Opening
Romans 15:25-27
Rom. XV. 25-27
But now I am going to Jerusalem to serve the saints. For the believers in Macedonia and Achaia have been pleased to make a contribution for the poor saints in Jerusalem. They were indeed pleased to do this, and they are their debtors.
But now I go unto Jerusalem to minister unto the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It has pleased them verily, and their debtors they are.
Since Paul had said that he no longer had any place left in these regions and that he had wanted for many years to come to them, but he still intended to delay, there was a risk it might seem he was toying with them. So he mentions the reason why he is still putting it off, saying that he is going to Jerusalem, and in this way he provides the explanation for the delay. But through this he also achieves another goal, which is to encourage them toward almsgiving and make them more eager about it. If he had not intended to accomplish this, it would have been enough simply to say he was going to Jerusalem. But instead he adds the reason for his journey. For he says he is going to minister to the saints. He dwells on the subject and goes into detailed reasoning, saying that they are debtors, and that if the Gentiles have been made partakers of their spiritual things, it is their duty also to minister to them in material things, so that they might learn to imitate these examples. This is why his wisdom deserves great admiration for devising this way of giving advice. For they were more likely to accept it this way than if he had said it in the form of direct exhortation; otherwise he would have seemed to be insulting them if, in order to motivate them, he had brought up the Corinthians and Macedonians before them. Indeed, this is the basis on which he does motivate the others, saying, Moreover, brethren, we make known to you the grace of God bestowed on the churches in Macedonia. And again he motivates the Macedonians by reference to these. For your zeal, he says, has stirred up very many. And he does the same thing with the Galatians, as when he says, As I have given orders to the churches of Galatia, so you must do also. But in the case of the Romans he does not do this, but proceeds in a more subtle way. He does this also regarding preaching, as when he says, What? Did the word of God originate with you? Or are you the only ones it has reached? For nothing is as powerful as emulation. And so he often uses it. For elsewhere too he says, And so I ordain in all the churches; and again, As I teach everywhere in every church. And to the Colossians he says that the Gospel increases and bears fruit in all the world. This, then, he does here also in the case of almsgiving. And consider what dignity there is in his expressions. For he does not say he is going to carry alms, but to minister. But if Paul ministers, consider how great a thing is being done, when the teacher of the world undertakes to be the bearer, and when on the point of traveling to Rome, and desiring them so greatly, he still prefers this to that. For it has pleased those of Macedonia and Achaia, that is, it meets their approval, their desire. A certain contribution. And he does not say alms, but contribution. And the word "certain" is not used without meaning, but to avoid seeming to reproach these Romans. And he does not say simply "the poor," but the poor saints, thus making his commendation twofold, both from their virtue and from their poverty. And even with this alone he was not satisfied, but he adds that they are their debtors. Then he shows how they are debtors. For if, he says, the Gentiles have been made partakers of their spiritual things, it is their duty also to minister to them in material things. But what he means is this. It was for their sake that Christ came. To them all the promises were made, to those of the Jews. From them Christ came. (Therefore it is also said, Salvation is of the Jews.) From them came the apostles, from them the prophets, from them all good things. In all these things, then, the world was made a partaker. If then, he says, you have been made partakers in what is greater, and when it was for them that the banquet was prepared, you have been brought in to enjoy the feast that was spread, according to the parable of the Gospel, you are debtors also to share your material things with them and to give to them. But he does not say to share, but to minister, thus ranking them with ministers and those who pay tribute to kings. And he does not say "in your material things," as he did "in their spiritual things." For the spiritual things were theirs. But the material things belonged not to these alone, but were the common property of all. For he taught that money should be considered as belonging to all, not only to those who possess it.
Since he had said that I have no longer more place in these parts, and, I have a great desire, these many years, to come unto you, but he still intended to delay; lest it should be thought that he was making a jest of them, he mentions the cause also why he still puts it off, and he says, that I am going unto Jerusalem, and is apparently giving the excuse for the delay. But by means of this he also makes good another object, which is the exhorting of them to alms, and making them more in earnest about it. Since if he had not been minded to effect this, it had sufficed to say, I am going unto Jerusalem. But now he adds the reason of his journey. For I go, says he, to minister to the saints. And he dwells over the subject, and enters into reasonings, and says that they are debtors, and that, if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things, that they might learn to imitate these. Wherefore also there is much reason to admire his wisdom for devising this way of giving the advice. For they were more likely to bear it in this way than if he had said it in the form of exhortation; as then he would have seemed to be insulting them, if, with a view to incite them, he had brought before them Corinthians and Macedonians. Indeed, this is the ground on which he does incite the others as follows, saying, Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches in Macedonia. 2 Corinthians 8:1 And again he incites the Macedonians by these. For your zeal, he says, has provoked very many. 2 Corinthians 9:2 And by the Galatians in like manner he does this, as when he says, As I have given order to the Churches of Galatia, even so do ye. 1 Corinthians 16:1 But in the case of the Romans he does not do so, but in a more covert way. And he does this also in regard to the preaching, as when he says, What? Came the word of God out from you? Or came it unto you only? 1 Corinthians 14:36 For there is nothing so powerful as emulation. And so he often employs it. For elsewhere too he says, And so ordain I in all the Churches; 1 Corinthians 7:17; and again, As I teach everywhere in every Church. 1 Corinthians 4:17 And to the Colossians he says, that the Gospel increases and brings forth fruit in all the world. Colossians 1:6 This then he does here also in the case of alms. And consider what dignity there is in his expressions. For he does not say, I go to carry alms, but to minister ( διακονὥν). But if Paul ministers, just consider how great a thing is doing, when the Teacher of the world undertakes to be the bearer, and when on the point of travelling to Rome, and so greatly desiring them too, he yet prefers this to that. For it has pleased them of Macedonia and Achaia, that is, it meets their approbation, their desire. A certain contribution. And, he does not say alms, but contribution ( κοινωνίαν). And the certain is not used without a meaning, but to prevent his seeming to reproach these. And he does not say the poor, merely, but the poor saints, so making his recommendation twofold, both that from their virtue and that from their poverty. And even with this alone he was not satisfied, but he adds, they are their debtors. Then he shows how they are debtors. For if, he says, the Gentiles have been made partakers of their spiritual things, their debt (A.V. duty) is also to minister unto them in carnal things. But what he means is this. It was for their sakes that Christ came. To them it was that all the promises were made, to them of the Jews. Of them Christ came. (Wherefore also it said, Salvation is of the Jews.) John 4:22 From them were the Apostles, from them the Prophets, from them all good things. In all these things then the world was made a partaker. If then, he says, you have been made partakers in that which is greater, and when it was for them that the banquet was prepared, you have been brought in to enjoy the feast that was spread Matthew 22:9, according to the Parable of the Gospel, you are debtors also to share your carnal things with them, and to impart to them. But he does not say to share, but to minister ( λειτουργἥσαι), so ranking them with ministers ( διακόνων), and those that pay the tribute to kings. And he does not say in your carnal things, as he did in their spiritual things. For the spiritual things were theirs. But the carnal belonged not to these alone, but were the common property of all. For he bade money to be held to belong to all, not to those who were its possessors only.
When therefore I have performed this, and have sealed unto them this fruit.
Ver. 28. When therefore I have performed this, and have sealed unto them this fruit.
That is, when I have stored it away as if in the royal treasuries, as in a place safe from robbers and danger. And he does not say alms, but fruit again, to show that those who gave it were the ones who gained from it. I will come by you into Spain. He mentions Spain again to show his eagerness (ἀόκνον) and warmth toward them.
That is, when I have laid it up as it were in the royal treasuries, as in a place secure from robbers and danger. And he does not say alms, but fruit again, to show that those who gave it were gainers by it. I will come by you into Spain. He again mentions Spain to show his forwardness ( ἀ ό κνον) and warmth towards them.
I am sure that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.
Ver. 29. And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the Gospel of Christ.
What does he mean by "in the fullness of the blessing"? He is speaking either of alms (Greek: money) or more generally of good deeds. For "blessing" is a term he very often uses for alms, as when he says, "As a blessing and not as covetousness" (2 Corinthians 9:5). And it was customary in earlier times for the thing to be called this. But since he has added "of the Gospel" here, we maintain on this basis that he is speaking not only of money but of all other things as well. It is as if he had said, "I know that when I come I will find you with the honor and vigor of all good deeds around you, and worthy of countless commendations in the Gospel." And this is a very powerful method of instruction—I mean this way of capturing their attention in advance through praise. For when he appeals to them by way of counsel, this is the approach he uses to set them right.
What is the force of, In the fullness of the blessing? Either he speaks of alms (Gr. money), or generally of good deeds. For blessing is a name he very commonly gives to alms. As when he says, As a blessing and not as covetousness. 2 Corinthians 9:5 And it was customary of old for the thing to be so called. But as he has here added of the Gospel, on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel. And this is a very striking mode of advice, I mean this way of forestalling their attention by encomiums. For when he entreats them in the way of advice, this is the mode of setting them right that he adopts.
Now I urge you, brothers, for the sake of the Lord Jesus Christ and for the love of the Spirit.
Ver. 30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit.
Here Paul brings forward Christ and the Spirit again, and makes no mention at all of the Father. I point this out so that when you find him mentioning the Father and the Son, or the Father alone, you will not despise either the Son or the Spirit. And he does not say "the Spirit," but "the love of the Spirit." For just as Christ loved the world, and as the Father does, so does the Spirit also. And what is it that you are asking us to do? Let me hear: To strive together with me in your prayers to God for me.
Here he again puts forward Christ and the Spirit, and makes no mention whatever of the Father. And I say this, that when you find him mentioning the Father and the Son, or the Father only, you may not despise either the Son or the Spirit. And he does not say the Spirit, but the love of the Spirit. For as Christ loved the world, and as the Father does, so does the Spirit also. And what is it that you beseech us, let me hear? To strive together with me in your prayers to God for me,
I may be delivered from those who do not believe in Judea.
Ver. 31. That I may be delivered from them that do not believe in Judea.
A great struggle lies ahead of him. This is why he calls for their prayers. And he does not say that he may engage in it, but that he may be delivered, just as Christ commanded us to pray that we not enter into temptation. Matthew 26:41 In saying this, he showed that certain evil wolves would attack them—people who were more like wild beasts than human beings. From this he also found grounds for another point: to show that he had good reason to take on the ministry of serving the Saints, since the unbelievers were so powerful that he even prayed to be delivered from them. For those who lived among so many enemies were in danger of dying from famine as well. Therefore, there was an absolute need for aid to come from other regions to them (or for him to go to them). And that my service which I have for Jerusalem may be accepted by the Saints.
A great struggle then lies before him. And this too is why he calls for their prayers. And he does not say that I may be engaged in it, but I may be delivered, as Christ commanded, to pray that we enter not into temptation. Matthew 26:41 And in saying this he showed, that certain evil wolves would attack them, and those who were wild beasts rather than men. And out of this he also found grounds for another thing, namely, for showing that he with good reason took the office of ministering to the Saints, if, that is, the unbelievers were in such force that he even prayed to be delivered from them. For they who were among so many enemies, were in danger of perishing by famine also. And therefore there was absolute need of aid coming (or of his going) from other quarters to them. And that my service which I have for Jerusalem may be accepted of the Saints.
That is, that my offering may be accepted, that they may receive with cheerfulness what is given to them. See how he again exalts the dignity of those who were to receive it. Then he asks for the prayer of so great a people so that what was sent might be received. And by this he shows another point as well: that having given alms does not guarantee its acceptance. For when someone gives it reluctantly, or from unjust gains, or for vanity, the fruit of it is lost.
That is, that my sacrifice may be accepted, that with cheerfulness they may receive what is given them. See how he again exalts the dignity of those who were to receive it. Then he asks for the prayer of so great a people in order to what was sent being received. And by this he shows another point also, that to have given alms does not secure its being accepted. For when any one gives it constrainedly, or out of unjust gains, or for vanity, the fruit of it is gone.
That I may come to you with joy by the will of God.
Ver. 32. That I may come unto you with joy by the will of God.
As he had said at the beginning, "If by any means now at length I might have a prosperous journey, by the will of God, to come unto you" (Romans 1:10), so here again he takes refuge in the same Will, and says that this is why I press on and wish to be delivered from them, so that I may see you soon, and with pleasure, without bringing any burden of distress from there. And may with you be refreshed.
As he had said at the beginning, If by any means now at length I might have a prosperous journey, by the will of God, to come unto you Romans 1:10; so here again he takes refuge in the same Will, and says that this is why I press on and wish to be delivered from them, that I may see you shortly, and that with pleasure, without bringing any load of heaviness from thence. And may with you be refreshed.
Notice again how he shows humility. He doesn't say, "I may teach you and give you instruction," but rather, "I may be refreshed with you." Yet he was the very person engaged in the struggle and conflict. In what sense, then, does he say "that I may be refreshed together with you" (συναναπαύσωμαι)? It is to please them on this point as well, and to make them more cheerful by making them sharers in his crown, and to show that they too are struggling and laboring. Then, as was always his custom, he adds prayer after the exhortation, and says,
See how he again shows unassumingness. For he does not say, I may teach you, and give you a lesson, but that, I may with you be refreshed. And yet he was the very man engaged in the striving and conflict. In what sense then does he say that I may be refreshed with you ( συναναπαύσωμαι)? It is to gratify them on this point too, and to make them the more cheerful by making them sharers of his crown, and to show that they too struggle and labor. Then, as was always his custom to do, he adds prayer after the exhortation, and says,
Verse 33: Now may the God of peace be with you all. Amen.
Ver. 33. Now the God of peace be with you all. Amen.
I commend to you Phoebe our sister, who is a deaconess of the church at Cenchreae.
Chap. xvi. ver. 1. I commend unto you Phebe our sister, which is a deaconess (A.V. servant) of the church which is at Cenchrea.
Notice how many ways Paul gives her dignity. He has mentioned her before all the others and called her sister. And it is no small thing to be called the sister of Paul. Furthermore, he has added her rank by mentioning that she is a deaconess.
See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being deaconess.
Verse 2. That you receive her in the Lord, as is fitting for the saints.
Ver. 2. That ye receive her in the Lord, as becomes saints. (Gr. the saints.)
That is, for the Lord's sake, so that she may be honored among you. For whoever receives a person for the Lord's sake, even if the person being received is not particularly important, still receives them with care. But when the person is a saint, consider what care ought to be shown. This is why he adds "as becomes saints"—meaning as such people ought to be received. For she has two reasons why you should show her care: both that she is received for the Lord's sake, and that she is a saint herself. And that you assist her in whatever matter she needs help from you (or asks, χρήζῃ). You see how little he burdens them. For he does not say "that you handle everything," but that you contribute your own part and extend a hand to her, and that in whatever matter she needs help. Not in whatever matter exists, but in such matters as she may ask of you. But she will ask only for things that are within your power. Then again comes a very great praise of her: For she has been a helper of many and of myself also.
That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, as becomes saints, as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And that you assist her in whatsoever business she has need (or asks, χρήζῃ) of you. You see how little he burdens them. For he does not say, That ye dispatch, but that you contribute your own part, and reach out a hand to her: and that in whatsoever business she has need. Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. For she has been a succorer of many and of myself also.
See his good judgment. First come the words of praise, then he inserts an exhortation, and then gives more words of praise, placing on each side of this blessed woman's needs her praises. For how can this woman be anything but blessed when she has the blessing of such a favorable testimony from Paul, who also had the power to give assistance to the one who had set the whole world right? For this was the highest point of her good deeds, and so he placed it last, when he says, and of myself also. But what does the phrase of myself also mean? Of the herald of the world, of the one who has suffered so much, of the one who is capable of helping tens of thousands. Let us then imitate, both men and women, this holy woman and the one who follows, along with her husband as well. And who are they?
See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, and of myself also. But what does the phrase of myself also convey? Of the herald of the world, of him who has suffered so much, of him who is equal to assisting tens of thousands ( μυρίοις ἀρκοὕντος). Let us then imitate, both men and women, this holy woman and her that follows, with her husband also. And who are they?
He says, "Greet Priscilla and Aquila, my helpers in Christ Jesus."
Ver. 2. Greet, he says, Priscilla and Aquila, my helpers in Christ Jesus.
St. Luke also testifies to the excellence of these people. He does this partly when he says that Paul stayed with them, for they were tent-makers by trade (Acts 18:3), and partly when he shows the woman receiving Apollos and instructing him in the way of the Lord (Acts 18:26). These things are impressive, but what Paul mentions is even more significant. What does he mention? First, he calls them helpers, to show that they had been partners in his very great labors and dangers. Then he says,
To the excellence of these St. Luke also bears witness. Partly when he says that Paul abode with them, for by their occupation they were tent-makers Acts 18:3; and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. Acts 18:26 Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them helpers, to point out that they had been sharers of his very great labors and dangers. Then he says,
Who risked their own lives for my sake.
Ver. 4. Who for my life have laid down their own necks.
You see they are complete martyrs. For during Nero's reign there were probably thousands of dangers, especially since he even ordered all Jews to be expelled from Rome. Acts 8:2.
You see they are thoroughly furnished martyrs. For in Nero's time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome. Acts 8:2.
To them I give thanks, and so do all the Churches of the Gentiles.
Unto whom not only I give thanks, but also all the Churches of the Gentiles.
Here Paul hints at their hospitality and financial support, holding them in admiration because they had both shed their blood and made all their property available to everyone. You can see that these were noble women, in no way hindered by their sex in the pursuit of virtue. And this is to be expected, for in Christ Jesus there is neither male nor female. And what he had said about the former woman, he also said about this one. For about her too he had said, "She has been a helper of many, and of myself also." So too about this woman he says that not only he gives thanks, but also all the Churches of the Gentiles. Now so that he might not seem to be a flatterer in saying this, he also brings forward quite a few more witnesses regarding these women.
Here he hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to all. You see these were noble women, hindered no way by their sex in the course of virtue. And this is as might be expected. For in Christ Jesus there is neither male nor female. Galatians 3:28 And what he had said of the former, that he said also of this. For of her also he had said, she has been a succorer of many, and of myself also. So too of this woman not only I give thanks, but also all the Churches of the Gentiles. Now that in this he might not seem to be a flatterer, he also adduces a good many more witnesses to these women.
Verse 5. Likewise greet the Church that is in their house.
Ver. 5. Likewise greet the Church that is in their house.
She had been so admirable that she made their house into a Church, both by making everyone in it believers and because they opened it to all strangers. For Paul was not in the habit of calling any houses Churches except where there was much piety and much fear of God deeply rooted in them. And on this ground he said to the Corinthians also, "Salute Aquila and Priscilla, with the Church that is in their house" (1 Corinthians 16:19). And when writing about Onesimus, he wrote "to Philemon, and to the beloved Apphia, and to the Church that is in their house" (Philemon 1-2). For it is possible for a man even in the married state to be worthy of being looked up to and noble. See then how these were in that state and became very honorable, and yet their occupation was far from being honorable, for they were tent-makers. Still their virtue covered all this and made them more conspicuous than the sun. And neither their trade nor their marriage (συζυγία) was any hurt to them, but they exhibited the love which Christ required of them. For "greater love has no man than this," He says, "that a man lay down his life for his friends" (John 15:13). And that which is a proof of being a disciple, they achieved, since they took up the Cross and followed Him. For those who did this for Paul would much rather have displayed their fortitude on behalf of Christ.
For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them. And on this ground he said to the Corinthians also, Salute Aquila and Priscilla, with the Church that is in their house. 1 Corinthians 16:19 And when writing about Onesimus, Paul unto Philemon, and to the beloved Apphia, and to the Church that is in their house. Philemon 1, 2 For it is possible for a man even in the married state to be worthy of being looked up to, and noble. See then how these were in that state and became very honorable, and yet their occupation was far from being honorable; for they were tent-makers. Still their virtue covered all this, and made them more conspicuous than the sun. And neither their trade nor their marriage συζυγία cf. Philippians 4:3 was any hurt to them, but the love which Christ required of them, that they exhibited. For greater love has no man than this, He says, that a man lay down his life for his friends. John 15:13 And that which is a proof of being a disciple, they achieve, since they took up the Cross and followed Him. For they who did this for Paul, would much rather have displayed their fortitude in Christ's behalf.
Let both rich and poor hear all this. If people who lived by their own labor and managed a workshop showed such generosity that they served many churches, what excuse can the wealthy have for neglecting the poor? These people did not even spare their own blood for God's will, but you spare even small amounts of money, and often you do not even spare your own soul. But were they this way only toward the teacher and not toward the disciples? No, even this cannot be said. For the churches of the Gentiles, he says, thank them. And yet they were Jews. But still they had such pure faith that they willingly ministered to the Gentiles as well. This is what women ought to be like—not adorning themselves with braided hair, gold, or expensive clothing, but with these good deeds. For what empress was so distinguished or celebrated as this wife of the tent-maker? She is spoken of by everyone, not for ten or twenty years, but until the coming of Christ, and everyone proclaims her fame for things that adorn far more than any royal crown. For what is greater or as great as having been a helper of Paul? To have saved the teacher of the world at her own risk? And consider: how many empresses there are whom no one speaks of. But the wife of the tent-maker is talked about everywhere along with the tent-maker (perhaps meaning St. Paul), and wherever the sun shines in the world, the glory of this woman extends that far. Persians, Scythians, Thracians, and those who live in the farthest parts of the earth sing of this woman's Christian spirit and bless it. How much wealth, how many crowns and purple robes would you not gladly risk to obtain such a testimony? For no one can say that they showed this character in times of danger and were generous with their money, yet neglected the preaching. For he calls them fellow-workers and helpers on this basis. And this chosen vessel does not feel ashamed to call a woman his helper but even finds it an honor to do so. For it is not the sex by physis that he considers, but the will that he honors. What equals this adornment? Where now is overflowing wealth? And where is personal decoration? And where is vainglory? Understand that the clothing of a woman is not what is put on the body, but what decorates the soul, which is never taken off, which does not lie in a chest, but is stored up in heaven. Look at their labor for the preaching, the crown in martyrdom, the generosity with money, the love of Paul, the charm they found in Christ. Compare your own situation with this—your anxiety about money, your rivalry with prostitutes in dress, your imitation of grass—and then you will see who they were and who you are. Or rather, do not just compare, but compete with this woman, and after laying aside the burdens of grass (for this is what your expensive clothing is), take the clothing from heaven, and learn how Priscilla became what she was. How then did they become so? For two years they hosted Paul, and what could those two years not have done for their souls? What am I to do then, you will say, since I do not have Paul? If you are willing, you may have him in a truer sense than they did. For even with them, it was not the sight of Paul that made them what they were, but Paul's words. And so, if you are willing, you can have both Paul and Peter and John and the whole company of the Prophets with the Apostles, associating with you constantly. For take the books of these blessed ones and maintain continual interaction with their writings, and they will be able to make you like the tent-maker's wife. And why do I speak of Paul? For if you wish, you may have Paul's Master Himself. For through Paul's tongue He too will speak with you. And in another way again you will be able to receive this Person, when you receive the saints, even when you care for those who believe in Him. And so even after their departure you will have many reminders of piety. For even the table at which the saint ate, and a seat on which he sat, and the couch on which he lay, knows how to move the one who received him, even after his departure. How then, do you think, was that Shunammite moved when entering the upper room where Elisha stayed, when she saw the table, the couch on which the holy man slept—and what devotion must she have felt from it? For had this not been so, she would not have laid the child there when dead, if she had not gained great benefit from there. For if so long afterward, upon entering where Paul stayed, where he was bound, where he sat and spoke, we are uplifted and find ourselves transported from the places to that memory, when the circumstances were still fresher, what must those have felt who had devoutly entertained him? Knowing all this then, let us receive the saints, that the house may shine, that it may be freed from choking thorns, that the bedroom may become a haven. And let us receive them and wash their feet. You are not better than Sarah, nor more noble, nor wealthier, even if you are an empress. For she had three hundred eighteen homeborn servants, at a time when having even two servants meant being wealthy. And why do I mention the three hundred eighteen servants? She had become possessed of the whole world in her offspring and in the promises, she had the friend of God for her husband, God Himself as a Patron—something greater than any kingdom. And yet, though she was in such an illustrious and honorable position, this woman kneaded the flour and did all the other servants' tasks, and stood by them as they ate in the role of a servant. You are not of nobler birth than Abraham, who yet did the work of servants after his exploits, after his victories, after the honor paid him by the king of Egypt, after driving out the kings of the Persians and raising glorious trophies. And do not focus on this: that in appearance the saints who stay with you are poor, like beggars, and often in rags, but remember that voice which says, Inasmuch as you have done it to the least of these, you have done it unto me. And, Despise not one of these little ones, because their angels always behold the face of My Father who is in heaven. Receive them then with a ready mind, bringing as they do countless blessings to you through the greeting of peace. And after Sarah, consider Rebecca also, who both drew water and gave drink, and invited in the stranger, trampling down all pride. However, through this, she received great rewards of hospitality! And you, if you are willing, will receive even greater than those. For it will not be only the fruit of children that God will give you, but heaven and the blessings there, and freedom from hell, and remission of sins. For great, yes, very great, is the fruit of hospitality. Thus too Jethro, even though he was a foreigner, gained as a relative the one who commanded the sea with such great power. For his daughters too drew into his net this honorable prize. Setting your thoughts on these things, then, and reflecting on the manly and heroic character of those women, trample on the gorgeousness of this day, the adornments of dress, the costly jewelry, the anointing with perfumes. And be done with those wanton and delicate airs and that mincing walk, and turn all this attention to the soul, and kindle in your mind a longing for heaven. For should his love take hold of you, you will recognize the mire and clay, and ridicule the things now so admired. For it is not even possible for a woman adorned with spiritual qualities to be seeking after this ridiculousness. Having cast this aside, then, which wives of the more dissolute men and actresses and singers have so much ambition in, clothe yourself with love of wisdom, with hospitality, with helping the saints, with compunction, with continual prayer. These are better than cloth of gold, these more stately than jewels and necklaces; these make you well-regarded among people and bring you great reward with God. This is the dress of the Church, that of the playhouses. This is worthy of heaven, that of horses and mules; that is put even on dead corpses, this shines in a good soul alone where Christ dwells. Let this then be the dress for us to acquire, so that we also may have our praise sung everywhere and be well-pleasing to Christ, by Whom and with Whom, etc. Amen.
Let rich and poor both hear all this. For if they who lived from their labor, and were managers of a workshop, exhibited such profuseness as to be of service to many Churches; what pardon can they expect, who are rich, and yet neglect the poor? For they were not sparing even of their blood for the sake of God's will, but you are sparing even of scanty sums, and many times sparest not your own soul. But in regard to the teacher were they so, and not so with regard to the disciples? Nay even this cannot be said. For the churches of the Gentiles, he says, thank them. And yet they were of the Jews. But still they had such a clear ( εἰλικρινὥς) faith, as to minister unto them also with all willingness. Such ought women to be, not adorning themselves with broidered hair, or gold, or costly array 1 Timothy 2:9, but in these good deeds. For what empress pray, was so conspicuous or so celebrated as this wife of the tent-maker? She is in everybody's mouth, not for ten or twenty years, but until the coming of Christ, and all proclaim her fame for things such as adorn far more than any royal diadem. For what is greater or so great, as to have been a succorer of Paul? At her own peril to have saved the teacher of the world? And consider: how many empresses there are that no one speaks of. But the wife of the tent-maker is everywhere reported of with the tent-maker (meaning perhaps St. Paul); and the width that the sun sees over, is no more of the world than what the glory of this woman runs unto. Persians, and Scythians, and Thracians, and they who dwell in the uttermost parts of the earth, sing of the Christian spirit of this woman, and bless it. How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them fellow-workers and helpers on this ground. And this chosen vessel Acts 9:15 does not feel ashamed to call a woman his helper but even finds an honor in doing so. For it is not the sex ( φίσει) that he minds, but the will is what he honors. What is equal to this ornament? Where now is wealth overflowing on every side? And where the adorning of the person? And where is vainglory? Learn that the dress of woman is not that put about the body, but that which decorates the soul, which is never put off, which does not lie in a chest, but is laid up in the heavens. Look at their labor for the preaching, the crown in martyrdom, the munificence in money, the love of Paul, the charm ( φίλτρον) they found in Christ. Compare with this your own estate, your anxiety about money, your vying with harlots (i.e. in dress), your emulating of the grass, and then you will see who they were and who you are. Or rather do not compare only, but vie with this woman, and after laying aside the burdens of grass ( χλόης), (for this is what your costly dressing is), take thou the dress from heaven, and learn whence Priscilla became such as she was. How then did they become so? For two years they entertained Paul as a: Probably Acts 19:10 and what is there that these two years may not have done for their souls? What am I to do then, you will say because I have not Paul? If you be minded you may have him in a truer sense than they. For even with them the sight of Paul was not what made them of such a character, but the words of Paul. And so, if you be so minded, you shall have both Paul, and Peter, and John, and the whole choir of the Prophets, with the Apostles, associating with you continually. For take the books of these blessed ones, and hold a continual intercourse with their writings, and they will be able to make you like the tent-maker's wife. And why speak I of Paul? For if you will, you may have Paul's Master Himself. For through Paul's tongue even He will discourse with you. And in another way again you will be able to receive this Person, when you receive the saints, even when you tend those that believe in Him. And so even after their departure you will have many memorials of piety. For even the table at which the saint ate, and a seat on which he sat, and the couch on which he lay knows how to pierce him that received him; even after his departure. How then, think you, was that Shunamite pierced at entering the upper chamber where Elisha abode, when she saw the table, the couch on which the holy man slept; and what religiousness must she have felt come from it? For had this not been so, she would not have cast the child there when dead, if she had not reaped great benefit from thence. For if so long time after upon entering in where Paul abode, where he was bound, where he sat and discoursed, we are elevated, and find ourselves starting off from the places to that memory (so Field: Vulg. the memory of that day); when the circumstances were still fresher, what must those have been likely to feel, who had religiously entertained him? Knowing all this then, let us receive the Saints, that the house may shine, that it may be freed from choking thorns, that the bedchamber may become a haven. And let us receive them, and wash their feet. You are not better than Sarah, nor more noble, nor more wealthy, though thou be an empress. For she had three hundred and eighteen homeborn servants, at a time when to have two servants even was to be wealthy. And why do I mention the three hundred and eighteen servants? She had become possessed of the whole world in her seed and in the promises, she had the friend of God Isaiah 41:8; James 2:23 for her husband, God Himself as a Patron, a thing greater than any kingdom. And yet, though she was in so illustrious and honorable estate, this woman kneaded the flour, and did all the other servant's offices, and stood by them as they banqueted too in the rank of a servant. You are not of nobler birth than Abraham, who yet did the part of domestics after his exploits after his victories, after the honor paid him by the king of Egypt, after driving out the kings of the Persians, and raising the glorious trophies. And look not to this; that in appearance the Saints that lodge with you are but poor, and as beggars, and in rags many times, but be mindful of that voice which says, Inasmuch as you have done it to the least of these, you have done it unto me. Matthew 25:40 And, Despise not one of these little ones, because their angels do always behold the face of My Father which is in heaven. Matthew 18:10 Receive them then with readiness of mind, bringing as they do ten thousand blessings to you, through the greeting of peace. (ib. 10:12, 13.) And after Sarah, reflect upon Rebecca also, who both drew water and gave to drink, and called the stranger in, trampling down all haughtiness. However, through this, great were the rewards of hospitality she received! And thou, if you be so minded, will receive even greater than those. For it will not be the fruit of children only that God will give you, but the heaven, and the blessings there, and a freedom from hell, and a remission of sins. For great, yea, very great, is the fruit of hospitality. Luke 11:41 Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. Daniel 4:27; Exodus 3:1 For his daughters too drew into his net this honorable prey. Numbers 10:29 Setting then your thoughts upon these things, and reflecting upon the manly and heroic temper of those women, trample upon the gorgeousness of this day, the adornments of dress, the costly jewelry, the anointing with perfumes. And have done with those wanton and delicate airs, and that mincing walk, and turn all this attentiveness unto the soul, and kindle up in your mind a longing for the heavens. For should but his love take hold of you, you will discern the mire and the clay, and ridicule the things now so admired. For it is not even possible for a woman adorned with spiritual attainments to be seeking after this ridiculousness. Having then cast this aside, which wives of the lewder sort of men, and actresses, and singers, have so much ambition in, clothe you with the love of wisdom, with hospitality, with the succoring of the Saints, with compunction, with continual prayer. These be better than cloth of gold, these more stately than jewels and than necklaces, these both make you of good repute among men, and bring you great reward with God. This is the dress of the Church, that of the playhouses. This is worthy of the heaven, that, of horses and mules; that is put even round dead corpses, this shines in a good soul alone wherein Christ dwells. Let this then be the dress for us to acquire, that we also may have our praise sung everywhere, and be well-pleasing to Christ, by Whom and with Whom, etc. Amen.