Homilies on Romans

Rom. XV. 14

“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.” He had said, “Take heed lest He also spare not you.” He had said, “Be not wise in your own conceits”; and again, “Why do you judge your brother?” And, “Who are you that judgest another man's servant?” 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.” 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.

Ver. 15. “Nevertheless, I have written the more boldly unto you in some sort.”

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.” 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.” And in writing to the Galatians he says, “I have confidence in you, that you will be none otherwise minded.” 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.” So in the end of the Epistle also, “For your obedience has reached unto all.” 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.” As he said at the beginning, “I am a debtor.” 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”, so also here, after saying, “because of the grace given unto me by God,” he adds,

Ver. 16. “That I should be the minister of Jesus Christ to the Gentiles, ministering (ἱερουργοὕντα) the Gospel of God.”

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, 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.”

Ver. 17. “I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to 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.”

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.”