羅馬書講道集 第 30 章

'But now I go to Jerusalem, ministering to the saints.'

'For Macedonia and Achaia have been pleased to make a certain contribution for the poor among the saints who are in Jerusalem.'

'They have been pleased, and indeed they are their debtors.'

Since he had said, 'I no longer have any place in these regions, and I have had a longing for many years to come to you,' but was yet going to delay still further —

in order that it might not be thought that he was mocking them, he states also the cause for which he defers for the present, and says that 'I go to Jerusalem.'

And though he seems to be stating the pretext for his delay, yet through these words he also contrives something else — namely, to spur those men on to almsgiving, and to make them more zealous;

since, had he not been eager to accomplish this, it would have sufficed to say, 'I go to Jerusalem.'

But as it is, he adds also the cause of his journey abroad:

'For I go,' he says, 'ministering to the saints.'

And he dwells upon the point, and sets reasonings in motion, saying that 'They are debtors,' and that, 'If the Gentiles have been made partakers of their spiritual things, they ought also to minister to them in carnal things';

that those others might learn to emulate these.

For this reason above all one ought to marvel at his wisdom, that he devised this very manner of counsel;

for in this way they bore it better than had he spoken by way of direct exhortation.

For indeed they would have thought themselves insulted, had he, in order to urge them on, brought forward the Corinthians and Macedonians before them.

It is for this very reason that there he thus urges the one party on, saying:

'Moreover I make known to you the grace of God which has been given to the Churches of Macedonia';

and the Macedonians again by these words:

'For your zeal has stirred up the greater number.'

And with the Galatians too he does the same, as when he says:

'As I gave order to the Churches of Galatia, so do you also.'

But with the Romans it is not so; rather he speaks with more reserve.

And he does this same thing also in the matter of the preaching, as when he says:

'What? Did the word of God go forth from you? Or did it come to you only?' For nothing is so mighty as zeal.

Therefore he sets it forth in many places;

for indeed elsewhere too he says, 'As I ordain in all the Churches';

and again, 'As I teach everywhere in every Church.'

And to the Colossians too he said that 'the Gospel of God is bearing fruit and growing in all the world.'

This very thing, then, he does here also in the matter of the alms.

And observe how magnificently he has used his words;

for he did not say, 'I go carrying alms,' but 'ministering.'

But if Paul ministers, consider how great the thing that is done, when the teacher of the whole world

teacher deigns to convey it, and, though about to journey to Rome, and though so longing for them, prefers this to that.

'For Macedonia and Achaia were well pleased'—that is, they approved, they desired—'to make a certain contribution.'

Again he did not say 'Alms,' but 'Contribution' (fellowship).

And the word 'certain' he did not put down without purpose, but that he might not seem to reproach these people.

And he did not simply say 'to the poor,' but 'to the poor among the saints';

making the commendation twofold, both that from virtue and that from poverty.

And not even with this alone was he content, but he added that 'they are debtors.'

Then he shows how they are debtors.

'For if the Gentiles,' he says, 'have been made partakers of their spiritual things, they owe it also to minister to them in carnal things.'

For their sakes Christ came, to them were all the promises made who are of the Jews, and from them came Christ;

wherefore also He said, 'Salvation is of the Jews';

from thence the apostles, from thence the prophets, from thence all good things.

In all these things, then, the whole world has partaken.

'If therefore,' he says, 'you have shared in the greater things, and, entering in, have enjoyed the feasts prepared for those men, partaking of what was set before you, according to the parable of the Gospel;'

'you owe it also to share your carnal things and to impart them to those men.'

And he did not say 'to share,' but 'to minister';

placing them in the rank of deacons, and of those who pay tribute to kings.

And he did not say, 'In your carnal things,' as he had said, 'In their spiritual things';

for the spiritual things are theirs, but the carnal things are not these men's only, but common to all;

for He commanded that money should belong to all, and not to those who possess it alone.

Having therefore accomplished this, and having sealed to them this fruit;

that is, having deposited it as into royal treasuries, as into an inviolable and safe place;

and he did not say, 'Alms,' but again, 'The fruit';

showing that those who give are the gainers.

'I will go by way of you into Spain.'

Again he makes mention of Spain, showing his unwearied diligence and his fervor concerning those people.

'And I know that, when I come to you, I shall come in the fulness of the blessing of the Gospel of Christ.'

What is 'in the fulness of the blessing'? Either he speaks of money, or simply of all right achievements.

For 'blessing,' for the most part, he is wont to call the alms;

as when he says, 'As a blessing, not as an exaction of covetousness';

and there was an old custom too of calling the thing thus.

But since here he added, 'Of the Gospel,' for this reason we say that he spoke not of money only, but also of all the rest;

as though he had said, 'I know that, when I come, I shall see you approved in all things, and abounding in good things, and worthy of countless praises for what pertains to the Gospel.'

And this too is a marvelous kind of counsel, to forestall them with praises.

For when he declines to do this by way of exhortation, he comes to this manner of correction.

'Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit.'

Here again he puts forward Christ and the Spirit, and in no way makes mention of the Father.

But I have said these things, that when you see him making mention of Father and Son, or of the Father only, you may set aside neither the Son nor the Spirit.

And he did not say, 'Of the Spirit,' but 'Of the love of the Spirit.'

For even as Christ loved the world, and the Father, so also does the Spirit.

But what is it that you beseech, tell me? 'That you strive together with me in your prayers to God on my behalf, that I may be delivered from those who are disobedient in Judea.'

A great contest, then, lay before him;

wherefore also he calls in their prayers.

And he did not say, 'That I may grapple with them,' but 'That I may be delivered';

as Christ commanded, 'Pray that you enter not into temptation.'

And in saying these things, he showed that certain wicked wolves would set upon him, and beasts rather than men.

And from this he prepared yet another point, namely to show that he had justly undertaken to minister to the saints, if indeed those who were disobedient were so many that he even prays to be delivered from them.

For those who dwelt in the midst of so many enemies were also in danger of perishing by famine;

wherefore of necessity they had to be supplied from elsewhere.

'And that my ministration for Jerusalem may be acceptable to the saints.'

That is, that my sacrifice may be acceptable, that they may receive with eagerness the things given.

Do you see how once again he exalts the dignity of those who receive, seeing that he stands in need of the prayers of so great a people, that the things sent may be accepted? And from this he shows yet another thing also: that it is not enough merely to give alms in order for the gift to be received.

For when a man gives under compulsion, or out of injustice, or for the sake of vainglory, the fruit is lost.

That I may come to you in joy through the will of God.

Just as at the outset he said, 'If by any means now at length I may have a prosperous journey by the will of God to come unto you,'

so also here he takes refuge in the same will, and says that: For this reason I hasten, and pray to be delivered from thence, that I may quickly see you, and see you with gladness, dragging along from thence no despondency.

See how once more he displays his freedom from pride.

For he did not say, 'That I may teach you and instruct you,' but, 'That I may find rest together with you.'

And yet it was he himself who was the one contending and boxing;

how then does he say, 'That I may rest together with you'? By showing them favour in this too, and by making them more eager, in that he makes them sharers of the crowns and shows that they also are contending and toiling.

Then, as he is ever wont to do, after the exhortation he adds the prayer, saying:

Now the God of peace be with you all.

I commend unto you Phoebe our sister, who is a deaconess of the Church which is at Cenchreae.

See by how many things he sets her forth with honour;

for he made mention of her before all the rest, and called her sister;

and it is no small thing to be called the sister of Paul.

He added also her rank, calling her a deaconess;

That you receive her in the Lord, as becometh saints.

That is, for the Lord's sake, that she may enjoy honour among you.

For he who receives another for the Lord's sake, even though the one he receives be no great person, receives him with earnestness;

and when she is moreover a holy woman, consider of how great attentiveness it is just that she should be counted worthy.

For this reason he added, 'As becometh saints,' as it behoves such persons to be received.

For she has a twofold ground for being attended to by you: both that she is received for the Lord's sake, and that she herself is holy.

And that you assist her in whatever matter she may have need of you.

Do you see how free from burdensomeness it is? For he did not even say, 'That you deliver her from trouble,' but, 'That you contribute your part, and reach out a hand, and in whatever she may have need of you';

not in whatever things there may be at all, but in whatever she may need of you;

and she will need help in those matters in which you may have authority.

Then again the praise is unspeakable;

For she herself also has been a succourer of many, and of my own self.

Do you see his discernment? First the encomiums, then in the middle the request, then again he has placed the encomiums, on either side shielding the appeal with the praises of that blessed woman.

For how is she not blessed, who has enjoyed so great a testimony from Paul, she who was able to render aid even to him who set the whole world in order? For this is the crowning point of her good deeds;

wherefore also he set it down last, saying, 'And of my own self.'

And what does 'and of my own self' mean? Of the herald of the whole world, of him who suffered so many things, of him who was sufficient for ten thousand.

Let us therefore imitate, both men and women, that holy woman, and her also who comes after her together with her husband.

And who are these? Salute, he says, Priscilla and Aquila, my fellow-labourers in Christ Jesus.

To their virtue Luke also bears witness;

this, on the one hand, when he says that Paul abode with them;

for they were tent-makers by trade;

and this, on the other hand, when he shows the wife taking Apollos to herself and instructing him in the way of the Lord.

But far greater are the things which Paul says.

For what does he say? First he calls them fellow-labourers, showing them to be sharers in his unspeakable toils and dangers;

then he says that, for my life they laid down their own neck.

Do you see martyrs made perfect? For it was likely that under Nero the dangers were countless, when he even gave orders that all the Jews should be separated from Rome.

Unto whom not I only give thanks, but also all the Churches of the Gentiles.

Here he hints at their hospitality and the ministration from their

money, marvelling at them, that they both poured out their own blood, and set forth their whole substance as common to all.

Do you see noble women, in no way hindered by their nature from the course of virtue? And this is very fitting;

for in Christ Jesus there is neither male nor female.

And what he said concerning the former woman, this also he says concerning this one;

for concerning her too he said, 'Who has been a succourer of many, and of my own self';

and concerning this one again, that 'Not I only give thanks, but also all the Churches of the Gentiles.'

For lest he should seem to say these things out of flattery, he brings forward other witnesses of the women, far more numerous.

And the Church that is in their house.

For they were so highly esteemed that they even made their house a church, both by making all in it believers, and by opening it to all strangers.

For it is not without cause that he is wont to call houses churches, unless there be much godliness and much of the fear of God rooted in them.

For this reason he said also to the Corinthians, 'Salute Aquila and Priscilla, with the Church that is in their house';

and writing concerning Onesimus he says, 'Paul, unto Philemon and to Apphia the beloved, and to the Church in thy house.'

For it is possible even for one living in marriage to be admirable and noble.

Behold then, these too were in marriage, and shone exceedingly, and yet their occupation was not even a brilliant one;

but nevertheless virtue hid all these things, and showed them to be brighter than the sun;

and neither their craft nor their wedlock did them any harm, but that love which Christ required, this they displayed.

For 'Greater love hath no man than this,' he says, 'that a man lay down his life for his friends.'

And that which is the mark of a disciple, this they accomplished;

for they took up the cross and followed.

For they who did this for Paul's sake, much more did they display this manliness for Christ's sake.

Let both rich and poor hear these things.

For if they who lived by the labour of their hands and presided over a workshop displayed such munificence as to become useful to many Churches;

what pardon could they have who are rich and yet overlook the poor? For those spared not even their blood for what seemed good to God, while you spare even a little money, often despising your own soul? But say you, such were those toward the teacher, but not such toward the disciples? Nay, not even this can be said;

for even the Churches of the Gentiles, he says, give thanks to them.

And yet they were of the Jews, but nevertheless they so believed sincerely as to minister even to those with all eagerness.

Such ought women to be: 'Not with braided hair, or gold, or costly array,' but adorning themselves with these good deeds.

For what queen, tell me, ever shone so brightly? What queen is so celebrated as this wife of the tentmaker? She is on all men's lips, not for ten years, nor for twenty, but until the coming of Christ;

and all men proclaim her praise for such things as adorn her more than the royal diadem.

For what is greater, what is even equal, to becoming the protectress of Paul, to preserving through her own perils the teacher of the whole world? Consider then how many queens are passed over in silence, while the tentmaker's wife is everywhere carried on men's lips together with the tentmaker; and as much of the earth as the sun looks upon, over so wide a world does the glory of this woman also run.

Both Persians and Scythians and Thracians, and those who dwell at the ends of the earth, sing of this woman's love of wisdom and count her blessed.

How much wealth, how many diadems and purple robes would you not gladly cast away to receive such a testimony? For no one could say that they were of this sort amid dangers and lavish with their money, yet neglected the preaching;

for it is on this account that he calls them fellow-workers and fellow-ministers.

And he is not ashamed to call a woman his fellow-minister—he, the chosen vessel—but even glories in it;

for he does not regard nature, but crowns the free choice of the will.

What is equal to this adornment? Where now for you is the wealth that flows in on every side? Where the beautifying of the countenance?

Where the empty glory? Learn well this woman's adornment—one that is not draped about the body but beautifies the soul, one that is never laid aside, one that lies not in a chest but is stored up in the heavens.

Behold their toil for the preaching, their crown in bearing witness, their generosity with money, their love toward Paul, their affection toward Christ;

set beside these your own things—your eagerness after money, your rivalry with harlots, your contention over grass.

And then you will see what sort they were, and what sort you are.

Or rather, do not merely compare, but also emulate this woman; and laying aside the burdens of the withering grass (for this is what the costliness of garments is), take up the adornment that comes from heaven, and learn from where those around Priscilla became such as they were.

From where, then, did they become such? They lodged Paul for two years;

and what would two years not have wrought upon their soul? 'What then am I to do,' someone says, 'seeing that I have not Paul?' If you are willing, you may have him more exactly than they did;

for it was not the sight of Paul that made them such, but the words of Paul.

So that, if you will, you may have Paul and Peter and John and the whole choir of the prophets together with the apostles conversing with you continually.

For take up the books of these blessed ones, and read continually in their writings, and they will be able to make you like the tentmaker's wife.

And why do I speak of Paul? For if you will, you shall have Paul's own Master;

for through Paul's tongue He too will discourse with you.

And in yet another way again you will be able to receive Him: when you receive the saints, when you tend those who believe in Him;

thus, even when they have departed, you will have many memorials of devotion.

For even the table on which the holy man ate, and the seat on which he sat, and the bed on which he lay down, know how to pierce the heart of the one who received him, even after that man has gone.

How, then, do you think that Shunammite woman was pierced to the heart when she entered the upper room where Elisha used to abide, and saw the table and the bed on which that holy man used to sleep? How much devotion she must have drawn from this! For unless it had been so, she would not have laid her dead child there, had she not reaped much benefit from that place.

For if, after so long a time, when we enter the places where Paul stayed, where he was bound, where he sat and discoursed, we are given wings, and by these places are carried back to the memory of that day;

then while these events were still fresh, what must those who lodged the saints with devotion likely have felt? Knowing this, therefore, let us receive the saints, that our house may be radiant, that it may be freed from thorns, that our dwelling may become a haven;

and let us receive them, and wash their feet.

You are not better than Sarah, nor of nobler birth, nor of greater means—even if you be a queen.

For she had three hundred and eighteen home-born servants, at a time when even to have two children was accounted wealth.

And why do I speak of three hundred and eighteen household servants? She possessed the whole world in the seed and the promises; she had for her husband the friend of God; she had God Himself as her protector, which was greater than any kingdom.

Yet, being in such splendor and glory, she herself kneaded the flour and ministered in all the rest, and again stood by the guests as they feasted, in the rank of a serving-maid.

You are not of nobler birth than Abraham, who did the tasks of servants—after those trophies, after those victories, after the honor shown him by the king of Egypt, after driving off the kings of the Persians and setting up his glorious trophies.

Do not look at this, that the saints who are brought to you appear mean, and are often poor and clothed in rags; but call to mind that voice which says:

'Inasmuch as you did it to one of these least, you did it to Me;'

and, 'Do not despise one of these little ones, for their angels do always behold the face of My Father who is in heaven;'

and receive them with eagerness, as they bring you ten thousand blessings through their salutations of peace.

And along with Sarah reckon also Rebekah, who both drew water and gave drink and called the stranger within, trampling underfoot all pride;

and for this very reason she received great rewards for her hospitality.

But you, if you are willing, shall receive rewards even greater than theirs.

For God will give you as fruit not merely a child, but also heaven and the good things there, and deliverance from Gehenna and the forgiveness of sins;

for great, exceedingly great, is the fruit of hospitality.

So too Jethro, and that though he was a barbarian, received as his son-in-law the one who with such authority laid his command upon the sea;

for it was his daughters who netted this noble prey.

Reflecting, then, on these things, and considering the courage of those women and their love of wisdom, trample underfoot the pride that is present—the beautifying with garments, the costliness of gold ornaments, the anointing with perfumes;

and forsaking the mincing and the affected daintiness and the walking with studied rhythm, bring all this care into the soul, and kindle in your mind the longing for the heavens.

For if this love seizes you, you will see the mire and the filth, and you will laugh to scorn the things now admired;

for it is not possible that a woman adorned with spiritual good deeds should crave this laughter.

Casting away, therefore, all these things—which even women of the marketplace, and dancing-girls and flute-girls possess with much ambition—put on love of wisdom, hospitality, the protection of the saints, compunction of heart, unceasing prayers.

These are better than garments of gold, these more venerable than gems and necklaces; these both make you well-approved among men and bring you a great reward from God.

This is the adornment of the Church, that other the adornment of the theaters;

this is worthy of the heavens, that other of horses and mules;

that other is put even about dead bodies, but this shines only in a good soul, in which Christ dwells.

Let us therefore acquire this adornment, that we too may be held in reverence everywhere, and may be well-pleasing to Christ unto the ages of ages.