Opening
Romans 15:14
Rom. XV. 14
And I myself am also convinced about you, my brothers, that you too are full of goodness, filled with all knowledge, and able to instruct one another. (This is the view of most interpreters, including St. Chrysostom and others.)
And I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. (So most: S. Chrys. others.)
He had said, "Inasmuch as I am the Apostle of the Gentiles, I magnify mine office" (Romans 11:13). He had said, "Take heed lest He also spare not you" (Romans 11:21). He had said, "Be not wise in your own conceits" (Romans 12:16), and again, "Why do you judge your brother?" (Romans 14:10), and "Who are you that judgest another man's servant?" (Romans 14:4), along with several other similar things. Since he had often made his language somewhat harsh, he now speaks in a gentle way. And what he did at the beginning, he does at the end as well. At the beginning he said, "I thank my God for you all, that your faith is spoken of throughout the whole world" (Romans 1:8). But here he says, "I am persuaded that you also are full of goodness, being able also to admonish others," and this is even more than the former statement. And he does not say "I have heard," but "I am persuaded," and have no need to hear it from others. And "I myself"—that is, I who rebuke you, who accuse you. "That you are full of goodness"—this applies to the exhortation lately given. As if he said: It was not because you were cruel or haters of your brothers that I gave you that exhortation to welcome others, and not to neglect them, and not to destroy the work of God. For I know that you are full of goodness. But he seems to me here to be calling their virtue perfect. And he does not say "you have," but "you are full of." And what follows uses the same intensifying language: "filled with all knowledge." For suppose they had been affectionate but did not know how to treat those they loved properly. This is why he added "all knowledge"—"able to admonish others," not only to learn, but also to teach.
He had said, Inasmuch as I am the Apostle of the Gentiles, I magnify mine office. Romans 11:13 He had said, Take heed lest He also spare not you. Romans 11:21 He had said, Be not wise in your own conceits Romans 12:16; and again, Why do you judge your brother? Romans 14:10 And, Who are you that judgest another man's servant? Romans 14:4 And several other like things besides. Since then he had often made his language somewhat harsh, he now speaks kindly ( θεραπεύει). And what he said in the beginning, that he does in the end also. At the beginning he said, I thank my God for you all, that your faith is spoken of throughout the whole world. Romans 1:8 But here he says, I am persuaded that you also are full of goodness, being able also to admonish others; and this is more than the former. And he does not say, I have heard, but, I am persuaded, and have no need to hear, from others. And, I myself, that is, I that rebuke, that accuse you. That you are full of goodness, this applies to the exhortation lately given. As if he said, It was not as if you were cruel, or haters of your brethren, that I gave you that exhortation, to receive, and not to neglect, and not to destroy the work of God. For I am aware that you are full of goodness. But he seems to me here to be calling their virtue perfect. And he does not say you have, but you are full of. And the sequel is with the same intensitives: filled with all knowledge. For suppose they had been affectionate, but yet did not know how to treat those they loved properly. This was why he added, all knowledge. Able to admonish others, not to learn only, but also to teach.
Nevertheless, I have written the more boldly to you in some measure.
Ver. 15. Nevertheless, I have written the more boldly unto you in some sort.
Notice Paul's humility and his wisdom—how he made a sharp criticism earlier, and then, after achieving what he intended, he follows up with great kindness. For even without what he had said, this very admission that he had been bold would be enough to soften their intensity. He does this in writing to the Hebrews as well, saying: "But, beloved, I am persuaded better things of you, and things which belong unto salvation, though we thus speak" (Hebrews 6:9). And to the Corinthians again: "Now I praise you, brethren, that you remember me in all things, and keep the ordinances, as I delivered them to you" (1 Corinthians 11:2). And in writing to the Galatians he says: "I have confidence in you, that you will be none otherwise minded" (Galatians 5:10). Throughout all parts of his letters, one can find this pattern frequently. But here he does it even more. For they held a higher position, and there was a need to bring down their proud attitude, not only by harsh corrections but also by gentle reassurance. He does this in different ways. That is why he says here too: "I have written the more boldly unto you." And he is not satisfied even with this, but adds "in some sort"—that is, gently. And he does not stop even here, but what does he say? "As putting you in mind." He does not say "as teaching," nor simply "putting in mind" (anamimnēskōn), but he uses a word (epanamimnēskōn) which means reminding you in a quiet way. Notice how the ending matches the introduction. For just as in that passage he said, "your faith is made known in all the world" (Romans 1:8), so also at the end of the letter: "For your obedience has reached unto all" (Romans 16:19). And just as at the beginning he wrote, "For I long to see you, that I may impart unto you some spiritual gift, to the end that you may be established; that is, that I may be comforted together with you" (Romans 1:11–12), so here also he said, "As putting you in mind." And stepping down from the teacher's seat, both there and here, he speaks to them as brothers and friends of equal standing. This is exactly a teacher's duty: to vary his approach in whatever way benefits his hearers. See then how, after saying "I have written the more boldly" and "in some sort" and "as putting you in mind," he was not satisfied even with these, but making his language still more humble, he continues:
Observe the lowly-mindedness of Paul, observe his wisdom, how he gave a deep cut in the former part, and then when he had succeeded in what he wished, how he uses much kindliness next. For even without what he has said, this very confession of his having been bold were enough to unstring their vehemency. And this he does in writing to the Hebrews also, speaking as follows, But, beloved, I am persuaded better things of you, and things which belong unto salvation, though we thus speak. Hebrews 6:9 And to the Corinthians again, Now I praise you, brethren, that you remember me in all things, and keep the ordinances, as I delivered them to you. 1 Corinthians 11:2 And in writing to the Galatians he says, I have confidence in you, that you will be none otherwise minded. Galatians 5:10 And in all parts of his Epistles one may find this to be frequently observed. But here even in a greater degree. For they were in a higher rank, and there was need to bring down their fastidious spirit, not by astringents only, but by laxatives also. For he does this in different ways. Wherefore he says in this place too, I have written the more boldly unto you, and with this even he is not satisfied, but has added, in some sort, that is, gently; and even here he does not pause, but what does he say? As putting you in mind. And he does not say as teaching, nor simply putting in mind, ( ἀ ναμιμνήσκων) but he uses a word ( ἐ παναμιμνήσκων) which means putting you in mind in a quiet way. Observe the end falling in with the introduction. For as in that passage he said, that your faith is made known in all the world. Romans 1:8 So in the end of the Epistle also, For your obedience has reached unto all. Romans 16:19 And as in the beginning he wrote, For I long to see you, that I may impart unto you some spiritual gift, to the end that you may be established; that is, that I may be comforted together with you (ib. 1:11, 12); so here also he said, As putting you in mind. And having come down from the seat of the master, both there and here, he speaks to them as brethren and friends of equal rank. And this is quite a Teacher's duty, to give his address that variety which is profitable to the hearers. See then how after saying, I have written the more boldly, and, in some sort, and, as putting you in mind, he was not satisfied even with these, but making his language still more lowly, he proceeds:
Because of the grace that is given me of God. Just as he said at the beginning, I am a debtor. It's as if he said, I didn't grab this honor for myself, and I wasn't the first to rush forward to it. Rather, God commanded this, and He did so according to grace—not because He set me apart for this office because I deserved it. So don't be upset, since I'm not raising myself up; it's God who is commanding it. And just as he says there, whom I serve in the Gospel of His Son, so also here, after saying, because of the grace given unto me by God, he adds,
Because of the grace that is given me of God. As he said at the beginning, I am a debtor. Romans 1:14 As if he had said, I have not snatched at the honor for myself, neither was I first to leap forward to it, but God commanded this, and this too according unto grace, not as if He had separated me for this office because I deserved it. Do not ye then be exasperated, since it is not I that raise myself up, but it is God that enjoins it. And as he there says, whom I serve in the Gospel of His Son Romans 1:9, so also here, after saying, because of the grace given unto me by God, he adds,
That I should be the minister of Jesus Christ to the Gentiles, ministering (hierourgounta) the Gospel of God.
Ver. 16. That I should be the minister of Jesus Christ to the Gentiles, ministering ( ἱερουργοὕντα) the Gospel of God.
After providing abundant proof for his statements, Paul shifts to a more elevated tone. He no longer speaks of mere service, as he did at the beginning, but of service and priestly ministering (λειτουργίαν καί ἱερουργίαν). For Paul, this is a priesthood—this preaching and declaring. This is the sacrifice he brings. No one would criticize a priest for wanting to offer a sacrifice without blemish. Paul says this both to elevate (πτερῶν) their thinking and to show them that they are a sacrifice, and also to explain his own role in the matter, since he was appointed to this office. His knife, he says, is the Gospel, the word of preaching. The reason is not so that he may be glorified or appear prominent, but so that the offering up (προσφορὰ) of the Gentiles may be acceptable, being sanctified by the Holy Ghost.
For after his abundant proof of his statements, he draws his discourse to a more lofty tone, not speaking of mere service, as in the beginning, but of service and priestly ministering ( λειτουργίαν καί ὶερουργίαν). For to me this is a priesthood, this preaching and declaring. This is the sacrifice I bring. Now no one will find fault with a priest, for being anxious to offer the sacrifice without blemish. And he says this at once to elevate ( πτερὥν) their thoughts, and show them that they are a sacrifice, and in apology for his own part in the matter, because he was appointed to this office. For my knife, he says, is the Gospel, the word of the preaching. And the cause is not that I may be glorified, not that I may appear conspicuous, but that the offering up ( προσφορὰ) of the Gentiles may be acceptable, being sanctified by the Holy Ghost.
That is, so that the souls of those I teach may be accepted by God. For God did not lead me to this high calling primarily to honor me, but out of concern for you. And how are they to become acceptable? In the Holy Spirit. For we need not only faith but also a spiritual way of life, so that we may keep the Spirit who was given once for all. The sacrifice is not wood and fire, nor altar and knife, but the Spirit who is everything in us. For this reason, I take every measure to prevent that Fire from being extinguished, as I have been commanded to do. Why then do you speak to those who do not need it? This is precisely why I do not teach you, but remind you, he replies. Just as the priest stands by stirring up the fire, so I do, rousing up your eagerness. And notice, he does not say "that the offering up of you may be" and so on, but "of the Gentiles." But when he says "of the Gentiles," he means the whole world, the land, and the entire sea, to humble their pride, so that they might not scorn having him as a teacher who was extending himself to the very ends of the world. As he said at the beginning, "as among the other Gentiles also, I am a debtor to Greeks and also to barbarians, to wise and to foolish." Romans 1:13-14
That is, that the souls of those that are taught by me, may be accepted. For it was not so much to honor me, that God led me to this pitch, as out of a concern for you. And how are they to become acceptable? In the Holy Ghost. For there is need not only of faith, but also of a spiritual way of life, that we may keep the Spirit that was given once for all. For it is not wood and fire, nor altar and knife, but the Spirit that is all in us. For this cause, I take all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your ready-mindedness. And observe, he does not say, that the offering up of you may be etc. but of the Gentiles. But when he says of the Gentiles, he means the whole world, the land, and the whole sea, to take down their haughtiness, that they might not disdain to have him for a teacher, who was putting himself forth ( τεινόμενον) to the very end of the world. As he said in the beginning, as among the other Gentiles also, I am a debtor to Greeks, and also to barbarians, to wise, and to foolish. Romans 1:13-14
I therefore have reason to boast, through Jesus Christ, in matters that pertain to God.
Ver. 17. I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to God.
Since he had humbled himself greatly, he now lifted up his style again, doing this also for their benefit so that he would not seem to become easily an object of contempt. And while he raises himself up, he remembers his own proper disposition and says, I have therefore whereof to glory. He means: I glory not in myself, not in our zeal, but in the grace of God.
Inasmuch as he had humbled himself exceedingly, he again raised his style, doing this also for their sakes, lest he should seem to become readily an object of contempt. And while he raises himself, he remembers his own proper temper, and says, I have therefore whereof to glory. I glory, he means, not in myself, not in our zeal, but in the grace of God.
For I will not dare to speak of anything that Christ has not accomplished through me to bring the Gentiles to obedience, by word and deed, through mighty signs and wonders, by the power of the Spirit of God.
Ver. 18. For I will not dare to speak of any of those things which Christ has not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God.
And no one, he means, can say that my words are just boasting. For I have many signs and proofs of this priestly ministry of mine and of my appointment to it. My signs are not the long robe (podērēs) and the bells like those of old, nor the mitre and the turban (kidaris), but signs and wonders far more awesome than these. Nor can anyone say that I was indeed entrusted with the task but failed to carry it out. Or rather, it is not I who have carried it out, but Christ. This is why I boast in Him, not about ordinary things but about spiritual matters. This is what he means by "in things which pertain to God." The miracles and the obedience of the Gentiles show that I have accomplished the purpose for which I was sent and that my words are not empty boasting. For I will not dare to speak of anything that Christ has not done through me to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God. See how forcefully he tries to show that the whole work is God's doing and nothing is his own. Whether I speak anything, or do anything, or work miracles, He does all of it—the Holy Spirit does all. He says this to show the dignity of the Holy Spirit as well. See how these things are more wondrous and awesome than the old ones: the sacrifice, the offering, the symbols. When he says "by word and deed, through mighty signs and wonders," he means the teaching, the way of life (philosophian) relating to the Kingdom, the demonstration of actions and conduct, the dead who were raised, the demons who were cast out, the blind who were healed, the lame who leaped, and the other marvelous acts—all of which the Holy Spirit worked in us. The proof of these things (since all this is still just an assertion) is the multitude of disciples. This is why he adds, "So that from Jerusalem and round about to Illyricum, I have fully preached the Gospel of Christ." Count up the cities, places, nations, and peoples—not only those under Roman rule, but also those under barbarians. For I do not want you merely to trace the route through Phoenicia, Syria, the Cilicians, and Cappadocians, but to count also the regions beyond: the land of the Saracens, Persians, and Armenians, and that of other savage nations. This is why he said "round about"—so that you would not only follow the direct highway but would survey in your mind the entire region, even the southern part of Asia. Just as he swept through miracles thick as snow in a single phrase by saying "through mighty signs and wonders," so again he has encompassed countless cities, nations, peoples, and places in this one expression "round about." For he was far removed from all boasting. He said this for their sake, so they would not be conceited about themselves. At the beginning he said "that I might have some fruit among you also, even as among other Gentiles," but here he states the obligation of his priesthood. Since he had spoken in a sharper tone, he shows his authority more clearly by this. That is why there he only says "even as among other Gentiles," but here he develops the point fully so that their conceit may be cut away on all grounds. And he does not merely say "preached the Gospel," but "have fully preached the Gospel of Christ."
And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment ( ποδήρης) and the bells as they of old, nor the mitre and the turban ( κίδαρις), but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, in things which pertain to God. For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. For I will not dare to speak of any of those things which Christ has not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God. See how violently he tries to show that the whole is God's doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He does all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, in word and deed, through mighty signs and wonders, he means this, the doctrine, the system ( φιλοσοφίαν) relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ. Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phœnicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind, the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, round about, that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, through mighty signs and wonders, so he has comprehended again endless cities, and nations, and peoples, and places, in this one word round about. For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that I might have some fruit among you also, even as among other Gentiles. But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, even as among other Gentiles. But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but have fully preached the Gospel of Christ.
Verse 20. Yes, I have made it my ambition to preach the Gospel, not where Christ was already known.
Ver. 20. Yea, so have I strived to preach the Gospel, not where Christ was named.
See here another outstanding quality: he had not only preached the Gospel to so many people and persuaded them, but he did not even go to those who had already become disciples. He was so far from intruding upon other men's disciples and from doing this for his own glory that he even made it his goal to teach those who had not yet heard. For he does not say where they were not persuaded, but where Christ was not even named, which is even more significant. And what was the reason he had this ambition? "Lest I should build," he says, "upon another man's foundation."
See here another preeminence; that he had not only preached the Gospel to so many, and persuaded them, but he did not even go to those who had become disciples. So far was he from thrusting himself upon other men's disciples, and from doing this for glory's sake, that he even made it a point to teach those who had not heard. For neither does he say where they were not persuaded, but where Christ was not even named, which is more. And what was the reason why he had this ambition? Lest I should build, he says, upon another man's foundation.
This is what he says to show that he is not vain, and to teach them that he did not come to write to them out of any desire for glory or honor from them, but because he was fulfilling his ministry, completing his priestly duty, and loving their salvation. But when he calls the foundation of the Apostles another man's, he does not mean this in regard to the quality of the person or the nature of the preaching, but in regard to the question of reward. For the preaching itself was not that of another man, but insofar as it resulted in another man's reward. For the reward of others' labors was, for this man, another man's. Then he shows that a prophecy was also fulfilled, saying,
This he says to show himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honor from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles another man's, not in regard to the quality of the person, or the nature of preaching, but in regard to the question of reward. For it was not that the preaching was that of another man, but so far as it went to another man's reward. For the reward of the labors of others was, to this man, another man's. Then he shows that a prophecy was fulfilled also saying,
Verse 21. As it is written, "To whom He was not spoken of, they shall see, and they that have not heard shall understand." Isaiah 52:15 [Septuagint]
Ver. 21. As it is written, To whom He was not spoken of, they shall see, and they that have not heard shall understand. Isaiah 3:15 [ Septuagint]
You see he rushes to where the work is greater and the effort more demanding.
You see he runs to where the labor is more, the toil greater.
For this reason I have been prevented many times from coming to you.
Ver. 22. For which cause also I have been much hindered from coming to you.
Notice again how he makes the ending match the introduction in structure. For while he was at the very beginning of the Epistle, he said, "Oftentimes I purpose to come unto you, but was let hitherto" (Romans 1:13). But here he gives the reason why he was prevented, and not just once, but twice, and even many times. For just as he says there, "oftentimes I purposed to come to you," so here too, "I have been much (or often, τὰ πολλὰ) hindered from coming to you." Now the fact that he attempted it so often proves a very strong desire.
Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, Oftentimes I purpose to come unto you, but was let hitherto. Romans 1:13 But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, oftentimes I purposed to come to you, so here too, I have been much (or often, τὰ πολλὰ) hindered from coming to you. Now it is a thing which proves a very strong desire, that he attempted it so often.
But now having no more place in these parts.
Ver. 23. But now having no more place in these parts.
See how he demonstrates that neither his writing nor his intended visit came from any desire for recognition from them. And I have had a great desire to come to you for many years,
See how he shows that it was not from any coveting of glory from them, that he both wrote and was also coming. And having a great desire to come to you these many years,
Verse 24. Whenever I take my journey into Spain, I hope to see you during my journey and to be sent on my way there by you, if I am first somewhat satisfied with your company.
Ver. 24. Whenever I take my journey into Spain, I trust to see you in my journey; and to be brought on my way thitherward by you, if first I be somewhat filled with your company,
Paul didn't want to seem like he was treating them as unimportant by saying he was coming only because he had nothing else to do. So he again speaks of his love, saying he has had a great desire for many years to come to them. The reason he wants to come is not that he's free from other work, but to fulfill that desire he has been carrying for so long. Then, to keep this from making them proud, notice how he humbles them by saying that whenever he travels to Spain, he hopes to see them on his journey. He stated this so they wouldn't become arrogant. What he wants is to show his love while also preventing them from becoming self-important. So he places one statement right after the other, using things that support both purposes alternately. For this reason, so they wouldn't say "Are you just making us a side stop on your journey?" he adds "and to be sent on my way there by you"—meaning "so you can witness that I'm not slighting you but am passing through out of necessity." But since this might still be distressing, he addresses it more carefully by saying "if I am first somewhat filled with your company." By saying "on my journey," he shows he wasn't seeking their approval. But by saying "be filled," he shows he was eager for their love—and not just eager but exceedingly so. This is why he doesn't say "be filled" but "be somewhat filled"—meaning no length of time can fully satisfy him or make him tired of their company. See how he shows his love: even though he's in a hurry, he won't leave until he's filled. This is a sign of his great affection, that he uses such warm language. He doesn't even say "I will see you" but "I will be filled," imitating the language of parents. At the beginning he said "that I might have some fruit" (Romans 1:13), but here "that I may be filled." Both expressions are like someone drawing others to himself. The first was a great compliment to them, if they were likely to give him fruit through their obedience; the second was genuine proof of his own friendship. And when writing to the Corinthians he says "that you may send me on my journey wherever I go" (1 Corinthians 16:6), thus in every way showing unrivaled love for his disciples. So at the beginning of all his letters he starts with this, and at the end he concludes with it again. For as an indulgent father treats an only and true-born son, so he loved all the faithful. This is why he said "Who is weak, and I am not weak? Who is offended, and I do not burn?" (2 Corinthians 11:29).
For that he might not seem to be holding them very cheap, by saying, Since I have not anything to do, therefore I am coming to you, he again touches on the point of love by saying, I have a great desire, these many years, to come unto you. For the reason why I desire to come, is not because I am disengaged, but that I may give birth to that desire wherewith I am travailing so long. Then that this again should not puff them up, consider how he lowers them by saying, Whenever I take my journey into Spain, I trust to see you in my journey. For this was why he stated this, that they should not be high-minded. For what he wants is to show his love, and at the same time to prevent them from being dainty. And so he places this close on the other, and uses things confirmative of either alternately. For this reason again that they might not say, Do you make us a by-object of your journey? He adds, and to be brought on my way thitherward by you: that is, that you may be my witnesses that it is not through any slight of you, but by force of necessity, that I run by you. But as this is still distressing, he heals it over more carefully, by saying, If I be first somewhat filled with your company. For by his saying, in my journey, he shows that he did not covet their good opinion. But by saying be filled, that he was eager for their love, and not only was eager for it, but exceedingly so; and this is why he does not say be filled, but be somewhat so. That is, no length of time can fill me or create in me a satiety of your company. See how he shows his love, when even though in haste he does not rise up until he be filled. And this is a sign of his great affectionateness, that he uses his words in so warm a way. For he does not say even I will see, but shall be filled, imitating thus the language of parents. And at the beginning he said, that I might have some fruit. Romans 1:13 But here that I may be filled. And both these are like a person who is drawing others to him. For the one was a very great commendation of them, if they were likely to yield him fruit from their obedience; and the other, a genuine proof of his own friendship. And in writing to the Corinthians he thus says, That ye may bring me on my journey wherever I go 1 Corinthians 16:6, so in all ways exhibiting an unrivalled love to his disciples. And so at the beginning of all his Epistles it is with this he starts, and at the end in this he concludes again. For as an indulgent father does an only and true born son, so did he love all the faithful. Whence it was that he said, Who is weak, and I am not weak? Who is offended, and I burn not? 2 Corinthians 11:29
Before everything else, this is what a teacher ought to have. This is why Christ said to Peter, "If you love Me, feed My sheep." For the person who loves Christ also loves His flock. God set Moses over the Jewish people after he had shown a kindly feeling toward them. David became king in this same way, having first shown himself to be affectionately disposed toward them. Though still young, he grieved so much for the people that he risked his life for them when he killed that barbarian. When he said, "What shall be done to the man that kills this Philistine?", he said it not to demand a reward but to gain their confidence and to be entrusted with the battle against him. Therefore, when he came to the king after the victory, he said nothing about these things. Samuel also was very affectionate, which is why he said, "But God forbid that I should sin in ceasing to pray unto the Lord for you." In the same way Paul also, or rather not in the same way but to a far greater degree, burned with love toward all those under his care. This is why he made his disciples so affectionate toward himself that he said, "If it were possible, you would have pulled out your eyes and given them to me." For this reason too, God charges the teachers of the Jews above all things with this, saying, "O shepherds of Israel, do shepherds feed themselves? Do they not feed the flock? You eat the milk and clothe yourselves with the wool, and you kill those that are fed, but you do not feed the flock." But they did the opposite. And Christ, in setting out the rule for the best Pastor, said, "The good shepherd lays down his life for his sheep." David did this also, both on many other occasions and when that fearful wrath from above came down upon the whole people. While everyone was being slain he said, "I the shepherd have sinned, I the shepherd have done wrong, but these the flock, what have they done?" And so in choosing among those punishments, he chose not famine nor flight before enemies, but the pestilence sent by God, by which he hoped to place all the others in safety while he himself would be carried off in preference to all the rest. But since this did not happen, he laments and says, "On me be Your Hand, or if this is not enough, on my father's house also. For I, the shepherd, have sinned." It is as though he had said that if they also sinned, he was the person who should suffer the punishment, since he did not correct them. But since the sin is also his, he is the one who deserves to suffer the punishment. Wishing to emphasize the crime, he used the name of Shepherd. In this way he stopped the wrath and got the sentence revoked. So great is the power of confession, for the righteous person is his own accuser first. So great is the concern and sympathy of a good Pastor. His heart was torn at their falling, as when one's own children are killed. For this reason he begged that the wrath might come upon himself. At the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. But when he saw that this did not happen and that the calamity was raging among them, he no longer held back but was more moved than he had been for Amnon his firstborn. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be, grieving more at the calamities of others than at his own. He experienced something similar in his son's case as well, so that you might see that he did not love his son more than his subjects. Yet the youth was unchaste and an ill-user of his father, and still he said, "Would that I might have died for you!" What do you say, blessed one, you meekest of all men? Your son was intent on killing you and surrounded you with countless evils. And when he had been removed and the victory won, do you then pray to be slain? Yes, he says, for it is not for me that the army has been victorious, but I am attacked more violently than before, and my heart is now more torn than before. These were all concerned for those committed to their charge, but the blessed Abraham concerned himself greatly even for those not entrusted to him, so much so that he threw himself into alarming dangers. When he did what he did, not only for his nephew but also for the people of Sodom, he did not stop driving those Persians before him until he had set them all free. He could have departed after he had rescued his nephew, yet he did not choose to. For he had the same concern for all, and he showed this likewise by his subsequent conduct. When it was not a host of barbarians about to lay siege to them but the wrath of God about to tear up their cities from the foundations, and it was no longer the time for arms, battle, and military formation but for supplication, he showed such great zeal for them as if he himself were about to perish. For this reason he comes once, twice, three times, and many more times to God, and finds refuge in his nature by saying, "I am dust and ashes." And since he saw that they were traitors to themselves, he begs that they may be saved for the sake of others. Therefore God also said, "I will not hide from Abraham My servant that thing which I am about to do," so that we might learn how loving to mankind the righteous person is. And he would not have stopped beseeching unless God had stopped first. He seems indeed to be praying for the just, but he is doing the whole thing for them. For the souls of the saints are very gentle and loving toward mankind, both toward their own and toward strangers. They extend their gentleness even to unreasoning creatures. Therefore a certain wise man said, "The righteous person pities the souls of his cattle." But if he pities those of cattle, how much more those of human beings. But since I have mentioned cattle, let us consider the shepherds of sheep in the Cappadocian land and what they suffer in kind and degree in their guardianship of unreasoning creatures. They often stay for three days together buried down under the snows. And those in Libya are said to undergo no less hardship than these, ranging about for whole months through that wilderness, dreary as it is and filled with the most terrible wild beasts. Now if there is so much zeal for unreasoning things, what defense are we to set up, we who are entrusted with reasonable souls and yet slumber on in this deep sleep? Is it right to be at rest and in quiet and not to be running about everywhere and giving oneself up to endless deaths on behalf of these sheep? Do you not know the dignity of this flock? Was it not for this that your Master took endless pains and afterwards poured forth His blood? And do you seek for rest? What can be worse than these Shepherds? Do you not perceive that there stand around these sheep wolves much more fierce and savage than those of this world? Do you not think what kind of soul one ought to have who takes up this office? Men who lead the populace, if they have only common matters to deliberate on, add days to nights in watching. And we who are struggling in heaven's behalf sleep even in the daytime. And who is now to deliver us from the punishment for these things? For even if the body were to be cut in pieces, if one were to undergo ten thousand deaths, ought one not to run to it as to a feast? And let not only the shepherds but also the sheep hear this, so that they may make the shepherds more active-minded and may further encourage their goodwill—I do not mean by anything else but by yielding all compliance and obedience. Thus Paul also commanded them, saying, "Obey them which have the rule over you, and submit yourselves, for they watch for your souls as those that must give account." And when he says "watch," he means thousands of labors, cares, and dangers. For the good Shepherd, who is such as Christ wishes for, is contending before countless witnesses. For He died once for him, but this man dies ten thousand times for the flock, if indeed he is such a shepherd as he ought to be, for such a one can die every day. Therefore, since you are acquainted with what the labor is, cooperate with them through prayers, through zeal, through readiness, through affection, so that both we may boast of you and you of us. For on this ground He entrusted this to the chief of the Apostles, who also loved Him more than the rest, after first asking him if he was loved by him, so that you may learn that this above all things is held as proof of love for Him. For this requires a vigorous soul. I have said this of the best shepherds, not of myself and those of our days, but of anyone who may be such as Paul was, such as Peter, such as Moses. Let us imitate these, both those of us who rule and those who are ruled. For the one who is ruled may be in the place of a shepherd to his family,
For before everything else this is what the teacher ought to have. Wherefore also to Peter Christ says, If you love Me, feed My sheep. John 21:16 For he who loves Christ loves also His flock. And Moses too did He then set over the people of the Jews, when he had shown a kindly feeling towards them. And David in this way came to be king, having been first seen to be affectionately-minded towards them; so much indeed, though yet young, did he grieve for the people, as to risk his life for them, when he killed that barbarian. But if he said, What shall be done to the man that kills this Philistine? 1 Samuel 19:5; ib. 17:26 he said it not in order to demand a reward, but out of a wish to have confidence placed in himself, and to have the battle with him delivered to his charge. And therefore, when he came to the king after the victory, he said nothing of these things. And Samuel too was very affectionate; whence it was that he said, But God forbid that I should sin in ceasing to pray unto the Lord for you. 1 Samuel 12:23 In like way Paul also, or rather not in like way, but even in a far greater degree, burned towards all his subjects ( τὥν ἀρχομένων). Wherefore he made his disciples of such affection towards himself, that he said, If were possible, you would have pulled out your eyes and given them to me. Galatians 4:15 On this ground too it is, that God charges the teachers of the Jews above all things with this, saying, Oh shepherds of Israel, do shepherds feed themselves? Do they not feed the flock? Ezekiel 34:2-3 But they did the reverse. For he says, You eat the milk, and clothe you with the wool, and you kill them that are fed, but you feed not the flock. And Christ, in bringing out the rule for the fittest Pastor, said, The good shepherd lays down his life for his sheep. John 10:11 This David did also, both on sundry other occasions, and also when that fearful wrath from above came down upon the whole people. For while all were being slain he said, I the shepherd have sinned, I the shepherd have done amiss, and these the flock what have they done? 2 Samuel 24:17 And so in the choice of those punishments also, he chose not famine, nor flight before enemies, but the pestilence sent by God, whereby he hoped to place all the others in safety, but that he should himself in preference to all the rest be carried off. But since this was not so, he bewails, and says, On me be Your Hand: or if this be not enough, on my father's house also. For I, he says, the shepherd have sinned. As though he had said, that if they also sinned, I was the person who should suffer the vengeance, as I corrected them not. But since the sin is mine also, it is I who deserve to suffer the vengeance. For wishing to increase the crime he used the name of Shepherd. Thus then he stayed the wrath, thus he got the sentence revoked! So great is the power of confession. For the righteous is his own accuser first. So great is the concern and sympathy of a good Pastor. For his bowels were writhed at their falling, as when one's own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forebore, but was touched more than for Amnon his first-born. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own. Some such thing he suffered in his son's case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father ( πατραλοίας), and still he said, Would that I might have died for you! 2 Samuel 18:33 What do you say, thou blessed one, you meek of all men? Your son was set upon killing you, and compassed you about with ills unnumbered. And when he had been removed, and the trophy was raised, do you then pray to be slain? Yea, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my bowels are now more torn than before. These however were all thoughtful for those committed to their charge, but the blessed Abraham concerned himself much even for those that were not entrusted to him, and so much so as even to throw himself among alarming dangers. For when he did what he did, not for his nephew only, but for the people of Sodom also, he did not leave driving those Persians before him until he had set them all free: and yet he might have departed after he had taken him, yet he did not choose it. For he had the like concern for all, and this he showed likewise by his subsequent conduct. When then it was not a host of barbarians that was on the point of laying siege to them, but the wrath of God that was plucking their cities up from the foundations, and it was no longer the time for arms, and battle, and array, but for supplication; so great was the zeal he showed for them, as, if he himself had been on the point of perishing. For this reason he comes once, twice, thrice, aye and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, I am dust and ashes Genesis 18:27: and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, I will hide not from Abraham My servant that thing which I am about to do Genesis 18:17, that we might learn how loving to man the righteous is. And he would not have left off beseeching, unless God had left off first so he takes Genesis 18:33. And he seems indeed to be praying for the just, but is doing the whole for them. For the souls of the Saints are very gentle and, loving unto man, both in regard to their own, and to strangers. And even to the unreasoning creatures they extend their gentleness. Wherefore also a certain wise man said, The righteous pities the souls of his cattle. But if he does those of cattle, how much more those of men. But since I have mentioned cattle, let us just consider the shepherds of the sheep who are in the Cappadocian land, and what they suffer in kind and degree in their guardianship of unreasoning creatures. They often stay for three days together buried down under the snows. And those in Libya are said to undergo no less hardships than these, ranging about for whole months through that wilderness, dreary as it is, and filled with the direst wild beasts ( θηρία may include serpents). Now if for unreasonable things there be so much zeal, what defense are we to set up, who are entrusted with reasonable souls, and yet slumber on in this deep sleep? For is it right to be at rest, and in quiet, and not to be running about everywhere, and giving one's self up to endless deaths in behalf of these sheep? Or know ye not the dignity of this flock? Was it not for this that your Master took endless pains, and afterwards poured forth His blood? And do you seek for rest? Now what can be worse than these Shepherds? Do you not perceive, that there stand round about these sheep wolves much more fierce and savage than those of this world? Do you not think with yourself, what a soul he ought to have who is to take in hand this office? Now men that lead the populace, if they have but common matters to deliberate on, add days to nights in watching. And we that are struggling in heaven's behalf sleep even in the daytime. And who is now to deliver us from the punishment for these things? For if the body were to be cut in pieces, if to undergo ten thousand deaths, ought one not to run to it as to a feast? And let not the shepherds only, but the sheep also hear this; that they may make the shepherds the more active minded, that they may the more encourage their good-will: I do not mean by anything else but by yielding all compliance and obedience. Thus Paul also bade them, saying, Obey them which have the rule over you, and submit yourselves: for they watch for your souls as they that must give account. Hebrews 13:17 And when he says, watch, he means thousands of labors, cares and dangers. For the good Shepherd, who is such as Christ wishes for, is contending, before countless witnesses. For He died once for him; but this man ten thousand times for the flock, if, that is, he be such a shepherd as he ought to be; for such an one can die every day. See on Romans 8:36 And therefore do ye, as being acquainted with what the labor is, coöperate with them, with prayers, with zeal, with readiness, with affection, that both we may have to boast of you, and you of us. For on this ground He entrusted this to the chief of the Apostles, who also loved Him more than the rest; after first asking him if He was loved by him, that you may learn that this before other things, is held as a proof of love to Him. For this requires a vigorous soul. This I have said of the best shepherds; not of myself and those of our days, but of any one that may be such as Paul was, such as Peter, such as Moses. These then let us imitate, both the rulers of us and the ruled. For the ruled may be in the place of a shepherd to his family, to his friends, to his servants, to his wife, to his children: and if we so order our affairs we shall attain to all manner of good things. Which God grant that we may all attain unto, by the grace and love toward man, etc.