HOMILY I
APaul, a servant of Jesus Christ, called an apostle, separated unto the Gospel of God, 2. which He had promised before by His prophets in the holy Scriptures. B Moses, having written five books, nowhere placed his own name there, nor did those who wrote the events after him; nor Matthew, nor John, nor Mark, nor Luke. But the blessed Paul places his name at the beginning of all his epistles. Why? Because they were writing to people who were present, and it would have been superfluous to identify themselves; but this man was sending his letters from afar, in the form of an epistle: wherefore the addition of the name was necessary. But if he does not do this in the Epistle to the Hebrews, he does so prudently and advisedly. Because he was odious to them, he cunningly whetted their interest by omitting his name, so that they would hear him out, lest they should shut the door against his discourse from the very beginning upon hearing the name. But if the prophets and Solomon placed their names [upon their works], I leave it for you to inquire why some placed their names and others did not; for there is no need for you to learn everything from me; rather, you must labor and inquire, that you may not become more sluggish. C Paul, a servant of Jesus Christ. Why did God change his name, and call Saul "Paul"? So that he might not be considered inferior to the apostles even in this regard; but that he might have as a prerogative that which the leader of the disciples had, and might thus be more closely joined to the company. But he calls himself a servant of Christ not without cause, for there are many modes of servitude: one is according to creation, of which he says, "All things serve thee" (Ps. 118:91); and again, "My servant Nebuchadnezzar" (Jer. 25:9); for the work is a servant to the maker. Another mode is by faith, of which he says: "But thanks be to God, that you were the servants of sin, but you have obeyed from the heart, unto that form of doctrine, into which you have been delivered; and being freed from sin, you have been made servants of justice" (Rom. 6:17-18). Another is by a way of life, of which he says: "Moses my servant is dead" (Josh. 1:2); although all the Jews were servants, yet Moses shone forth especially by his way of life. Since, therefore, Paul was a servant in all modes of servitude, he sets down the phrase, "Servant of Jesus Christ," in the place of highest dignity, and he brings forth the names of the dispensation, ascending from the lower to the higher. For the angel came from heaven bearing the name of Jesus when He was born of the Virgin; but He is called Christ from the anointing, which belonged indeed to the flesh. And with what oil, you ask, was He anointed? He was not anointed with oil, but with the Spirit: but Scripture is accustomed to call such as these "christs." For in the anointing, that which is preeminent is the Spirit; therefore, oil is also assumed. And where does He call those "christs" who were not anointed with oil? Where He says, "Touch not my christs, and do no evil to my prophets" (Ps. 104:15). For at that time there was no preparation for the anointing with oil. Called an apostle. Everywhere he calls himself "called," showing gratitude, and declaring that he did not find it by seeking, but that he obeyed when he was called. But the faithful he calls "called saints." D For they were called to faith; but to this man was entrusted the apostolate—a thing filled with ten thousand goods, surpassing all gifts and embracing them. And what more is to be said, except that He committed to them what Christ did upon coming? This is what even Paul, shouting and extolling the dignity of the apostles, says: "We are ambassadors for Christ, as though God were exhorting by us" (2 Cor. 5:20); that is, in the stead of Christ. Separated unto the Gospel of God. Just as in a house individuals are separated for different works, so in the Church different ministries are distributed. Furthermore, it seems to me that this signifies not the lot itself, but that he was long ago destined for this. Which also Jeremiah says God stated concerning him: "Before thou camest out of the womb, I sanctified thee, and made thee a prophet unto the nations" (Jer. 1:5). Because he was writing to a city full of arrogance and pride, by all these things he shows that it is the ordinance of God: for He Himself called, and He Himself separated. He does this, moreover, to make the epistle worthy of belief and acceptable. Unto the Gospel of God. Therefore, not only are Matthew and Mark evangelists, just as this man is not the only apostle, but they also are; even though, by way of excellence, this man is called an apostle, and they evangelists. He calls it "the Gospel" not only for the goods already brought, but also for those to come. But how does he say God is evangelized through him? For he says, "Separated unto the Gospel of God." For the Father was known before the Gospels. Indeed, although He was known, He was known to the Jews only, and not even to them as He should have been; for they did not know Him as the Father, and many things unworthy of Him were then imagined. Therefore Christ was saying: "True adorers shall come"; and, "The Father seeketh such to adore him" (John 4:23). Finally, however, He Himself with the Son was manifested to the whole world. Preannouncing which, Christ was saying: "That they may know thee, the only true God, and Jesus Christ, whom thou hast sent" (John 17:3). He calls it "the Gospel of God," uplifting the listener from the start. For he did not come to announce anything sad, as the prophets did—reproaches, accusations, rebukes—but gospels and the gospels of God, the infinite treasuries of firm and immutable goods. 2. Which He had promised before by His prophets in the holy Scriptures. For "The Lord shall give the word to them that preach good tidings with great power" (Ps. 67:12); and again, "How beautiful are the feet of them that preach the gospel of peace!" (Isa. 52:7). Does it have a place in the Old Testament? "For we do not preach it by word only," he says, "but also by deeds; since it was not human, but divine, arcane, and surpassing all nature." But since they were accusing him of novelty, he shows that it is older than the Greeks, and was described beforehand by the prophets. But if He did not give it from the beginning, the cause lies with those who did not wish to admit it: for those who wished to, heard. "Abraham your father," He says, "exulted that he might see my day; and he saw it and was glad" (John 8:56). How then does he say: "Many prophets and just men have desired to see what you see, and did not see it"? And so on.