Saint John Chrysostom : HOMILY XXIX. ROM. XV. 14.

"And I myself also am persuaded of you, my brethren, that ye also

are full of goodness, filled with all knowledge, able also to admonish

one another." (So most: S. Chrys. "others.")

HE had said, "Inasmuch as I am the Apostle of the Gentiles, I

magnify mine office." (Rom. xi. 13.) He had said, "Take heed lest He

also spare not thee." (ib. 21.) He had said, "Be not wise in your own

conceits" (ib. xii. 16); and again, "Why dost thou judge thy

brother?" (ib. xiv. 10) And, "Who art thou that judgest another man's

servant?" (ib. 4.) And several other like things besides.

Since then he

had often made his language somewhat harsh, he now speaks kindly

qerapeuei. And what he said in the beginning, that he doth in the end

also. At the beginning he said, "I thank my God for you all, that your

faith is spoken of throughout the whole world." (ib. i. 8.) But here he

says, "I am persuaded that ye also are full of goodness, being able

also to admonish others;" and this is more than the former. And he

does not say, I have heard, but, "I am persuaded," and have no need

to hear, from others. And, "I myself," that is, I that rebuke, that

accuse you. That "ye are full of goodness," this applies to the

exhortation lately given. As if he said, It was not as if you were cruel,

or haters of your brethren, that I gave you that exhortation, to

receive, and not to neglect, and not to destroy "the work of God." For

I am aware that "ye are full of goodness." But he seems to me here

to be calling their virtue perfect. And he does not say ye have, but

"ye are full of." And the sequel is with the same intensitives: "filled

with all knowledge." For suppose they had been affectionate, but yet

did not know how to treat those they loved properly. This was why

he added, "all knowledge. Able to admonish others," not to learn

only, but also to teach.

Ver. 15. "Nevertheless, I have written the more boldly unto you in

some sort."

Observe the lowly-mindedness of Paul, observe his wisdom, how he

gave a deep cut in the former part, and then when he had succeeded

in what he wished, how he uses much kindliness next. For even

without what he has said, this very confession of his having been

bold were enough to unstring their vehemency. And this he does in

writing to the Hebrews also, speaking as follows, "But, beloved, I am

persuaded better things of you, and things which belong unto

salvation, though we thus speak." (Heb. vi. 9.) And to the Corinthians

again, "Now I praise you, brethren, that ye remember me in all things,

and keep the ordinances, as I delivered them to you." (1 Cor. xi. 2.)

And in writing to the Galatians he says, "I have confidence in you,

that ye will be none otherwise minded." (Gal. v. 10.) And in all parts

of his Epistles one may find this to be frequently observed. But here

even in a greater degree For they were in a higher rank, and there

was need to bring down their fastidious spirit, not: by astringents

only, but by laxatives also. For he does this in different ways.

Wherefore he says in this place too, "I have written the more boldly

unto you," and with this even he is not satisfied, but has added, "in

some sort," that is, gently; and even here he does not pause, but

what does he say? "As putting you in mind."* And he does not say

as teaching, nor simply putting in mind, anamimnhskwn but he uses

a word epanamimnskwn which means putting you in mind in a quiet

way. Observe the end falling in with the introduction. For as in that

passage he said, "that your faith is made known in all the

world." (Rom. i. 8.) So in the end of the Epistle also, "For your

obedience hath reached unto all." (ib. xvi. 19.) And as in the

beginning he wrote, "For I long to see you, that I may impart unto

you some spiritual gift, to the end that ye may be established; that is,

that I may be comforted together with you" (ib. i. 11, 12); so here also

he said, "As putting you in mind." And having come down from the

seat of the master, both there and here, he speaks to them as

brethren and friends of equal rank. And this is quite a Teacher's

duty, to give his address that variety which is profitable to the

hearers. See then how after saying, "I have written the more boldly,"

and, "in some sort," and, "as putting you in mind," he was not

satisfied even with these, but making his language still more lowly,

he proceeds:

"Because of the grace that is given me of God." As he said at the

beginning, "I am a debtor." (Rom. i. 14.) As if he had said, I have not

snatched at the honor for myself, neither was I first to leap forward

to it, but God commanded this, and this too according unto grace,

not as if He had separated me for this office because I deserved it.

Do not ye then be exasperated, since it is not I that raise myself up,

but it is God that enjoins it. And as he there says, "whom I serve in

the Gospel of His Son" (ib. 9), so also here, after saying, "because of

the grace given unto me by God," he adds, Ver. 16. "That I should be

the minister of Jesus Christ to the Gentiles, ministering ierourUounta

the Gospel of God."

For after his abundant proof of his statements, he draws his

discourse to a more lofty tone, not speaking of mere service, as in

the beginning, but of service and priestly ministering leitourUian kai

ierourUian. For to me this is a priesthood, this preaching and

declaring. This is the sacrifice I bring. Now no one will find fault with

a priest, for being anxious to offer the sacrifice without blemish. And

he says this at once to elevate pterpn their thoughts, and show them

that they are a sacrifice, and in apology for his own part in the

matter, because he was appointed to this office. For my knife, he

says, is the Gospel, the word of the preaching. And the cause is not

that I may be glorified, not that I may appear conspicuous, but that

the "offering up prosFora of the Gentiles may be acceptable, being

sanctified by the Holy Ghost."

That is, that the souls of those that are taught by me, may be

accepted. For it was not so much to honor me, that God led me to

this pitch, as out of a concern for you. And how are they to become

acceptable? In the Holy Ghost. For there is need not only of faith, but

also of a spiritual way of life, that we may keep the Spirit that was

given once for all. For it is not wood and fire, nor altar and knife, but

the Spirit that is all in us. For this cause, I take all means to prevent

that Fire from being extinguished, as I have been also enjoined to do.

Why then do you speak to those that need it not? This is just the

reason why I do not teach you, but put you in mind, he replies. As

the priest stands by stirring up the fire, so I do, rousing up your

ready-mindedness. And observe, he does not say, "that the offering

up of" you "may be" etc. but "of the Gentiles." But when he says of

the Gentiles, he means the whole world, the land, and the whole sea,

to take down their haughtiness, that they might not disdain to have

him for a teacher, who was putting himself forth teinomenon to the

very end of the world. As he said in the beginning, "as among the

other Gentiles also, I am a debtor to Greeks, and also to barbarians,

to wise, and to foolish." (Rom. i. 13, 14, see p. 347.)

Ver. 17. "I have therefore whereof I may glory, through Jesus Christ,

in those things which pertain to God."

Inasmuch as he had humbled himself exceedingly, he again raised

his style, doing this also for their sakes, lest he should seem to

become readily an object of contempt. And while he raises himself,

he remembers his own proper temper, and says, "I have therefore

whereof to glory." I glory, he means, not in myself, not in our zeal,

but in the "grace of God."

Ver. 18. "For I will not dare to speak of any of those things which

Christ hath not wrought by me, to make Gentiles obedient by word

and deed, through mighty signs and wonders, by the power of the

Spirit of God."

And none, he means, can say that my words are a mere boast. For of

this priestly ministry of mine, the signs that I have, and the proofs of

the appointment too, are many. Not the long garment podhrhs and

the bells as they of old, nor the mitre and the turban kidaris, but

signs and wonders, far more awful than these. Nor can it be said that

I have been entrusted indeed with the charge, but yet have not

executed it. Or rather, it is not I that have executed, but Christ.

Wherefore also it is in Him that I boast, not about common things,

but about spiritual. And this is the force of, "in things which pertain

to God." For that I have accomplished the purpose for which I was

sent, and that my words are not mere boast, the miracles, and the

obedience of the Gentiles show. "For I will not dare to speak of any

of those things which Christ hath not wrought by me, to make the

Gentiles obedient by word and deed, through signs and wonders, by

the power of the Spirit of God." See how violently he tries to show

that the whole is God's doing, and nothing his own. For whether I

speak anything, or do anything, or work miracles, He doth all of

them, the Holy Spirit all. And this he says to show the dignity of the

Holy Spirit also. See how these things are more wondrous and more

awful than those of old, the sacrifice, the offering, the symbols. For

when he says, "in word and deed, through mighty signs and

wonders," he means this, the doctrine, the system FilosoFian

relating to the Kingdom, the exhibition of actions and conversation,

the dead that were raised, the devils that were cast out, and the blind

that were healed, and the lame that leaped, and the other marvellous

acts, all whereof the Holy Spirit wrought in us. Then the proof of

these things (since-all this is yet but an assertion) is the multitude of

the disciples. Wherefore he adds, "So that from Jerusalem, and

round about unto Illyricum, I have fully preached the Gospel of

Christ." Count up then cities, and places, and nations, and peoples,

not those under the Romans only, but those also under barbarians.

For I would not have you go the whole way through Phoenicia, and

Syria, and the Cilicians, and Cappadocians, but reckon up also the

parts behind, the country of the Saracens, and Persians, and

Armenians, and that of the other savage nations. For this is why he

said, "round about," that you might not only go through the direct

high road, but that you should run over the whole, even the southern

part of Asia in your mind. And as he ran over miracles thick as snow,

in a single word, by saying, "through mighty signs and wonders," so

he has comprehended again endless cities, and nations, and

peoples, and places, in this one word "round about." For he was for

removed from all boasting. And this, he said on their account, so

that they should not be conceited about themselves. And at, the

beginning he said, that "I might have some fruit amongst you also,

even as among I other Gentiles." But here he states the compulsion

of his priesthood. For as be had spoken in a sharper tone, he shows

also by it his power more clearly. This is why he there only says,

"even as among other Gentiles." But here he insists on the topic

fully, so that the conceit may be pruned away on all grounds. And he

does not merely say, preached the Gospel, but "have fully preached

the Gospel of Christy."

Ver. 20. "Yea, so have I strived to preach the Gospel, not where

Christ was named."

See here another preeminence; that he had not only preached the

Gospel to so many, and persuaded them, but he did not even go to

those who had become disciples. So far was he from thrusting

himself upon other men's disciples, and from doing this for glory's

sake, that he even made it a point to teach those who had not heard.

For neither does he say where they were not persuaded, but "where

Christ was not even named," which is more. And what was the

reason why he had this ambition? "Lest I should build," he says,

"upon another man's foundation."

This he says to show himself a stranger to vanity, and to instruct

them that it was not from any love of glory, or of honor from them,

that he came to write, but as fulfilling his ministry, as perfecting his

priestly duty, as loving their salvation. But he calls the foundation of

the Apostles "another man's," not in regard to the quality of the

person, or the nature of preaching, but in regard to the question of

reward. For it was not that the preaching was that of another man,

but so far as it went to another man's reward. For the reward of the

labors of others was, to this man, another man's. Then he shows that

a prophecy wasfulfilledalso saying, Ver. 21. "As it is written, To

whom He was not spoken of, they shall see, and they that have not

heard shall understand." (Is. iii. 15. LXX.)

You see he runs to where the labor is more, the toil greater.

Vet. 22. "For which cause also I have been much hindered from

coming to you."

Observe again, how he makes the end of the like texture with the

introduction. For while he was quite at the beginning of the Epistle,

he said, "Oftentimes I purpose to come unto you, but was let

hitherto." (Rom. i. 13.)

But here he gives the cause also by which he was let, and that not

once, but twice even, aye, and many times. For as he says there,

"oftentimes I purposed to come to you," so here too, "I have been

much (or often, ta polla) hindered from coming to you." Now it is a

thing which proves a very strong desire, that he attempted it so

often.

Ver. 23. "But now having no more place in these parts."

See how he shows that it was not from any coveting of glory from

them, that he both wrote and was also coming. "And having a great

desire to come to you these many years,"

Ver. 24. "Whensoever I take my journey into Spain, I trust to see you

in my journey; and to be brought on my way thitherward by you, if

first I be somewhat filled with your company,"

For that he might not seem to be holding them very cheap, by

saying, Since I have not anything to do, therefore I am coming to

you, he again touches on the point of love by saying, "I have a great

desire, these many years, to come unto you." For the reason why I

desire to come, is not because I am disengaged, but that I may give

birth to that desire wherewith I am travailing so long. Then that this

again should not puff them up, consider how he lowers them by

saying, "Whensoever I take my journey into Spain, I trust to see you

in my journey." For this was why he stated this, that they should not

be high-minded. For what he wants is to show his love, and at the

same time to prevent them from being dainty. And so he places this

close on the other, and uses things confirmative of either alternately.

For this reason again that they might not say, Do you make us a byobject

of your journey? he adds, "and to be brought on my way

thitherward by you: that is, that you may be my witnesses that it is

not through any slight of you, but by force of necessity, that I run by

you. But as this is still distressing, he heals it over more carefully, by

saying, "If I be first somewhat filled with your company." For by his

saying, "in my journey," he shows that he did not covet their good

opinion. But by saying "be filled," that he was eager for their love,

and not only was eager for it, but exceedingly so; and this is why he

does not say "be filled," but be "somewhat" so. That is, no length of

time can fill me or create in me a satiety of your company. See how

he shows his love, when even though in haste he doth not rise up

until he be filled. And this is a sign of his great affectionateness, that

he uses his words in so warm a way. For he does not say even I will

see, but "shall be filled," imitating thus the language of parents. And

at the beginning he said, "that I might have some fruit." (Rom. i. 13.)

But here that I may be "filled." And both these are like a person who

is drawing others to him. For the one was a very great

commendation of them, if they were likely to yield him fruit from their

obedience; and the other, a genuine proof of his own friendship. And

in writing to the Corinthians he thus says, "That ye may bring me on

my journey whithersoever I go" (1 Cor. xvi. 6), so in all ways

exhibiting an unrivalled love to his disciples. And so at the beginning

of all his Epistles it is with this he starts, and at the end in this he

concludes again. For as an indulgent father doth an only and true

born son, so did he love all the faithful. Whence it was that he said,

"Who is weak, and I am not weak? who is offended, and I burn

not?" (2 Cor. xi. 29.)

For before everything else this is what the teacher ought to have.

Wherefore also to Peter Christ saith, "If thou lovest Me, feed My

sheep." (John xxi. 16.) For he who loveth Christ loveth also His flock.

And Moses too did He then set over the people of the Jews, when he

had shown a kindly feeling towards them. And David in this way

came to be king, having been first seen to be affectionately-minded

towards them; so much indeed, though yet young, did he grieve for

the people, as to risk his life for them, when he killed that barbarian.

But if he said, "What shall be done to the man that killeth this

Philistine?" (1 Sam. xix. 5; ib. xvii. 26) he said it not in order to

demand a reward, but out of a wish to have confidence placed in

himself, and to have the battle with him delivered to his charge. And

therefore, when he came to the king after the victory, he said nothing

of these things. And Samuel too was very affectionate l whence it

was that he said, "But God forbid that I should sin in ceasing to pray

unto the Lord for you." (1 Sam. xii. 23.) In like way Paul also, or

rather not in like way, but even in a far greater degree, burned

towards all his subjects tpn arkomenwn. Wherefore he made his

disciples of such affection towards himself, that he said, "If were

possible, ye would have pulled out your eyes and given them to

me." (Gal. iv. 15.) On this ground too it is, that God charges the

teachers of the Jews above all things with this, saying, "Oh

shepherds of Israel, do shepherds feed themselves? do they not

feed the flock?" (Ezek. xxxiv. 2, 3.) But they did the reverse. For he

says, "Ye eat the milk, and clothe you with the wool, and ye kill them

that are fed, but ye feed not the flock." And Christ, in bringing out the

rule for the fittest Pastor, said, "The good shepherd layeth down his

life for his sheep." (John x. 11.) This David did also, both on sundry

other occasions, and also when that fearful wrath from above came

down upon the whole people. For while all were being slain he said,

"I the shepherd have sinned, I the shepherd have done amiss, and

these the flock what have they done?" (2 Sam. xxiv. 17.) And so in

the choice of those punishments also, he chose not famine, nor

flight before enemies, but the pestilence sent by God, whereby he

hoped to place all the others in safety, but that he should himself in

preference to all the rest be carried off. But since this was not so, he

bewails, and says, "On me be Thy Hand:" or if this be not enough,

"on my father's house" also. "For I," he says, "the shepherd have

sinned." As though he had said, that if they also sinned, I was the

person who should suffer the vengeance, as I corrected them not.

But since the sin is mine also, it is I who deserve to suffer the

vengeance. For wishing to increase the crime he used the name of

"Shepherd." Thus then he stayed the wrath, thus he got the sentence

revoked! So great is the power of confession. "For the righteous is

his own accuser first. So great is the concern and sympathy of a

good Pastor. For his bowels were writhed at their falling, as when

one's own children are killed. And on this ground he begged that the

wrath might come upon himself. And in the beginning of the

slaughter he would have done this, unless he had seen it advancing

and expected that it would come to himself. When therefore he saw

that this did not happen, but that the calamity was raging among

them, he no longer forebore, but was touched more than for Amnon

his first-born. For then he did not ask for death, but now he begs to

fall in preference to the others. Such ought a ruler to be and to grieve

rather at the calamities of others than his own. Some such thing he

suffered in his son's case likewise, that you might see that he did not

love his son more than his subjects, and yet the youth was unchaste,

and an ill-user of his father patraloias, and still he said, "Would that I

might have died for thee!" (a Sam. xviii. 33.) What sayest thou, thou

blessed one, thou meekest of all men? Thy son was set upon killing

thee, and compassed thee about with ills unnumbered. And when he

had been removed, and the trophy was raised. dost thou then pray to

be slain? Yea, he says, for it is not for me that the army has been

victorious, but I am warred against more violently than before, and

my bowels are now more torn than before. These however were all

thoughtful for those committed to their charge, but the blessed

Abraham concerned himself much even for those that were not

entrusted to him, and so much so as even to throw himself amongst

alarming dangers. For when he did what he did, not for his nephew

only, but for the people of Sodom also, he did not leave driving those

Persians before him until he had set them all free: and vet he might

have departed after he had taken him, yet he did not choose it. For

he had the like concern for all, and this he showed likewise by his

subsequent conduct. When then it was not a host of barbarians that

was on the point of laying siege to them, but the wrath of God that

was plucking their cities up from the foundations, and it was no

longer the time for arms, and battle, and array, but for supplication;

so great was the zeal he showed for them, as, if he himself had been

on the point of perishing. For this reason he comes once, twice,

thrice, aye and many times to God, and finds a refuge (i.e. an excuse)

in his nature by saying, "I am dust and ashes" (Gen. xviii. 27): and

since he saw that they were traitors to themselves, he begs that they

may be saved for others. Wherefore also God said, "I will hide not

from Abraham My servant that thing which I am about to do" (ib. 17),

that we might learn how loving to man the righteous is. And he

would not have left off beseeching, unless God had left off first (so

he takes v. 33). And he seems indeed to be praying for the just, but is

doing the whole for them. For the souls of the Saints are very gentle

and, loving unto man, both in regard to their own, and to strangers.

And even to the unreasoning creatures they extend their gentleness.

Wherefore also a certain wise man said, "The righteous pitieth the

souls of his cattle." But if he doth those of cattle, how much more

those of men. But since I

have mentioned cattle, let us just consider the shepherds of the

sheep who are in the Cappadocian land, and what they suffer in kind

and degree in their guardianship of unreasoning creatures. They

often stay for three days together buried down under the snows. And

those in Libya are said to undergo no less hardships than these,

ranging about for whole months through that wilderness, dreary as it

is, and filled with the direst wild beasts qhria may include serpents).

Now if for unreasonable things there be so much zeal, what defense

are we to set up, who are entrusted with reasonable souls, and yet

slumber on in this deep sleep? For is it right to be at rest, and in

quiet, and not to be running about everywhere, and giving one's self

up to endless deaths in behalf of these sheep? Or know ye not the

dignity of this flock Was it not for this that thy Master took endless

pains, and afterwards poured forth His blood? And dost thou seek

for rest? Now what can be worse than these Shepherds? Dost thou

not perceive, that there stand round about these sheep wolves much

more fierce and savage than those of this world? Dost thou not think

with thyself, what a soul he ought to have who is to take in hand this

office? Now men that lead the populace, if they have but common

matters to deliberate on, add days to nights in watching. And we that

are struggling in heaven's behalf sleep even in the daytime. And who

is now to deliver us from the punishment for these things? For if the

body were to be cut in pieces, if to undergo ten thousand deaths,

ought one not to run to it as to a feast? And let not the shepherds

only, but the sheep also hear this; that they may make the shepherds

the more active minded, that they may the more encourage their

good-will: I do not mean by anything else but by yielding all

compliance and obedience. Thus Paul also bade them, saying, "Obey

them which have the rule over you, and submit yourselves: for they

watch for your souls as they that must give account." (Heb. xiii. 17.)

And when he says, "watch," he means thousands of labors, cares

and dangers. For the good Shepherd, who is such as Christ wisheth

for, is contending, before countless witnesses. For He died once for

him; but this man ten thousand times for the flock, if, that is, he be

such a shepherd as he ought to be; for such an one can die every

day. (See on Rom. viii. 36. p. 456.) And therefore do ye, as being

acquainted with what the labor is, cooperate with them, with prayers,

with zeal, with readiness, with affection, that both we may have to

boast of you, and you of us. For on this ground He entrusted this to

the chief of the Apostles, who also loved Him more than the rest;

after first asking him if He was loved by him, that thou mayest learn

that this before other things, is held as a proof of love to Him. For

this requireth a vigorous soul. This I have said of the best

shepherds; not of myself and those of our days, but of any one that

may be such as Paul was, such as Peter, such as Moses. These then

let us imitate, both the rulers of us and the ruled. For the ruled may

be in the place of a shepherd to his family, to his friends, to his

servants, to his wife, to his children: and if we so order our affairs we

shall attain to all manner of good things. Which God grant that we

may all attain unto, by the grace and love toward man, etc.