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kinds of Service;His implied care forall. True worship of the spirit. 19 addition of " the Gospel,” shews the kind of ministry. For Rom. there are many and diverse modes of ministry' and of
Ο διακο. service. For as under kings all are ranged under one that yies beareth kingly power, and all have not to minister? about dexothe same thing, but to one belongeth the ministry of ruling the armies, and to another that of ordering the cities, and to another again that of keeping the treasures in the storehouses; thus also in spiritual things, one serveth God and laboureth Sharpıúu in believing and ordering his own life well, and another in undertaking the care of strangers, and another in taking in hand the patronship of them that be in need.
As even during the Apostle's own time, they of Stephen's company served God in the guardianship of the widows, others in the * 2201 teaching of the word, of whom also Paul was, serving in the all preaching of the Gospel. And this was the fashion of his service: for it was to this that he was appointed. On this account, he not only calls God to witness, but also says what he was entrusted with, to shew that having so great things put into his hands, he would not have called Him Who trusted them to him to witness what was false. And therewith5 he wished to make another point out also, viz. that 2 Ms:: he could not but have this love and care for them. For that they might not say,' who art thou? and, from whence that thou sayest that thou art anxious over a city so great, and most imperial,' he shews that he must needs have this care', if at least the sort of service that was committed to him, was to declare the Gospel : for he that hath this put into his hands, must needs have continually upon his mind them that are to receive the word. And he shews another thing besides this by saying, in my spirit; that this service is much higher than either the Gentile or the Jewish. For the Gentile is both fleshly and in error®, and the Jewish is true indeed, 6 so 5 yet even this is fleshly. But that of the Church is the Mss.
Sav. in opposite of the Gentile, but more lofty than the Jewish by a error and great deal. For the mode of our service is not with sheep fleshly and oxen and smoke and fat, but by a spiritual soul, which Christ also shews in saying that God is a Spirit, and they John 4, that worship Him must worship Him in spirit and in truth. 24.
charesias 4 Mss. have only the One Ms. adds, if Christ hath given latter.
him this care, and
20 What is God's is the Son's. St. Paul's love intense but submissive.
HOMIL. In the Gospel of His Son. Having said above that it was II.
the Father's Gospel, here he says it is the Son's. So indifferent is it to say the Father's or the Son's! For he had learnt from that blessed voice that the things of the
Father are the Son's, and the things of the Son are the John Father's. For all Mine are Thine, and Thine are Mine!. 17, 10.
That without ceasing I make mention of you always in my prayers. This is the part of genuine love, and he seems indeed to be saying some one thing, yet states four things even here. Both that he remembers, and that he does so continually, and that it is in his prayers, and that it is to ask great things for them.
Ver. 10, 11. If by any means now at length I might have a prosperous journey by the will of God to come unto you ; for I long to see you.
You see him painfully desiring to see them, and yet not enduring to see them contrary to what seemed good unto God, but having his longing mingled with the fear of God. For he loved them, and was eager to come to them. Yet he did not, because he loved them, desire to see them contrary to what seemed good unto God. This is true love, not as we love who err on both sides from the laws of love: for either we love no one, or if we ever do love, we love con
trary to what seemeth good unto God, acting in both s pogrind against the Divine law. And if these things be grievous 8
when spoken of, they are more grievous when done. And how do we love contrary to what secms good to God? (you will say). When we neglect Christ pining with hunger, and provide our children and friends and relations above their needs. Or rather what need to carry the subject further. For if any one will examine his own conscience, he will find that this takes place in many things. But such was not
that blessed person, but he knew both how to love and to 33 Mss. love as he ought’, and as was fitting, and though exceeding omit as he ought all men in loving, he transgressed not the measures of love.
See then two things thrive extremely in him, fear of God, and also longing towards the Romans. For to be praying continually, and not to desist when he obtained not, shews
• 3 Mss. place the stop before making request,' (to ask). Gr. dobusos.
Hebrooks delay;longs to impartgrace: to aid, not supersede, the will.21 exceeding love. But so I loving, to continue yielding to the Rom,
. will of God, shews intense reverence.
In another place, i 5 Mss. however, having thrice besought the Lord, he not only did add so not receive, but on the contrary, when he did not receive, he was very thankful for not having been heard. So, in all things did he look to God. But here he received, though not when he asked, but after delay, and neither hereat was he a whit discontented. And these things I mention that we may not repine at not being heard, or at being heard slowly. For we are not better than Paul, who confesses his thankfulness for both, and with good ground. For when he had once given himself up to the all-gorerping Iland, and put himself with as much subjection under it, as clay under the potter, he followed wheresoever God led. Having then said that he desired to see them, he mentions also the cause of his desire, and what is it?
Ver. 11. That I may impart unto you some spiritual gift, to the end ye may be established.
For it was not merely as many now go travelling in a needless and profitless way that he also went, but for necessary and very urgent ends. And this he has no mind indeed openly to tell them, but he does by way of hints, for he does not say that I may teach you, that I may instruct you, that I may fill up that which is wanting; but that I may impart: shewing, that it is not his own things which he is giving them, but that he was imparting to them what he had received. And here again he is unassiuning, in saying some, he means, some small one, and suited to my powers. And what may this small one be which thou art now going to impart? This it is, he says, to the end that ye may be established. This then also cometh of grace, namely, the being unwavering and standing fast. But when you hear of grace, think not that the reward of resolve on our part is thereby cast aside: for he speaks of grace, not to disparage the labour of resolve on our part, but to undermine the haughti- 2 úroness of an insolent spirit'. Do not thou then, because that Paul "ivópshath called this a gift of grace, grow supine. For he knows piercing how, in his great candour, to call even well doings, graces; inflated, because even in these we need much influence from above. 3d povoices But in saying, to the end that ye may be established, he
Points gently to their need, softening expressions. Homil. covertly shews that they needed much correction: for what
he would say is this; (f a long time I have both? desired
and prayed to see you, for no other reason than that I may 2 4 Ms. stablish and strengthen and fix you thoroughly in the fear one Ms. of God, so that ye be not continually wavering. But he
does not express himself so, (for he would have shocked word. them,) but in another way he hints to them the same thing,
though in a subdued tone. For when he says, to the end that ye may be established, he makes this plain. Then since this also was very irksome, see how he softens it by the sequel. For that they may not say, are we wavering? are we carried about? and need we speech of yours in order to stand fast ? he anticipates and does away any gainsaying of the kind, by saying, as follows.
Ver. 12. That is, that I may be comforted together with you by the mutuul faith both of you and me.
As if he said, Do not suspect that I spoke to accuse you. It was not with this feeling that I said what I did. But
what may it be that I wished to say? Ye have undergone Tipouvo many tribulations, being drenched on every side by those who λούμενοι. vid.
persecute you. I desired then to see you, that I may comfort Steph. you, or rather, not that I may comfort you only, but that I 3 Mss
. may myself receive comfort. See the wisdom of the teacher. raghrex He said, to the end that ye may be strengthened; he knew harass- that what He had said would be irksome to the disciples, ed
and he says, to the end that ye may be comforled. But this again is heavy, not indeed to such a degree as the former, still it is heavy. He then pares down what is galling in this also, smoothing his speech on every side, and rendering it easy of acceptance. For he does not say barely to be comforted, but to be comforted together with you ; nor was he content with this, but he puts in a further
lenitive, when he says, by the mutual faith both of you 45 Mss. (ind me. Oh what mighty humblemindedness! He
shewed himself also to be in need of them, and not then
that from me. And how comes this to pass ?
Strength from mutual communion, then specially needed. 23 Through the mutual faith both of you and me. For as in Rom. the case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined' with the 'idāpess members of our own selves, great is the comfort we receive. 5 Mss. You must not look to the present time, during which, by God's grace, in village and city?, and in the desert itself, there ? 4 Mss.
city and be many hosts of believers, and all impiety hath been driven village out; but consider, in that time, how great a good it was both for disciples to see their master, and for brethren who had come from another city to be seen of brethren. But that I may make what I am saying plainer, let us bring the matter to an example. For if it should even happen and come to pass (may it never do so that we had been carried away to the land of the Persians or Scythians or other barbarians, and had been scattered' by two and threes in 4 Mss. their cities, and were then suddenly to see any one of those asunder here coming to us, reflect what a harvest of comfort we should reap of it. See ye not those too who are in the prisons, if they see any of their acquaintance, how they revive, and are quite futtering with the pleasure. But if I compare those days with captivity and imprisonment, count it no wonder. For these suffered far harder things than those, scattered as they were, and driven about, and dwelling in the midst of famine and of wars, and tremblingly expecting daily death, and suspecting friends and kindred and relatives, and dwelling in the world as in a strange land, aye, and in far harder plight than they who live in another's country. And this is why he says, to the end that ye may be established and comforted with us by our mutual failh. And this he says, not as though himself needed any assistance from them, (far from it; for how should the pillar of the Church, who was stronger than iron and the rock, the spiritual adamant, who was equal to the charge of countless cities, but that he should not make his language impetuous and his reproof vehement, he says, that he himself also needs their con
Figitaaxpsy seems here to have a double sense from the context.