Saint John Chrysostom : HOMILY XXXI. ROM. XVI. 5.

"Salute my well-beloved Epenetus, who is the first-fruits of Achaia

unto Christ."

I THINK that many even of those who have the appearance of being

extremely good men, hasten over this part of the Epistle as

superfluous, and having no great weight in it. And I think that the

same befalls 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 befall 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

shown even from what was said on a former occasion, when we

lifted up your soul by means of these addresses. We will endeavor

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

shown why Abraham was so called, why Sarah, why Israel, 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 slothful, does not gain even from the most evident things.

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 show 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 recede

from an attention to things of this sort. For "thou oughtest," He says,

"to have put My money to the exchangers." (Matt. xxv. 27.) And

therefore though there be nobody that listens to it, let us do our part,

and show that there is nothing superfluous, nothing added 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, "All these things are

types (A. V. ensamples) and are written for our instruction." (1 Cor. x.

11.) Wherefore to Timothy too he says, "Give heed to reading, to

exhortation" (1 Tim. iv. 13), so urging him to the reading of the old

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 keep on

with the subject in hand. "Salute my well-beloved 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,

Paul who had no idea of loving by favor, and not by cool judgment.

Then another encomium comes, "Who is the first-fruits 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 behavior than any other. And on this

account after saying, "who is the first-fruits 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 honorable, much more so in these. As

then it was likely that they were of low extraction, he speaks of the

true noble birth and preeminency, and gives him his honors 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.

Vet. 6. "Greet Mary, who bestowed much labor on us."

How is this? a woman again is honored and proclaimed victorious!

Again are we men put to shame. Or rather, we are not put to shame

only, but have even an honor conferred upon us. For an honor we

have, in that there are such women amongst us, but we are put to

shame, in that we men are left so far behind by them. But if we come

to know whence it comes, that they are so adorned, we too shall

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 maid-servants, and goldbroidered

dresses, but from their toils in behalf of the truth. For he

says, "who bestowed much labor on us," that is, not on herself only,

nor upon her own advancement, (see p. 520) (for this many women

of the present day do, by fasting, and sleeping on the floor), but

upon others also, so carrying on the race Apostles and Evangelists

ran. In what sense then does he say, "I suffer not a woman to

teach?" (1 Tim. ii. 12.) He means to hinder her from publicly coming

forward (1 Cor. xiv. 35), 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

thou, O woman, if thou shalt save thy husband?" (ib. vii. 16.) Or how

came he to suffer her to admonish children, when he says, but "she

shall be saved by child-bearing if they continue in faith, and charity,

and holiness, with sobriety?" (1 Tim. ii. 15.) 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, m 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 labor," because along with

teaching tou loUou 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 labors for the Gospel's sake. In this way they went

travelling with them, and also performed all other ministries. And

even in Christ's day there followed Him women, "which ministered

unto Him of their substance" (Luke viii. 3), and waited upon the

Teacher.

Vet. 7. "Salute Andronicus 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 fellow-prisoners." For this is

the greatest honor, the noble proclamation. And where was Paul a

prisoner, that he should call them "my fellow-prisoners?" A prisoner

indeed he had not been, but he had suffered things worse than

prisoners, in being not an alien only to his country and his family,

but in wrestling with famine and continual death, and thousands of

other things. For of a prisoner the only misfortune is this, that he is

separated from his relations, and often has to be a slave instead of

being free. But in this case one may mention temptations thick as

snow-flakes, which this blessed person underwent by being carried

and taken about, scourged, fettered, stoned, shipwrecked, with

countless people plotting against him. And captives indeed have no

further foe after they are led away, but they even experience great

care from those who have taken them. But this man was continually

in the midst of enemies, and saw spears on every side, and

sharpened swords, and arrays, and battles. Since then it was likely

that these shared many dangers with him, he calls them fellowcaptives.

As in another passage also, "Aristarchus my fellowprisoner."

(Col. iv. 10.) Then another praise besides. "Who are of

note among the Apostles." And indeed to be apostles at all is a great

thing. But to be even amongst these of note, just consider what a

great encomium this is! But they were of note owing to their works,

to their achievements. Oh! how great is the devotion FilosoFia of this

woman, that she should be even counted worthy of the appellation of

apostle! But even here he does not stop, but adds another

encomium besides, and says, "Who were also in Christ before me."

For this too is a very great praise, that they sprang forth and came

before others. But let me draw your attention to the holy soul, how

untainted it is by vanity. For after glory such as his in kind and

degree, he sets others before himseif, and does not hide from us the

fact of his having come after them, nor is ashamed of confessing

this. And why art thou surprised at his not being ashamed of this,

when he shunneth not even to parade before men his former life,

calling himseif "a blasphemer, and a persecutor?" (1 Tim. i. 13.)

Since then he was not able to set them before others on this score,

he looked out himself, who had come in after others, and froth this

he did find means of bestowing a praise upon them by saying, "Who

were in Christ before me."

Ver. 8. "Greet Amplias my beloved." Here again he passes

encomiums upon his person by his love. For the love of Paul was for

God, carrying countless blessings with it. For if being loved by the

king is a great thing, what a great encomium must it be to be beloved

by Paul? For if he had not acquired great virtue, he would not have

attracted his love? Since as for those who live in vice and

transgressions he is accustomed oide not only to abstain from

loving them, but even to anathematize them. As when he says, "If

any man love not the Lord Jesus, let him be accursed" (1 Cor. xvi.

22); and, "If any man preach any other gospel unto you than that ye

have received, let him be accursed." (Gal. i. 8.)

Ver. 9. "Salute Urbane, my helper in the Lord."

This is a greater encomium than the other. For this even

comprehends that. "And Stachys, my beloved." This again is an

honor of the same kind.

Ver. 10. "Salute Apelles, approved in Christ."

There is no praise like this, being unblamable, and giving no handle

in the things of God. For when he says, "approved in Christ," he

includes the whole list of virtues. And on what ground does he

nowhere say my Lord such an one, my Master this? It is because

these encomiums were greater than those. For those are mere titles

of rank timhs, but these are of virtue. And this same honor he paid

them not at random, or as addressing several of inferior virtue with

the high and great characters. For so far as he is addressing, and

that too one along with another, and in the same letter, he honors

them all alike. But by stating the praises particularly to each, he sets

before us the virtue peculiar to each; so as neither to give birth to

envy by honoring one and dishonoring another, nor to work in them

listlessness and confusion, by giving them all the same dignity,

though they did not deserve the same. See now how he again comes

to the admirable women. For after saying, "Salute them which are of

Aristobulus' household,"

Ver. 11. "Salute Herodion my kinsman; greet them which be of the

household of Narcissus;"

Who, it is likely, were not so worthy as the afore-mentioned, on

which account also he does not mention them all by name even, and

after giving them the encomium which was suited to them, that of

being faithful, (and this the meaning of, "Which are in the Lord."

He again reverts to the women, and says, Ver. 12. "Salute Tryphena

and Tryphosa, who labor in the Lord."

And in regard to the former woman, he says that "she bestowed

labor upon you," but of these that they are still laboring. And this is

no small encomium, that they should be in work throughout, and

should not only work, but labor even.

But Persis he calls beloved too, to show that she is greater than

these.

For he says, "Salute my beloved Persis."

And of her great laborings he likewise bears testimony, and says,

"which labored much in the Lord."

So well does he know how to name each after his deserts, so making

these more eager by not depriving them of any of their dues, but

commending even the slightest preeminence, and making the others

more virtuous, and inciting them to the same zeal, by his encomiums

upon these.

Ver. 12. "Salute Rufus, chosen in the Lord, and his mother and

mine."

Here again the good things are without any drawback, since the son

and the mother are each of such a character, and the house is full of

blessing, and the root agreeth with the fruit; for he would not have

simply said, "his mother and mine," unless he had been bearing

testimony to the woman for great virtue.

Ver. 14. "Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and

the brethren which are with them."

Here do not be looking to how he starts them without any encomium,

but how he did not reckon them, though far inferior, as it seems, to

all, unworthy of being addressed by him. Or rather even this is no

slight praise that he even calls them brethren, as also those that are

after them he calls saints. For he says, Ver. 15. "Salute Philologus,

and Julius, and Nereus and his sister, and Olympas, and all the

saints which are with them;"

Which was the greatest dignity, and unspeakable height of honor.

Then to prevent any jealousy rising from his addressing one in one

way and another in another, and some by name and some with no

distinction, and some with more points of praise, and some with

fewer, he again mingles them in the equality of charity, and in the

holy kiss, saying, Ver. 16. "Salute one another with an holy kiss."

To cast out of them, by this salutation, all arguing that confused

them, and all grounds for little pride; that neither the great might

despise the little, nor the little grudge at the greater, but that

haughtiness and envy might be more driven away, when this kiss

soothed down and levelled every one. And therefore he not only bids

them salute in this way, but sends in like manner to them the

greeting from the Churches. For "there salute you," he says, not this

or that person individually, but all of you in common, "The Churches

of Christ."

You see that they are no small gains that we earn from these

addresses, and what treasures we should have passed hastily over,

unless in this part of the Epistle also we had examined it with

accuracy, such, I mean, as was in our power. So if there be found

any man of wisdom and spiritual, he will dive even deeper, and find a

greater number of pearls. But since some have often made it a

question wherefore it was that in this Epistle he addressed so many,

which thing he has not done in any other Epistle, we might say that it

is owing to his never having seen the Romans yet, that he does this.

And yet one may say, "Well, he had not seen the Colossians either,

and yet he did not do anything of the kind." But these were more

honorable than others, and had come thither from other cities, as to

a safer and more royal city. Since then they were living in a foreign

country, and they needed much provision for security, and some of

them were of his acquaintance, but some too were there who had

rendered him many important services, he with reason commends

them by letters; for the glory of Paul was then not little, but so great,

that even from his sending them letters, those who had the

happiness to have an Epistle to them, gained much protection. For

men not only reverenced him, but were even afraid of him. Had this

not been so, he would not have said, who had been "a succorer of

many, and of myself also." (v. 2.) And again, "I could wish that

myself were accursed." (Rom. ix. 3.) And to Philemon he wrote and

said, "as Paul the aged, and a prisoner of Jesus Christ." (Phil. 9.)

And to the Galatians, "Behold, I Paul say unto you." (Gal. v. 2.) And,

"Ye received me even as Jesus Christ." (ib. iv. 14.) And writing to the

Corinthians he said, "Now some are puffed up, as though I would not

come unto you." (1 Cor. iv. 18.) And again, "These things I have in a

figure transferred to myself and to Apollos, that ye might learn in us

not to think of men above that which is written." (ib. 6.) Now from all

these passages it is clear that all had a great opinion of him. Wishing

then that they should feel on easy terms, and be in honor, he

addressed each of them, setting forth their praise to the best

advantage he might. For one he calls beloved another kinsman,

another both, another fellow-prisoner, another fellow-worker, another

approved, another elect. And of the women one he addresses by her

title, for he does not call her servant of the Church in an undefined

way (because if this were so he would have given Tryphena and

Persis this name too), but this one as having the office of deaconess,

and another as helper and assistant another as mother, another from

the labors she underwent, and some he addresses from the house

they belonged to, some by the name of Brethren, some by the

appellation of Saints. And some he honors by the mere fact of

addressing them, and some by addressing them by name, and some

by calling them first-fruits, and some by their precedence in time, but

more than all, Priscilla and Aquila. tous peri IIr. k. 'A For even if all

were believers, still all were not alike, but were different in their

merits. Wherefore to lead them all to greater emulation, he keeps no

man's encomiums concealed. For when they who labor more, do not

receive the greater reward also, many become more listless. On this

ground even in the kingdom, the honors. are not equal, nor among

the disciples were all alike, but the threes were preeminent above the

rest. And among these three again there was a great difference. For

this is a very exact method observed by God even to the last. Hence,

"one star differeth from another star in glory," (1 Cor. xv. 41), it says.

And vet all were Apostles and all are to sit on twelve thrones, and all

left their goods, and all companied with Him; still it was the three He

took. And again, to these very three, He said it was possible

eUkwrein that some might even be superior. "For to sit," He says,

"on My right hand and on My left, is not mine to give, save to those

for whom it is prepared." (Mark x. 40.) And He sets Peter before

them, when He says, "Lovest thou Me more than these?" (John xxi.

15.) And John too was loved even above the rest. For there shall be a

strict examination of all, and if thou be but little better than thy

neighbor, if it be even an atom, or anything ever so little, God will not

overlook even this. And this even from of old one might see coming

out. For even Lot was a righteous man, yet not so, as was Abraham;

and Hezekiah again, yet not so as was David: and all the prophets,

yet not so as was John.

Where then are they who with all this great exactness in view, yet will

not allow that there is a hell? For if all the righteous are not to enjoy

the same lot, if they exceed others even a little ("for one star," it

says, "differeth from another star in glory,") (1 Cor. xv. 41), how are

sinners to be in the same lot with the righteous? Such a confusion

as this even man would not make, much less God! But if ye will, I will

show you that even in the case of sinners, arguing from existing

facts, there is this distinction, and exact just judgment. Now

consider; Adam sinned, and Eve sinned, and both transgressed, yet

they were not equally sinful. And therefore neither were they equally

punished. For the difference was so great that Paul said, "Adam was

not deceived but the woman being deceived was in the

transgression." And vet the deceit was one. But still God's searching

examination pointed out a difference so great, as that Paul should

make this assertion. Again, Cain was punished, but Lamech, who

committed a murder after him, did not suffer near so great a

punishment. And yet this was a murder, and that was a murder, and

that so much the worse, because even by the example he had not

become the better. But since the one neither killed his brother after

exhortation, nor needed an accuser, nor shrunk from answering

when God questioned him, but even without any accuser both

pleaded again himself, and condemned himself more severely, he

obtained pardon. But the other as having done the opposite was

punished. See with what exactness God sifteth the facts. For this

reason He punished those in the flood in one way, and those in

Sodom in another; and the Israelites again, both those in Babylon,

and those in Antiochus' time, in different ways: so showing that He

keeps a strict account of our doings. And these were slaves for

seventy years, and those for four hundred, but others again ate their

children, and underwent countless other more grievous calamities,

and even in this way were not freed, either they or those that were

burnt alive in Sodom. "For it shall be more tolerable," He says, "for

the land of Sodore and Gomorrha, than for that city." (Matt. x. 15.)

For if He hath no care for us, either when we sin or when we do

aright, perhaps there will be some reason in saying that there is no

punishment. But since He is so exceedingly urgent about our not

sinning, and adopts so many means to keep us in the right, it is very

plain that He punisheth the wicked, and also crowneth those that do

right. But let me beg you to consider the unfairness of the generality.

For they find fault with God because He so often long-suffering,

overlooks so many that are impious, impure, or violent, without now

suffering punishment. Again, if He threaten to punish them in the

other world, they are vehement and pressing in their accusations.

And yet if this be painful, they ought to accept and admire the other.

But alas the folly! the unreasonable and asinine spirit! alas the sinloving

soul, that gazes after vice! For it is from this that all these

opinions have their birth. And so if they who utter these things

should be minded to lay hold upon virtue, they will presently find

themselves satisfied concerning hell also, and will not doubt. And

where (it is said) and in what place is this hell? For some fablers say

that it is in the valley of Josaphat, thus drawing that which was said

about a certain by-gone war, to apply to hell. But the Scripture does

not say this. But in what place, pray, will it be? Somewhere as I think

at least quite out of the pale of this world. For as the prisons and

mines are at a great distance from royal residences, so will hell be

somewhere out of this world. Seek we not then to know where it is,

but how we may escape it. Neither yet because God doth not punish

all here, therefore disbelieve things to come. For merciful and longsuffering

He is: that is why he threatens, and does not east us into it

forthwith. For "I desire not," He says, "the death of a sinner." (Ez.

xviii. 32.) But if there is no death of a sinner, the words are but idle.

And I know indeed that there is nothing less pleasant to you than

these words. But to me nothing is pleasanter. And would it were

possible at our dinner, and our supper, and our baths, and

everywhere, to be discoursing about hell. For we should not then

feel the pain at the evils in this world, nor the pleasure of its good

things. For what would you tell me was an evil? poverty? disease?

captivity? maiming of the body? Why all these things are sport

compared to the punishment there, even should you speak of those

who are tormented with famine all their life long; or those who are

maimed from their earliest days, and beg, even this is luxury

compared to those other evils. Let us then continually employ

ourselves with talking about these things. For to remember hell

prevents our falling into hell. Dost thou not hear St. Paul saying,

"Who shall suffer everlasting punishment from the face of the

Lord?" (2 Thess. i. 9.) Dost thou not hear what Nero's character was,

whom Paul even calls the Mystery of Antichrist? For "the mystery of

iniquity," he says, "already worketh." (ib. ii. 7.) What then? Is Nero to

suffer nothing? Is Antichrist to suffer nothing? or the Devil nothing?

Then he will always be Antichrist, and so the Devil. For from mischief

they will not leave off, unless they be punished. "Yea," you say, "but

that there is a hell everybody sees. But the unbelievers only are to

fall into it." What is the reason, pray? It is because the believers

acknowledge their Master. And what is this to the purpose? when

their life is impure, they will on this ground be punished more

severely than the unbelievers. "For as many as have sinned without

law shall also perish without law: but as many as have sinned in the

law shall be judged by the law." (Rom. ii. 12.) And, "The servant that

knew his master's will, and did it not, shall be beaten with many

stripes." (Luke xii. 47.) But if there is no such thing as giving an

account of one's life, and all this is said in a loose way then neither

will the Devil have vengeance taken upon him. For he too knows

God, and far more than men too, and all the demons know Him, and

tremble, and own He is their Judge. If then there is no giving an

account of our life, nor of evil deeds, then will they also clean

escape. These things are not so, surely they are not! Deceive not

yourselves, beloved. For if there is no hell, how are the Apostles to

judge the twelve tribes of Israel? How cometh Paul to say, "Know ye

not that we shall judge Angels? how much more things of this

life?" (1 Cor. vi. 3.) How came Christ to say, "The men of Nineveh

shall arise and condemn this generation" (Matt. xii. 41); and, "It shall

be more tolerable for the land of Sodom in the day of judgment?" ib.

xi. 24.) Why then make merry with things that are no subjects for

merriment? Why deceive thyself and put cheats upon thy reason

paraloUizh, om. thn yukhnsou? Why fight with the love of God

toward man? For it was through this that He prepared it, and

threatened, that we might not be east into it, as having by this fear

become better. And thus he that does away with speaking on these

subjects doth nothing else than thrust us into it, and drive us thither

by this deceit. Slacken not the hands of them then that labor for

virtue, nor make the listlessness of them that sleep greater. For if the

many be persuaded that there is no hell, When will they leave off

vice? Or when will right be seen? I do not say between sinners and

righteous men, but between sinners and sinners? For why is it that

one is punished here, and another not punished, though he does the

same sins, or even far worse? For if there be no hell, you will having

nothing to say in defence of this to those who make it an objection.

Wherefore my advice is, that we leave off this trifling, and stop the

mouths of those that are gainsayers upon these subjects. For there

will be an exact searching into the smallest things, both in the way of

sins and in the way of good deeds, and we shall be punished for

unchaste looks, and for idle words, and for mere reproachful words,

and for drunkenness we shall render an account, as even for a cup

of cold water we shall receive a reward, and a sigh only. (Eccl. xii.

14.) For it says, "Set a mark upon the foreheads of the men that sigh

and that cry." (Ez. ix. 4.) How then darest thou to say that He, who

with so great exactness will search into our doings, threatened hell

in bare words, and lightly? Do not, I beseech you, do not with these

vain hopes destroy thyself and those that are persuaded by thee! For

if thou disbelievest our words, make enquiry of Jews and Gentiles,

and all heretics. And all of them as with one mouth will answer that a

judgment there shall be, and a retribution. And are men not enough?

Ask the devils themselves, and thou wilt hear them cry, "Why hast

thou come thither to torment us before the time." (Matt. viii. 29.) And

putting all this together persuade thy soul not to trifle idly, test by

experience thou come to know there is a hell, but from this thou

mayest be sobered, and so able to escape those tortures, and attain

to the good things to come; whereof may we all partake by the grace

and love towards man, etc.