HOMILY II.

ROM. i. 8.

HOMIL. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

3.

II.

so rec.

text

AN exordium worthy of this blessed spirit, and able to teach all men to offer unto God the firstlings of their good deeds and words, and to render thanks not only for their own, but also for others' well-doings: which also maketh the soul pure from envy and grudging, and draweth God in a greater measure towards the loving spirit of them that so render Eph. 1, thanks. Wherefore also elsewhere he says, Blessed be God and the Father of our Lord Jesus Christ, who hath blessed us yig with all spiritual blessing. And it is fitting that we render thanks not only when rich, but also when poor, not when in health only, but also when sick, not when we thrive only, but also when we have to bear the reverse. For when our affairs are borne onward with a fair wind, to be thankful is not matter of wonder. But when no small tempests be upon us, and the vessel veers about and is in jeopardy, then is the great time for displaying patience and goodness of heart. For this cause Job also gained a crown from hence, and the shameless mouth of the devil did he stop, and shew clearly that not even when he saw good days was it through wealth that he was thankful, but through his much love toward God. And see too what things he is thankful for: not for things earthly and perishing, as for power and authority and glory, (for these things are of no account,) but for real blessings, faith, and boldness of speech. And with how much feeling a he gives thanks: for he saith not to God, but to my God,

a dialioses, see Ernesti Lex. Technol. in v.

God His servants own. Christ's power shewn to all in Romans'faith.17

1, 8.

ἐκείνου

which also the Prophets do, so making Him Who is common RoM. to all their own. And what is there wonderful in the Prophets doing so? For God Himself plainly does it continually to His servants, calling Himself the God of Abraham and Isaac and Jacob, as peculiarly theirs. That your faith is spoken of throughout the whole world. What then, had the whole world heard of the faith of the Romans? Yes, the whole1, according to him. And it is not a thing unlikely.¦ raiž For the city was not one of no note, but as being upon a sort of eminence it was every where visible. But consider, I pray, the power of the preaching, how in a short time by means of publicans and fishermen it took hold upon the very summit of all cities, and Syrians became the teachers and guides of Romans. He attests then two excellencies in them, both that they believed, and that they believed with boldness of speech, and that so great as that the fame of them reached into all the world. For your faith, he says, is spoken of throughout the whole world. Your faith, not your verbal disputations, nor your questionings, nor your syllogisms. And yet there were there many hindrances to the teaching. For having recently acquired the empire of the world they were elated, and lived in riches and luxury, and fishermen brought the preaching there, and they Jews and of the Jews, a nation hated and had in abomination among all men; and they were bidden to worship the Crucified, Who was brought up in Judæa. And with the doctrine the teachers proclaimed also an austere life to men who were practised in softness, and were agitated about things present. And they irronμíthat proclaimed it were poor and common men, of no family, and born of men of no family. But none of these things hindered the course of the word. So great was the power of the Crucified as to carry the word round every where. For it is spoken of, he says, in all the world. He says not, it is manifested, but, is spoken of, as if all men had them in their mouths. And indeed when he bears witness of this in the Thessalonians, he adds another thing also. For after saying, from you sounded out the word of God, he adds, so that we 1 Thess. 1, 8. need not to speak any thing. For the disciples had come into the place of teachers, by their boldness of speech instructing all, and drawing them to themselves.

C

II.

18 Why St. Paul calls God to witness, his love shewn by his prayers.

HOMIL. preaching came not any where to a stand, but went over the whole world more rapidly than fire. But here there is only thus much-it is spoken of. He well says that it is spoken of, shewing that there was no need to add ought to what was said, or to take away. For a messenger's business is this, to convey from one to another only what is told him.

7.

Mal. 2, For which cause also the priest is called a messenger, because he speaks not his own words, but those of Him that sent him. And yet Peter had preached there. But he reckons what was his, to be his own as well. In such degree, as I said before, was he beyond measure clear of all grudging!

of you

Ver. 9. For God is my witness, whom I serve with my spirit in the Gospel of His Son.

1

b

Words these of an Apostle's bowels of affection, the shewing forth this of fatherly concernment! And what is it which he says, and why does he call God to witness? He had to declare his feeling towards them, since then he had not as yet ever seen them, he therefore called no man to witness, but Him Who walketh in the hearts. For since he had said, I love you, and as a token thereof alleged his praying continually for them, and wishing to come to them, and neither was this self-evident, he betakes himself to the trustworthy testimony. Will then 15 Mss. any one of us1 be able to boast that he remembers, when 21 praying at his house, the entire body of the Church? οἰκίας. I think not. But Paul drew near to God in behalf not of one city only, but of the whole world, and this not once, or twice, or thrice, but continually. But if the continually bearing any one about in one's memory would not happen without much love; to have any in one's prayers, and to have them there continually, think what great affection and friendship that implies. But when he says, Whom I serve with my spirit in the Gospel of His Son, he shews us at once the grace of God, and also his own humble-mindedness; the grace of God because He entrusted to him so great a matter; but his own humility, because he imputes it all not to his own zeal, but to the assistance of the Spirit. But the

b Three Mss. didarxaλias, a father's mode of teaching. S. undpovías.

Kinds of Service; His implied care forall. True worship of the spirit.19

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διακο

γίας

νοῦνται

2 Mss.

addition of " the Gospel," shews the kind of ministry. For RoM. there are many and diverse modes of ministry' and of 1,9. service. For as under kings all are ranged under one that beareth kingly power, and all have not to minister about dix the same thing, but to one belongeth the ministry of ruling the armies, and to another that of ordering the cities, and to another again that of keeping the treasures in the storehouses; thus also in spiritual things, one serveth God and laboureth argióu in believing and ordering his own life well, and another in undertaking the care of strangers, and another in taking in hand the patronship of them that be in need. As even during the Apostle's own time, they of Stephen's company served God in the guardianship of the widows, others in the teaching of the word, of whom also Paul was, serving in the all preaching of the Gospel. And this was the fashion of his service for it was to this that he was appointed. On this account, he not only calls God to witness, but also says what he was entrusted with, to shew that having so great things put into his hands, he would not have called Him Who trusted them to him to witness what was false. And therewith he wished to make another point out also, viz. that 32 Ms. he could not but have this love and care for them. For that they might not say,' who art thou? and, from whence? that thou sayest that thou art anxious over a city so great, and most imperial,' he shews that he must needs have this care", if at least the sort of service that was committed to him, was to declare the Gospel: for he that hath this put into his hands, must needs have continually upon his mind them that are to receive the word. And he shews another thing besides this by saying, in my spirit; that this service is much. higher than either the Gentile or the Jewish. For the Gentile is both fleshly and in error, and the Jewish is true indeed, so 5 yet even this is fleshly. But that of the Church is the Sav. in opposite of the Gentile, but more lofty than the Jewish by a error and great deal. For the mode of our service is not with sheep. and oxen and smoke and fat, but by a spiritual soul, which Christ also shews in saying that God is a Spirit, and they John 4, that worship Him must worship Him in spirit and in truth.

cλuresias 4 Mss. have only the latter.

d One Ms. adds, if Christ hath given

him this care, and

after this

6

Mss.

fleshly

21.

HOMIL.

17, 10.

20 What is God's is the Son's. St. Paul's love intense but submissive.

In the Gospel of His Son. Having said above that it was II. the Father's Gospel, here he says it is the Son's. So indifferent is it to say the Father's or the Son's! For he had learnt from that blessed voice that the things of the Father are the Son's, and the things of the Son are the John Father's. For all Mine are Thine, and Thine are Mine1. That without ceasing I make mention of you always in my prayers. This is the part of genuine love, and he seems indeed to be saying some one thing, yet states four things even here. Both that he remembers, and that he does so continually, and that it is in his prayers, and that it is to ask great things for them.

Ver. 10, 11. If by any means now at length I might have a prosperous journey by the will of God to come unto you; for I long to see you.

You see him painfully desiring to see them, and yet not enduring to see them contrary to what seemed good unto God, but having his longing mingled with the fear of God. For he loved them, and was eager to come to them. Yet he did not, because he loved them, desire to see them contrary to what seemed good unto God. This is true love, not as we love who err on both sides from the laws of love: for either we love no one, or if we ever do love, we love contrary to what seemeth good unto God, acting in both. 2 pogrià against the Divine law. And if these things be grievous 2 when spoken of, they are more grievous when done. And how do we love contrary to what seems good to God? (you will say). When we neglect Christ pining with hunger, and provide our children and friends and relations above their needs. Or rather what need to carry the subject further. For if any one will examine his own conscience, he will find that this takes place in many things. But such was not that blessed person, but he knew both how to love and to 33 Mss. love as he ought3, and as was fitting, and though exceeding he ought all men in loving, he transgressed not the measures of love. See then two things thrive extremely in him, fear of God, and also longing towards the Romans. For to be praying continually, and not to desist when he obtained not, shews

omit as

5 Mss. place the stop before making request,' (to ask). Gr. dióμevos.