Homilies on Romans

<!--<span class="stiki"></span>-->Romans 1:1-2

“Paul, a servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God, (which He promised afore by His prophets in the Holy Scriptures.)”

Moses having written five books, has nowhere put his own name to them, neither have they who after him put together the history of events after him, no nor yet has Matthew, nor John, nor Mark, nor Luke; but the blessed Paul everywhere in his Epistles sets his own name. Now why was this? Because they were writing to people, who were present, and it had been superfluous to show themselves when they were present. But this man sent his writings from afar and in the form of a letter, for which cause also the addition of the name was necessary. But if in the Epistle to the Hebrews he does not do the same, this too is after his own wise judgment. For since they felt prejudiced against him, lest on hearing the name at the outstart, they should stop up all admission to his discourse, he subtly won their attention by concealing the name. But if some Prophets and Solomon have put their names, this I leave as a subject for you to look further into hereafter, why some of them wished to put it so, and some not. For you are not to learn everything from me, but to take pains yourselves also and enquire further, lest ye become more dull-witted.

“Paul, a servant of Jesus Christ.” Why did God change his name, and call him Paul who was Saul? It was, that he might not even in this respect come short of the Apostles, but that that preëminence which the chief of the Disciples had, he might also acquire; and have whereon to ground a closer union with them. And he calls himself, the servant of Christ, yet not merely this; for there be many sorts of servitude. One owing to the Creation, according to which it says, “for all are Your servants”; and according to which it says, “Nebuchadnezzar, My servant”, for the work is the servant of Him which made it. Another kind is that from the faith, of which it says, “But God be thanked that you were the servants of sin, but you have obeyed from a pure heart that form of doctrine which was delivered unto you: being then made free from sin, you became the servants of righteousness.” Another is that from civil subjection (πολιτείας), after which it says, “Moses my servant is dead”; and indeed all the Jews were servants, but Moses in a special way as shining most brightly in the community. Since then, in all the forms of the marvellous servitude, Paul was a servant, this he puts in the room of the greatest title of dignity, saying, “a servant of Jesus Christ.” And the Names appertaining to the dispensation he sets forth, going on upwards from the lowest. For with the Name Jesus, did the Angel come from Heaven when He was conceived of the Virgin, and Christ He is called from being anointed, which also itself belonged to the flesh. And with what oil, it may be asked, was He anointed? It was not with oil that He was anointed, but with the Spirit. And Scripture has instances of calling such “Christs”: inasmuch as the Spirit is the chief point in the unction, and that for which the oil is used. And where does it call those “Christs” who are not anointed with oil? “Touch not,” it says, “Mine anointed, and do My prophets no harm”, but at that time the institution of anointing with oil did not yet even exist.

“Called an Apostle.” He styles himself “called” in all his Epistles, so showing his own candor (εὐγνωμοσύνην), and that it was not of his own seeking that he found, but that when called he came near and obeyed. And the faithful, he styles, “called to be saints,” but while they had been called so far as to be believers, he had besides a different thing committed to his hands, namely, the Apostleship, a thing full of countless blessings, and at once greater than and comprehensive of, all the gifts.

And what more need one say of it, than that whatsoever Christ was doing when present, this he committed to their hands when He departed. Which also Paul cries aloud, speaking thereof and magnifying the dignity of the Apostles' office; “We are ambassadors for Christ, as though God did beseech by us;” i.e. in Christ's stead. “Separated to the Gospel of God.” For as in a house, each one is set apart for various works; thus also in the Church, there be various distributions of ministrations. And herein he seems to me to hint, that he was not appointed by lot only, but that of old and from the first he was ordained to this office; which also Jeremy says, that God spoke concerning himself, “Before you came forth out of the womb, I sanctified you, I ordained you a prophet unto the nations.” For in that he was writing to a vainglorious city, and one every way puffed up, he therefore uses every mode of showing that his election was of God. For he Himself called him, and Himself separated him. And he does this, that he may make the Epistle deserve credit, and meet an easy reception. “To the Gospel of God.” Not Matthew then alone is an Evangelist, nor Mark, as neither was this man alone an Apostle, but they also; even if he be said prëeminently to be this, and they that. And he calls it the Gospel, not for those good things only which have been brought to pass, but also for those which are to come. And how comes he to say, that the Gospel “of God” is preached by himself? For he says, “separated to the Gospel of God”— for the Father was manifest, even before the Gospels. Yet even if He were manifest, it was to the Jews only, and not even to all of these as were fitting. For neither did they know Him to be a Father, and many things did they conceive unworthily of Him. Wherefore also Christ says, “The true worshippers” shall come, and that “the Father seeks such to worship Him.” But it was afterwards that He Himself with the Son was unveiled to the whole world, which Christ also spoke of beforehand, and said, “that they might know You the only true God, and Jesus Christ Whom You have sent.” But he calls it the “Gospel” of God, to cheer the hearer at the outstart. For he came not with tidings to make the countenance sad, as did the prophets with their accusations, and charges, and reproofs, but with glad tidings, even the “Gospel of God;” countless treasures of abiding and unchangeable blessings.

Ver. 2. “Which He promised afore by His Prophets in the Holy Scriptures.”

For the Lord, says he, “shall give the word to them that proclaim glad tidings with great power”; and again, “How beautiful are the feet of them that preach the Gospel of peace.” See here both the name of the Gospel expressly and the temper of it, laid down in the Old Testament. For, we do not proclaim it by words only, he means, but also by acts done; since neither was it human, but both divine and unspeakable, and transcending all nature. Now since they have laid against it the charge of novelty also, He shows it to be older than the Greeks, and described aforetime in the Prophets. And if He gave it not from the beginning because of those that were unwilling to receive it, still, they that were willing did hear it. “Your father Abraham,” He says, “rejoiced to see My day, and he saw it, and was glad.” How then comes He to say, “Many prophets desired to see the things which you see, and have not seen them?” He means not so, as you see and hear, the Flesh itself, and the very miracles before your eyes. But let me beg you to look and see what a very long time ago these things were foretold. For when God is about to do openly some great things, He announces them of a long time before, to practise men's hearing for the reception of them when they come.

“In the Holy Scriptures.” Because the Prophets not only spoke, but also writ what they spoke; nor did they write only, but also shadowed them forth by actions, as Abraham when he led up Isaac, and Moses when he lifted up the Serpent, and when he spread out his hands against Amalek, and when he offered the Paschal Lamb.

Ver. 3. “Concerning His Son which was made of the seed of David, according to the flesh.”