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051 - Homily 32 - Romans 1617-18 · Homilies on Romans

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  Speaker 1: Section fifty one of Homilies on Romans by John Chrysostom,
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  Speaker 1: translated by J. B. Morris. This LIBRIVANX recording is in
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  Speaker 1: the public domain. Homily thirty two Romans sixteen, Verses seventeen
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  Speaker 1: and eighteen. Now, I beseech you, brethren, mark them which
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  Speaker 1: cause divisions and offenses, contrary to the doctrine which ye
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  Speaker 1: have learnt, and avoid them. For they that are such
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  Speaker 1: serve not our Lord Jesus Christ, but their own belly,
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  Speaker 1: And by good words and fair speeches, deceive the hearts
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  Speaker 1: of the symbol. Again an exhortation and prayer. After the exhortation,
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  Speaker 1: for after telling them to mark them which cause divisions,
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  Speaker 1: and not to listen to them, he proceeds, and the
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  Speaker 1: God of Peace shall bruise Satan under your feet shortly,
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  Speaker 1: and the grace of our Lord be with you. And
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  Speaker 1: notice how gently too he exhorts them, doing it not
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  Speaker 1: in the character of a counselor, but that of a servant,
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  Speaker 1: and with much respect, for he calls them brethren and
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  Speaker 1: supplicates them likewise, for I beseech you, brethren, he says.
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  Speaker 1: Then he also puts them on the defensive by showing
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  Speaker 1: the deceitfulness of those who abuse them, for as though
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  Speaker 1: they were not at once to be discerned. He says,
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  Speaker 1: I beseech you to mark, that is, to be exceedingly
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  Speaker 1: particular about, and to get acquainted with, and to search
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  Speaker 1: out thoroughly whom pray why those that cause divisions and
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  Speaker 1: offenses contrary to the doctrine which you have learnt. For
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  Speaker 1: this is, if anything, the subversion of the church, the
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  Speaker 1: being in divisions. This is the devil's weapon. This turneth
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  Speaker 1: all things upside down. For so long as the body
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  Speaker 1: is joined into one, he has no power to get
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  Speaker 1: an entrance. But it is from division that the offense cometh.
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  Speaker 1: And whence is division from opinions contrary to the teaching
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  Speaker 1: of the apostles, And whence come opinions of this sort,
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  Speaker 1: from men's being slaves to the belly and the other passions.
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  Speaker 1: For Sauchi says, serve not the Lord but their own belly.
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  Speaker 1: And so there would be no offenses. There would be
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  Speaker 1: no division unless some opinion were thought off contrary to
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  Speaker 1: the doctrine of the Apostles. And this he here points
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  Speaker 1: out by saying, contrary to the doctrine. And he does
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  Speaker 1: not say which we have taught, but which ye have learnt,
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  Speaker 1: so anticipating them, and showing that they were persuaded of
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  Speaker 1: and had heard them and received them. And what are
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  Speaker 1: we to do to those who make mischief? In this way?
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  Speaker 1: He does not say, have a meeting had come to blows?
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  Speaker 1: But avoid them, For if it was from ignorance or
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  Speaker 1: error that they did this, one ought to set them right.
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  Speaker 1: But since they sin wittingly, spring away from them. And
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  Speaker 1: in another place too he says this, for he says,
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  Speaker 1: withdrawal from every brother that walketh disorderly. And in speaking
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  Speaker 1: to Timothy about the coppersmith, he gives him the like advice,
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  Speaker 1: and says of whom be thou ware also then also
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  Speaker 1: to lash those who dare to do such things. He
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  Speaker 1: mentions also the reason of their devising this division. For
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  Speaker 1: they that are such, he says, serve not our Lord
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  Speaker 1: Jesus Christ, but their own belly. And this he said
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  Speaker 1: too when he wrote to the Philippians, whose God is
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  Speaker 1: their belly. But here he appears to me to intimate
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  Speaker 1: those of the Jews, whom he ever uses particularly to
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  Speaker 1: find fault with, as gluttonous. For in writing to Titus
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  Speaker 1: he said of them evil beasts, slow bellies, and Christ
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  Speaker 1: also blames them on this head. Ye devour widow's houses,
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  Speaker 1: he says, And the prophets accuse them of things of
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  Speaker 1: the kind. For my beloved, he says, hath waxen, fat
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  Speaker 1: and gross, and hath kicked. Wherefore also Moses exhorted them
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  Speaker 1: and said, when thou hast eaten and drunk and art full,
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  Speaker 1: remember the Lord thy God. And in the gospels they
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  Speaker 1: who say to Christ, what sign ShoWest thou unto us?
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  Speaker 1: And pass over everything else? Remember the manner. So do
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  Speaker 1: they everywhere appear to be possessed with this affection. How
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  Speaker 1: then comest thou not to be ashamed at having slaves
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  Speaker 1: of the belly for thy teachers, when thou art a
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  Speaker 1: brother of Christ. Now the ground of the error is this,
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  Speaker 1: but the mode of attack is again a different disorder
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  Speaker 1: of his flattery, for is by fair speeches. He says
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  Speaker 1: that they deceive the high of the simple, for as
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  Speaker 1: far as words go, it is attention. But their many
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  Speaker 1: is not such, for it is full of fraud. And
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  Speaker 1: he does not say that they deceive you, but the
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  Speaker 1: hearts of the simple. And even with this he was
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  Speaker 1: not satisfied, but with a view to making his statement
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  Speaker 1: less grating, he says verse nineteen, for your obedience is
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  Speaker 1: come abroad unto all men. This he does not to
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  Speaker 1: leave them free to be shameless, but to win them
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  Speaker 1: beforehand with encomiums and the number of his witnesses to
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  Speaker 1: arrest their attention. For neither is it I alone that
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  Speaker 1: am the witness, but the whole world that he does
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  Speaker 1: not say for your understanding, but your obedience, that is
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  Speaker 1: their compliance, which was evidence of much meekness in them.
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  Speaker 1: I am glad therefore on your behalf. And this is
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  Speaker 1: no small encomium too. Then, after the praise admonition, for less,
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  Speaker 1: after liberating them from any charges against them, he should
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  Speaker 1: make them the more listless, as not being observed, he
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  Speaker 1: gives them another hint in the words I would have
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  Speaker 1: you wise in that which is good and simple concerning evil.
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  Speaker 1: You see then how he attacks them again, and that
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  Speaker 1: without their suspecting it. For this looks like intimating that
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  Speaker 1: some of them were apt to be led astray verse twenty.
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  Speaker 1: And the God of Peace shall bruise Satan under your
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  Speaker 1: feet shortly. For since he had spoken of those who
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  Speaker 1: cause divisions and offenses among them. He has mentioned the
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  Speaker 1: God of peace also that they might feel hopeful about
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  Speaker 1: the riddance of these evils. For he that rejoiceth in
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  Speaker 1: this will put an end to that which makes havoc
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  Speaker 1: of it. And he does not say will subject, but
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  Speaker 1: will bruise, which is a stronger expression. And not those
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  Speaker 1: people only, but also him who was the general over
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  Speaker 1: them herein Satan and Nott, will bruise merely but under
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  Speaker 1: your feet, so that they may obtain the victory themselves
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  Speaker 1: and become noble by the trophy. And the time again
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  Speaker 1: is made a ground of comfort. For he adds shortly,
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  Speaker 1: and this was prayer and prophecy as well. At once,
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  Speaker 1: the grace of our Lord Jesus Christ, be with you
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  Speaker 1: that greatest weapon, that impregnable wall, that tower unshaken. For
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  Speaker 1: he reminds them of the grace that he may give
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  Speaker 1: them the more alacrity. Because if ye have been freed
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  Speaker 1: from the ills more grievous by far, and freed by grace, only,
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  Speaker 1: much more will ye be freed from the lesser. Now
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  Speaker 1: ye have become friends too, and contribute your own share. Likewise,
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  Speaker 1: see how prayer is not to be without works. Nor
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  Speaker 1: works without prayer, he states, for after giving them credit
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  Speaker 1: for their obedience, then he prays to show that we
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  Speaker 1: need both our own part as well as God's part
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  Speaker 1: if we are to be duly saved. For it was
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  Speaker 1: not before only, but now too. Even though we be
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  Speaker 1: great and in high esteem, we need grace from him.
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  Speaker 1: Verse twenty one. To Mathius, my workfellow, saluteth you observe
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  Speaker 1: the customary and comyums again. And Lucius and Jason and
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  Speaker 1: Sosaparta my kinsman this Jason Luke also mentions and sets
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  Speaker 1: before us his manliness also when he says that they
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  Speaker 1: drew him to the rulers of the city, crying, et cetera.
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  Speaker 1: And it is likely that the others too, who were
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  Speaker 1: men of note, for he does not mention relations barely
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  Speaker 1: unless they were also like him in religiousness. Verse twenty two.
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  Speaker 1: I Tertius, who wrote this epistle, salute you in the Lord.
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  Speaker 1: This too is no small encomium to be Paul's amnuensus. Still,
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  Speaker 1: it is not to pass encomiums on himself that he
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  Speaker 1: says this, but that he might attach a warm love
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  Speaker 1: to him on their part, for this menistration Verse twenty
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  Speaker 1: three Gaeus mine host, and of the whole church, saluteth you.
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  Speaker 1: See what a crown he has framed for him by
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  Speaker 1: bearing witness to such great hospitality in him, and gathering
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  Speaker 1: the entire church into this man's house. For by the
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  Speaker 1: word xenon used here he means a host, not a guest.
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  Speaker 1: But when you hear that he was Paul's host, do
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  Speaker 1: not admire him for his munificence only, but also for
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  Speaker 1: his strictness of life. For except he were worthy of
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  Speaker 1: Paul's excellency, he would never have lodged them, Since he
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  Speaker 1: who took pains to go beyond many of Christ's commands,
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  Speaker 1: would never have treat passed against the law which bids
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  Speaker 1: us be very particular about who receive us, and about
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  Speaker 1: lodging with worthy persons. Erastus, the chamberlain of the city,
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  Speaker 1: salutes you, and quarters a brother. There is a purpose
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  Speaker 1: in his adding the chamberlain of the city, for, as
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  Speaker 1: he wrote to the Philippians, they of Caesar's household salute you,
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  Speaker 1: that he might show that the Gospel had taken hold
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  Speaker 1: upon a great folk. So here too he mentions the
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  Speaker 1: title with a view to the same object, and to
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  Speaker 1: show that to the man who gives heed neither riches
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  Speaker 1: our hindrance, nor the cares of government, nor anything else
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  Speaker 1: of the kind. Verse twenty four. The grace of our
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  Speaker 1: Lord Jesus Christ be with you. All amen, see what
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  Speaker 1: we ought to begin and to end all things with.
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  Speaker 1: For in this he laid the foundation of the epistle,
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  Speaker 1: and in this he put up on the roof at once,
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  Speaker 1: praying for the Mother of all good things for them,
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  Speaker 1: and calling the whole of his loving kindness to their mind.
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  Speaker 1: For this is the best proof of a generous teacher
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  Speaker 1: to benefit his loners, not by word only, but likewise
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  Speaker 1: by prayer, for which cause also unsaid. But we will
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  Speaker 1: give ourselves continually to prayer and to the ministry of
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  Speaker 1: the Word. Who is there then to pray over us?
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  Speaker 1: Since Paul hath departed, these are the imitators of Paul.
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  Speaker 1: Only let us yield ourselves worthy to join in such intercession.
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  Speaker 1: That it may not be that we hear Paul's voice
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  Speaker 1: here only, but that hereafter, when we are departed, we
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  Speaker 1: may be counted worthy to see the wrestler of Christ.
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  Speaker 1: Or rather, if we hear him here, we shall certainly
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  Speaker 1: see him hereafter, if not as standing near him. Yet
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  Speaker 1: see him we certainly shall, glistening near the throne of
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  Speaker 1: the King, where the Cherubim sing the glory, where the
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  Speaker 1: Seraphim are flying. There shall we see Paul with Peter,
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  Speaker 1: and as a chief and leader of the choir of
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  Speaker 1: the saints, and shall enjoy his generous love. For if
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  Speaker 1: when here he loved men, so that when he had
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  Speaker 1: the choice of departing and being with Christ, he chose
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  Speaker 1: to be here, much more will he there display a
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  Speaker 1: warmer affection. I love Rome even for this, although indeed
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  Speaker 1: one has other grounds for praising it, both for its
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  Speaker 1: greatness and its antiquity, and its beauty and its populousness,
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  Speaker 1: and for its power, and for its wealth, and for
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  Speaker 1: its successes in war. But I let all this pass
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  Speaker 1: and esteem it blessed on this account, that both in
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  Speaker 1: his lifetime he wrote to them and loved them so,
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  Speaker 1: and talked with them whilst he was with us, and
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  Speaker 1: brought his life to a close there. Wherefore the city
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  Speaker 1: is more notable upon this ground than upon all others together.
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  Speaker 1: And as a body great and strong, it hath two
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  Speaker 1: glistening eyes, the bodies of these saints not so bright
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  Speaker 1: as the heaven. When the Sun sends forth his rays,
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  Speaker 1: as is the city of Rome, sending out these two
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  Speaker 1: lights into all parts of the world. From Thens, will
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  Speaker 1: Paul be caught up? From Thens Peter, just Bethinkie and
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  Speaker 1: shudder be thought of what a sight Rome will be?
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  Speaker 1: And Paul ariseth suddenly from that deposit, together with Peter,
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  Speaker 1: and is lifted up to meet the Lord. What a
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  Speaker 1: rose will Rome send up to Christ? What two crowns
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  Speaker 1: will the city have about it? What golden chains will
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  Speaker 1: she be girded with? What fountains possess? Therefore I admire
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  Speaker 1: the city, not for the much gold, not for the columns,
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  Speaker 1: not for the other display there, but for these pillars
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  Speaker 1: of the Church. Would that it were now given me
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  Speaker 1: to throw myself round the body of Paul, and be
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  Speaker 1: riveted to the tomb, and to see the dust of
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  Speaker 1: that body that filled up that which was lacking after Christ,
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  Speaker 1: that bore the marks, that sold the Gospel everywhere. YEA,
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  Speaker 1: the dust of that body through which he ran to
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  Speaker 1: and fro everywhere, the dust of that body through which
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  Speaker 1: Christ spoke. And the light shone forth more brilliant than
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  Speaker 1: any lightning, and the voice started out more awful than
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  Speaker 1: any thunder to the devils, through which he uttered that
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  Speaker 1: blessed voice, saying, I could wish that myself were accursed
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  Speaker 1: for my brethren, through which he spake before kings and
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  Speaker 1: was not ashamed, through which we come to know Paul,
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  Speaker 1: through which also Paul's master. Not so awful to us
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  Speaker 1: is the thunder, As was that voice to the demons.
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  Speaker 1: For if they shuddered at his clothes, much more did
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  Speaker 1: they at his voice. This led them away captive. This
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  Speaker 1: cleansed out the world, This put a stop to diseases,
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  Speaker 1: cast out vice, lifted the truth on high, had Christ
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  Speaker 1: riding upon it, and everywhere went about with him. And
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  Speaker 1: what the cherubim were, this was Paul's voice, For as
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  Speaker 1: he was seated upon those powers, so was he upon
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  Speaker 1: Paul's tongue, For it had become worthy of receiving Christ
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  Speaker 1: by speaking those things only which were acceptable to Christ,
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  Speaker 1: and flying as the seraphim to height unspeakable. For what
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  Speaker 1: more lofty than that voice which says, for I am
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  Speaker 1: persuaded that neither angels, nor principalities, nor powers, nor things present,
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  Speaker 1: nor things to come, nor height nor depth, nor any
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  Speaker 1: other creature shall be able to separate us from the
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  Speaker 1: love of God, which is in Christ Jesus. What pinions
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  Speaker 1: doth not this discourse seem to thee to have what eyes?
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  Speaker 1: It was owing to this that he said, for we
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  Speaker 1: are not ignorant of his devices. Owing to this did
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  Speaker 1: the devils flee, not only at hearing him speak, but
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  Speaker 1: even at seeing his garments from afar. This is the
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  Speaker 1: mouth that dust, whereof I would fain see, through which
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  Speaker 1: Christ spake the great and secret things, and greater than
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  Speaker 1: in his own person. For as he wrought, so he
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  Speaker 1: also spake greater things by the disciples, through which the
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  Speaker 1: Spirit gave those wondrous oracles to the world. For what
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  Speaker 1: good thing did not that mouth effect devils? It drave
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  Speaker 1: out sins, It loosed tyrants, It muzzled philosopher's mouths. It
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  Speaker 1: stopped the world. It brought over to God savages. It
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  Speaker 1: persuaded to learn wisdom or the whole order of the earth.
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  Speaker 1: It altered things in heaven too. It disposed what way
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  Speaker 1: it listed, binding whom it would, and loosing in the
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  Speaker 1: other world according under the power given unto it. Nor
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  Speaker 1: is it that mouth only, but the heart too, I
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  Speaker 1: would fain see the dust of which a man would
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  Speaker 1: not do wrong to call the heart of the world
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  Speaker 1: and a fountain of countless blessings, and the beginning and
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  Speaker 1: element of our life. For the spirit of life was
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  Speaker 1: furnished out of it to all, and was distributed through
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  Speaker 1: the members of Christ, not as being sent forth by arteries,
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  Speaker 1: but by a free choice of good deeds. This heart
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  Speaker 1: was so large as to take in entire cities and
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  Speaker 1: peoples and nations. For my heart, he says, is enlarged.
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  Speaker 1: Yet even a heart thus large, this very charity that
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  Speaker 1: enlarged it many a time straitened and oppress For he says,
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  Speaker 1: out of much affliction and anguish of heart, I wrote
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  Speaker 1: unto this, I were desirous to see that heart, even
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  Speaker 1: after its dissolution, which burned at each one that was lost,
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  Speaker 1: which travailed a second time with the children that had
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  Speaker 1: proved abortions, which saw God. For the pure in heart,
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  Speaker 1: he says, shall see God, which became a sacrifice, for
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  Speaker 1: a sacrifice to God, as a contrite heart, which was
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  Speaker 1: loftier than the heavens, which was wider than the world,
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  Speaker 1: which was brighter than a sunbeam, which was warmer than fire,
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  Speaker 1: which was stronger than adamant, which sent forth rivers for rivers,
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  Speaker 1: it says, of living water shall flow out of his belly,
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  Speaker 1: wherein was a fountain's bringing up and watering. Not the
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  Speaker 1: face of the earth, but the souls of men. Whence
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  Speaker 1: not rivers only, but even fountains of tears, issued day
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  Speaker 1: and night, which lived the new life. Not this of ours,
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  Speaker 1: for I live, he says, Yet not I, but Christ
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  Speaker 1: liveth in me. So Paul's heart was his heart, and
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  Speaker 1: a tablet of the Holy Spirit, and a book of grace,
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  Speaker 1: which trembled for the sins of others. For I fear,
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  Speaker 1: he says, lest by any means I have bestowed labor
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  Speaker 1: upon you in vain, lest as the serpent beguiled eve,
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  Speaker 1: Lest when I come I should find you not such
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  Speaker 1: as I would, which feared also for itself and was
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  Speaker 1: confiding too. For I fear, he says, lest by any means,
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  Speaker 1: after having preached to others, I myself should be a castaway.
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  Speaker 1: And I am persuaded that neither angels nor powers shall
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  Speaker 1: be able to separate us, which was counted worthy to
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  Speaker 1: love Christ as no other man loved him, which despised
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  Speaker 1: death and hell, yet was broken down by brothers tears
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  Speaker 1: For he says, what mean ye to weep and break
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  Speaker 1: mine heart, which was most enduring, and yet could not
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  Speaker 1: bear to be absent from the Thessalonians by the space
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  Speaker 1: of an hour. Fain would I see the dust of
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  Speaker 1: hands that were in a chain, through the imposition of
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  Speaker 1: which the spirit was furnished, through which the divine writings
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  Speaker 1: were written. For behold, he says, how large a letter
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  Speaker 1: I have written unto you with mine own hand, and
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  Speaker 1: again the salutation of me Paul, with mine own hand,
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  Speaker 1: of those hands, at the sight of which the serpent
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  Speaker 1: fell off into the fire. Fain would I see the
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  Speaker 1: dust of those eyes which were blinded gloriously, which recovered
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  Speaker 1: this sight again for the salvation of the world, which
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  Speaker 1: even in the body, were counted worthy to seek Christ,
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  Speaker 1: which saw earthly things yet saw them not, which saw
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  Speaker 1: the things which are not seen, which saw not sleep,
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  Speaker 1: which were watchful at midnight, which were not affected as
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  Speaker 1: eyes are. I would also see the dust of those
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  Speaker 1: feet which ran through the world and were not weary,
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  Speaker 1: which were bound in the stocks when the prison shook,
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  Speaker 1: which went through parts habitable or uninhabited, which wore on
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  Speaker 1: so many journeys. And why need I speak of single parts.
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  Speaker 1: Fain would I see the tomb where the armor of
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  Speaker 1: righteousness is laid up, the armor of light, the limbs
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  Speaker 1: which now live, but which in life were made dead,
• 17:12
  Speaker 1: and in all whereof Christ lived, which were crucified to
• 17:15
  Speaker 1: the world, which were Christ's members, which were clad in Christ.
• 17:19
  Speaker 1: Or a temple of the Spirit, and holy building bound
• 17:21
  Speaker 1: in the Spirit, riveted to the fear of God, which
• 17:24
  Speaker 1: had the marks of Christ. This body is a wall
• 17:27
  Speaker 1: to that city which is safer than all towers and
• 17:30
  Speaker 1: than thousands of battlements. And with it is that of Peter.
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  Speaker 1: For he honored him while alive, for he went up
• 17:36
  Speaker 1: to see Peter, and therefore, even when departed, Grace deigned
• 17:40
  Speaker 1: to give him the same abode with him. Fain would
• 17:43
  Speaker 1: I see the spiritual lion, For as a lion breathing
• 17:46
  Speaker 1: forth fire upon the herds of foxes, so rushed he
• 17:49
  Speaker 1: upon the clan of demons and philosophers, and as the
• 17:52
  Speaker 1: boast of some thunderbolt, was borne down into the hosts
• 17:55
  Speaker 1: of the devil. For he did not even come to
• 17:59
  Speaker 1: set the battle in a ray against him, since he
• 18:01
  Speaker 1: feared so and trembled at him, as that if he
• 18:04
  Speaker 1: saw his shadow and heard his voice. He flared even
• 18:07
  Speaker 1: at a distance, and so did he deliver over to
• 18:10
  Speaker 1: him the fauna cata, though at a distance, and again
• 18:13
  Speaker 1: snatched him out of his hands. And so others also,
• 18:16
  Speaker 1: that they might be taught not to blaspheme. And consider
• 18:20
  Speaker 1: how he send forth his own legiment against him, rousing them,
• 18:22
  Speaker 1: supplying them. And at one time he says to the Ephesians,
• 18:26
  Speaker 1: we wrestle not against flesh and blood, but against principalities
• 18:29
  Speaker 1: and powers. Then too he puts our prize in heavenly places,
• 18:34
  Speaker 1: for we struggle not for things of the earth, he says,
• 18:36
  Speaker 1: but for heaven and the things in the heavens. And
• 18:40
  Speaker 1: to others, he says, know ye not that we shall
• 18:42
  Speaker 1: judge angels, how much more the things of this life.
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  Speaker 1: Let us, then, laying all this to heart, stand nobly.
• 18:49
  Speaker 1: For Paul was a man, partaking of the same nature
• 18:51
  Speaker 1: with us, and having everything else in common with us.
• 18:54
  Speaker 1: But because he showed such great love towards Christ, he
• 18:57
  Speaker 1: went up above the heavens and stood with the Angel.
• 19:00
  Speaker 1: And so if we too would rouse ourselves up some
• 19:03
  Speaker 1: little and kindle in ourselves that fire, we shall be
• 19:06
  Speaker 1: able to emulate that Holy Man, for worthies impossible, He
• 19:10
  Speaker 1: would never have cried aloud and said, be ye, imitators
• 19:13
  Speaker 1: of me, as I am of Christ. Let us not
• 19:15
  Speaker 1: then admire him only or be struck with him only,
• 19:18
  Speaker 1: but imitate him, that we too, may, when we depart
• 19:21
  Speaker 1: hence be counted worthy to see Him and to share
• 19:24
  Speaker 1: the glory unutterable, which God grant that we may all
• 19:27
  Speaker 1: attain to by the grace and love towards Man of
• 19:29
  Speaker 1: our Lord Jesus Christ, through whom and with whom be
• 19:33
  Speaker 1: glory to the Father, with the Holy Ghost now and
• 19:36
  Speaker 1: evermore Amen. End of section fifty one, end of Homilies
• 19:43
  Speaker 1: on Romans by John Crysostom, translated by J. B. Morris,