intentions do not match, for they are full of deceit. And he does not say that they deceive you, but “the hearts of the unsuspecting.” Even this did not satisfy him. To make the statement less harsh, he says, Ver. 19. “For your obedience has become known to everyone.” He does this to win them over beforehand with praise, not to leave them free to act shamelessly, and to capture their attention by the number of his witnesses. For I am not the only witness; the whole world is. And he does not say, “your understanding,” but “your obedience”—that is, their willingness to comply, which showed their great gentleness. “So I rejoice over you.” This too is high praise. Then, after the praise comes a warning. For fear that clearing them of all charges might make them more careless, as though no one were watching them, he gives them another hint in these words: “I want you to be wise about what is good and innocent about evil.” You see, then, how he challenges them again without their suspecting it. For this seems to suggest that some of them were easily led astray. Ver. 20. “And the God of peace will soon crush Satan under your feet.” Since he had spoken of those who “caused divisions and stumbling blocks among them,” he also mentions “the God of peace,” so that they might be hopeful about being rid of these evils. For He who delights in this (i.e., peace) will put an end to what destroys it. And he does not say, “will subdue,” but “will crush” (Gen. iii. 19), which is a stronger expression. And He will crush not only those people but also the one commanding them in this, Satan. And he does not simply say, “will crush,” but “under your feet,” so that they themselves may win the victory and gain honor through its trophy. The timing gives them comfort too, for he adds, “soon.” This was both a prayer and a prophecy. “The grace of our Lord Jesus Christ be with you.” That greatest weapon! That impregnable wall! That unshakable tower! He reminds them of grace to give them greater eagerness. For if you have been freed from far more terrible evils, and freed by grace alone, much more will you be freed from lesser ones now that you have also become friends and contribute your own share as well. You see how he never presents prayer without works or works without prayer. After praising their obedience, he then prays, showing that we need both our own part and God’s part if we are to be saved as we should. For we need grace from Him now as well as before, even if we are great and highly esteemed. Ver. 21. “Timothy, my fellow worker, greets you.” Notice the customary praise again. “And Lucius, Jason, and Sosipater, my relatives.” Luke also mentions this Jason and shows us his courage when he says that “they dragged” him “to the city rulers, shouting,” etc. (Acts xvii. 5.) The others were probably distinguished men too. For he does not mention people simply because they are relatives, unless they also resemble him in devotion to God. Ver. 22. “I, Tertius, who wrote this letter, greet you.” To be Paul’s secretary is itself high praise. Still, he says this not to praise himself but to draw their warm affection toward him for this service. Ver. 23. “Gaius, my host (ξένος) and the host of the whole Church, greets you.” See what a crown he has made for him by testifying to his great hospitality and bringing the entire Church into this man’s house! For by the word ξένον, used here, he means a host, not a guest. But when you hear that he was Paul’s host, admire him not only for his generosity but also for the discipline of his life. For unless he had been worthy of Paul’s excellence, Paul would never have stayed there. Someone who took pains to go beyond many of Christ’s commands would never have broken the law that tells us to be very careful about who receives us and to stay with “worthy” people. (Matt. x. 11.) “Erastus, the city treasurer, greets you, and Quartus, a brother.” He has a purpose in adding “the city treasurer.” Just as he wrote to the Philippians, “Those of Caesar’s household greet you” (Phil. iv. 22), to show that the Gospel had taken hold among powerful people, here too he mentions the title for the same reason. He also wants to show that for someone who pays attention, neither wealth nor the responsibilities of government nor anything else of that kind is an obstacle. Ver. 24. “The grace of our Lord Jesus Christ be with you all. Amen.” See what we ought to begin and end with everywhere! With this he laid the letter’s foundation, and with this he puts on its roof, both praying that they may receive the mother of all good things and reminding them of all His loving kindness. For the best evidence of a generous teacher is that he benefits his students not only by speaking but also by prayer. That is why someone also said, “But let us devote ourselves continually to prayer and to the ministry of the word.” (Acts vi. 4.) Who, then, is there to pray for us, now that Paul has departed? Those who imitate Paul. Only let us make ourselves worthy of such intercession (συνηγορίας), so that we may not merely hear Paul’s voice here, but may also, after we depart, be considered worthy to see Christ’s wrestler. Or rather, if we hear him here, we will certainly see him in the life to come. Even if we do not stand near him, we will certainly see him, shining near the King’s Throne. Where the Cherubim sing His glory, where the Seraphim fly, there we will see Paul with Peter, as a chief and leader of the choir of the Saints, and enjoy his generous love. For if, while here, he loved people so much that when he could choose to depart and be with Christ, he chose to remain here, much more will he show even warmer affection there. I love Rome for this very reason, although there are indeed other grounds for praising it: its greatness, antiquity, beauty, population, power, wealth, and military successes. But I pass over all of this and consider it blessed because he wrote to its people during his lifetime, loved them so much, spoke with them while he was among us, and ended his life there. For this reason the city is more distinguished than for all the others together. Like a great and strong body, it has the bodies of these Saints as its two shining eyes. Heaven itself, when the sun sends out its rays, is not as bright as the city of Rome sending these two lights into every part of the world. From there Paul will be caught up; from there Peter. Just think, and shudder (φρίξατε) at the thought of the sight Rome will see when Paul suddenly rises from that resting place, together with Peter, and is lifted up to meet the Lord. (1 Thess. iv. 17.) What a rose Rome will send up to Christ! (Is. xxxv. 1.) What two crowns the city will wear! What golden chains will encircle her! What fountains she will possess! That is why I admire the city: not for its great stores of gold, its columns, or its other splendor, but for these pillars of the Church. (1 Cor. xv. 38.) If only I could now embrace (περιχυθἥναι) Paul’s body, cling to his tomb, and see the dust of that body which “filled up what was lacking” after “Christ” (Col. i. 24), which bore “the marks” (στίγματα,) (Gal. vi. 17), which sowed the Gospel everywhere—yes, the dust of that body in which he ran back and forth everywhere! The dust of that body through which Christ spoke, through which the Light shone more brilliantly than any lightning, and the voice burst out, more terrifying to the devils than any thunder! Through it he spoke those blessed words: “I could wish that I myself were accursed for my brothers” (Rom. ix. 3). Through it he spoke “before kings and was not ashamed!” (Ps. cxix. 46.) Through it we come to know Paul, and through it Paul’s Master too! Thunder is not as terrifying to us as that voice was to the demons! For if they shuddered at his clothes (Acts xix. 12), much more did they shudder at his voice. It led them away captive, cleansed the world, stopped diseases, drove out vice, raised the truth on high, carried Christ upon it, and traveled everywhere with Him. What the Cherubim were, Paul’s voice was too: just as He sat upon those Powers, so He sat upon Paul’s tongue. For it had become worthy to receive Christ by speaking only what pleased Christ and flying like the Seraphim to an indescribable height! For what is more exalted than the voice that says, “For I am persuaded that neither Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other created thing will be able to separate us from the love of God which is in Christ Jesus?” (Rom. viii. 38, 39.) What wings does this speech seem to you to have? What eyes? (Ez. x. 12.) Because of this he said, “For we are not ignorant of his schemes.” (2 Cor. ii. 11.) Because of this the devils fled not only when they heard him speak but even when they saw his clothes. This is the mouth whose dust I long to see, through which Christ spoke great and secret things, greater even than those He spoke in His own person (for just as He performed greater works through the disciples, so He also spoke greater things through them), through which the Spirit gave those wondrous oracles to the world! For what good thing did that mouth fail to accomplish? It drove out devils, released people from sins, muzzled tyrants, silenced philosophers, brought the world to God, persuaded savages to learn wisdom, and changed the whole order of the earth. It also arranged things in Heaven as it wished (1 Cor. v. 3, 4), binding whomever it wished and releasing them in the other world, “according to the power given to it.” (2 Cor. xiii. 10.) And it is not only the dust of that mouth I long to see, but also the dust of that heart, which one could rightly call the heart of the world, a fountain of countless blessings, and a beginning and element of our life. For from it the spirit of life was supplied and distributed throughout Christ’s members, sent out not through arteries but through a free choice of good deeds. This heart was large enough to embrace entire cities, peoples, and nations. “For my heart,” he says, “has expanded.” (ib. vi. 11.) Yet the very love that expanded this great heart often tightened and oppressed it. For he says, “Out of great affliction (θλίψεως) and anguish (συνοχἥς) of heart I wrote to you.” (ib. ii. 4.) I long to see that heart even after its decay: the heart that burned over each person who was lost; that went through labor a second time with the children who had proved to be abortions (Gal. iv. 19); that saw God (“for the pure in heart,” He says, “will see God”) (Matt. v. 8); that became a Sacrifice (“for a sacrifice to God is a contrite heart”) (Ps. li. 17); that was higher than the heavens, wider than the world, brighter than a sunbeam, warmer than fire, stronger than diamond; that sent out rivers (“for rivers,” it says, “of living water will flow out of his belly”) (John vii. 38); in which a fountain sprang up and watered not the earth’s surface but human souls; from which not only rivers but even fountains of tears flowed day and night; that lived the new life, not this life of ours (for “I live,” he says, “yet not I, but Christ lives in me” (Gal. ii. 20), so Paul’s heart was His heart, a tablet of the Holy Spirit and a book of grace); that trembled over the sins of others (for he says, I fear that somehow “I have labored over you in vain” (ib. iv. 11); I fear that “as the serpent deceived Eve” (2 Cor. xi. 3); I fear that “when I come I may find you different from what I would wish”) (ib. xii. 20); that both feared for itself and was confident (for I fear, he says, “that after preaching to others I myself might be rejected” (1 Cor. ix. 27), and, “I am persuaded that neither angels nor powers will be able to separate us”) (alluding to Rom. ix. 3); that was considered worthy to love Christ as no other man loved Him; that scorned death and hell, yet broke down at his brothers’ tears (for he says, “Why are you weeping and breaking my heart?”) (Acts xxi. 13); that could endure so much, yet could not bear to be away from the Thessalonians for even an hour! (1 Thess. ii. 17; iii. 10.) I long to see the dust of those hands that were chained, through the laying on of which the Spirit was given, through which the divine writings were written (for “see how large a letter I have written to you with my own hand” (Gal. vi. 11), and again, “The greeting is in my own hand—Paul’s”) (1 Cor. xvi. 21); those hands at the sight of which the serpent “fell off into the fire.” (Acts xxviii. 5.) I long to see the dust of those eyes that were gloriously blinded and recovered their sight for the world’s salvation; that, even while in the body, were considered worthy to see Christ; that saw earthly things yet did not see them; that saw what cannot be seen; that knew no sleep; that kept watch at midnight; that were not affected as eyes are. I also want to see the dust of those feet that ran throughout the world without growing tired; that were bound in the stocks when the prison shook; that traveled through inhabited and uninhabited places; that walked on so many journeys. And why do I need to speak of individual parts? I long to see the tomb where the armor of righteousness is stored, the armor of light, the limbs that now live but were put to death during his life, in all of which Christ lived; which were crucified to the world; which were Christ’s members; which were clothed in Christ, a temple of the Spirit, a holy building, “bound in the Spirit” (Acts xx. 22), fastened to the fear of God, and bearing the marks of Christ. This body is a wall for that City, a protection more secure than all its towers and thousands of battlements. And with it is Peter’s body. For Paul honored him while alive: he “went up to see Peter.” (Gal. i. 18.) That is why, even after his departure, grace was pleased to give him the same resting place. I long to see the spiritual Lion. For like a lion breathing (Gr. sending,) (Cant. ii. 15) out fire (πὕρ ἀφιεὶς) upon herds of foxes, he rushed upon the company of demons and philosophers and struck down into the devil’s army like a thunderbolt. (Luke xiii. 32.) For the devil did not even come to draw up his forces against him: he feared and trembled before him so much that if he saw his shadow and heard his voice, he fled even from a distance. In this way Paul handed the sexually immoral man over to him, though far away, and then snatched him back out of his hands (1 Cor. v. 5; 2 Cor. ii. 7, 11). He did the same with others too, so that they might learn “not to blaspheme.” (1 Tim. i. 20.) And consider how he sent his own soldiers out against him, rousing them and training them. At one point he says to the Ephesians, “We do not wrestle against flesh and blood, but against principalities and powers.” (Eph. vi. 12.) Then he also places our prize in heavenly places. For we do not struggle for earthly things, he says, but for Heaven and the things in the Heavens. And to others he says, “Do you not know that we will judge Angels? How much more the things of this life?” (1 Cor. vi. 3.) Let us take all this to heart and stand courageously. For Paul was a man who shared our nature and had everything else in common with us. But because he showed such great love for Christ, he rose above the Heavens and stood with the Angels. So if we too stir ourselves even a little and kindle that fire within us, we will be able to follow that holy man’s example. For if this were impossible, he would never have cried out, “Imitate me, as I imitate Christ.” (1 Cor. xi. 1.) Let us, then, do more than admire him or be amazed by him: let us imitate him, so that when we depart from here, we too may be considered worthy to see him and share that indescribable glory. May God grant that we all attain it through the grace and love for humanity of our Lord Jesus Christ, through Whom, and with Whom, may glory be to the Father, with the Holy Spirit, now and forever. Amen.