John Chrysostom's First Homily on theGreeting to Priscilla and Aquila(Romans 16:3·4)One ofthe church's outstanding Bible expositors mlS St. John Chrysostom (died AD. 407). Hepreached consistently through the Scriptures, and many ofhis sermons are stiJJ extant. Here, for the lirst time inEnglish, is his Drst sermon on Prsicilla and Aquila. Translated from the Greek, by Catherine Clark Kroeger,Ph.D., eBE President, author, and classical scholar.

1. I think many of you are surprised at this section of theapostolic readins (Romans 16), especially to meditate uponthis incidental and non-essential portion of the epistle, becauseof ita having nothing but frequent salutations in quick succes­sion. To-day then, deperting from the former line of argument,I am myself prepared to turn elsewhere, to advance this thesisin order that you may learn that in the sacred Scriprures thereis nothing of less importance, nothing non-essential, even if itbe one jot or one tittle. Indeed even a simple greeting opensfor us a pat sea of tboUBhts. Why do I say "a simple greet­ing?" Frequently the addition of a single letter introduces awhole significance of meaning. This is to be seen in thenamin, of Abraham. (Genesis 17:5 where Abram becomesAbraham)

Would it not be inappropriate for one who had received aletter from .. friend, to read only the body of the epistle andnot also the salutation which lay below, and especially tosurmise the disposition of the one who had written it? Since itwas written by Paul - rather not by Paul, but by the grace ofthe Spirit the letter was composed for an entire city and for 50

pat a people, and through them to the entire world.To decide that somethins of the Scriprures is secondary in

importance, and simply to skip over and not to renect upon it,has made everything upside down. For this is what fills uswith put indifference: not to read all the Scriprures. Wedecide those which we think to be more clear, and selectingthese, make the rest to be of no account. Not to wish to goIluutlp the entire COIlJUS of Scripture, to think that somethingII~ in importance and superfluous- this lead! to theheresiesI For this reason, we ,rudy all of it diligently, not onlywhat appears trifling, but also what seems difficult to compre­hend and oppressive. A thoroup-go1ng knowledge of theScriptures has been neglected and slighted.

Those excited at the sight of a horse race can teU withcomplete accuracy the names and herd and pedigree and birth­place and rearing of the horses, also their age and racingability, and which horses, if matched against which, will seizethe victozy, and what horse from what starting-gate, andhavina which driver will win the race, and will pass up hisrival. Theater-buffs demonstrate a no less rabid enthusiasm ­but rather more - over individuals who conduct themselvesdispacefully on the staae (I speak of mimes and dancinggirls). lbey catalogue their ancesby and birth place andtralnin& and all the rest. 16

But when we are asked how many and which were theepistles of Paul, we do not even know how to tell the number.And if some who know the number, are asked what citiesreceived the letters, they are at a loss to answer the question.Vet a man, a eunuch and a barbarian to boot, althoughburdened with cares and business affairs, did not waste histime on a journey in idleness but sat in his chariot, diligentlygiving himself to the exact intent of the portion of Scriprure,and thereby was added himself to the Book (Acts 8:27 ff),

We, who do not bear the manifold burden of time­consuming business which was his, let us not be dismayed atthe names in the epistles. Rather gathering them up from theletters each lord's DaY,let us profit from the godly instruc­tion, And so that we may not use the sermon only as a rebuke,come, let us proceed to the middle of this greeting whichseems SO inessential and annoying. When it is considered andthe profit is demonstrated which it offers to those who wi))attend carefully upon its exact intent, then greater will be thereproach of those who are heedless of such treasures and castfrom their hands spiritual riches.

What then is the greeting? Creet Priscilla and Aquila, hesays, DIY fellow-laborers fn the Lord. Does it not seem to be asimple greeting, to indicate to us nothing great nor noble?Come then, let us spend the entire sennon on this alone.Rather we shall not be able sufficiently today to draw outyour thoughts on all of Sacred Writ, with these few words; butit will be necessary to save until another day the abundance ofinsights, of ideas generated from this small greeting. For I amnot prepared to go through all of it, but a part of it, both thebeginning and ending alone. Creet Prjscilla and Aquila.

2•. F'llst the virtue of Paul must be explained, that he hadtaken in hand the whole world, both land and sea and all thecities under the SWl, both barbarian and Greek, and suchpeople as dwell in them. Vet he was thus solicitous about oneman and one woman.

Second it is a marvel, how, though he was sleepless andhad a burdened soul, yet he had a personal and individualconcern for each one of those who were approved andexcellent. Now it is not surprising that the leaders of theClurches should do this, to drop from their memory those whoare highly serviceable, absorbed as they are in quelling riots,and assuming the charge of a single city. Not only the magni­rude of the dangers, but the length of the journey, and the

abundance of cares and the succession of billows and theWlCeasing everlasting continuance of all this and much morebeside, make them capable of this lapse.

But Paul did not forget these. How were they notforgotten? Because of Paul's greatness of soul and his fervorand genuine love. Thus he bad them on his mind, so thatfrequently he mentioned them in epistles. Let us see who andwhat sort of individuals these were, who thus bound them­selves to Paul by affection and drew forth his own love. Werethey perhaps consuls or generals, or rulers or possessed ofsome other eminent distinction, or vested with great wealth ormagistrates of the city? None of these things can be said, butthe complete opposite. They are poor and needy and live bythe labor of their hands. For they are, it says, tent-makers bytrade (Acts 18:3). And Paul is not ashamed, nor does he thinkit an embarrassment to an imperial city and a haughty people,conunanding them to greet these artisans. Nor does heconsider them to be insulted by his love for this humblecouple.

Having set out the entire instruction, let us tum to aspiritual discussion. Indeed, we who frequently have relativesa little poorer than ourselves, alienate ourselves from intimacywith them and think it to be an embarrassment if we are everdiscovered to be related to them. lbat is not the way it waswith Paul. Rather he took pride in his occupation, and he madeit; :Iear not only for his contemporaries but also for posterity,that these tent-makers were among the first to demonstratetheir love for him. And let not anyone say to me, "And what isso great or remarkable about that, since he himself was of thesame trade, that he should not be ashamed of fellow trndes­men?" What do you say? This itself is great and remarkableFor those who are ashamed of their inferiors are not peoplewho can teU of the illustrious distinction of their ancestors.Rather they are those who once occupied the same lowlystatus and then are suddenly elevated to a position of emi­nence and distinction. However, no one was more illustriousthan Paul, nor more eminent. He was more notable than thekings themselves, as I suppose is evident to all, for he com­manded the demons and raised the dead and by his conunandwas able to make blind and to heal those who were blinded.His clothing and shadow destroyed every form of disease, sothat fmally he was not considered to be a human being butsome angel come down from heaven.

He, however, though enjoying such great glory, andeverywhere viewed with awe, converting everyonewheresoever he might appear, was not ashamed of the tent­maker, nor did he deem it demeaning for those in such highrepute to convey the greeting. It is likely that in the churchthere were many distinguished Romans whom he compelled togreet these poor folk. For he knew, clearly he knew, that virtuein lifestyle, rather than splendor of wealth or abundance ofriches, was wont to produce nobility.

The Romans were deficient in this virtue, thougharrogant because of the glory of their forebears. They wereornamented only by the mere name of nobility, and not by thereality. Frequently the name itself does not hold up underscrutiny, if anyone traces further back to the earlier anteced-

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ents of the nobles. For if you investigate carefully the manwho is iUustrious and eminent, having a father and grandfatherwhom he can say were distinguished, often you fmd a humblegreat.grandfather with an obscure name. By the same token ifwe trace back a bit into the family tree of those who seem tobe humble, frequently we shall discover their earlier ancestorsto be rulers and generals, and one might fmd them turned intohorse-herds and swinekeepers. All these things Paul knows,and he makes them of no account, for he sought nobility ofsoul, and he taught the others to view this quality with awe.

So far we take no small profit ftom Lhis in the Scripture,to be ashamed at no one in a more lowly position, to seekexcellence of soul, and to meditate upon all which externallyappears superfluous or unprofitable.

3. There is herein another no less profitable benefit to

derive, and that which best maintains our life is established.What is this? Not to condeJTU1 marriage, nor to consider it animpediment or obstacle on the path leading to virtue, to have awife, to rear children, to preside over a household, and to workat a trade with one's hands. Behold here a man and a woman,and they excelled in the work place and practised a trade andand demonstrated a more accurate spiritual insight to thoseliving in monasteries. Whence is this evident? FlOm thosethings which Paul said about them before, rather not fromthose things which he spoke before, but from those to whichhe next bore witness. For after he said "Greet Priscilla andAquila.," he added their qualification of worth. What sort isthis? He does not say that they were rich or distinguished orwell born. What then? fAMy felJow-lsbr?rers in the wrd."Nothing could equal this in a reckoning of excellence. Theirworth is evident not only because of this but also because hestayed with them, not just one day, or two or three, but twoentire years: in this their virtue can be seen.

Just as secular magistrates do not ever choose to stay withthe humble and lowly, but seek out splendid houses of someillustrious man, lest the low estate of their hosts should destroythe grealness of their rank, the apostles too did this. They didnot stay with whomever they might chance upon, even thoughtheir house might be splendid, but they sought out excellenceof soul, and after flDding out by careful inquiry who wereappropriate, they stayed with these. For this is the law which­was laid down by Christ's command. "In Khatsoever city orhousehold )tlu go, ask ~o is oorthy in it and stay there." (Mt. 10: ll;wke 9:4) So this couple was worthy of Paul. H theywere worthy of Paul, they were worthy of the angels. G1a.dlywould I address that home as both heaven and Clmrch. Forwhere Paul was, there also was amst. "Did)tlu 6ndevidence,"he says, " ofOlrist speaking in m:'!" (ll Cor. 13:3)And where Christ was, there also angels continuously re­sorted.

Those who have previously represented themselves asworthy of the ministry of Paul, reflect upon who this couplewas, observe these folk who dwelt together with him for twoyears, their aspect and walk and glance and fashion of dressand goings out and in, and all other particulars practised intheir daily lives. Think how great it was to see Paul, preparingdinner and rebuking and exhorting and praying and weeping,

going out and coming in.For if we have only fourteen epistles an.d carry them

everywhere on the earth, what living epistles would those havebeen who had the source of the epistles, the tongue of thecivilized world, the light of the Olurches, the foundation ofthe faith, the pillar and foundation of the truth - what wouldthey not have been who lived together with such a messenger?For if his clothing was fearsome to such powerful demons(Acts 19:12), how great a gift of the Spirit was drawn byliving with him? To behold the bed of Paul, to see thecoverlet, the sandals - would not it suffice them as a basis forconstant amazement and contrition? For if the demonsshuddered upon seeing his clothing, much more were believerswho lived with him stung to repentance when they saw thesame.

This too is worthy of inquiry, why, as he addressed them,Paul has placed Priscilla before her husband. For he did notsay, "Greet Aquila and Priscilla,"but "Priscilla and Aquila. "He does not do this wilbout a reason, but he seems to me toacknowledge a greater godliness for her than for her husband.What I said is not guess-work, because it is possible to learnthis from the Book of Acts. She took ApoUos, an eloquentman and powerful in the Scriptures, but knowing only thebaptism of John; and she instructed him in the way of the lordand made him a teacher brought to completion (Acts 18:24,25). For the women in the company of the apostles did notworry, as they do now, about how they might array themselvesin splendid rmery and how they might pretty up their faceswith cosmetics and painting under the eyelids. Women to-dayurge their husbands and compel them to buy a cloak morecostly than that of their neighbor who is of equal socialstation, and white mules and bridles shot with gold, and aretinue of eunucbes, and a great swann of maid-servants, andeverything else necessary for a ridiculous appearance. Theearlier women shook off all of these and cast away worldlyvanity and sought one thing: how they might become partnersof the apostles and share the same pursuit.

Therefore such a one as Priscilla was not alone, but therewere all the others. For concerning a certain Persis he says,"mJo labored rmcb for us" (Romans 16:12) and as to Maryand Tryphena, he is amazed at their labors, because theyworked along with the apostles, and participated as athletes inthe same spiritual conflicts.

How does he write to TImothy and say, "A KOI7JU1 I do notallow 10 teach nor to bear authority OK'r the rmn"'?" (I Tun.2: 12) 'That is when the man is godly and possessed of thesame faith and ihares the same knowledge. But when the manis unbelieving or deceived, Paul does not deprive her of theright to teach. Indeed, in his instruction to the Corinthians hesays, "Us K01D!In Juts an unbelieving husband let her notleaK' him. For KlJat do you mow, 0 KOI7JU1, K1Jetber you willeffect the salvation ofyour busband!" (I Cor. 7:143,16) Howshould the believing woman effect the salvation of an unbe·lieving man? Obviously as she instructs and teaches and leadshim toward faith, just as Priscilla herself did Apollos.

Besides, when he said "/ do not allows KOrmn to teach"he was speaking about teaching ·in the pulpit, about a public

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discourse, and reviling the clergy. He does not forbid exhort­ing and counselling in private. If it were forbidden, he wouldnot have praised her for doing so.

4. Let the men listen, and let the women give heed tothese things. The women, so that they may imitate her who isof the sanie sex and a kinswoman in Christ. The men so thatthey may not appear more feeble than their wives. Whatvindication shall we have and what excuse when womendisplay such zeal and such spiritual insight, while the men areconstantly bound to the affairs of this world? Let the rulerslearn these things, as well as those who are ruled. Let thepriests learn, as weU as those who hold the rank of laity, sothat they may not admire the rich nor pursue splendid dwellingplaces, but that they may seek virtue with poverty and notdespise the more humble of the brethren, slighting neither thetent-maker nor the tanner nor the seller of purple nor thecoppersmith. those who serve under domination. Let thosewho are ruled, lest they consider their humble circumstancesan obstacle in giving hospitality to the saints, rather thinkabout the widow who received Elijah when she had only afistful of flour, (I Kings 17:10) and those who entertained Paulfor two years. Let them open their homes to those in need andshare all that they have with the strangers. Do not raise theobjection that you have no household slaves! But even if youhad thousands, God conunands you your own self to gatherthe harvest of hospitality. Therefore Paul, when he examined awoman who was a widow, and commanded her to receivestrangers, laid down this injunction not to be done by othersbut by herself For he said, "Ifshe has entertained strangers,"and added"Ifshe has lWshed the feet ofthe saints." (I Tim.5: 10) He did not say. "if she has spent money," nor "if shecommanded the slaves to do it," but "{ifshe herselfper­Fornal this labor. " Therefore Abraham, who bad a bundredand eighteen men born in his own house, he himself ran to theherd and carried the calf, and did all the other acts of service,and made his wife a fellow beneficiary of the rewards ofhospitality.

Therefore our Lord Jesus Christ was born in a stable and,once he was born, was raised in a house; and when he wasgrown he did not have where to lay his head, so that you mightbe instructed not to gape longingly at the shiny splendors ofthis life but to be a lover of simplicity everywhere, to pursuepoverty, and to flee superabundance, and to beautify yourselfwithin. For "All the glory ofthe king's daughter," it says, ""iswithin" (Psalm 44:14). If you have a hospitable disposition,you own the entire treasure chest of hospitality, even if youpossess only a single coin. But if you are a hater of humanityand a hater of strangers, even if you are vested with everymaterial possession, the house for you is cramped by thepresence of guests.

The house of Priscilla and Aquila did not have couchesoverlaid with silver, but it had much good judgment. It did nothave a coverlet, but a kind and hospitable attitude. It did nothave gleaming pillars, but a shining beauty of spirit. It wasnot surrounded by marble walls nor floor adorned with mosaicwork, but it was the temple of the Spirit. Paul commendedthese things and loved them dearly. Because of this, after he

bad stByed two years at the house, he did not repudiate it'Therefore he remembered them constantly and composed agreat and wonderful tribute for them· not in order to renderthem more lUusbious, but to bring others to the same zeal, andto persuade them to resard as blessed, not the rich, not those inauthority, but the hospitable, the compassionate, the lovers ofhumanity, those who demonstrate great kindliness where thesaints an! concerned.

S. When we have learned these things from the greeting,let us demonstrate them by the deeds themselves. Let us notindiscriminately consider as blessed the rich, nor disparage thepoor, nor be ashamed of trades nor consider bald work adisgrace but rather be ashamed of idleness and havins nothingto do; for Paul would not have practised a tnlde if he had notthought it a benefit for him. "For jfI have preached theGospel, Mbat reason is this to boast? mutt then is I7D'pay?11Jat by l1fYpRacbJng I D.lliy .n:a,b, the Gospel Mithout expenseto JOu." (I Cor. 9:16,18). If a trade were a disgrace, he wouldnot have commanded that those who did not work should noteat (D Thess. 3:10) For only sin is a disgrace, and idlenessusually gives birth to sin, and not one or two or three alone,but every sort of evil as wen. 1berefore a certain seae showedthat idlenesa teaches every evil and says concerning slaves,"Set him to work 10 that he may not be idle" (EccJl!siBti~S

33:28). Just as the bit is to the horse, so is labor to our nature.If idleness weJ'e a fine thing, then the earth would send upeverythmg without the need to sow and plow, and no onewould enaaae In such toil. But in the beginning God did notcommand all thi.ngs to issue forth without. plowing. Nor doeshe do so now, but rather ordains that people should yoke theoxen, and draa the plow, and carve out. the Curroughs andscatter seed, and take care of many other kinds of things, bothvines and 1ree8 and grains, so that the engagement in anoccupation might lead the mind of the Iaboren away from allevil.

From the beginning, then, in order that he might demon­strate his power, God conbived that all things should beprovided apart from our labors. For "Jet the earth bring forthgreM ..egets.tion " (Genesis 1:11) he said; and immedi ielyeverythi.ns green flourished. After this it was not 50, bul becommanded that produce should be brou&ht forth from theearth through our labors, 50 that you mlght learn that beintroduced work because of the advanla8e and benefit to us.When we hear, "In the SMelit ofJOIlT browJOU shaH eatJOurbread' (Genesis 3:19), it seems to imply a punishment andretribution. But the true evaluation is that it is an admonitionand chastisement and medicine for the wounds produced bysin.

Therefore Paul plied a trade constantly, and not only byday but even in the night; and be shouts when he says,"KOI'.ldng night and day so as not to be 8 burden to anyofyou" (I TheIS. 2:9). He was not simply engrossed in work forhis own amusement or pleasure, as many of the brothers, buthe reveals this nwch about the work itself: that he was enabledto provide for others. "These hancls," he said, "have ministeredto 11D' needs and to those Kilo are with rm" (Acts 20:34). Aman who gave commands to demons, who was the teacher of

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the civilized world, who was entrusted with all those whodwell upon the earth, and all the churchellyina UDder die IUD,

and and ministered with greatlOUcitude to peoples, IIDdnations and cities - this man worked night and day. Nor did behave a modicum of respite from those labors. But \\Ie wbo Ire

not preoccupied with one thousandth of his conc:e:m.s, ratherwe whose minds cannot even grasp these concerns • we Bveout our days in constant idleness. What sort of excuse IIbaJl. 'Nt

have, and what vindication, teU me.Hence every evil is brought into life: Many think it to be

greatest and most fittina not to put their own bands to a trade,and that it is the ultimate condemnalion to appear to haveexpertise in any such thins. But Paul was not &sbamed towield the knife with his own hands, and lItitch bides. He toldabout it among the dignitaries, and took pride in the fBCt, IIthousands of distinguished and illustrious people appmacbedhim. Not only was he unashamed to do theaethmpt but bepublicized his profession by his epistles, II though on a bronzetablet. Therefore whatever he had learned from !be beJinninland afterwardll, he put his hand to the SlIDe b'8de and also afterhe was snatched up to the third heaven, and after he wascarried up to parlldise, after having shared with God communi·cations which cannot be uttered.

But. we, who are not worthy of his sandals, are ashamedof these things on which he prided himself, 8Dd \W spend eachday in idleness, not mending our ways, nor do we CODSider thisa disgrace. We flee from living by honest labor as ~ugb itwere shameful and ridiculous. Then tell me, what hope ofsalvation shall we have? It is necessary tf) be ashamed of whatis shameful - sin and giving offence to God and doing any­thing one ought not - and to take pride in crafts and workman·ship. We shall easily cast out evil tbougbts by~ inwork, and we shall help those in need 8Dd not be pest at thedoors of others (i.e. seeking benefice from a wealthy pabon)and we shall fulfJJ the law of Orist when he said, ..It u Imte

blessed to gile than to receiw!' (Acts 20:35).Because of this we have hands, so that we may help

ourselves, and provide for those crippled in body from 0lQ'

own substance everything which they are not able to providefor themselves. So if anyone continues to be idle and 11 ingood health, be is more wretched than those wracked withfever. For the one group bas the excuse of their illness anddeserves compassion, while the others bring dishonor upon 1I1egood health of their own bodies, and would very reuonabl,y behated by all, as those who transgress the laws of God, makingthemselves an object of anger at the table of the sick anddevaluing their own soul.

This is not the only thing that Is frightful; when they ouahtto take care of themselves in their own home, they make pestsof themselves at the houses of others and make themselvesmore contemptible than anybody else. There is not anythJna,anything at all, who is not destroyed by idleness. Standinawater becomes putrid, while nmning water as it flows evel)'­where retains its excellence. Iron which lies in idlenessbecomes softer and less stron&, corroded with much rust, butthe iron that is used in a work is more useful and betterlooking and shines no less than any silver. And anyone could

see tballand which lies idle puts forth nothing wholesome, butevil weeds and thorns and thistles and trees which bear nofroil, while that which has the benefit of careful tendingabounds with cultivated froils. Everything in existence, to putit simply, is ruined by idleness and is made more useful byhomely toil.

Therefore knowing all these things, and how great is theharm of idleness and how great is the profit of industry, let usflee the one and pursue the other so that we may live thispresent life in a seemly fashion and may provide for those inneed as we are able and, when we have made our own soulsstronger, may we gain everlasting benefits.

May all of us attain these things, by the grace and lovingkindness of our wrd Jesus Quist, to whom be glory andpower, together with the Father and the Holy Spirit, both nowand always, forever and ever. Amen.

Migne, Patrologia Graeca 51.187 Translated by CatherineKroeger.

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