Opening
Romans 16:17-18
I urge you, brothers and sisters, to watch out for those who create divisions and put obstacles in your way that go against the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people.
Romans XVI. 17, 18
I urge you, brothers and sisters, to watch out for those who cause divisions and put obstacles in your way that go against the teaching you have learned, and stay away from them. For such people are not serving our Lord Jesus Christ, but their own appetites, and through smooth talk and flattery they deceive the minds of naive people.
Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which you have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
Here is the paragraph rewritten in clear, modern English:
Paul gives another exhortation, followed by prayer. After telling them to mark those who cause divisions and not to listen to them, he continues, "And the God of peace shall bruise Satan under your feet shortly," and "The grace of our Lord be with you." Notice how gently he exhorts them. He does not act like someone giving advice, but like a servant, and with much respect. He calls them brethren and pleads with them. He says, "I beseech you, brethren." Then he also puts them on guard by showing how deceitful those who abuse them really are. As if they were not easy to recognize at once, he says "I beseech you to mark"—that is, to be extremely careful about them, to get to know them, and to search them out thoroughly. Mark whom? Those who cause divisions and offenses contrary to the doctrine which you have learned. If anything destroys the Church, it is being divided. This is the devil's weapon; this turns everything upside-down. As long as the body is joined as one, he has no power to get in, but offense comes from division. And where does division come from? From opinions contrary to the teaching of the Apostles. And where do such opinions come from? From people being slaves to the belly and other passions. He says, "Such serve not the Lord, but their own belly." So there would be no offense and no division unless someone thought up an opinion contrary to the doctrine of the Apostles. Paul points this out here by saying "contrary to the doctrine." He does not say "which we have taught," but "which you have learned," thus appealing to them directly and showing that they were persuaded of it, had heard it, and received it. What should we do to those who make trouble in this way? He does not say to hold a meeting and come to blows, but to avoid them. If they did this out of ignorance or error, we should correct them. But if they sin willfully, pull away from them. Elsewhere he says the same thing. He says, "Withdraw from every brother that walks disorderly," and when speaking to Timothy about the coppersmith, he gives similar advice: "Of whom also beware." Then, to mock those who dare to do such things, he mentions the reason for their devising this division. He says, "For they that are such serve not our Lord Christ, but their own belly." He said the same thing when writing to the Philippians: "Whose god is their belly." But here he seems to me to be referring to those among the Jews, whom he always particularly criticizes as gluttonous. When writing to Titus, he said of them, "Evil beasts, slow bellies." Christ also blames them on this point, saying, "You devour widows' houses." The Prophets accuse them of the same things. Scripture says, "My beloved has waxen fat and gross, and has kicked." Moses also urged them, saying, "When you have eaten and drunken and are full, remember the Lord your God." In the Gospels, those who say to Christ, "What sign do you show unto us?" pass over everything else and remember only the manna. So they appear everywhere to be controlled by this appetite. How can you not be ashamed at having slaves of the belly for your teachers when you are a brother of Christ? Now this is the root of the error, but the method of attack is a different disorder—flattery. He says it is by fair speeches that they deceive the hearts of the simple. Their attention is focused only on words, but their meaning is not the same, for it is full of fraud. He does not say that they deceive you, but rather the hearts of the simple. Even with this he was not satisfied, but to make this statement less offensive, he says,
Again an exhortation, and prayer after the exhortation. For after telling them to mark them which cause divisions, and not to listen to them, he proceeds, And the God of peace shall bruise Satan under your feet shortly: and, The grace of our Lord be with you. And notice how gently too he exhorts them: doing it not in the character of a counsellor, but that of a servant, and with much respect. For he calls them brethren, and supplicates them likewise. For, I beseech you, brethren, (he says). Then he also puts them on the defensive by showing the deceitfulness of those who abused them. For as though they were not at once to be discerned, he says, I beseech you to mark, that is, to be exceedingly particular about, and to get acquainted with, and to search out thoroughly — whom, pray? Why, those that cause divisions and offenses, contrary to the doctrine which you have learned. For this is, if anything the subversion of the Church, the being in divisions. This is the devil's weapon, this turns all things upside-down. For so long as the body is joined into one, he has no power to get an entrance, but it is from division that the offense comes. And whence is division? From opinions contrary to the teaching of the Apostles. And whence come opinions of this sort? From men's being slaves to the belly, and the other passions. For such, he says, serve not the Lord, but their own belly. And so there would be no offense, there would be no division, unless some opinion were thought of contrary to the doctrine of the Apostles. And this he here points out by saying, contrary to the doctrine. And he does not say which we have taught, but which you have learned, so anticipating them, and showing that they were persuaded of and had heard them and received them. And what are we to do to those who make mischief in this way? He does not say have a meeting and come to blows, but avoid them. For if it was from ignorance or error that they did this, one ought to set them right. But if they sin willingly, spring away from them. And in another place too he says this. For he says, Withdraw from every brother that walks disorderly 2 Thessalonians 3:6: and in speaking to Timothy about the coppersmith, he gives him the like advice, and says, Of whom also beware. 2 Timothy 4:15 Then also to lash ( κωμῳδὥν) those who dare to do such things, he mentions also the reason of their devising this division. For they that are such, he says, serve not our Lord Christ, but their own belly. And this he said too when he wrote to the Philippians, Whose god is their belly. Philippians 3:19 But here he appears to me to intimate those of the Jews, whom he ever uses particularly to find fault with as gluttonous. For in writing to Titus too, he said of them, Evil beasts, slow bellies. Titus 1:12, see 5:10 And Christ also blames them on this head: You devour widows' houses Matthew 23:14, He says. And the Prophets accuse them of things of the kind. For, My beloved, He says, has waxen fat and gross, and has kicked Deuteronomy 32:15. Wherefore also Moses exhorted them, and said, When you have eaten and drunken and are full, remember the Lord your God. (ib. 6:11, 12.) And in the Gospels, they who say to Christ, What sign do you show unto us? John 6:30 pass over everything else, and remember the manna. So do they everywhere appear to be possessed with this affection. How then do you come not to be ashamed at having slaves of the belly for your teachers, when you are a brother of Christ? Now the ground of the error is this, but the mode of attack is again a different disorder, viz. flattery. For it is by fair speeches, he says, that they deceive the hearts of the simple. For their attention reaches only to words; but their meaning is not such, for it is full of fraud. And he does not say that they deceive you, but the hearts of the simple. And even with this he was not satisfied, but with a view to making this statement less grating, he says,
Your obedience has become known to everyone.
Ver. 19. For your obedience has come abroad unto all men.
He does this not to allow them to become shameless, but to win them over in advance with praise and with the multitude of witnesses, so as to capture their attention. For I am not the only witness—the whole world is too. And he does not say "for your understanding," but "your obedience"—that is, their compliance, which was evidence of much meekness in them. "I am glad therefore on your behalf." And this too is no small praise. Then, after the praise, comes admonition. For lest, after freeing them from any accusations against them, he should make them more careless, thinking they are not being watched, he gives them another hint in his words,
This he does, not to leave them free to be shameless, but to win them beforehand with encomiums, and the number of his witnesses, to arrest their attention. For neither is it I alone that am the witness, but the whole world. And he does not say for your understanding, but, your obedience: that is, their compliance, which was evidence of much meekness in them. I am glad therefore on your behalf. And this is no small encomium too. Then, after the praise, admonition. For lest, after liberating them from any charges against them, he should make them the more listless, as not being observed; he gives them another hint in the words,
I want you to be wise when it comes to what is good, and innocent concerning evil.
I would have you wise unto that which is good, and simple concerning evil.
You see then how he attacks them again, and without them suspecting it. For this seems to hint that some of them were likely to be led astray.
You see then how he attacks them again, and that without their suspecting it. For this looks like intimating that some of them were apt to be led astray.
And the God of peace will crush Satan under your feet soon.
Ver. 20. And the God of peace shall bruise Satan under your feet shortly.
For since he had spoken of those who caused divisions and offenses among them, he also mentioned the God of peace, so that they might feel hopeful about being freed from these evils. For the one who rejoices in peace will put an end to what destroys it. And he does not say "will subject," but "will bruise," which is a stronger expression. And not only those people, but also the one who was their leader in this, Satan. And not merely "will bruise," but "under your feet," so that they themselves may obtain the victory and become honorable through the triumph. And the time itself is made a ground for comfort, for he adds "shortly." And this was both prayer and prophecy at once. "The grace of our Lord Jesus Christ be with you."
For since he had spoken of those who caused divisions and offenses among them, he has mentioned the God of peace also, that they might feel hopeful about the riddance of these evils. For he that rejoices in this (i.e., peace) will put an end to that which makes havoc of it. And he does not say, will subject, but will bruise Genesis 3:19, which is a stronger expression. And not those people only, but also him who was the general over them herein, Satan. And not will bruise merely, but under your feet, so that they may obtain the victory themselves, and become noble by the trophy. And the time again is made a ground of comfort. For he adds, shortly. And this was prayer and prophecy as well at once. The grace of our Lord Jesus Christ be with you.
That greatest weapon; that impregnable wall; that tower unshaken! For he reminds them of the grace, so that he may give them greater eagerness. Because if you have been freed from far more serious evils, and freed by grace alone, you will much more certainly be freed from the lesser ones, now that you have become friends and also contribute your own part. You see how he does not offer prayer without works, nor works without prayer. For after acknowledging their obedience, he then prays, showing that we need both—our own part as well as God's part—if we are to be properly saved. For it was not only before, but even now, though we may be important and highly regarded, we still need grace from Him.
That greatest weapon; that impregnable wall; that tower unshaken! For he reminds them of the grace, that he may give them the more alacrity. Because if you have been freed from the ills more grievous by far, and freed by grace only, much more will you be freed from the lesser, now you have become friends too, and contribute your own share likewise. You see how he neither puts prayer without works, nor works without prayer. For after giving them credit for their obedience, than he prays; to show that we need both, our own part as well as God's part, if we are to be duly saved. For it was not before only, but now too, even though we be great and in high esteem, we need grace from Him.
Timothy, my fellow worker, greets you.
Ver. 21. Timotheus my work-fellow salutes you.
Notice the customary praises once again. And Lucius, and Jason, and Sosipater my kinsmen.
Observe the customary encomiums again. And Lucius, and Jason, and Sosipater my kinsmen.
This Jason is also mentioned by Luke, who shows us his courage when he says that they dragged him to the city rulers, crying out, and so on (Acts 17:5). It is likely that the others were also noteworthy men. For Paul does not simply mention relatives unless they were also like him in godliness.
This Jason Luke also mentions, and sets before us his manliness also, when he says, that they drew him to the rulers of the city, crying, etc. Acts 17:5 And it is likely that the others too were men of note. For he does not mention relations barely, unless they were also like him in religiousness.
Verse 22. I, Tertius, who wrote this letter, greet you.
Ver. 22. I Tertius, who wrote this Epistle, salute you.
This too is no small praise, to be Paul's secretary. Yet he does not say this to praise himself, but so that he might secure warm affection for himself from them because of this service.
This too is no small encomium, to be Paul's amanuensis. Still it is not to pass encomiums on himself that he says this, but that he might attach a warm love to him on their part, for this ministration.
Verse 23. Gaius, my host (xenos) and host of the whole Church, greets you.
Ver. 23. Gaius mine host ( ξένος), and of the whole Church, salutes you.
See what a crown Paul has created for Gaius by testifying to such great hospitality in him, and by bringing the entire Church into this man's house! For by the word ξένος used here, he means a host, not a guest. But when you hear that he was Paul's host, do not admire him only for his generosity, but also for his disciplined life. For unless he were worthy of Paul's excellence, Paul would never have stayed there, since Paul, who took pains to go beyond many of Christ's commands, would never have violated that law which tells us to be very careful about who receives us and about lodging with worthy persons. Erastus, the chamberlain of the city, salutes you, and Quartus a brother. There is a purpose in his adding "the chamberlain of the city," for just as he wrote to the Philippians, "Those of Caesar's household salute you," so that he might show that the Gospel had taken hold among important people, so here too he mentions the title with the same goal in view, and to show that for the person who pays attention, neither riches are a hindrance, nor the cares of government, nor anything else of that kind.
See what a crown he has framed for him by bearing witness to such great hospitality in him, and brought in the entire Church into this man's house! For by the word ξένον, used here, he means a host, not a. But when you hear that he was Paul's host, do not admire him for his munificence only, but also for his strictness of life. For except he were worthy of Paul's excellency, he would never have lodged there, since he, who took pains to go beyond many of Christ's commands, would never have trespassed against that law, which bids us be very particular about who receive us, and about lodging with worthy persons. Matthew 10:11 Erastus, the chamberlain of the city, salutes you, and Quartus a brother. There is a purpose in his adding the chamberlain of the city, for as he wrote to the Philippians, They of Cæsar's household salute you Philippians 4:22, that he might show that the Gospel had taken a hold upon great folk, so here too he mentions the title with a view to the same object, and to show that, to the man who gives heed, neither riches are a hindrance, nor the cares of government, nor anything else of the kind.
The grace of our Lord Jesus Christ be with you all. Amen.
Ver. 24. The grace of our Lord Jesus Christ be with you all. Amen.
See what we ought to begin and end with everywhere! For he laid the foundation of the Epistle with this, and he puts the roof on with this, at once praying for the mother of all good things for them and calling the whole of his loving-kindness to their mind. For this is the best proof of a generous teacher: to benefit his learners not by word only, but also by prayer. For this reason someone said, "But let us give ourselves continually to prayers and to the ministry of the word" (Acts 6:4).
See what we ought to begin and to end with everywhere! For in this he laid the foundation of the Epistle, and in this he puts on the roof, at once praying for the mother of all good things for them, and calling the whole of his loving-kindness to their mind. For this is the best proof of a generous teacher, to benefit his learners not by word only, but likewise by prayer, for which cause also one said, But let us give ourselves continually to prayers, and to the ministry of the word. Acts 6:4
Who then is there to pray over us, since Paul has departed? Those who are imitators of Paul. We need only to make ourselves worthy of such intercession, so that we may not merely hear Paul's voice here, but also, when we have departed, be counted worthy to see the wrestler of Christ. Or rather, if we hear him here, we shall certainly see him hereafter—if not standing near him, yet we shall certainly see him, gleaming near the throne of the King. Where the Cherubim sing the glory, where the Seraphim are flying, there we shall see Paul with Peter, as a chief and leader of the choir of the saints, and we shall enjoy his generous love. For if when he was here he loved people so much that when he had the choice of departing and being with Christ, he chose to be here, how much more will he there display a warmer affection. I love Rome even for this, although indeed one has other grounds for praising it, both for its greatness and its antiquity and its beauty and its populousness and for its power and its wealth and for its successes in war. But I let all this pass and esteem it blessed on this account, that both in his lifetime he wrote to them and loved them so and talked with them while he was with us, and brought his life to a close there. Therefore the city is more notable on this ground than upon all others together. And like a body great and strong, it has as two gleaming eyes the bodies of these saints. Not so bright is the heaven when the sun sends forth his rays as is the city of Rome, sending out these two lights into all parts of the world. From there Paul will be caught up, from there Peter. Just think and shudder at the thought of what a sight Rome will see when Paul arises suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. What a rose will Rome send up to Christ! What two crowns will the city have about it! What golden chains will she be girded with! What fountains possess! Therefore I admire the city, not for the much gold, not for the columns, not for the other display there, but for these pillars of the Church. Would that it were now given me to throw myself around the body of Paul and be riveted to the tomb, and to see the dust of that body that filled up that which was lacking after Christ, that bore the marks, that sowed the Gospel everywhere—yes, the dust of that body through which he ran to and fro everywhere! The dust of that body through which Christ spoke and the Light shone forth more brilliant than any lightning, and the voice started out more awful than any thunder to the devils! Through which he uttered that blessed voice, saying, I could wish that myself were accursed for my brethren, through which he spoke before kings and was not ashamed! Through which we come to know Paul, through which also Paul's Master! Not so awful to us is the thunder as was that voice to the demons! For if they shuddered at his clothes, much more did they at his voice. This led them away captive, this cleansed out the world, this put a stop to diseases, cast out vice, lifted the truth on high, had Christ riding upon it, and everywhere went about with Him; and what the Cherubim were, this was Paul's voice, for as He was seated upon those Powers, so was He upon Paul's tongue. For it had become worthy of receiving Christ by speaking those things only which were acceptable to Christ and flying as the Seraphim to unspeakable height! For what is more lofty than that voice which says, For I am persuaded that neither Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus? What wings does this discourse not seem to you to have? What eyes? It was owing to this that he said, for we are not ignorant of his devices. Owing to this the devils fled not only at hearing him speak but even at seeing his garments. This is the mouth, the dust of which I would gladly see, through which Christ spoke the great and secret things, and greater than in His own person—for as He worked, so He also spoke greater things by the disciples—through which the Spirit gave those wondrous oracles to the world! For what good thing did not that mouth accomplish? Devils it drove out, sins it loosed, tyrants it muzzled, philosophers' mouths it stopped, the world it brought over to God, savages it persuaded to learn wisdom, all the whole order of the earth it altered. Things in Heaven too it arranged as it pleased, binding whom it would and loosing in the other world according to the power given to it. Nor is it that mouth only, but the heart too I would gladly see the dust of, which a man would not do wrong to call the heart of the world and a fountain of countless blessings and a beginning and element of our life. For the spirit of life was furnished out of it all and was distributed through the members of Christ, not as being sent forth by arteries but by a free choice of good deeds. This heart was so large as to take in entire cities and peoples and nations. For my heart, he says, is enlarged. Yet even a heart thus large, this very charity that enlarged it many a time straitened and oppressed. For he says, Out of much affliction and anguish of heart I wrote to you. I would be desirous to see that heart even after its dissolution, which burned at each one that was lost, which travailed a second time with the children that had proved abortions, which saw God—for the pure in heart, He says, shall see God—which became a sacrifice—for a sacrifice to God is a contrite heart—which was loftier than the heavens, which was wider than the world, which was brighter than the sun's beam, which was warmer than fire, which was stronger than adamant, which sent forth rivers—for rivers, it says, of living water shall flow out of his belly—wherein was a fountain springing up and watering not the face of the earth but the souls of men, whence not rivers only but even fountains of tears issued day and night, which lived the new life, not this one of ours—for I live, he says, yet not I, but Christ lives in me, so Paul's heart was His heart, and a tablet of the Holy Spirit and a book of grace—which trembled for the sins of others—for I fear, he says, lest by any means I have bestowed labor upon you in vain; lest as the serpent beguiled Eve; lest when I come I should find you not such as I would—which both feared for itself and was confident too—for I fear, he says, lest by any means after having preached to others I myself should be a castaway, And, I am persuaded that neither angels nor powers shall be able to separate us—which was counted worthy to love Christ as no other man loved Him; which despised death and hell, yet was broken down by brothers' tears—for he says, what do you mean to weep and to break my heart?—which was most enduring and yet could not bear to be absent from the Thessalonians by the space of an hour! I would gladly see the dust of hands that were in a chain, through the imposition of which the Spirit was furnished, through which the divine writings were written—for behold how large a letter I have written to you with my own hand, and again, The salutation of me Paul with my own hand—of those hands at the sight of which the serpent fell off into the fire. I would gladly see the dust of those eyes which were blinded gloriously, which recovered their sight again for the salvation of the world, which even in the body were counted worthy to see Christ, which saw earthly things yet saw them not, which saw the things which are not seen, which saw not sleep, which were watchful at midnight, which were not affected as eyes are. I would also see the dust of those feet which ran through the world and were not weary, which were bound in the stocks when the prison shook, which went through parts habitable or uninhabited, which walked on so many journeys. And why need I speak of single parts? I would gladly see the tomb where the armor of righteousness is laid up, the armor of light, the limbs which now live but which in life were made dead, and in all of which Christ lived, which were crucified to the world, which were Christ's members, which were clad in Christ, were a temple of the Spirit, a holy building, bound in the Spirit, riveted to the fear of God, which had the marks of Christ. This body is a wall to that city, which is safer than all towers and than thousands of battlements. And with it is that of Peter. For he honored him while alive. For he went up to see Peter, and therefore even when departed grace deigned to give him the same dwelling place with him. I would gladly see the spiritual lion. For as a lion breathing forth fire upon the herds of foxes, so he rushed upon the clan of demons and philosophers, and like the burst of
Who is there then to pray over us, since Paul has departed? These who are the imitators of Paul. Only let us yield ourselves worthy of such intercession ( συνηγορίας), that it may not be that we hear Paul's voice here only, but that hereafter, when we are departed, we may be counted worthy to see the wrestler of Christ. Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here, much more will he there display a warmer affection. I love Rome even for this, although indeed one has other grounds for praising it, both for its greatness, and its antiquity, and its beauty, and its populousness, and for its power, and its wealth, and for its successes in war. But I let all this pass, and esteem it blessed on this account, that both in his lifetime he wrote to them, and loved them so, and talked with them whiles he was with us, and brought his life to a close there. Wherefore the city is more notable upon this ground, than upon all others together. And as a body great and strong, it has as two glistening eyes the bodies of these Saints. Not so bright is the heaven, when the sun sends forth his rays, as is the city of Rome, sending out these two lights into all parts of the world. From thence will Paul be caught up, from thence Peter. Just bethink you, and shudder ( φρίξατε) at the thought of what a sight Rome will see, when Paul arises suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. 1 Thessalonians 4:17 What a rose will Rome send up to Christ! Isaiah 35:1 what two crowns will the city have about it! What golden chains will she be girded with! What fountains possess! Therefore I admire the city, not for the much gold, not for the columns, not for the other display there, but for these pillars of the Church. 1 Corinthians 15:38 Would that it were now given me to throw myself round ( περιχυθἥναι) the body of Paul, and be riveted to the tomb, and to see the dust of that body that filled up that which was lacking after Christ Colossians 1:24, that bore the marks ( στίγματα,) Galatians 6:17 that sowed the Gospel everywhere yea, the dust of that body through which he ran to and fro everywhere! The dust of that body through which Christ spoke, and the Light shone forth more brilliant than any lightning, and the voice started out, more awful than any thunder to the devils! Through which he uttered that blessed voice, saying, I could wish that myself were accursed, for my brethren Romans 9:3, through which he spoke before kings, and was not ashamed! Psalm 119:46 through which we come to know Paul through which also Paul's Master! Not so awful to us is the thunder, as was that voice to the demons! For if they shuddered at his clothes Acts 19:12, much more did they at his voice. This led them away captive, this cleansed out the world, this put a stop to diseases, cast out vice, lifted the truth on high, had Christ riding upon it, and everywhere went about with Him; and what the Cherubim were, this was Paul's voice, for as He was seated upon those Powers, so was He upon Paul's tongue. For it had become worthy of receiving Christ, by speaking those things only which were acceptable to Christ, and flying as the Seraphim to height unspeakable! For what more lofty than that voice which says, For I am persuaded that neither Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus? Romans 8:38-39 What pinions does not this discourse seem to you to have? What eyes? Ezekiel 10:12 It was owing to this that he said, for we are not ignorant of his devices. 2 Corinthians 2:11 Owing to this did the devils flee not only at hearing him speak, but even at seeing his garments. This is the mouth, the dust whereof I would fain see, through which Christ spoke the great and secret things, and greater than in His own person, (for as He wrought, so He also spoke greater things by the disciples,) through which the Spirit gave those wondrous oracles to the world! For what good thing did not that mouth effect? Devils it drove out, sins it loosed, tyrants it muzzled, philosophers' mouths it stopped, the world it brought over to God, savages it persuaded to learn wisdom, all the whole order of the earth it altered. Things in Heaven too it disposed what way it listed 1 Corinthians 5:3-4, binding whom it would, and loosing in the other world, according unto the power given unto it. 2 Corinthians 13:10 Nor is it that mouth only, but the heart too would fain see the dust of, which a man would not do wrong to call the heart of the world, and a fountain of countless blessings, and a beginning, and element of our life. For the spirit of life was furnished out of it all, and was distributed through the members of Christ, not as being sent forth by arteries, but by a free choice of good deeds. This heart was so large, as to take in entire cities, and peoples, and nations. For my heart he says, is enlarged. 2 Corinthians 6:11 Yet even a heart thus large, did this very charity that enlarged it many a time straiten and oppress. For he says, Out of much affliction ( θλίψεως) and anguish ( συνοχἥς) of heart I wrote to you. 2 Corinthians 2:4 I were desirous to see that heart even after its dissolution, which burned at each one that was lost, which travailed a second time with the children that had proved abortions Galatians 4:19, which saw God, ( for the pure in heart, He says, shall see God,) Matthew 5:8 which became a Sacrifice, ( for a sacrifice to God is a contrite heart,) Psalm 51:17 which was loftier than the heavens, which was wider than the world, which was brighter than the sun's beam, which was warmer than fire, which was stronger than adamant, which sent forth rivers, ( for rivers, it says, of living water shall flow out of his belly,) John 7:38 wherein was a fountain springing up, and watering, not the face of the earth, but the souls of men, whence not rivers only, but even fountains of tears, issued day and night, which lived the new life, not this of ours, (for I live, he says, yet not I, but Christ lives in me, Galatians 2:20 so Paul's heart was His heart, and a tablet of the Holy Spirit, and a book of grace); which trembled for the sins of others, (for I fear, he says, lest by any means I have bestowed labor upon you in vain; Galatians 4:11 lest as the serpent beguiled Eve; 2 Corinthians 11:3 lest when I come I should find you not such as I would;) 2 Corinthians 12:20 which both feared for itself, and was confiding too, (for I fear, he says, lest by any means after having preached to others I myself should be a castaway, 1 Corinthians 9:27 And, I am persuaded that neither angels nor powers shall be able to separate us;) alluding to Romans 9:3 which was counted worthy to love Christ as no other man loved Him: which despised death and hell, yet was broken down by brothers' tears, (for he says, what mean ye to weep and to break mine heart?) Acts 21:13 which was most enduring, and yet could not bear to be absent from the Thessalonians by the space of an hour! 1 Thessalonians 2:17; 3:10 Fain would I see the dust of hands that were in a chain, through the imposition of which the Spirit was furnished, through which the divine writings were written, (for behold how large a letter I have written unto you with my own hand: and again, The salutation of me Paul with my own hand,) 1 Corinthians 16:21 of those hands at the sight of which the serpent fell off into the fire. Acts 28:5 Fain would I see the dust of those eyes which were blinded gloriously, which recovered their sight again for the salvation of the world; which even in the body were counted worthy to see Christ, which saw earthly things, yet saw them not, which saw the things which are not seen, which saw not sleep, which were watchful at midnight, which were not effected as eyes are. I would also see the dust of those feet, which ran through the world and were not weary; which were bound in the stocks when the prison shook, which went through parts habitable or uninhabited, which walked on so many journeys. And why need I speak of single parts? Fain would I see the tomb, where the armor of righteousness is laid up, the armor of light, the limbs which now live, but which in life were made dead; and in all whereof Christ lived, which were crucified to the world, which were Christ's members, which were clad in Christ, were a temple of the Spirit, an holy building, bound in the Spirit, Acts 20:22 riveted to the fear of God, which had the marks of Christ. This body is a wall to that City, which is safer than all towers, and than thousands of battlements. And with it is that of Peter. For he honored him while alive. For he went up to see Peter, Galatians 1:18 and therefore even when departed grace deigned to give him the same abode with him. Fain would I see the spiritual Lion. For as a lion breathing (Gr. sending,) Canticles 2:15 forth fire ( πὕρ ἀφιεὶς) upon the herds of foxes, so rushed he upon the clan of demons and philosophers, and as the burst of some thunderbolt, was borne down into the host of the devil. Luke 13:32 For he did not even come to set the battle in array against him, since he feared so and trembled at him, as that if he saw his shadow, and heard his voice, he fled even at a distance. And so did he deliver over to him the fornicator, though at a distance, and again snatched him out of his hands 1 Corinthians 5:5; 2 Corinthians 2:7-11; and so others also, that they might be taught not to blaspheme. 1 Timothy 1:20 And consider how he sent forth his own liegemen against him, rousing them, suppling them. And at one time he says to the Ephesians, We wrestle not against flesh and blood, but against principalities and powers. Ephesians 6:12 Then too he puts our prize in heavenly places. For we struggle not for things of the earth, he says, but for Heaven, and the things in the Heavens. And to others, he says, Do you not know that we shall judge Angels? How much more the things of this life? 1 Corinthians 6:3 Let us then, laying all this to heart, stand nobly; for Paul was a man, partaking of the same nature with us, and having everything else in common with us. But because he showed such great love toward Christ, he went up above the Heavens, and stood with the Angels. And so if we too would rouse ourselves up some little, and kindle in ourselves that fire, we shall be able to emulate that holy man. For were this impossible, he would never have cried aloud, and said, Be imitators of me, as I am of Christ. 1 Corinthians 11:1 Let us not then admire him only, or be struck with him only, but imitate him, that we too may, when we depart hence, be counted worthy to see him, and to share the glory unutterable, which God grant that we may all attain to by the grace and love toward man of our Lord Jesus Christ, through Whom, and with Whom, be glory to the Father, with the Holy Ghost, now and evermore. Amen.