484 Adornment of the soul a lasting glory. HOMIL. wherein Christ dwelleth. Let this then be the dress for us &c. HOMILY XXXI. ROM. xvi. 5. Salute my well-beloved Epenetus, who is the first-fruits of I THINK that many even of those who have the appearance Rom. of being extremely good men, hasten over this part of the 16, 5. Epistle as superfluous, and having no great weight in it. And I think that the same befals 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 befal 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 shewn even from what was said on a former occasion, when we lifted up your soul by means of these addresses. Let us endeavour then to-day 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 shewn why Abraham was so called, why Sarah, why Isaac, 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 a So Mss. Ben. Sav. ivroλns. b Stallbaum ad Plat. Phileb. 74. See the Introduction to Bayle's Reflections, where this is beautifully 486 Names. No part of the Holy Scriptures useless. HOMIL. Slothful, does not gain even from the most evident things. XXXI. 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 shew 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 Mat. 25, recede from an attention to things of this sort. 27. For thou oughtest, He says, to have put my money to the exchangers. And therefore though there be nobody that listens to it, let us do our part, and shew that there is nothing superfluous, nothing uttered 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, Al 10, 11 these things are types1, and are written for our instruction. ensam- Wherefore to Timothy too he says, Give heed to reading, to ples 1 Tim. exhortation, so urging him to the reading of all the 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 1 Cor. I E. V. 4, 13. d Such as the Manichees, see note on Tr. of St. Aug. Conf. p. 340. and Marcion. Tert, adv. M. lib. 4. e So mar. Sav. of the ancient; it is possible St. Paul may have meant to include a Gospel, and some Epistles, as St. Peter clearly speaks of New Testament Scriptures, and Timothy must have needed them from his age and country. This was done by his relics. S. Chrys. Hom. 1. ad Pop. Ant. §. 2. Praise of early conversion. Labour for others. 487 keep on with the subject in hand. Salute my well-beloved Roм. 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, who had no idea of loving by favour, and not by cool judgment. Then another encomium comes, Who is the first-fruit 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 behaviour than any other. And on this account after saying, who is the firstfruits 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 seemeth to be great and honourable, much more so in these. For as it was likely that they were of low extraction, he speaks of the true noble birth and preeminency, and gives him his honours 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. put to shame, in that we Ver. 6. Greet Mary, who bestowed much labour on us. How is this? a woman again is honoured and proclaimed victorious! Again are we men put to shame. Or rather, we are not put to shame only, but have even an honour conferred upon us. For an honour we have, in that there are such women amongst us, but we are men are left so far behind by them. whence it comes, that they are so 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 maidservants, and gold-broidered dresses, but from their toils in behalf of the truth. For he says, who bestowed much labour on us, that is, not on herself only, nor upon her own advancement, (for this many women of the present day do, by fasting, see p. and sleeping on the floor,) but upon others also, so carrying on the race Apostles and Evangelists ran. In what sense 414. 1 Tim. 2, 12. 1 Cor. 14, 36. 1 Cor. 2, 15. 488 Women may not leach in public, yet may do much. HOMIL. then does he say, I suffer not a woman to teach? He XXXI. means to hinder her from publicly coming forward, 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 knowest 7, 16. thou, O woman, if thou shalt save thy husband? Or how came he to suffer her to admonish children, when he says, 1 Tim. but she shall be saved by childbearing, if they continue in faith, and charity, and holiness, with sobriety? 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 labour, because along - with teaching', 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 labours for the Gospel's sake. In this way they went travelling with them, and also performed all other ministries. And even in Christ's γου Luke 8, day there followed Him women, which ministered unto Him of their substance, and waited upon the Teacher. 3. Ver. 7. Salute Andronica 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 fellowprisoners. For this is the greatest honour, the noble proclamation. And where was Paul a prisoner, that he should 8 A raised place in which the Clergy were. v. Suicer, and Bingham, b. viii. c. 6. §. 1. and 9-12. h On Teaching of the word.' To λόγου τῆς διδασκαλίας, but we have του λόγου τῆς παρακλήσεως, Heb. 13, 22. The word of Exhortation. i St. C. does not seem to be here alluding to the former, but to the latter part of this very difficult passage. The most comprehensive view of it, on this interpretation, seems to be, that Christ has so hallowed all pain, that it has a saving influence in it: yet not in such b t C 1 |