(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


ST. JOHN CHRYSOSTOM

COMMENTARY ON THE EPISTLE OF ST. PAUL TO THE ROMANS
HOMILIES 1-8

[Translated by Rev. J. B. Morris, M.A., of Exeter College, Oxford, and Rev.
W. H. Simcox, fellow of Queen's College, Oxford; revised by George B.
Stevens, Ph.D., D.D., Professor in Yale University.]


THE ARGUMENT(1)

   As I keep hearing the Epistles of the blessed Paul read, and that twice
every week, and often three or four times, whenever we are celebrating the
memorials of the holy martyrs, gladly do I enjoy the spiritual trumpet, and
get roused and warmed with desire at recognizing the voice so dear to me,
and seem to fancy him all but present to my sight, and behold him
conversing with me. But I grieve and am pained, that all people do not know
this man, as much as they ought to know him; but some are so far ignorant
of him, as not even to know for certainty the number of his Epistles And
this comes not of incapacity, but of their not having the wish to be
continually conversing with this blessed man. For it is not through any
natural readiness and sharpness of wit that even I am acquainted with as
much as I do know, if I do know anything, but owing to a continual cleaving
to the man, and an earnest affection towards him. For, what belongs to men
beloved, they who love them know above all others; because they are
interested in them. And this also this blessed Apostle shows in what he
said to the Philippians; "Even as it is meet for me to think this of you
all, because I have you in my heart, both in my bonds, and in the defence
and confirmation of the Gospel." (Phil. i. 7.) And so ye also, if ye be
willing to apply to the reading of him with a ready mind, will need no
other aid. For the word of Christ is true which saith, "Seek, and ye shall
find; knock, and it shall be opened unto you." (Matt. vii. 7.) But since
the greater part of those who here gather themselves to us, have taken upon
themselves the bringing up of children, and the care of a wife, and the
charge of a family, and for this cause cannot afford to all events aroused
to receive those things which have been brought together by others, and
bestow as much attention upon the hearing of what is said as ye give to the
gathering together of goods. For although it is unseemly to demand only so
much of you, yet still one must be content if ye give as much. For from
this it is that our countless evils have arisen--from ignorance of the
Scriptures; from this it is that the plague of heresies has broken out;
from this that there are negligent lives; from this labors without
advantage. For as men deprived of this daylight would not walk aright, so
they that look not to the gleaming of the Holy Scriptures must needs be
frequently and constantly sinning, in that they are walking the worst
darkness And that this fall not out, let us hold our eyes open to the
bright shining of the Apostle's words; for this man's tongue shone forth
above the sun, and be abounded more than all the rest in the word of
doctrine; for since he labored more abundantly than they, he also drew upon
himself a large measure of the Spirit's grace. (1 Cor. xv. 10.) And this i
constantly affirm, not only from his Epistles, but also from the Acts. For
if there were anywhere a season for oratory, to him men everywhere gave
place. Wherefore also he was thought by the unbelievers to be Mercurius,
because he took the lead in speech. (Acts xiv. 12.) And as we are going to
enter fully into this Epistle, it is necessary to give the date also at
which it was written. For it is not, as most think, before all the others,
but before all that were written from Rome, yet subsequent to the rest,
though not to all of them. For both those to the Corinthians were sent
before this: and this is plain from what he wrote at the end of this,
saying as follows: "But now I go unto Jerusalem to minister unto the
saints: for it hath pleased them of Macedonia and Achaia to make a certain
contribution for the poor saints which are at Jerusalem." (Rom. xv. 25,
26.) For in writing to the Corinthians he says: "If it be meet that I go
also, they shall go with me" (1 Cor. xvi. 4);meaning this about those who
were to carry the money from thence. Whence it is plain, that when he wrote
to the Corinthians, the matter of this journey of his was in doubt, but
when to the Romans, it stood now a derided thing. And this being allowed,
the other point is plain, that this Epistle was after those. But that to
the Thessalonians also seems to me to be before the Epistle to the
Corinthians: for having written to them before, and having moved the
question of alms to them, when he said, "But as touching brotherly love, ye
need not that I write unto you: for ye yourselves are taught of God to love
one another. And indeed ye do it toward all the brethren" (1 Thess. iv. 9,
10): then he wrote to the Corinthians. And this very point he makes plain
in the words, "For I know the forwardness of your mind, for which I boast
of you to them of Macedonia, that Achaia was ready a year ago, and your
zeal hath provoked very many" (2 Cor. ix. 2): whence he shows that they
were the first he had spoken to about this. This Epistle then is later than
those, but prior (prw'th) to those from Rome; for he had not as yet set
foot in the city of the Romans when he wrote this Epistle, and this he
shows by saying, "For I long to see you, that I may impart unto you some
spiritual gift." (Rom. i. II.) But it was from Rome he wrote to the Philip
plans; wherefore he says, "All the saints salute you, chiefly they that are
of Caesar's household" (Phil. iv. 22): and to the Hebrews from thence
likewise, wherefore also he says, "all they of Italy salute them." (Heb.
xiii. 24.) And the Epistle to Timothy he sent also from Rome, when in
prison; which also seems to me to be the last of all the Epistles; and this
is plain from the end: "For I am now ready to be offered," he says, "and
the time of my departure is at hand." (2 Tim. iv. 6.) But that he ended his
life there, is clear, I may say, to every one. And that to Philemon is also
very late, (for he wrote it in extreme old age, wherefore also he said, "as
Paul the aged, and now also a prisoner in Christ Jesus") (Philem. 9), yet
previous to that to the Colossians. And this again is plain from the end.
For in writing to the Colossians, he says, "All my state shall Tychicus
declare unto you, whom I have sent with Onesimus, a faithful and beloved
brother." (Col. iv. 7.) For this was that Onesimus in whose behalf he
composed the Epistle to Philemon. And that this was no other of the same
name with him, is plain from the mention of Archippus. For it is he whom he
had taken as worker together with himself in the Epistle to Philemon, when
he besought him for Onesimus, whom when writing to the Colossians he
stirreth up, saying, "Say to Archippus, Take heed to the ministry which
thou hast received, that thou fulfil it." (Col. iv. 17.) And that to the
Galatians seems to me to be before that to the Romans.(*) But if they have
a different order in the Bibles, that is nothing wonderful, since the
twelve Prophets, though not exceeding one another in order of time, but
standing at great intervals from one another, are in the arrangement of the
Bible placed in succession. Thus Haggai and Zachariah and the Messenger(1)
prophesied after Ezekiel and Daniel, and long after Jonah and Zephaniah and
all the rest. Yet they are nevertheless joined with all those from whom
they stand so far off in time.

   But let no one consider this an undertaking beside the purpose, nor a
search of this kind a piece of superfluous curiosity; for the date of the
Epistles contributes no little to what we are looking after. For when I see
him writing to the Romans and to the Colossians about the same subjects,
and yet not in a like way about the same subjects; but to the former with
much condescension, as when he says, "Him that is weak in the faith receive
ye, but not to doubtful disputations; for one believeth that he may eat all
things, another, herbs" (Rom. xiv. 1, 2): who is weak, eateth weak, but to
the Colossians he does not write in this way, though about the same things,
but with greater boldness of speech: "Wherefore if ye be dead with Christ,"
he says, "why, as though living in the world, are ye subject to ordinances
(touch not, taste not, handle not), which all are to perish with the using,
not in any honor to the satisfying of the flesh" (Col. ii. 20-23);--I find
no other reason for this difference than the time of the transaction. For
at the first it was needful to be condescending, but afterwards it became
no more so. And in many other places one may find him doing this. Thus both
the physician and the teacher are used to do. For neither does the
physician treat alike his patients in the first stage of their disorder,
and when they have come to the point of having health thenceforth, nor the
teacher those children who are beginning to learn and those who want more
advanced subjects of instruction. Now to the rest he was moved to write by
some particular cause and subject, and this he shows, as when he says to
the Corinthians, "Touching those things whereof ye wrote unto me" (1 Cor.
vii. 1): and to the Galatians too from the very commencement of the whole
Epistle writes so as to indicate the same thing; but to these for what
purpose and wherefore does he write? For one finds him bearing testimony to
them that they are "full of goodness, being filled with all knowledge, and
able also to admonish others." (Rom. xv. 14.) Why then does he write to
them? "Because of the grace of God," he says, "which is given unto me, that
I should be the minister of Jesus Christ" (ib. 15, 16): wherefore also he
says in the beginning: "I am a debtor; as much as in me is, I am ready to
preach the Gospel to you that are at Rome also;" for what is said--as that
they are able to exhort others also" (Rom. i. 14, 15),--and the like,
rather belongs to encomium and encouragement: and the correction afforded
by means of a letter, was needful even for these; for since he had not yet
been present, he bringeth the men to good order in two ways, both by the
profitableness of his letter and by the expectation of his presence. For
such was that holy soul, it comprised the whole world and carried about all
men in itself thinking the nearest relationship to be that in God. And he
loved them so, as if he had begotten them all, or rather showed (so 4 Mss.)
a greater instinctive affection than any father (so Field: all Mss. give "a
father's toward all"); for such is the grace of the Spirit, it exceedeth
the pangs of the flesh, and displays a more ardent longing than theirs. And
this one may see specially in the soul of Paul, who having as it were
become winged through love, went continually round to all, abiding nowhere
nor standing still. For since he had heard Christ saying, "Peter, lovest
thou Me? feed My sheep" (John xxi. 15); and setting forth this as the
greatest test of love, he displayed it in a very high degree. Let us too
then, in imitation of him, each one bring into order, if not the world, or
not entire cities and nations, yet at all events his own house, his wife,
his children, his friends, his neighbors. And let no one say to me, "I am
unskilled and unlearned:" nothing were less instructed than Peter, nothing
more rude than Paul, and this himself confessed, and was not ashamed to
say, "though I be rude in speech, yet not in knowledge." (2 Cor. xi. 6.)
Yet nevertheless this rude one, and that unlearned man,[*] overcame
countless philosophers, stopped the mouths of countless orators, and did
all by heir own ready mind and the grace of God. What excuse then shall we
have, if we are not equal to twenty names, and are not even of service to
them that live with us? This is but a pretence and an excuse--for it is not
want of learning or of instruction which hindereth our teaching, but
drowsiness and sleep. (Acts i. 15; ii. 41.) Let us then having shaken off
this sleep with all diligence cleave to our own members, that we may even
here enjoy much calm, by ordering in the fear of God them that are akin to
us, and hereafter may partake of countless blessings through the grace and
love of our Lord Jesus Christ towards man, through Whom, and with Whom, be
glory to the Father, with the Holy Ghost, now, and evermore, and to all
ages. Amen.

HOMILY I: ROM. 1. 1, 2.

"Paul, a servant of Jesus Christ, called to be an Apostle, separated unto
the Gospel of God, (which He promised afore by His prophets in the Holy
Scriptures.)"

   Moses having written five books, has nowhere put his own name to them,
neither have they who after him put together the history of events after
him, no nor yet has Matthew, nor John, nor Mark, nor Luke; but the blessed
Paul everywhere in his Epistles sets[1] his own name. Now why was this?
Because they were writing to people, who were present, and it had been
superfluous to show themselves when they were present. But this man sent
his writings froth afar and in the form of a letter, for which cause also
the addition of the name was necessary. But if in the Epistle to the
Hebrews he does not do the same, this too is after his own wise
judgment.[*] For since they felt prejudiced against him, lest on hearing
the name at the outstart, they should stop up all admission to his
discourse, he subtly won their attention by concealing the name. But if
some Prophets and Solomon have put their names, this I leave as a subject
for you to look further into hereafter, why some of them wished to put it
so, and some not. For you are not to learn everything from me, but to take
pains yourselves also and enquire further, lest ye become more dull-witted.

   "Paul, a servant of Jesus Christ." Why did God change his name, and
call him Paul who was Saul? It was, that he might not even in this respect
come short of the Apostles, but that that preeminence which the chief of
the Disciples had, he might also acquire (Mark iii. 16); and have whereon
to ground a closer union with them. And he calls himself, the servant of
Christ, yet not merely this; [2] for there be many sorts of servitude. One
owing to the Creation, according to which it says, "for all are Thy
servants" (Ps. cxix. 91); and according to which it says, "Nebuchadnezzar,
My servant" (Jer. xxv. 9), for the work is the servant of Him which made
it. Another kind is that from the faith, of which it saith, "But God be
thanked that ye were the servants of sin, but ye have obeyed from a pure
heart that form of doctrine which was delivered unto you: being then made
free from sin, ye became the servants of righteousness." from. vi. 17, 18.)
Another is that from civil subjection (@@@politei'as), after which it
saith, "Moses my servant is dead" (Jos. i. 2); and indeed all the Jews were
servants, but Moses in a special way as shining most brightly in the
community. Since then, in all the forms of the marvellous servitude, Paul
was a servant, this he puts in the room of the greatest title of dignity,
saying, "a servant of Jesus Christ." And the Names appertaining to the
dispensation[3] he sets forth, going on upwards from the lowest. For with
the Name Jesus, did the Angel come from Heaven when He was conceived of the
Virgin, and Christ He is called from being anointed, which also itself
belonged to the flesh. And with what oil, it may be asked, was He anointed?
It was not with oil that He was anointed, but with the Spirit. And
Scripture has instances of calling such "Christs": inasmuch as the Spirit
is the chief point in the unction, and that for which the oil is used. And
where does it call those "Christs" who are not anointed with oil? "Touch
not," it says, "Mine anointed, and do My prophets no harm" (Ps. cv. 15),
but at that time the institution of anointing with oil did not yet even
exist. "Called an Apostle." He styles himself "called" in all his Epistles,
so showing his own candor (@@@eugnwmosu'nhn), and that it was not of his
own seeking that he found, but that when called he came near and obeyed.
And the faithful, he styles, "called to be saints,"[*] but while they had
been called so far as to be believers, he had besides a different thing
committed to his hands, namely, the Apostleship, a thing full of countless
blessings, and at once greater than and comprehensive of, all the gifts.

   And what more need one say of it, than that whatsoever Christ was doing
when present, this he committed to their hands when He departed. Which also
Paul cries aloud, speaking thereof and magnifying the dignity of the
Apostles' office; "We are ambassadors for Christ, as though God did beseech
by us;" i. e. in Christ's stead. "Separated to the Gospel of God." (2 Cor.
v. 20.) For as in a house, each one is set apart for divers works; thus
also in the Church, there be divers distributions of ministrations. And
herein he seems to me to hint, that he was not appointed by lot only, but
that of old and from the first he was ordained to this office; which also
Jeremy saith, that God spake concerning himself, "Before thou camest forth
out of the womb, I sanctified thee, I ordained thee a prophet unto the
nations." (Jer. i. 5.) For in that he was writing to a vainglorious city,
and one every way puffed up, he therefore uses every mode of showing that
his election was of God. For he Himself called him, and Himself separated
him. And he does this, that he may make the Epistle deserve credit, and
meet an easy reception. "To the Gospel of God." Not Matthew then alone is
an Evangelist, nor Mark, as neither was this man alone an Apostle, but they
also; even if he be said preeminently to be this, and they that. And he
calleth it the Gospel, not for those good things only which have been
brought to pass, but also for those which are to come. And how comes he to
say, that the Gospel "of God" is preached by himself? for he says,
"separated to the Gospel of God"--for the Father was manifest, even before
the Gospels. Yet even if He were manifest, it was to the Jews only, and not
even to all of these as were fitting. For neither did they know Him to be a
Father, and many, things did they conceive unworthily of Him. Wherefore
also Christ saith, "The true worshippers" shall come, and that "the Father
seeketh such to worship Him." (John iv. 23.) But it was afterwards that He
Himself with the Son was unveiled to the whole world, which Christ also
spake of beforehand, and said, "that they might know Thee the only true
God, and Jesus Christ Whom Thou has sent." (John xvii. 3.) But he calls it
the "Gospel" of God, to cheer the hearer at the outstart. For he came not
with tidings to make the countenance sad, as did the prophets with their
accusations, and charges, and reproofs, but with glad tidings, even the
"Gospel of God;" countless treasures of abiding and unchangeable blessings.

   Ver. 2. "Which He promised afore by His Prophets in the Holy
Scriptures."

   For the Lord, saith he, "shall give the word to them that proclaim glad
tidings with great power" (Ps. lxviii. 12, Sept.); and again, "How
beautiful are the feet of them that preach the Gospel of peace." (Is. lii.
7; Rom. x. 15.) See here both the name of the Gospel expressly and the
temper of it, laid down in the Old Testament. For, we do not proclaim it by
words only, he means, but also by acts done; since neither was it human,
but both divine and unspeakable, and transcending all nature. Now since
they have laid against it the charge of novelty also, He shows it to be
older than the Greeks, and described aforetime in the Prophets. And if He
gave it not from the beginning because of those that were unwilling to
receive it, still, they that were willing did hear it. "Your father
Abraham," He says, "rejoiced to see My day, and he saw it, and was glad."
(John viii. 56.) How then comes He to say, Many prophets desired to see the
things which ye. see, and have not seen them?" (Matt. xiii. 17.) He means
not so, as ye see and hear, the Flesh itself, and the very miracles before
your eyes. But let me beg you to look and see what a very long time ago
these things were foretold. For when God is about to do openly some great
things, He announces them of a long time before, to practise men's hearing
for the reception of them when they come.

   "In the Holy Scriptures." Because the Prophets not only spake, but also
writ what they spake; nor did they write only, but also shadowed them forth
by actions, as Abraham when he led up Isaac, and Moses when he lifted up
the Serpent, and when he spread out his hands[1] against Amalek, and when
he offered the Paschal Lamb.

   Ver. 3. "Concerning His Son which was made of the seed of David,
according to the flesh."

   What dost, thou, O Paul, that after lifting up our souls so, and
elevating them, and causing great and unutterable things to pass m show
before them, and speaking of the Gospel, and that too the Gospel of God,
and bringing in the chorus of the Prophets, and showing the whole of them
heralding forth many years before those things which were to come: why dost
thou again bring us down to David? Art thou conversing, oh tell me, of some
man, and giving him Jesse's son for a father? And wherein are these things
worthy of what thou hast just spoken of? Yea, they are fully worthy. For
our discourse is not, saith he, of any bare man. Such was my reason for
adding, "according to the flesh;" as hinting that there is also a
Generation of the Same after the Spirit. And why did he begin from that and
not from this the higher? It is because that was what Matthew, and Luke,
and Mark, began from. For he who would lead men by the hand to Heaven, must
needs lead them upwards from below. So too was the actual dispensation
ordered. First, that is, they saw Him a man upon earth, and then they
understood Him to be God. In the same direction then, as He Himself had
framed His teaching, did His disciple also shape out the way which leadeth
thither. Therefore the generation according to the flesh is in his language
placed first in order, not because it was first, but because he was for
leading the hearer from this up to that.

   Ver. 4. "And declared to be the Son of God with power, according to the
Spirit of Holiness, by the resurrection from the dead, even Jesus Christ."

   What is said has been made obscure by the close-folding of the words,
and so it is necessary, to divide it. What then is it, which he says? We
preach, says he, Him Who was made of David. But this is plain. Whence then
is it plain, that this incarnate "Person" was also the Son of God? First,
it is so from the prophets; wherefore he says, "Which He had promised afore
by the Prophets in the Holy Scriptures." (v. 2.) And this way of
demonstration is no weak one. And next also from the very way of His
Generation: which also he sets forth by saying,  "of the seed of David
according to the flesh:" for He broke the rule of nature. Thirdly, from the
miracles which He did, yielding a demonstration of much power, for "in
power" means this. Fourthly, from the Spirit which He gave to them that
believe upon Him, and through which He made them all holy, wherefore he
saith, "according to the Spirit of holiness." For it was of God only to
grant such gifts. Fifthly, from the Resurrection; for He first and He alone
raised Himself: and this Himself too said to be above all a miracle
sufficient to stop the mouths even of them that behaved shamelessly. For,
"Destroy this Temple," He says, "and in three days I will raise it up"
(John xix.); and, "When ye have lifted" Me "up from the earth, then shall
ye know that I am He" (ib. viii. 28); and again, This "generation seeketh
after a sign; and there shall no sign be given unto it, but the sign of
Jonas." (Matt. xxi. 39.) What then is the being "declared?" being shown,
being manifested, being judged, being confessed, by the feeling and
suffrage of all; by Prophets, by the marvelous Birth after the Flesh, by
the power which was in the miracles, by the Spirit, through which He gave
sanctification, by the Resurrection, whereby He put an end to the tyranny
of death.

   Ver. 5. "By Whom we have received grace and Apostleship for obedience
to the faith."

   See the candor of the servant. He wishes nothing to be his own, but all
his Master's. And indeed it was the Spirit that gave this. Wherefore He
saith, "I have many things to say unto you, but ye cannot bear them now.
Howbeit when He, the Spirit of Truth, is come, He will guide you into all
truth" (John xvi. 12): and again, "Separate Me Paul and Barnabas." (Acts
xiii. 2.) And in the Epistle to the Corinthians, he says, that "to one is
given by the Spirit the word of wisdom, to another the word of knowledge"
(1 Cor. xii. 8, 11); and that It divideth all as It willeth. And in
addressing the Milesians, he says, "Over which the Holy Ghost hath made you
shepherds and overseers." (Acts xx. 28.) You see, he calls the things of
the Spirit, the Son's, and the things of the Son, the Spirit's. "Grace and
Apostleship;" that is, it is not we that have achieved for ourselves, that
we should become Apostles. For it was not by having toiled much and labored
that we had this dignity allotted to us, but we received grace, and the
successful result is a part of he heavenly gift. "For obedience to the
faith." So it was not the Apostles that achieved it, but grace that paved
the way before them. For it was their part to go about and preach, but to
persuade was of God, Who wrought in them. As also Luke saith, that "He
opened their heart" (Acts xvi. 14); and again, To whom it was given to hear
the word of God. [1] "To obedience ;" he says not, to questioning and
parade (@@@kataskeuh`n) of argument but "to obedience." For we were not
sent, he means, to argue, but to give those things which we had trusted to
our hands. For when the Master declareth aught, they that hear should not
be nice and curious handlers of what is told them, but receivers only; for
this is why the Apostles were sent, to speak what they had heard, not to
add aught from their own stock, and that we for our part should believe--
that we should believe what?--"concerning His Name." Not that we should be
curious about the essence, but that we should believe on the Name; for this
it was which also wrought the miracles. For it says, "in the Name of Jesus
Christ rise up and walk." (Acts iii. 6.) And this too requireth faith,
neither can one grasp aught of these things by reasoning (@@@logismw(i)^
@@@katalabei^n). "Among all nations, among whom are ye also the called of
Jesus Christ." What? did Paul preach then to all the nations? Now that he
ran through the whole space from Jerusalem to Illyricum, and from thence
again went forth to the very ends of the earth, is plain from what he
writes to the Romans; but even if he did not come to all, yet still what he
says is not false, for he speaks not of himself alone, but of the twelve
Apostles, and all who declared the word after them. And in another sense,
one should not see any fault to find with the phrase, if about himself,
when one considers his ready mind, and how that after death he ceaseth not
to preach in all parts of the world. And consider how he extols the gift,
and shows that it is great and much more lofty than the former, since the
old things were with one nation, but this gift drew sea and land to itself.
And attend to this too, how free the mind of Paul is from all flattery; for
when conversing with the Romans, who were seated as it were upon a sort of
summit of the whole world, he attaches no more to them than to the other
nations, nor does he on the score of their being then in power and ruling,
say, that they have in spiritual things also any advantage. But as (he
means) we preach to all the nations, so do we to you, numbering them with
Scythians and Thracians: for if he did not wish to show this, it were
superfluous to say "Among whom are ye also."[*] And this he does to take
down their high spirit (@@@kenw^n @@@to` @@@phu'shma) and to prostrate the
swelling vanity of their minds, and to teach them to honor others alike to
themselves: and so he proceeds to speak upon this very point.

   Ver. 6. "Among whom are ye also the called of Jesus Christ."

   That is, along with whom ye also are: and he does not say, that he
called the others with you, but you with the others. For if in Christ Jesus
there is neither bond nor free, much less is there king and private man.
For even ye were called and did not come over of yourselves.

   Ver. 7. "To all that be in Rome, beloved of God, called to be saints:
grace to you and peace from God our Father, and the Lord Jesus Christ."

   See how continually he puts the word "called," saying, "called to be an
Apostle; among whom ye also are called; to all that be in Rome, called:"
and this he does not out of superfluity of words, but out of a wish to
remind them of the benefit. For since among them which believed, it was
likely that there would be some of the consuls (@@@hupa'twn; Ben.
consulares) and rulers as well as poor and common men, casting aside the
inequality of ranks, he writes to them all under one appellation. But if in
things which are more needful and which are spiritual, all things are set
forth as common both to slaves and to free, for instance, the love from
God, the calling, the Gospel, the adoption, the grace, the peace, the
sanctification, all things else, how could it be other than the uttermost
folly, whom God had joined together, and made to be of equal honor in the
greater things, those to divide on account of things on earth? on this
ground, I presume, from the very outstart, this blessed Apostle, after
casting out this mischievous disease, conducts them to the mother of
blessings, humble-mindedness. This made servants better, since they learnt
that they should take no harm from their servitude, while they had the true
freedom; this would incline masters to be gentle, as being instructed that
they have no advantage in being free, unless the goods of faith have the
first place given them. And that you may learn that he was not doing this
to work confusion, by dashing all things, but still knew the best
distinction, he wrote not simply to all that were in Rome, but with a
definition added, "beloved of God." For this is the best discrimination,
and shows whence the sanctification was. Whence then was the
sanctification? from Love. For after saying, "beloved," then he proceeds,
"called to be saints," showing that it is from this that the fount of all
blessings is. But saints he calls all the faithful. "Grace unto you and
peace."

   Oh address, that bringeth countless blessings to us! This also Christ
bade the Apostles to use as their first word when entering into houses.
(Luke x. 5.) Wherefore it is from this that Paul also in all places takes
his beginning, from grace and peace; for it was no small war which Christ
put an end to, but indeed one varying and of every kind and of a long
season (@@@toiki'lon @@@kai` @@@pantodato`n); and this not from our labors,
but through His grace. Since then love presented us with grace, and grace
with peace, having set them down in the due order of an address, he prays
over them that they may abide perpetual and unmoved, so that no other war
may again be blown into flame, and beseeches Him that gave, to keep these
things firmly settled, saying as follows, "Grace be unto you and peace from
God our Father, and the Lord Jesus Christ." See in this passage, the "from"
is common to the Son and the Father, and this is equivalent to "of
whom."[1] For he did not say, Grace be unto you and peace from God the
Father, "through" our Lord Jesus Christ; but, "from God the Father, and the
Lord Jesus Christ." Strange! how mighty is the love of God! we which were
enemies and disgraced, have all at once become saints and sons. For when he
calls Him Father, he shows them to be sons; and when he says sons, he has
unveiled the whole treasure of blessings.

   Let us then keep showing a conversation worthy of the gift, and hold on
in peace and holiness. For other dignities are but for a time, and are
brought to an end along with this life present, and may be bought with
money (whence one might say they are not dignities at all but names of
dignities only, having their strength in the investiture of fine array and
the servility of attendants), but this as having been given of God, the
gift of sanctification and adoption, is not broken through even by death,
but even here maketh men conspicuous, and also departs with us upon our
journey to the life to come. For he that holdeth on in the adoption, and
keeps an exact watch upon his holiness, is much brighter and more happy
even than he that is arrayed with the diadem itself, and has the purple;
and has the delight of abundant peace in  the present life and is nurtured
up with goodly hopes, and hath no ground for worry and disturbance, but
enjoys constant pleasure; for as for good spirits and joy, it is not
greatness of power, not abundance of wealth, not pomp of authority, not
strength of body, not sumptuousness of the table, not the adorning of
dresses, nor any other of the things in man's reach that ordinarily
produces them, but spiritual success, and a good conscience alone. And he
that hath this cleansed, even though he be clad in rags and struggling with
famine, is of better spirits than they that live so softly. So too he that
is conscious of wicked deeds, even though he may gather to himself all
men's goods, is the most wretched of all men. For this cause Paul, living
in continual hunger and nakedness, and being scourged every day was joyful,
and went more softly than they that were then emperors. But Ahab though a
king, and indulging in a sumptuous luxury, when he had done that one sin,
groaned and was out of spirits, and his countenance was fallen both before
the sin and after the sin. If then we wish to enjoy pleasure, above all
things else let us shun wickedness, and follow after virtue; since it is
not in the nature of things for one to have a share thereof on any other
terms, even if we were mounted upon the king's throne itself. Wherefore
also Paul saith, "But the fruit of the Spirit is love, joy, peace." (Gal.
v. 22.) This fruit then let us keep growing by us, that we may be in the
fruition of joy here, and may obtain the kingdom to come, by the grace and
love towards man of our Lord Jesus Christ, through Whom and with Whom, be
glory to the Father, and to the Holy Spirit, now and always, even unto all
ages. Amen.

HOMILY II: ROM. I. 8.

"First, I thank my God through Jesus Christ for you all, that your faith is
spoken of throughout the whole world."

   AN exordium worthy of this blessed spirit, and able to teach all men to
offer unto God the firstlings of their good deeds and words, and to render
thanks not only for their own, but also for others' well-doings: which also
maketh the soul pure from envy and grudging, and draweth God in a greater
measure towards the loving spirit of them that so render thanks. Wherefore
also elsewhere he says, "Blessed be God and the Father of our Lord Jesus
Christ, Who hath blessed us with all spiritual blessing." (Eph. i. 3.) And
it is fitting that we render thanks not only when rich, but also when poor,
not when in health only, but also when sick, not when we thrive only, but
also when we have to bear the reverse. For when our affairs are borne
onward with a fair wind, to be thankful is not matter of wonder. But when
no small tempests be upon us, and the vessel veers about and is in
jeopardy, then is the great time for displaying patience and goodness of
heart. For this cause Job also gained a crown from hence, and the shameless
mouth of the devil did he stop, and show clearly that not even when he saw
good days was it through his wealth that he was thankful, but through his
much love toward God. And see too what things he is thankful for: not for
things earthly and perishing, as power and authority and glory (for these
things are of no account), but for real blessings, faith and boldness of
speech. And with how much feeling[1] he gives thanks: for he saith not "to
God," but "to my God," which also the Prophets do, so making that which is
common to all their own. And what is there wonderful in the Prophets doing
so? For God himself plainly does it continually to His servants, calling
Himself the God of Abraham and Isaac and Jacob, as peculiarly theirs. "That
your faith is spoken of throughout the whole world." What then, had the
whole world heard of the faith of the Romans? Yes, the whole, according to
him. (Or, since that time, @@@pa^sa @@@ex @@@ekei'nou). And it is not a
thing unlikely. For the city was not one of no note, but as being upon a
sort of eminence it was on every account conspicuous. But consider, I pray,
the power of the preaching, how in a short time by means of publicans and
fishermen it took hold upon the very head of all cities, and Syrians became
the teachers and guides of Romans. He attests then two excellencies in
them, both that they believed, and that they believed with boldness, and
that so great as that the fame of them reached into all the world. "For
your faith," he says "is spoken of throughout the whole world. Your faith,"
not your verbal disputations, nor your questionings, nor your syllogisms.
And yet there were there many hindrances to the teaching. For having
recently acquired the empire of the world they were elated, and lived in
riches and luxury, and fishermen brought the preaching there, and they Jews
and of the Jews, a nation hated and had in abomination among all men; and
they were bidden to worship the Crucified, Who was brought up in Judea. And
with the doctrine the teachers proclaimed also an austere life to men who
were practised in softness, and were agitated about things present. And
they that proclaimed it were poor and common men, of no family, and born of
men of no family. But none of these things hindered the course of the word.
So great was the power of the Crucified as to carry the word round
everywhere. "For it is spoken of," he says, "in all the world." He says
not, it is manifested, but, is spoken of, as if all men had them in their
mouths. And indeed when he bears witness of this in the Thessalonians, he
adds another thing also. For after saying, "from you sounded out the word
of God," he adds, "so that we need not to speak anything." (1 Thess. i. 8.)
For the disciples had come into the place of teachers, by their boldness of
speech instructing all, and drawing them to themselves. For the preaching
came not anywhere to a stand, but went over the whole world more rapidly
than fire. But here there is only thus much--"it is spoken of." He well
says that "it is spoken of," showing that there was no need to add aught to
what was said, or to take away. For a messenger's business is this, to
convey from one to another only what is told him. For which cause also the
priest is called a "messenger" (Mal. ii. 7), because he speaks not his own
words, but those of Him that sent him. And yet Peter had preached there.
But he reckons what was his, to be his own as well. In such degree, as I
said before, was he beyond measure clear of all grudging!

   Ver. 9. "For God is my witness, whom I serve with my spirit in the
Gospel of His Son."

   Words these of an Apostle's bowels of affection, the showing forth this
of fatherly concernment![1] And what is it which he says, and why does he
call God to witness? He had to declare his feeling toward them. Since then
he had not as yet ever seen them, he therefore called no man to witness,
but Him Who entereth in the hearts. For since he was saying, "I love you,"
and as a token thereof alleged his praying continually for them, and
wishing to come to them, and neither was this self-evident, he betakes
himself to the trustworthy testimony. Will then any one of you be able to
boast that he remembers, when praying at his house (@@@epi` @@@th^s
@@@oiki'as) the entire body of the Church? I think not. But Paul drew near
to God in behalf not of one city only, but of the whole world, and this not
once, or twice, or thrice, but continually. But if the continually bearing
any one about in one's memory would not happen without much love; to have
any in one's prayers, and to have them there continually, think what great
affection and friendship that implies. But when he says, "Whom I serve with
my spirit in the Gospel of His Son," he shows us at once the grace of God,
and also his own humble-mindedness; the grace of God because He entrusted
to him so great a matter; but his own humility, because he imputes it all
not to his own zeal, but to the assistance of the Spirit. But the addition
of "the Gospel," shows the kind of ministry. For there are many and diverse
modes of service. And as under kings all are ranged under one that beareth
kingly power, and all have not to minister (@@@diakonou^ntai about the same
thing, but to one belongeth the ministry of ruling armies and to another
that of ordering cities and to another again that of keeping treasures in
the storehouses, thus also in spiritual things, one serveth God and
laboreth (@@@latreu'ei @@@kai` douleu'ei) 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 tithe, they of Stephen's company served God in the
guardianship of the widows, others (@@@a'lloi 2 Mss., all. @@@w^n) in the
teaching of the word, of whom also Paul was, serving in the 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 show 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 therewith he wished to make another
point out also, viz. that 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 shows that he must needs have this care,[2] 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 shows 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, yet even this is fleshly. But that of the Church
is the opposite of the Gentile, but more lofty than the Jewish by a great
deal. For the mode of our service is not with sheep and oxen and smoke and
fat, but by a spiritual soul, which Christ also shows in saying that "God
is a Spirit, and they that worship Him must worship Him in spirit and in
truth." (John iv. 24.)

   "In the Gospel of His Son." Having said above that it was 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
Father's. For "all Mine are Thine, and Thine are Mine."' (John xvii. 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. "Making request, if by any means now at length I might
have a prosperous journey by the will of God to come unto 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 contrary to what seemeth good unto God, acting in both
against the Divine law. And if these things be grievous (@@@phortika`) when
spoken of, they are more grievous when done. And how do we love contrary to
what seems 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 love as he ought (3 Mss. omit "as he ought"), and as was fitting,
and though exceeding 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, shows exceeding love. But while loving, thus
to continue yielding to the will of God, shows intense reverence. In
another place, however, having "thrice besought the Lord" (2 Cor. xii. 8),
he not only did 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 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-governing
Hand, 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 mentioned 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 he does not tell them his meaning openly, but by way of hints, for be
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;" showing, 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 unassuming, in saying "some," he
means. a 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 labor of resolve on our part, but to undermine
(@@@hupotemno'menos, as piercing a thing inflated) the haughtiness of an
insolent spirit (@@@aponoi'as). Do not thou then, because that Paul hath
called this a gift of grace, grow supine. For he knows how, in his great
candor, to call even well doings, graces; because even in these we need
much influence from above. But in saying, "to the end that ye may be
established," he covertly shows that they needed much correction: for what
he would say is this: Of a "long time I have both  desired" and prayed to
see you, for no other reason than that I may "stablish, strengthen, fix"
you thoroughly in the word of God, so that ye be not continually wavering.
But he does not express himself so (for he would have shocked 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, and 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 maybe comforted together with you by the
mutual 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 are undergoing many tribulations, being drenched on every side
(by those who persecute you @@@periantlou'menoi 3 Mss.
@@@parenochlou'menoi, harassed). I desired then to see you, that I might
comfort you, or rather, not that I might comfort you only, but that I might
myself receive comfort. See the wisdom of the teacher. He said, to the end
that "ye may be strengthened; he knew that what he had said would be heavy
and irksome to the disciples. He says, "to the end that ye may be
comforted." 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 and me."[*] Oh how
great was his humble-mindedness! He showed himself also to be in need of
them, and not them only of him. And he puts the disciples in the position
of teachers, not letting any superiority remain upon his own side, but
pointing out their full equality. For the gain is mutual, he means, and I
need the  comfort from you, and you that from me. And how comes this to
pass? "Through the  mutual faith both of you and me." For as in  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[1] with the members of our
own selves, great is the comfort we receive. You must not look to the
present time, during which, by God's grace, both in city and in the desert
itself, there be many hosts of believers, and all impiety hath been driven
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 me
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 (7 Mss."
torn asunder") by twos and threes in their cities, and were then suddenly
to see any one of those 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,
it they see any of their acquaintance, how they revive, and are quite
fluttering 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. This is why he says, "to the end that ye may be
established and comforted with us by our  mutual faith." 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 consolation. But if any
one here should say, that the comfort was his gladness at the increase of
their faith, and that Paul needed this, he would not be mistaking his
meaning in this way either. If then thou desire, one might say, and pray,
and wilt gain comfort and give comfort by it, what is there to hinder thy
coming? By way of dissipating this suspicion then, he proceeds.

   Ver. 13. "Now I would not have you ignorant, brethren, that oftentimes
I desired to come unto you (but was let hitherto)."

   Here is a compliance great as that of slaves, and a plain exhibition of
his excellent temper (@@@eugnwmosu'nhs)! For, that he was let, he says, but
why, he does not go on to say. For he does not pry into the command of his
Master, but only obeys. And yet one might expect a person to start
questions, as to why God hindered a city so conspicuous and great, and
towards which the whole world was looking, from enjoying such a teacher,
and that for so long a time. For he that had overcome the governing city,
could easily go on to the subjects of it. But he that let alone the more
royal one, and lay in wait about the dependents, had the main point left
neglected. But none of these things does he busy himself with, but yields
to the incomprehensibleness of Providence, thereby both showing the right
tone of his soul, and instructing us all never to call God to account for
what happens, even though what is done seem to trouble the minds of many.
For the Master's part it is alone to enjoin, the servants' to obey. And
this is why he says, that he was let, but not for what cause; for he means,
even I do not know; ask not then of me the counsel or mind of God. For
neither "shall the thing formed say to him that formed it, Why hast thou
made me thus?" For why, tell me, do you even seek to learn it? do you not
know that all things are under His care, that He is wise, that He doeth
nothing at a mere hazard, that He loveth thee more than they who begat
thee, and goes exceeding far beyond a father's yearnings of affection to
thee, and a mother's anxiousness. Seek then no more, and go not a step
further; for this is sufficient consolation for thee: since even then it
was well ordered for the Romans. And if thou knowest not the manner, take
it not to heart: for this is a main feature of faith, even when in
ignorance fo the manner of the dispensation, to receive what is told us of
His Providence.

   Paul then having succeeded in what he was earnest about (and what was
this? to show that it was not as slighting them that he did not come to
them, but because, though greatly desiring it, he was hindered), and having
divested himself of the accusation of remissness, and having persuaded them
that he was not less desirous to see them than themselves, further shows
his love to them by other things. For even when I was hindered he means, I
did not stand aloof from the attempt, but I kept attempting always yet was
always hindered, yet never did I stand aloof thus, without falling out with
the will of God, still keeping my love. For by his purposing it to himself
and not standing aloof from it, he showed his affection; but through his
being hindered and yet not struggling against it, all his love to God.
"That I might have some fruit among you also." Yet he had told them the
cause of his longing before, and shown that it was becoming him; but still
here also, he states it, clearing away all their suspicion. For since the
city was conspicuous, and in the whole extent of sea and land had no equal
to many even the mere desire of becoming acquainted with it became a reason
(@@@pro'phasis) for a journey to it; that they might not think anything of
the sort about Paul, or  suspect that, merely with a view to glory in
claiming them to himself he desired to be present there, he repeatedly lays
down the ground of his desire, and before he says, it was that "I may
impart to you some spiritual gift," that I desired to see you;but here
more clearly, "that I might have some fruit among you also even as among
other Gentiles." The rulers he puts with the subjects,  and after the
countless triumphs and victories and the glory of the consuls, he puts them
with the barbarians, and with good reason too. For where the nobility of
faith is, there is none barbarian, none Grecian, none stranger, none
citizen, but all mount up to one height of dignity. And see him here also
unassuming, for he does not say, that I may teach and instruct, but what?
"that I might have some fruit." And not fruit, simply, but "some fruit."
Again, depreciating his own share therein just as he had said above, "that
I may impart some gift." And then to repress them too, as I said also
before, he says, "even as among other Gentiles."[*] For, I do not, because
you are rich, and have the advantage of others, show less concern about the
others. For it is not the rich that we are seeking, but the faithful. Where
now are the wise of the Greeks, they that wear long beards and that are
clad in open dress,[1] and puff forth great words (@@@ta` @@@mega'la
@@@phusw^ntes)? All Greece and all barbarian lands has the tentmaker
converted. But Plato, who is so cried up and carried about[2] among them,
coming a third time to Sicily with the bombast of those words of his, with
his brilliant reputation (@@@hupolh'psews), did not even get the better of
a single king, but came off so wretchedly, as even to have lost his
liberty. But this tentmaker ran over not Sicily alone or Italy, but the
whole world; and while preaching too he desisted not from his art, but even
then sewed skins, and superintended the workshop. And even this did not
give offence to those who were born of consuls, and with very good reason,
for it is not their trades and occupations, but falsehood and forged
doctrines, which usually render teachers easy subjects of contempt. And for
this reason, even Athenians still laugh at the former. But this man even
barbarians attend to, and even foolish and ignorant men. For his preaching
is set forth to all alike, it knows no distinction of rank, no preeminence
of nation, no other thing of the sort; for faith alone does it require, and
not reasonings. Wherefore it is most worthy of admiration, not only because
it is profitable and saving, but that it is readily admissible and easy
(Say. "lovable)," and comprehensible to all: which is a main object in the
Providence of God, who setteth forth His blessings to all in common.

   For what He did in respect of the sun and the moon and the earth and
the sea and other things, not giving the rich and the wise a greater share
of the benefits of these, and a less to the poor, but setting forth the
enjoyment of them to all alike, this also did He with regard to the
preaching, and even in a much greater degree, by how much this is more
indispensable than they. Wherefore Paul repeatedly says, "among all the
Gentiles," to show that he in no respect favors them, but is fulfilling his
Master's command, and sending them away to thanksgiving to the God of all,
he says;

   Ver. 14. "I am a debtor to the Greeks and to the Barbarians, both to
the wise and to the unwise."

   Which also he said when writing to the Corinthians. And he says it, to
ascribe the whole to God. (1 Cor. ix. 16.)

   Ver. 15. "So, as much as in me is, I am ready to preach the Gospel to
you that are at Rome also."

   Oh, noble soul! having taken on him a task laden of so great dangers, a
voyage across the sea, temptations, plottings, risings--for it was likely,
that one who was going to address so great a city which was under the
tyrannic sway of impiety, should undergo temptations thick as snowflakes;
and it was in this way that he lost his life in this city, being cut off by
the tyrant of it--yet still expecting to undergo so great troubles, for
none of these did he become less energetic, but was in haste and was in
travail and was ready-minded. Wherefore he says, "So, as much as in me is,
I am ready to preach the Gospel to you that are at Rome also."

   Ver. 16. "For I am not ashamed of the Gospel."

   "What sayest thou, O, Paul? When it were fitting to say, that I boast,
and am proud, and luxuriate in it; thou sayest not this, but what is less
than this, that thou art "not ashamed," which is not what we usually say of
things very glorious. What then is this which he says, and why does he thus
speak? while yet he exults over it more than over heaven. At least, in
writing to the Galatians, he said, "God forbid that I should glory, save in
the Cross of our Lord Jesus Christ." (Gal. vi. 14.) How then comes he here
to say, not that I even glory, but that "I am not ashamed?" The Romans were
most anxiously eager about the things of the world, owing to their riches,
their empire, their victories; and their kings they reckoned to be equal to
the gods, and so they even called them. And for this cause too, they wor-
shipped them with temples and with altars and with sacrifices. Since then
they were thus puffed up, but Paul was going to preach Jesus, who was
thought to be the carpenter's son, who was brought up in Judea, and that in
the house of a mean woman, who had no body guards, who was not encircled in
wealth, but even died as a culprit with robbers, and endured many other
inglorious things; and it was likely that they were concealing themselves
as not as yet knowing any of the unspeakable and great things: for this
reason he says, "I am not ashamed," having still to teach them not to be
ashamed. For he knew that if they succeeded in this, they would speedily go
on and come to glorying also: and do you then, if you hear any one saying,
Dost thou worship the Crucified? be not ashamed, and do not look down, but
luxuriate in it, be bright-faced at it, and with the eyes of a free man,
and with uplifted look, take up your confession; and if he say again, Dost
thou worship the Crucified? say in reply to him, Yes! and not the
adulterer, not the insulter of his father, not the murderer of his children
(for such be all the gods they have[1]), but Him who by the Cross stopped
the mouths of devils, and did away with their countless juggleries. For the
Cross is for our sakes, being the work of unspeakable Love towards man, the
sign of His great concern for us. And in addition to what has been said,
since they were puffed up with great pomposity of speech and with their
cloak of external wisdom, I, he means to say, bidding an entire farewell to
these reasonings, come to preach the Cross, and am not ashamed because of
it: "for it is the power of God to salvation." For since there is a power
of God to chastisement also (for when He chastised the Egyptians, He said,
"This is My great power,[2]") (Joel ii. 25) and a power to destruction,
(for, "fear Him," He says, "that is able to destroy both body and soul in
hell"), (Matt. x. 28) for this cause he says, it is not these that I come
to bring, the powers of chastisement and punishment, but those of
salvation. What then? Did not the Gospel tell of these things also, namely,
the account of hell, and that of the outer darkness, and of the venomous
worm? And yet we know of these from no other source than the Gospel. In
what sense then does he say, "the power of God unto salvation?" Attend only
to what follows. "To every one that believeth; to the Jew first, and also
to the Greek."

   For it is not to all absolutely, but to them that receive it. For
though thou be a Grecian (i.e. Heathen), and even one that has run into
every kind of vice, though a Scythian, though a barbarian, though a very
brute, and full of all irrationality, and burdened with the weights of
endless sins, no sooner hast thou received the word concerning the Cross,
and been baptized, than thou hast blotted out all these; and why says he
here, "to the Jew first, and also to the Greek?" What meaneth this
difference? and yet he has often said, "Neither circumcision is anything,
nor uncircumcision" (1 Cor. vii 19. see Gal. v. 6 and vi. 15); how then
doth he here discriminate, setting the Jew before the Greek? Now why is
this? seeing that by being first he does not therefore receive any more of
the grace (for the same gift is bestowed both on this person and that,) but
the "first" is an honor in order of time only. For he has no such advantage
as that of receiving greater righteousness, but is only honored in respect
of his receiving it first. Since in the case of those that are enlightened
(you that are initiated know what is meant,) all run[1] to the baptism, yet
not all at the same hour, but one first and another second. Yet the first
doth not receive more than the second, nor he than the person after him,
but all enjoy the same gifts. The "first" then here is an honor in word,
not a superiority in grace. Then after saying, "unto salvation," he
enhances the gift further, by showing that it stayeth not at the present
point, but proceedeth farther.[*] For this is what he sets forth, when he
says,

   Ver. 17. "For therein is the righteousness of God revealed."

   But he who hath become just shall live, not for the present life only,
but for that which is to come. And he hints not only this, but also another
thing along with this, namely, the brightness and gloriousness of such a
life. For since it is possible to be saved, yet not without shame (as many
are saved of those, who by the royal humanity are released from
punishment), that no one may suspect this upon hearing of safety, he adds
also righteousness; and righteousness, not thine own, but that of God;
hinting also the abundance of it and the facility. For you do not achieve
it by toilings and labors, but you receive it by a gift from above,
contributing one thing only from your own store, "believing." Then since
his statement did not seem credible, if the adulterer and effeminate
person, and robber of graves, and magician, is not only to be suddenly
freed from punishment but to become just, and just too with the highest
righteousness; he confirms his assertion from the Old Testament. And first
with a short sentence, he lays open a vast sea of histories to one who has
a capacity for seeing them. For after having said, "from faith to faith."
he sends the hearer back to the dispensations of God, which took place thus
in the Old Testament, which, when writing to the Hebrews, he explains with
his usual great wisdom, showing that both the just and the sinners were
justified in that way even then, wherefore also he made mention both of the
harlot and of Abraham. But then here, after having just hinted at it (for
he was running on to another and a pressing subject), he again confirms
what he had said from the Prophets, bringing in Habakkuk before them,
crying, and saying, that it is not in the nature of things for him who is
to live, to live otherwise save by faith; for "the just," he says, "shall
live by faith" (Hab. ii. 4), speaking about the life to come. For since
what God giveth transcends reasoning entirely, it is but reason that we
need faith. But the man that thinks meanly of it, and is contemptuous and
vainglorious, will not effect anything at all. Let heretics hearken to the
voice of the Spirit, for such is the nature of reasonings. They are like
some labyrinth or puzzles which have no end to them anywhere, and do not
let the reason stand upon the rock, and have their very origin in vanity.
For being ashamed to allow of faith, and to seem ignorant of heavenly
things, they involve themselves in the dust-cloud of countless reasonings.
Then oh miserable and painful man, fit object for endless tears, should any
one ask thee, how the heaven was made, and how the earth,--and why do I say
the heaven and the earth? how thou wert thyself born,[1] how nourished, and
how thou grewest, art thou then not ashamed of thine ignorance? But if
anything be said about the Only-begotten, dost thou thrust thyself through
shame into a pit of destruction, thinking that it is unworthy of thee not
to know everything? And yet disputatiousness is an unworthy thing, and so
is ill-timed curiosity. And why do I speak of doctrines? for even from the
corruption in our present life we have escaped by no other means than
through the faith. Thus shone also all those aforetime, thus Abraham, thus
Isaac, thus Jacob, thus too the harlot was saved, the one in the Old
Testament, and likewise the one in the New. For, "by faith," he says, "the
harlot Rahab perished not with them that believed not when she had received
the spies." (Heb. xi. 31.) For if she had said to herself, "and how can
they that are captives and exiles, and refugees, and live the life of
vagabond tribes, get the better of us who have a city, and walls, and
towers?" she would have destroyed both herself and them. Which also the
forefathers of those who were then saved did suffer. For when, upon the
sight of men great and tall, they questioned the manner of victory, they
perished, without battle or array, all of them. Seest thou what a pit is
that of unbelief! what a wall that of faith! For the one carried down
endless thousands, the other not only saved a harlot, but made her the
patroness of so numerous a people!

   Now since we know of these and more than these, never let us call God
to account for what is done, but whatsoever He may lay on us, that let us
take up with, and let us not run into niceties and curious questions,
though to human reasoning the thing commanded appears even amiss. For what,
let me ask, looks more amiss than for a father to slay with his own hands
his only and legitimate son? (Gen. xxii. 3.) But still when the righteous
man was bid do it, he raised no nice scruples about it, but owing to the
dignity of the bidder, he merely accepted the injunction. And another too
that was bidden of God to strike a prophet, when he raised nice scruples
about the seeming unreasonableness of the injunction, and did not simply
obey, he was punished to the extreme. (1 Kings xx. 35, 36.) But he that
struck, gained a good report. And Saul too, when he saved men contrary to
the decree of God, fell from the kingdom, and was irretrievably punished.
And one might find other instances beside these: by all which we learn,
never to require a reason for God's injunctions,[2] but to yield and obey
only. But if it be dangerous to raise nice scruples about aught that He may
enjoin, and extreme punishment is appointed for those who are curious
questioners, what possible excuse shall they have who curiously question
things far more secret and awful than these, as for instance, how He begat
the Son, and in what fashion, and what His Essence is? Now as we know this,
let us with all kindliness receive the mother of all blessings, faith; that
sailing as it were in a still harbor, we may at once keep our doctrines
orthodox, and by steering our life safely in a straight course, may attain
those eternal blessings by the grace and love toward man of our Lord Jesus
Christ, through Whom and with Whom be glory unto the Father, with the Holy
Ghost, for ever and ever. Amen.

HOMILY III: ROM. 1 18.

"For the wrath of God is revealed from Heaven against all ungodliness and
unrighteousness of men, who hold down the truth in unrighteousness."

   OBSERVE the discretion of Paul, how after encouraging by the gentler
things, he turns his discourse to the more fearful. For after saying that
the Gospel is the cause of salvation and of life, that it is the power of
God, that it gendereth salvation and righteousness, he mentions what might
well make them fear that were heedless of it. For since in general most men
are not drawn so much by the promise of what is good as by the fear of what
is painful, he draws them on both sides. For this cause too did God not
only promise a kingdom, but also threaten hell. And the Prophets spake thus
with the Jews, ever intermingling the evil with the good. For this cause
too Paul thus varies his discourse, yet not any how, but he sets first the
good things, and after the evil, to show that the former came of the
guiding purpose of God, but the latter of the wickedness of the
backsliding. And in this way the prophet puts the good first, saying, "If
ye be willing and will obey me, ye shall eat the good of the land: but if
ye be not willing and will not obey me, the sword shall devour you." (Is.
i. 19, 20.) So here too does Paul conduct his discourse. But observe him;
Christ, he means, came to bring forgiveness, righteousness, life, yet not
in any way, but by the Cross, which is greatest too and wonderful, that He
not only gave such things, but that He also suffered such things. If then
ye insolently scorn the gifts, then will the penalties await you, And see
how he raises his language, "For the wrath of God," he says, "is revealed
from heaven." Whence does this appear? If it be a believer who says this,
we will tell him of the declarations of Christ, but if the unbeliever and
the Grecian, him Paul silences, by what he says presently of the judgment
of God, bringing an uncontrovertible demonstration from the things which
were done by them. And this too is by far the most striking point in him,
how he exhibits those who speak against the truth, as themselves bearing
witness by the things which they do daily, and say, to the doctrines of the
truth. But of this in the sequel: but for the present, let us keep to what
is set before us. "For the wrath of God is revealed from heaven." And
indeed even here this often takes place in famines and pestilences and
wars: for each individually and all in common are punished. What will be
the new thing then? That the chastisement will be greater, and common to
all, and not by the same rules. For now what takes place is for correction;
but then for vengeance.[*] And this also St. Paul showed, when he said, "We
are chastened now, that we should not be condemned with the world." (1 Cor.
xi. 32.) And now indeed to many! such things usually seem to come not of
the wrath from above, but of the malice of man. But then the punishment
from God shall be manifest, when the Judge, sitting upon the fearful
tribunal, shall command some to be dragged to the furnaces, and some to the
outer darkness,[1] and some to other inexorable and intolerable
punishments. And why is it that he does not speak as plainly as this, the
Son of God is coming with ten thousand angels, and will call each man to
account, but says, that "the wrath of God is revealed?" 'His hearers were
as yet novices, and therefore he draws them first by things quite allowed
by them. And besides what is here mentioned, he also seems to me to be
aiming against the Greeks. And this is why he makes his beginning from
this, but afterwards he introduces the subject of Christ's judgment.

   "Against all ungodliness and unrighteousness of men who hold the truth
in unrighteousness." Here he showeth that the ways of ungodliness are
many,, and that of truth, one. For error is a thing various and multiform
and compound, but the truth is one. And after speaking of doctrines he
speaks of life, mentioning the unrighteousness of men. For  there be
various kinds of unrighteousness also. One is in money affairs, as when any
one deals unrighteously by his neighbor in these; and another in regard to
women, when a man leaves his own wife, and breaks in upon the marriage of
another. For St. Paul calls this also defrauding, saying thus, "That no man
go beyond or defraud his brother in the matter." (1 Thess. iv. 6.) Others
again injure not the wife or property, but the reputation of their
neighbor, and this too is unrighteousness. For "a good name is better than
great riches." (Prov. xxii. 1.) But some say that this also is said of Paul
about doctrines. Still there is nothing to prevent its having been said of
both. But what it is "to hold the truth in unrighteousness," learn from the
sequel.

   Ver. 19. "Because that which may be known of God is manifest in them,
for God hath showed it unto them."

   But this glory they invested stocks and stones with. As then he which
is entrusted with the goods of the king, and is ordered to spend them upon
the king's glory, if he waste these upon robbers, and harlots, and witches,
and make these splendid out of the king's stores, he is punished as having
done the kingdom the greatest wrong. Thus they also who after having
received the knowledge of God and of His glory, invested idols therewith,
"held the truth in unrighteousness," and, at least as far as was in their
power, dealt unrighteously by the knowledge, by not using it upon fitting
objects. Now, has what was said become clear to you, or must one make it
still clearer? Perhaps it were needful to say somewhat more. What then is
it which is here said? The knowledge of Himself God placed in men from the
beginning. But this knowledge they invested stocks and stones with, and so
dealt unrighteously to the truth, as far at least as they might. For it
abideth unchanged, having its own glory immutable. "And whence is it plain
that He placed in them this knowledge, O Paul? "Because," saith he, "that
which may be known of Him is manifest in them." This, however, is an
assertion, not a proof. But do thou make it good, and show me that the
knowledge of God was plain to them, and that they willingly turned aside.
Whence was it plain then? did He send them a voice from above? By no means.
But what was able to draw them to Him more than a voice, that He did, by
putting before them the Creation, so that both wise, and unlearned, and
Scythian, and barbarian, having through sight learned the beauty of the
things which were seen, might mount up to God.[1] Wherefore he says,

   Ver. 20. "For the invisible things of Him. from the Creation of the
world are clearly. seen, being understood by the things which are made."

   Which also the prophet said, "The heavens declare the glory of God."
(Ps. xix. 1.) For what will the Greeks (i.e. Heathen) say in that day? That
"we were ignorant of Thee?" Did ye then not hear the heaven sending forth a
voice by the sight, while the well-ordered harmony of all things spake out
more clearly than a trumpet? Did ye not see the hours of night and day
abiding unmoved continually, the goodly order of winter, spring, and the
other seasons remaining both sure and unmoved, the tractableness
(@@@eugnwmosu'nhn) of the sea amid all its turbulence and waves? All things
abiding in order and by their beauty and their grandeur, preaching aloud of
the Creator? For all these things and more than these doth Paul sum up in
saying, "The invisible things of Him from the creation of the world are
clearly seen, being understood by the things which are made, even His
eternal Power and Godhead; so that they are without excuse." And yet it is
not for this God hath made these things, even if this came of it. For it
was not to bereave them of all excuse, that He set before them so great a
system of teaching, but that they might come to know Him. But by not having
recognized[2] Him they deprived themselves of every excuse, and then to
show how they are bereaved of excuse, he says,

   Ver. 21. "Because that, when they knew God, they glorified Him not as
God."

   This is the one greatest charge; and the second after it is their also
worshipping idols, as Jeremy too in accusing them said, "This people hath
committed two evils: they have forsaken me the fountain of living water,
and have dug for themselves broken cisterns." (Jer. ii. 13.) And then as a
sign of their having known God, and not used their knowledge upon a fit
object, he adduces this very thing, that they knew gods. Wherefore he adds,
"because that, when they knew God, they glorified Him not as God." And he
names the cause through which they fell into such senselessness. What then
is it? They trusted everything to their reasonings. Still he does not word
it so, but in a much sharper language, "but became vain in their reasonings
and their foolish heart was darkened." For as in a night without a moon, if
any one attempt to go by a strange road, or to sail over a strange sea, so
far will he be from soon reaching his destination, that he will speedily be
lost. Thus they, attempting to go the way leading to Heaven, and having
destroyed the light from their own selves, and, in lieu of it, trusted
themselves to the darkness of their own reasoning, and seeking in bodies
for Him who is incorporeal, and in shapes for Him who hath no shape,
underwent a most rueful shipwreck. But beside what has been said, he names
also another cause of their error, when he says,

   Ver. 22. "Professing themselves to be wise, they became fools."  For
having some great conceit of themselves, and not enduring to go the way
which God had commanded them, they were plunged into the reasonings of
senselessness (1 Ms. @@@dianoi'as). And then to show and give in outline,
what a rueful surge it was, and how destitute of excuse, he goes on to say,

   Ver. 23. "And changed the glory of the uncorruptible God into an image
made like to corruptible man, and to birds, and four-footed beasts, and
creeping things."

   The first charge is, that they did not find God; the second was, that
it was while they had great and clear (Sav. marg. "wise ") means to do it;
the third, that withal they said they were wise; the fourth, that they not
only did  not find that Reverend Being, but even lowered Him to devils and
to stones and stocks. Now he takes down their haughtiness also in  the
Epistle to the Corinthians, but not in the same way there as here. For
there it is from the Cross he gives them the blow, saying, "The foolishness
of God is wiser than men." (1 Cor. i. 25.) But here, without any
comparison, he holds their wisdom by itself up to ridicule, showing it to
be folly and a mere display of vain boasting. Then, that you may learn that
when they had the knowledge of God they gave it up thus treacherously,
"they changed," he says. Now he that changeth, hath something to change.
For they wished to find out more, and not bear with the limits given them,
and so they were banished from these also. For they were lusters after new
devices, for such is all that is Grecian. And this is why they stood
against one another and Aristotle rose up against Plato, and the Stoics
blustered (@@@ephrua'xanto 6 Mss. "fenced themselves," @@@ephra'xanto which
Field inclines to prefer) against him, and one has become hostile to one,
another to another. So that one should not so much marvel at them for their
wisdom, as turn away from them indignant and hate them, because through
this very thing they have become fools. For had they not trusted what they
have to reasonings, and Syllogisms, and sophistries, they would not have
suffered what they did suffer. Then, to strengthen the accusation against
them he holds the whole of their idolatry up to ridicule. For in the first
place the changing even were a very fit subject of scorn. But to change to
such things too, is beyond all excuse. For what then did they change it,
and what was it which they invested with His Glory? Some conceptions they
ought to have had about Him, as, for instance, that He is God, that He is
Lord of all, that He made them, which were not, that He exerciseth a
Providence, that He careth for them. For these things are the "Glory of
God." To whom then did they ascribe it? Not even to men, but "to an image
made like to corruptible man." Neither did they stop here, but even dropped
down to the brutes, or rather to the images of these. But consider, I pray,
the wisdom of Paul, how he has taken the two extremes, God the Highest, and
creeping  things the lowest: or rather, not the creeping  things, but the
images of these; that he might  clearly show their evident madness. For
what knowledge they ought to have had concerning Him Who is incomparably
more excellent than all, with that they invested what was incomparably more
worthless than all. But what has this to do with the philosophers? a man
may say. To these belongs most of all what I have said to do with them. For
they have the Egyptians who were the inventors of these things to their
masters. And Plato, who is thought more reverend than the rest of them,
glories in these masters. (Plat. Tim. 21. B. etc.) And his master is in a
stupid awe of these idols, for he it is that bids them sacrifice the cock
to Aesculapius[1] (his last words, Ph�do), where (i.e. in his temple. So
Field from Mss.) are the images of these beasts, and creeping things. And
one may see Apollo and Bacchus worshipped along with these creeping things.
And some of the philosophers even lifted up to Heaven bulls, and scorpions,
and dragons, and all the rest of that vanity. For in all parts did the
devil zealously strive to bring men down before the images of creeping
things, and to range beneath the most senseless of all things, him whom God
hath willed to lift up above the heavens.  And it is not from this only,
but also from other grounds, that you will see their chief man to come
under the remarks now made. For having made a collection of the poets, and
having said that we should believe them upon matters relating to God, as
having accurate knowledge, he has nothing else to bring forward but the
"linked sweetness" of these absurdities, and then says, that this utterly
ludicrous trifling is to be held for true.[2][*]

   Ver. 24. "Wherefore also God gave them up to uncleanness, through the
lusts of their own hearts, to dishonor their own bodies between
themselves."

   Hence he shows, that even of the perversion of the laws it was
ungodliness which was the cause, but He "gave them up," here is, let them
alone.[*] For as he that hath the command in an army, if upon the battle
lying heavy upon him he retreat and go away, gives up his soldiers to the
enemies not by thrusting them himself, but by stripping them of his own
assistance; thus too did God leave those that were not minded to receive
what cometh from Him, but were the first to bound off from Him, though
Himself having wholly fulfilled His own part. But consider; He set before
them, for a form doctrine, the world; He gave them reason, and an
understanding capable of perceiving what was needful. None of these things
did the men of that day use unto salvation, but they perverted to the
Opposite what they had received. What was to be done then? to drag them by
compulsion and force? But this were not to make them virtuous. It remained
then, after that, for Him to leave them alone, and this He did too, that in
this way, if by no other, having by trials come to know the things they
lusted after, they might flee from what was so shameful (3 Mss. and
@@@eiko'tws, and with reason). For if any that was a king's son,
dishonoring his father, should choose to be with robbers and murderers, and
them that break up tombs, and prefer their doings to his father's house;
the father leaves him, say, so that by actual trial, he may learn the
extravagance of his own madness. But how comes he to mention no other sin,
as murder, for instance, or covetousness, or other such besides, but only
unchasteness? He seems to me to hint at his audience at the time, and those
who were to receive the Epistle. "To uncleanness, to dishonor their own
bodies between themselves." Note the emphasis here, as it is most severe.
For they stood not in need of any others, it means, to do insolent violence
to them, but the very treatment the enemies would have shown them, this
they did to themselves. And then, taking up the charge again, he says,

   Ver. 25. "Who changed the truth of God into a lie, and worshipped and
served the creature more than the Creator."

   Things which were matter for utter scorn, he puts down specially, but
what seemed of a graver cast than the rest, in general terms; and by all he
shows, that serving the creature is Grecian. And see how strong he makes
his assertion, for he does not say, barely. "they-served the creature," but
"more than the Creator:" thus everywhere giving fresh force to the charge,
and, by the comparison, taking from them all ground of mitigation. "Who is
blessed forever. Amen." But by this, he means, He was not any whit injured.
For Himself abideth "blessed for ever." Here he shows, that it was not in
self-defence that He left them alone, inasmuch as He suffered nothing
Himself. For even if these treated Him insolently, yet He was not
insolently treated, neither was any scathe done to the bearings of His
glory, but He abideth continually blessed. For if it often happen, that man
through philosophy would not feel the insults men offered him, much less
would God, the imperishable and unalterable Nature, the unchangeable and
immovable Glory.

   For men are in this respect made like unto God,[1] when they do not
feel what is inflicted by them who would do them despite, and are neither
insulted of others who insult them, nor beaten of them when beating them,
nor made scorn of when they, make scorn of them. And how in the nature of
things can this be? it may be said. It is so, yea most certainly it is
possible, when thou art not vexed at what is done. And how, it may be said,
is it possible not to be vexed? Nay rather, how is it possible to be vexed?
Tell me now, if your little child were to insult you, would you then reckon
the insult an insult?  What, but would you be vexed? Surely not. But and if
you were to be vexed, would you not then be ridiculous? Thus too let us
then get to feel disposed towards our neighbors, and then we shall have no
sense of displeasure. For they that insult us are more senseless than
children. Neither let us even seek to be free from insults, but when we are
insulted to bear them. For this is the only secure honor. But why so?
Because this you are master of, but that, another person. Do you not see
the adamant reverberating the blows it receives? But nature, you will say,
gives it this property. Yet you too have it in your power to become by free
choice such, as that happens to be by nature. How? do you not know that the
children in the furnace were not burned? and that Daniel in the den
suffered no harm? This may even now come to pass. There stand by us too
lions, anger and lust, with fearful teeth tearing asunder him that falleth
among them. (Plato Rep. viii.) Become then like that (@@@e'keinon 3 Mss.)
Daniel, and let not these affections fasten their fangs into thy soul. But
that, you will say, was wholly of grace. Yes; because the acts(1) of free-
will led the way thereto. So that if we be willing to train ourselves to a
like character, even now the grace is at hand. And even though the brutes
be an, hungered, yet will they not touch thy sides. For if at the sight of
a servant's body they were abashed, when they have seen the members of
Christ, (and this is what we believers are,) how shall they do else than be
still? Yet if theft be not still, it is owing to the fault of those cast
among them. For indeed many spend largely upon these lions, by keeping
harlots, breaking through marriages, taking vengeance upon enemies. And so
before ever they come to the bottom of the den they get torn in pieces.
(Dan. vi. 24.) But with Daniel this did not so happen, neither yet would it
with us, if we were so minded, but even a greater thing would take place
than what then happened. For the lions hurt not him; and if we be sober-
minded, then will they that hurt us even profit us. Thus then did Paul grow
bright out of those that thwarted him and plotted against him, thus Job out
of the many scourges, thus Jeremy out of the miry pit, thus Noah out of the
flood, thus Abel out of the treachery, thus Moses out of the bloodthirsty
Jews, thus, Elisha, thus each of the worthies of old, not out of
relaxedness and softness, but out of tribulations and trials, came to be
attired with their bright crowns. Wherefore also Christ, inasmuch as He
knew this to be the groundwork of a good report, said to His disciples, "In
the world ye shall have tribulation, but be of good cheer, I have overcome
the world." (John xvi. 33.) What then, they will say, Have not many been
turned to flight by these terrors? Yes, but that was not of the nature of
temptation, but of their own remissness. But He that "with the temptation
maketh also an escape, so that ye may be able to bear it" (1 Cor. x. 13),
may He stand by all of us, and reach forth His hand, that being gloriously
proclaimed victorious we may attain to the everlasting crowns, through the
grace and love towards man (5 Mss. add the rest and so Field passim) of our
Lord Jesus Christ, through Whom, and with Whom, to the Father be glory,
with the Holy Ghost, for ever and ever. Amen.

HOMILY IV: ROM. 1. 26, 27.

"For this cause God gave them up unto vile affections: for even their women
did change the natural use into that which is against nature: and likewise
also the men, leaving the natural use of the woman, burned in their lust
one towards another."

   ALL these affections then were vile, but chiefly the mad lust after
males; for the soul is more the sufferer in sins, and more dishonored, than
the body in diseases. But behold how here too, as in the case of the
doctrines, he deprives them of excuse, by saying of the women, that "they
changed the natural use." For no one, he means, can say that it was by
being hindered of legitimate intercourse that they came to this pass, or
that it was from having no means to fulfil their desire that they were
driven into this monstrous insaneness. For the changing implies possession.
Which also when discoursing upon the doctrines he said, "They changed the
truth of God for a lie." And with regard to the men again, he shows the
same thing by saying, "Leaving the natural use of the woman." And in a like
way with those, these he also puts out of all means of defending themselves
by charging them not only that they had the means of gratification, and
left that which they had, and went after another, but that having
dishonored that which was natural, they ran after that which was contrary
to nature. But that which is contrary to nature hath in it an irksomeness
and displeasingness, so that they could not fairly allege even pleasure.
For genuine pleasure is that which is according to nature. But when God
hath left one, then all things are turned upside down. And thus not only
was their doctrine Satanical, but their life too was diabolical. Now when
he was discoursing of their doctrines, he put before them the world and
man's understanding, telling them that, by the judgment afforded them by
God, they might through the things which are seen, have been led as by the
hand to the Creator, and then by not willing to do so, they remained
inexcusable. Here in the place of the world he sets the pleasure according
to nature, which they would have enjoyed with more sense of security and
greater glad-heartedness, and so have been far removed from shameful deeds.
But they would not; whence they are quite out of the pale of pardon, and
have done an insult to nature itself. And a yet more disgraceful thing than
these is it, when even the women seek after these intercourses, who ought
to have more sense of shame than men. And here too the judgment of Paul is
worthy of admiration, how having fallen upon two opposite matters he
accomplishes them both with all exactness. For he wished both to speak
chastely and to sting the hearer. Now both these things were not in his
power to do,(1) but one hindered the other. For if you speak chastely you
shall not be able to bear hard upon the hearer. But if you are minded to
touch him to the quick, you are forced to lay the naked facts before him in
plain terms. But his discreet and holy soul was able to do both with
exactness, and by naming nature has at once given additional force to his
accusation, and also used this as a sort of veil, to keep the chasteness of
his description. And next, having reproached the women first, he goes on to
the men also, and says, "And likewise also the men leaving the natural use
of the woman." Which is an evident proof of the last degree of corruptness,
when both sexes are abandoned, and both he that was ordained to be the
instructor of the woman, and she who was bid to become an helpmate to the
man, work the deeds of enemies against one another. And reflect too how
significantly he uses his words. For he does not say that they were
enamoured of, and lusted after one another, but, "they burned in their lust
one toward another." You see that the whole of desire comes of an
exorbitancy which endureth not to abide within its proper limits. For
everything which transgresseth the laws by God appointed, lusteth after
monstrous things and not those which be customary. For as many oftentimes
having left the desire of food get to feed upon earth and small(2) stones,
and others being possessed by excessive thirst often long even for mire,
thus these also ran into this ebullition of lawless love. But if you say,
and whence came this intensity of lust? It was from the desertion of
God:(3) and whence is the desertion of God? from the lawlessness of them
that left Him; "men with men working that which is unseemly." Do not, he
means, because you have heard that they burned, suppose that the evil was
only in desire. For the greater part of it came of their luxuriousness,
which also kindled into flame their lust. And this is why he did not say
being swept along or being overtaken,(4) an expression he uses elsewhere;
but what? working. They made a business of the sin, and not only a
business, but even one zealously followed up. And he called it not lust,
but that which is unseemly, and that properly? For they both dishonored
nature, and trampled on the laws. And see the great confusion which fell
out on both side. For not only was the head turned downwards but the feet
too were upwards, and they became enemies to themselves and to one another,
bringing in a pernicious kind of strife, and one even more lawless than any
civil war, and one rife in divisions, and of varied form. For they divided
this into four new, and lawless kinds. Since (3 Mss. whence) this war was
not twofold or threefold, but even fourfold. Consider then. It was meet,
that the twain should he one, I mean the woman and the man. For "the
twain," it says, "shall be one flesh." (Gen. ii. 24.) But this the desire
of intercourse effected, and united the sexes to one another. This desire
the devil having taken away, and having turned the course thereof into
another fashion, he thus sundered the sexes from one another, and made the
one to become two parts in opposition to the law of God. For it says, "the
two shall be one flesh;" but he divided the one flesh into two: here then
is one war. Again, these same two parts he provoked to war both against
themselves and against one another. For even women again abused women, and
not men only. And the men stood against one another, and against the female
sex, as happens in a battle by night. You see a second and third war, and a
fourth and fifth; there is also another, for beside what have been
mentioned they also behaved lawlessly against nature itself. For when the
Devil saw that this desire it is, principally, which draws the sexes
together, he was bent on cutting through the tie, so as to destroy the
race, not only by their not copulating lawfully, but also by their being
stirred up to war, and in sedition against one another.

   "And receiving in themselves that recompense of their error which was
meet." See how he goes again to the fountain head of the evil, namely, the
impiety that comes of their doctrines, and this he says is a reward of that
lawlessness. For since in speaking of hell and punishment, it seemed he
would not at present be credible to the ungodly and deliberate choosers of
such a life, but even scorned, he shows that the punishment was in this
pleasure itself. (So Plato Theaet. p. 176, 7.) But if they perceive it not,
but are still pleased, be not amazed. For even they that are mad, and are
afflicted with phrenzy (cf. Soph. Aj. 265-277) while doing themselves much
injury and making themselves such objects of compassion, that others weep
over them themselves smile and revel over what has happened. Yet we do not
only for this not say that they are quit of punishment, but for this very
reason are under a more grievous vengeance, in that they are unconscious of
the plight they are in. For it is not the disordered but those who are
sound whose votes one has to gain Yet of old the matter seemed even to be a
law,(1) and a certain law-giver among them bade the domestic slaves neither
to use unguents when dry (i.e. except in bathing) nor to keep youths,
giving the free this place of honor, or rather of shamefulness. Yet they,
however, did not think the thing shameful, but as being a grand privilege,
and one too great for slaves, the Athenian people, the wisest of people,
and Solon who is so great amongst them, permitted it to the free alone. And
sundry other books of the philosophers may one see full of this disease.
But we do not therefore say that the thing was made lawful, but that they
who received this law were pitiable, and objects for many tears. For these
are treated in the same way as women that play the whore. Or rather their
plight is more miserable. For in the case of the one the intercourse, even
if lawless, is yet according to nature: but this is contrary both to law
and nature. For even if there were no hell, and no punishment had been
threatened, this were worse than any punishment. Yet if you say "they found
pleasure in it," you tell me what adds to the vengeance. For suppose I were
to see a person running naked, with his body all besmeared with mire, and
yet not covering himself, but exulting in it, I should not rejoice with
him, but should rather bewail that he did not even perceive that he was
doing shamefully. But that I may show the atrocity in a yet clearer light,
bear with me in one more example. Now if any one condemned a virgin to live
in close dens (@@@thalomeuome'nhn), and to have intercourse with
unreasoning brutes, and then she was pleased with such intercourse, would
she not for this be especially a worthy object of tears, as being unable to
be freed from this misery owing to her not even perceiving the misery? It
is plain surely to every one. But if that were a grievous thing, neither is
this less so than that. For to be insulted by one's own kinsmen is more
piteous than to be so by strangers: these I say (5 Mss. "I consider") are
even worse than murderers: since to die even is better than to live under
such insolency. For the murderer dissevers the soul from the body, but this
man ruins the soul with the body. And name what sin you will, none will you
mention equal to this lawlessness. And if they that suffer such things
perceived them, they would accept ten thousand deaths so they might not
suffer this evil. For there is not, there surely is not, a more grievous
evil than this insolent dealing. For if when discoursing about fornication
Paul said, that "Every sin which a man doeth is without the body, but he
that committeth fornication sinneth against his own body" (1 Cor. vi. 18);
what shall we say of this madness, which is so much worse than fornication
as cannot even be expressed? For I should not only say that thou hast
become a woman, but that thou hast lost thy manhood, and hast neither
changed into that nature nor kept that which thou haddest, but thou hast
been a traitor to both of them at once, and deserving both of men and women
to be driven out and stoned, as having wronged either sex. And that thou
mayest learn what the real force of this is, if any one were to come and
assure you that he would make you a dog instead of being a man, would you
not flee from him as a plague? But, lo! thou hast not made thyself a dog
out of a man, but an animal more disgraceful than this. For this is useful
unto service, but he that hath thus given himself up is serviceable for
nothing. Or again, if any one threatened to make men travail and be brought
to bed, should we not be filled with indignation? But lo! now they that
have run into this fury have done more grievously by themselves. For it is
not the same thing to change into the nature of women, as to continue a man
and yet to have become a woman; or rather neither this nor that. But if you
would know the enormity of the evil from other grounds, ask on what account
the law-givers punish them that make men eunuchs, and you will see that it
is absolutely for no other reason than because they mutilate nature. And
yet the injustice they do is nothing to this. For there have been those
that were mutilated and were in many cases useful after their mutilation.
But nothing can there be more worthless than a man who has pandered
himself. For not the soul only, but the body also of one who hath been so
treated, is disgraced, and deserves to be driven out everywhere. How many
hells shall be enough for such? But if thou scoffest at hearing of hell and
believest not that fire, remember Sodom. For we have seen surely we have
seen, even in this present life, a semblance of hell. For since many would
utterly disbelieve the things to come after the resurrection, hearing now
of an unquenchable fire, God brings them to a right mind by things present.
For such is the burning of Sodom, and that conflagration! And they know it
well that have been at the place, and have seen with their eves that
scourge divinely sent, and the effect of the lightnings from above. (Jude
7.) Consider how great is that sin, to have forced hell to appear even
before its time! For whereas many thought scorn of His words, by His deeds
did God show them the image thereof in a certain novel way. For that rain
was unwonted, for that the intercourse was contrary to nature, and it
deluged the land, since lust had done so with their souls. Wherefore also
the rain was the opposite of the customary rain. Now not only did it fail
to stir up the womb of the earth to the production of fruits, but made it
even useless for the reception of seed. For such was also the intercourse
of the men, making a body of this sort more worthless than the very land of
Sodom. And what is there more detestable than a man who hath pandered
himself, or what more execrable? Oh, what madness! Oh, what distraction!
Whence came this lust lewdly revelling and making man's nature all that
enemies could? or even worse than that, by as much as the soul is better
than the body. Oh, ye that were more senseless than irrational creatures,
and more shameless than dogs! for in no case does such intercourse take
place with them, but nature acknowledgeth her own limits. But ye have even
made our race dishonored below things irrational, by such indignities
inflicted upon and by each other. Whence then were these evils born? Of
luxury; of not knowing God. For so soon as any have cast out the fear of
Him, all that is good straightway goes to ruin.(*)

   Now, that this may not happen, let us keep clear before our eyes the
fear of God. For nothing, surely nothing, so ruins a man as to slip from
this anchor, as nothing saves so much as continually looking thereto. For
if by having a man before our eyes we feel more backward at doing sins, and
often even through feeling abashed at servants of a better stamp we keep
from doing anything amiss, consider what safety we shall enjoy by having
God before our eyes! For in no case will the Devil attack us when so
conditioned, in that he would be laboring without profit. But should he see
us wandering abroad, and going about without a bridle, by getting a
beginning in ourselves he will be able to drive us off afterwards any
whither. And as it happens with thoughtless servants at market, who leave
the needful services which their masters have entrusted to them, and rivet
themselves at a mere haphazard to those who fall in their way, and waste
out their leisure there; this also we undergo when we depart from the
commandments of God. For we presently get standing on, admiring riches, and
beauty of person, and the other things which we have no business with, just
as those servants attend to the beggars that do jugglers' feats, and then,
arriving too late, have to be grievously beaten at home. And many pass the
road set before them through following others, who are behaving in the same
unseemly way. But let not us so do. For we have been sent to dispatch many
affairs that are urgent. And if we leave those, and stand gaping at these
useless things, all our time will be wasted in vain and to no profit, and
we shall suffer the extreme of punishment. For if you wish yourself to be
busy, you have whereat you ought to wonder, and to gape all your days,
things which are no subject for laughter, but for wondering and manifold
praises. As he that admires things ridiculous, will himself often be such,
and even worse than he that occasioneth the laughter. And that you may not
fall into this, spring away from it forthwith. For why is it, pray, that
you stand gaping and fluttering at sight of riches? What do you see so
wonderful, and able to fix your eyes upon them? these gold-harnessed
horses, these lackeys, partly savages, and partly eunuchs, and costly
raiment, and the soul that is getting utterly soft in all this, and the
haughty brow, and the bustlings, and the noise? And wherein do these things
deserve wonder? what are they better than the beggars that dance and pipe
in the market-place? For these too being taken with a sore famine of
virtue, dance a dance more ridiculous than theirs, led and carried round at
one time to costly tables, at another to the lodging of prostitute women,
and at another to a swarm of flatterers and a host of hangers-on. But if
they do wear gold, this is why they are the most pitiable, because the
things which are nothing to them, are most the subject of their eager
desire. Do not now, I pray, look at their raiment, but open their soul, and
consider if it is not full of countless wounds, and clad with rags, and
destitute, and defenceless! What then is the use of this madness of shows?
for it were much better to be poor and living in virtue, than to be a king
with wickedness; since the poor man in himself enjoys all the delights of
the soul, and doff not even perceive his outward poverty for his inward
riches. But the king, luxurious in those things which do not at all belong
to him, is punished in those things which are his most real concern, even
the soul, the thoughts, and the conscience, which are to go away with him
to the other world. Since then we know these things, let us lay aside the
gilded raiment, let us take up virtue and the pleasure which comes thereof.
For so, both here and hereafter, shall we come to enjoy great delights,
through the grace and love towards man of our Lord Jesus Christ, through
Whom, and with Whom, be glory t.o the Father, with the Holy Spirit, for
ever and ever. Amen.

HOMILY V: ROM. 1. 28.

"Even as they did not like to retain God in their knowledge, God gave them
over to a reprobate mind, to do those things which are not convenient."

   LEST he should seem to be hinting at them by delaying in his discourse
so long over the unnatural sin, he next passes on to other kinds of sins
also, and for this cause he carries on the whole of his discourse as of
other persons. And as he always does when discoursing with believers about
sins, and wishing to show that they are to be avoided, he brings the
Gentiles in, and says, "Not in the lust of concupiscence, even as the other
Gentiles which know not God." (1 Thess. iv. 5.) And again: "sorrow not,
even as others which have no hope." (ib. 13.) And so here too he shows that
it was to them the sins belonged, and deprives them of all excuse. For he
says, that their daring deeds came not of ignorance, but of practice. And
this is why he did not say, "and as they knew not God;" but "as they did
not like to retain God in their knowledge ;" as much as to say, that the
sin was one of a perverted determination of obstinacy, more than of a
sudden ravishment, and shows that it was not the flesh (as some heretics
say) but the mind,(1) to the wicked lust whereof the sins belonged, and
that it was thence the fount of the evils flowed.(*) For since the mind is
become undistinguishing,(2) all else is then dragged out of course and
overturned, when he is corrupted that held the reins! (Plat. Phaedr. 246 A.
B.)

   Ver. 29. "Being filled with all unrighteousness, wickedness,
covetousness, maliciousness."

   See how everything here is intensitive. For he says, "being filled,"
and "with all," and having named maliciousness in general, he also further
pursues the particulars, and these too in excess, saying, "Full of envy,
murder," for the latter of these comes from the former, as was shown in
Abel's case and Joseph's, and then after saying, "debate, deceit,
malignity;"

   Ver. 30. "Whisperers, backbiters, haters of God, despiteful," and
classing things which to many seem indifferent among his charges, he
further strengthens his accusation, going up to the stronghold of their
wickednesses, and styles them "boasters." For even worse than sinning is
it, even though sinning to be haughty-minded. Wherefore also he charges the
Corinthians with it, saying, "Ye are puffed up." (1 Cor. v. 2.) For if in a
good action he that puffs himself up loseth all, if any one do so among his
sins, what vengeance is there of which he is not worthy, since such an one
cannot repent any more? Next, he says, "inventors of evil things;" showing
that they were not content with those already existing, but even invented
others. And this again is like men that are full purposed and in earnest,
not those that are hurried away and forced out of their course; and after
mentioning the several kinds of maliciousness, and showing that here too
they stood against nature itself (for he says, "disobedient to parents"),
he then goes on to the root of the great pestilence, calling them,

   Ver. 31. "Without natural affection, implacable."

   For this Christ Himself also pronounces to be the cause of wickedness,
saying, "When iniquity shall abound, the love of many shall wax cold."
(Matt. xxiv. 12). This too St. Paul here says, calling them "covenant-
breakers, without natural affection, implacable, unmerciful," and showing
that they were traitors even to the gift of nature. For we have a sort of
family feeling even by nature towards one another, which even beasts have
got towards each other. "For every beast," it says, "loveth his like, and
every man his neighbor." (Ecclus. xiii. 15.) But these became more
ferocious even than they. The disorder then which resulted to the world by
evil doctrines, he proves to us by these witnesses, and clearly shows that
the malady in either case came of the negligence of them that were
disordered. He shows besides, what he did in the case of the doctrines,
that they were here also deprived of all excuse; and so he says,

   Ver. 32. "Who knowing the judgment of God, that they which commit such
things are worthy of death. not only do the same, but have pleasure in them
that do them."

   Having assumed here two objections, he in the first place removes them.
For what reason have you to say, he means, that you know not the things
which ought to be done? At best, even if you did not know, you are to blame
in having left God who instructs you. But as it is by many arguments we
have shown that you do know, and transgress willingly. But are you drawn by
passion? Why then do you both cooperate therewith anti praise it? For they
"not only do such things," he says, "but have pleasure in them that do
them." Having then put the more grievous and the unpardonable sin first,
that he might have done with it (Or "convict you of it," @@@hi'na
@@@helh(i)); (for he that praiseth the sin is far worse than even he that
trespasseth;) having then put this the first, he by this method grapples
more powerfully with him in the sequel, speaking on this wise,

   Chap. ii. ver. 1. "Therefore thou art inexcusable, O man; whosoever
thou art that judgest; for wherein thou judgest another, thou condemnest
thyself."

   These things he says, with an aim at the rulers, inasmuch as that city
then had the rule of the world put into its hands.(*) He anticipated them
therefore by saying, Thou art depriving thyself of defence, whoever thou
mayest be; for when thou condemnest an adulterer, and thyself committest
adultery, although no man condemneth thee, in thy judgment upon the guilty
person thou hast also passed sentence against thyself.

   Ver. 2. "For we are sure that the judgment of God is according to truth
against them who commit such things."

   For lest any should say, until now I have escaped, to make him afraid,
he says, that it is not so with God as it is here. For here (Plato in
Theaet. et Phaedon.) one is punished, and another escapes while doing the
same thing. But hereafter it is not so. That he that judgeth then knoweth
the right, he has, said: but whence he knoweth it, he hath not added; for
it was superfluous. For in the case of ungodliness, he shows both that the
ungodly was so even with a knowledge of God, and also whence he got that
knowledge, namely, from the Creation. For inasmuch as it was not plain to
all, he gave the cause also; but here he passes it over as a thing
admitted. But when he says, "whosoever thou art that judgest," he is not
addressing himself to the rulers only, but to private individuals and
subjects also. For all men, even if they have no chair of state, nor
executioners, nor stocks at command, yet even they judge those that offend,
in conversations and public meetings (Gr. @@@koinoi^s @@@sullo'gois) and by
the vote of their conscience. And no one would venture to say, that the
adulterer does not deserve punishment. But it is others, he says, they
condemn, and not themselves. And for this cause he stands forth vehemently
against them, and says,

   Ver. 3. "And thinkest thou this" (4 Mss. om. this)," O man, that
judgest those which do such things, and doest the same, that thou shalt
escape the judgment of God?"

   For since he had shown the sin of the world to be great, from its
doctrines, from its doings, and that they did yet sin though wise, and
though they had the creation to lead them by the hand, and not by leaving
God only, but also by choosing the images of creeping things, and by their
dishonoring virtue, and deserting, in spite of nature's drawings back, to
the service of vice even contrary to nature: he goes on next to show, that
they who do such things are punished too. He did indeed at once point out a
punishment by mentioning their very practice. For "they, received," he
says, "in themselves that recompense of their error which was meet." But as
they do not perceive that, he mentions another also, which they stood most
in fear of. And indeed already he chiefly pointed at this. For when he
says, "That the judgment of God is according to truth," he is speaking of
no other than this. But he establishes the same again upon other further
grounds, saying thus, "And thinkest thou this, O man, that judgest them
which do such things, and doest the same, that thou shalt escape the
judgment of God?" Thou hast not been acquitted of thine own judgment, and
wilt thou escape through God's? Who indeed would say this? And yet thou
hast judged thyself (3 Mss. "and not been acquitted"). But since the
rigorousness of the judgment-court was such, and thou weft not able to
spare even thyself, how should not God, that cannot do amiss, and who is in
the  highest sense just, be much surer to do the same? But hast thou
condemned thyself, and is God to approve of thee and praise thee? And how
can this be reasonable? And all the while thou art deserving of a greater
punishment, than he who is of thee condemned. For sinning merely, is not
the same thing with falling again into the same sins you have chastised
another for committing. See, how he has strengthened the charge! For if
you, he means, punish a person who has committed less sins, though by it
you will put yourself to shame, how shall not God cast you in your suit,
and condemn you more severely, who have committed greater transgressions,
and this too when He will never make Himself ashamed, and you are already
condemned by your own reckoning. But if thou say, I know that I deserve
punishment; yet through His long-suffering thinkest slightingly of it, and
art confident because thou dost not suffer punishment forthwith; this
surely is a reason why thou oughtest to be afraid and tremble. For the fact
that thou hast not yet suffered punishment, will not result in thy not
suffering any punishment, but in thy suffering a more severe one if thou
abidest unamended.[1] And so he goes on to say:

   Ver. 4. "Or despiseth thou the riches of His goodness and forbearance
and long-sufferring; not knowing that the goodness of God leadeth thee to
repentance?"

   For after praising God's long-suffering, showing the gain thereof to be
very great to them that heeded it (and this was the drawing sinners to
repentance); he adds to the terror. For as to them, who avail themselves of
it aright, it is a ground of safety; so to them that slight it, it is
conducive to a greater vengeance. For whenever you utter this common
notion, that God doth not exact justice, because He is good and long-
suffering, he says, You do but mention what will make the vengeance
intenser. For God showeth His goodness that you may get free from your
sins, not that you may add to them. If then thou make not this use thereof,
the judgment will be more fearful. Wherefore it is a chief ground for
abstaining from sin, that God is long-suffering, and not for making the
benefit a plea for obstinacy. For if He be long-suffering, He most
certainly punisheth. Whence does this appear? from what is next said. For
if the wickedness be great and the wicked have not been requited, it is
absolutely necessary that they should be requited, For if men do not
overlook these things, how should God make an oversight? And so from this
point he introduces the subject of the judgment. For the fact of showing
many who, if they repent not, are liable, yet still are not punished here,
introduces with it necessarily the judgment, and that with increase.
Wherefore he says,

   Ver. 5. "But after thy hardness and impenitent heart treasurest up unto
thyself wrath."

   For when a man is neither to be softened by goodness nor to be turned
back by fear, what can be harder than such an one? For after that he had
showed the goodness of God towards men, he then shows His vengeance that it
is unbearable for him who[1] does not even so return to repentance. And
observe with what propriety he uses the words! "Thou treasurest up unto
thyself wrath," he says, so making it plain what is certainly laid up, and
showing that it is not He that judgeth, but he that is condemned, who is
the author of this. For he says, "thou treasurest up for thyself," not God
for thee. For He did all, whatsoever things were fitting, and created thee
with a power to discern between good and what was not so, and showed long-
suffering over thee, and called thee to repentance, and threatened a
fearful day, so by every means drawing thee to repentance. But if thou
shouldst continue unyielding, "thou treasurest up unto thyself wrath
against the day of wrath and revelation and (so all Mss. but two) the
righteous judgment of God." For lest on hearing of wrath thou shouldest
think of any passion, he adds, "the righteous judgment of God." And he said
"revelation" with good reason, for then is this revealed when each man
receives his desert. For here many men often annoy and practise harm to one
without justice. But hereafter it is not so.

   Ver. 6, 7. "Who will render to every man according to his deeds, to
them who by patient continuance in well doing," etc.

   Since he had become awestriking and harsh by discoursing of the
judgment and of the punishment that shall be, he does not forthwith, as one
might expect, enter upon the vengeance, but turns his discourse to what was
sweeter, to the recompense of good actions, saving as follows,

   Ver. 7. "To them who by patient continuance in well doing seek for
glory and honor and immortality, eternal life."

   Here also he awakens those who had drawn back during the trials, and
shows that it is not right to trust in faith only. For it is deeds also
into which that tribunal will enquire. But observe, how when he is
discoursing about the things to come, he is unable to tell clearly the
blessings, but speaketh of glory and honor. For in that they transcend all
that man hath, he hath no image of them taken from this to show, but by
those things which have a semblance of brightness among us, even by them he
sets them before us as far as may be, by glory, by honor, by life. For
these be what men earnestly strive after, yet are those things not these,
but much better than these, inasmuch as they are incorruptible and
immortal. See how he has opened to us the doors toward the resurrection of
the body by speaking of incorruptibility. For incorruptibility belongs to
the corruptible body. Then, since this sufficed not, he added glory and
honor. For all of us are to rise incorruptible, but not all to glory, but
some to punishment, and some to life.

   Ver. 8. "But unto them that are contentious,"[*] he says. Again, he
deprives of excuse those that live in wickedness, and shows that it is from
a kind of disputatiousness and carelessness that they fall into
unrighteousness.

   "And do not obey the truth, but obey unrighteousness." See, here is
another accusation again. For what defence can he set up, who flees from
the light and chooses the dark? And he does not say, who are "compelled
by," "lorded over by," but who "obey unrighteousness," that one may learn
that the fall is one of free choice, the crime not of necessity.

   Ver. 9. "Indignation and wrath, tribulation and anguish, upon every
soul of man that doeth evil."

   That is, if a man be rich, if a consul, if a very sovereign (so Field:
several Mss. and Edd. "the emperor himself"), by none of them is the
account of the judgment out-faced. Since in this dignities have no place.
Having then shown the exceeding greatness of the disease, and having added
the cause, that it was from the carelessness of the disordered, and
finally, that destruction awaits them and that amendment is easy, in the
punishment also he again gives the Jew the heavier lot. For he that had
enjoyed a larger share of instruction would also deserve to undergo a
larger share of vengeance if doing lawlessly. And so the wiser or mightier
men we are, the more are we punished if we sin. For if thou art rich, thou
wilt have more money demanded of thee than of the poor; and if wiser than
others, a stricter obedience; and if thou hast been invested with
authority, more shining acts of goodness; and so in the case of all the
other things, thou wilt have to bring in measures proportioned to your
power.

   Ver. 10. "But glory, honor, and peace to every man that worketh good,
to the Jew first, and also to the Gentile."

   What Jew does he here mean? or about what Gentiles is he discoursing?
It is of those before Christ's coming. For his discourse had not hitherto
come to the times of grace, but he was still dwelling upon the earlier
times, so breaking down first from afar off and clearing away the
separation between the Greek and the Jew, that when he should do this in
the matter of grace, he might no more seem to be devising some new and
degrading view. For if in the earlier times when this Grace had not shone
forth in such, greatness, when the estate of the Jews was solemn and
renowned and glorious before all men, there was no difference, what could
they say for themselves (@@@ti'na @@@a`n @@@e'choien @@@lo'gon @@@eipei^n;)
now after so great a display of grace? And this is why he establishes it
with so great earnestness. For when the hearer has been informed that this
held in the earlier times, much more will he receive it after the faith.
But by Greeks he here means not them that worshipped idols, but them that
adored God, that obeyed the law of nature, that strictly kept all things,
save the Jewish observances, which contribute to piety, such as were
Melchizedek and his (@@@hoi @@@peri`), such as was Job, such as were the
Ninevites, such as was Cornelius. Here then he is first breaking through
the partition between the circumcision and the uncircumcision: and at a
distance dissipates this distinction beforehand, so as to do it without
being suspected, and to strike into it as compelled by another occasion,
which is ever a characteristic of his Apostolic wisdom. For if he had
showed it in the times of grace, what he said would have had a very
suspicious look. But on describing the vice which possessed the world, and
where end the ways of wickedness, to pass from that consecutively into the
treatment of these points renders his teaching unsuspected. And that he
means this, and for this purpose so put this together, is plain from hence:
for if he were not intent upon effecting this, it were enough for him to
have said, "According to thy hardness and impenitent heart thou treasurest
up unto thyself wrath against the day of wrath;" and then to have dropped
this subject, since it would have been complete. But in that what he had in
view was not to speak of the judgment to come only, but show also that the
Jew had no advantage of such a Greek, and so was not to be haughty-
spirited, he advances farther, and speaks[1] of them in order. But
consider! He had put the hearer in fear, had advanced[2] against him the
fearful day, had told him what an evil it is to be living in wickedness,
had showed him that no man sinneth of ignorance, nor with impunity, but
that even though he suffer no punishment now, yet he certainly will suffer
it: then he wishes to make good next that the teaching of the Law was not a
thing of great importance. For it is upon works that both punishment and
reward depend, not upon circumcision and uncircumcision. Since then he had
said, that the Gentile shall by no means go unpunished and had taken this
for granted, and upon it had made good that he shall also be rewarded, he
next showed the Law and circumcision to be superfluous. For it is the Jews
that he is here chiefly opposing. For inasmuch as they were somewhat
captiously disposed, first, of their haughtiness, not deigning to be
reckoned along with the Gentiles, and secondly thinking it ridiculous if
the faith is to do away all sins; for this cause he accused the Gentiles
first, in whose behalf he is speaking, that without suspicion and with
boldness of speech, he may attack the Jews. And then having come to the
enquiry concerning the punishment, he shows that the Jew is so far from
being at all profited by the Law, that he is even weighed down by it. And
this was his drift some way back. For if the Gentile be on this score
inexcusable, because, when the creation led him on and his own reasonings,
he yet did not amend, much more were the Jew so, who besides these had the
teaching of the Law also. Having then persuaded him to a ready admission of
these reasonings, in the case of other men's sins, he now compels him even
against his will to do so in the case of his own. And in order that what he
says may be more readily allowed, he leads him forward with the better
things also in view, speaking on this wise: "But glory and honor and peace
to every man that worketh good, to the Jew first, and also to the Gentile."
For here whatever good things a man hath, he hath with fightings, even if
he be rich, if a prince, if a king. Even if he be not at variance with
others, yet is he often so with himself, and has abundant war in his own
thoughts. But there it is no such thing, but all is still and void of
trouble, and in possession of true peace. Having then made good from what
was said above, that they too which have not the Law are to enjoy the same
blessings, he adds his reason in the following words:

   Ver. 11. "For there is no respect of persons with God."

   For when he says that as well the Jew as the Gentile is punished if he
sin, he needs no reasonings: but when he wants to prove that the Gentile is
honored also, he then needs a foundation for it also; as it seemed
wonderful and extravagant if he who had heard neither Law nor Prophets,
were to be honored upon his working good. And this is why (as I also said
before) he exercises their hearing in the times before grace, that he might
afterwards more treatably bring in, along with the faith, the acquiescence
in these things also. For here he is not at all suspected, as seeming not
to be making his own point good. Having then said, "Glory and honor and
peace to every man that worketh good, to the Jew first, and also to the
Gentile," he adds, "For there is no respect of persons with God."
Wonderful! What more than victory has he gained! For he shows, by reducing
it to an absurdity, that it was not meet with God that it should be
otherwise. For it would then be a case of respecting of persons. But of
such character God is not. And he does not say, "for if this were not so,
God would be a respecter of persons," but with more of dignity, "For there
is no respect of persons with God." That it is not quality of persons, but
difference of actions. Which He maketh inquisition for. By so saying he
shows that it was not in actions but in persons only that the Jew differed
from the Gentile. The consequence of this would be thus expressed; For it
is not because one is a Jew and the other a Gentile, that one is honored
and the other disgraced, but it is from the works that either treatment
comes. But he does not say so, since it would have roused the anger of the
Jew, but he sets down something more, so bringing their haughty spirit yet
lower, and quelling it for the admission of the other. But what is this?
The next position.

   Ver. 12. "For as many," he says, "as have sinned without law shall also
perish without law: and as many as have sinned in the law shall be judged
by the law."

   For here, as I said before, he shows not only the equality of the Jew
and the Gentile, but that the Jew was even much burdened by  the gift of
the Law. For the Gentile is judged without law. But this "without law" (Gr.
lawlessly) here expresses not the worse plight  but the easier, that is, he
has not the Law to t accuse him. For "without law" (that is,  without the
condemnation arising from it), is  he condemned solely from the reasonings
of nature, but the Jew, "in the Law," that is, with nature and the Law too
to accuse him. For the greater the attention he enjoyed, the greater the
punishment he will suffer. See how much greater is the necessity which he
lays upon the Jews of a speedy recourse to grace! For in that they said,
they needed not grace, being justified by the Law, he shows that they need
it more than the Gentiles, considering they are liable to be punished more.
Then he adds another reason again, and so farther contends for what has
been said.[*]

   Ver 13. "For not the hearers of the law are just before God."

   Well doth he add "before God;" for haply before men they may be able to
appear dignified and to vaunt great things, but before God it is quite
otherwise--the doers of the Law alone are justified. You see with what
advantage he combats, by turning what they said to an opposite bearing. For
if it is by the Law you claim to be saved, in this respect, saith he, the
Gentile will stand before you,[1] when seen to be a doer of what is written
in the Law. And how is it possible (one may say) for one who hath not heard
to be a doer? Not this only, he says, is possible, but what is much more
even than this. For not only is it possible without hearing to be a doer,
but even with hearing not to be so. Which last thing he makes plainer, and
that with a greater advantage over them, when he says, "Thou that teachest
another, teachest thou not thyself?" (Rom. ii. 21.) But here he is still
making the former point good.

   Ver. 14. "For when the Gentiles," he says, "which have not the law, do
by nature the things contained in the law, these, having not the law, are a
law unto themselves."

   I am not, he means, rejecting the Law, but even on this score I justify
the Gentiles. You see how when undermining the conceit of Judaism, he
giveth no handle against himself as villifying the Law, but on the contrary
by extolling it and showing its greatness he so makes good his whole
position. But whenever he saith "by nature," he means by the reasonings of
nature. And he shows that others are better than they, and, what is more
better for this, that they have not received the Law, and have not that
wherein the Jews seem to have an advantage over them. For on this ground he
means they are to be admired, because they required not a law, and yet
exhibited all the doings of the Law, having the works, not the letters,
graven upon their minds. For this is what he says,

   Ver. 15. "Which show the work of the Law written in their hearts, their
conscience also bearing witness, and their thoughts the meanwhile accusing
or else excusing one another."

   Ver. 16. "In the day when God shall judge the secrets of men by Jesus
Christ, according to my Gospel."

   See how he again puts that day before them, and brings it close to
them, battering down their conceit, and showing, that those were to be the
rather honored who without the Law strove earnestly to fulfil the things of
the Law. But what is most to be marvelled at in the discretion of the
Apostle, it is worth while to mention now. For having shown, from the
grounds given, that the Gentile is greater than the Jew; in the inference,
and the conclusion of his reasoning, he does not state it, in order not to
exasperate the Jew. But to make what I have said clearer, I will give the
very words of the Apostle. For after saying, that it is not the hearers of
the Law, but the doers of the Law, that shall be justified, it followed to
say, "For when the Gentiles, which have not the Law, do by nature the
things contained in the Law," they are much better than those who are
instructed by the Law. But this he does not say, but he stays at the
encomium of the Gentiles, and does not yet awhile carry on his discourse by
way of comparison, that so at least the Jew may receive what is said. And
so he does not word it as I was doing, but how? "For when the Gentiles,
which have not the Law, do by nature the things contained in the Law,
these, not having the Law, are a law unto themselves; which show the work
of the Law, written in their hearts, their conscience also bearing
witness." For the conscience and reason doth suffice in the Law's stead. By
this he showed, first, that God made man independent,[1] so as to be able
to choose virtue and to avoid vice. And be not surprised that he proves
this point, not once or twice, but several times. For this topic was very
needful for him to prove owing to those who say, Why ever is it, that
Christ came but now? And where in times before was the (most Mss. this
mighty) scheme of Providence? Now it is these that he is at present beating
off by the way, when he shows that even in former times, and before the Law
was given, the human race (Gr. nature) fully enjoyed the care of
Providence. For "that which may be known of God was manifest in them," and
they knew what was good, and what bad; by means whereof they judged others,
which he reproaches them with, when he says, "wherein thou judgest another,
thou condemnest thyself." But in the case of the Jews, besides what has
been mentioned, there was the Law, and not reason or conscience only. And
why does he put the words "accusing or else excusing?"--for, if they have a
Law written, and show the work of it in them, how comes reason to be able
to accuse them still? But he is not any longer speaking of those only who
do well, but also of mankind (Gr. the nature) universally. For then our
reasonings stand up, some accusing and some excusing. And at that tribunal
a man needeth no other accuser. Then to add to their fear, he does not say
the sins of men, but the secrets of men. For since he said, "Thinkest thou,
that judgest them that do such things, and doest the same, that thou shalt
escape the judgment of God;" that thou mayest not expect such a sentence as
thou passest thyself, but mayest know, that that of God is far more exact
than thine own, he brings in, "the secrets of men," and adds, "through
Jesus Christ according to my Gospel." For men sit in judgment upon overt
acts alone. And above too he spake of the Father alone, but as soon as he
had crushed them with fear, he brought in the mention of Christ also. But
he does not do barely this, but even here, after having made mention of the
Father, he so introduceth Him. And by the same things be raises the dignity
of his preaching. For this preaching, he means, openly speaks out what
nature taught by anticipation. Do you see with what wisdom he has bound
them both to the Gospel and to Christ, and demonstrated that our affairs
come not here to a stand, but travel further. And this he made good before
also, when he said, "thou treasurest up to thyself wrath against the day of
wrath:" and here again, "God shall judge the secrets of men."

   Now let each man enter into his own conscience, and reckoning up his
transgressions, let him call himself to a strict account, that we be not
then condemned with the world. (1 Cor. xi. 32.) For fearful is that court
awful the tribunal, full of trembling the accounts, a river of fire rolls
along (@@@e'lketai). "A brother doth not redeem: shall man redeem?" (Ps.
xlix. 8. LXX.) Call then to mind what is said in the Gospel, the Angels
running to and fro, of the bridechamber being shut, of the lamps going out,
of the powers which drag to the furnaces. And consider this, that if a
secret deed of any one of us were brought forth into the midst, to-day,
before the Church only, what could he do but pray to perish, and to have
the earth to gape for him, rather than have so many witnesses of his
wickedness? How then shall we feel, when, before the whole world, all
things are brought into the midst, in a theatre so bright and open, with
both those known and those unknown to us seeing into everything? But alas!
wherewith am I forced to affright you with men's estimation! when I ought
to use the fear of God, and His condemnation. For what, pray, is to become
of us then when bound, and gnashing our teeth, we are led away to the outer
darkness? Or, rather, what shall we do (and this is the most fearful
thought of all) when we offend (@@@proskrou'swmen) God? For if any one have
sense and reason, he has already endured a hell when he is out of sight of
God. But since this doth not pain, fire is therefore threatened. For we
ought to smart not when we are punished, but when we sin. Thus listen to
Paul wailing and lamenting over sins, for which he was not to be punished.
For "I am not meet," he says, "to be called an Apostle, because I
persecuted the Church." (1 Cor. xv. 9.) Hear also David, when he is set
free from the punishment, yet, as thinking that he had offended God,
calling vengeance down upon himself, and saying, "Let thy hand be upon me
and upon my father's house." (2 Sam. xxiv. 17.) For to have offended God is
more distressing than to be punished. But now we are so wretchedly
disposed, that, were there no fear of hell, we should not even choose
readily to do any good thing. Wherefore were it for nothing else, yet for
this at least, we should deserve hell, because we fear hell more than
Christ (several Mss. God). But not so the blessed Paul, but contrariwise.
But since we feel otherwise, for this reason are we condemned to hell:
since, did we but love Christ as we should love Him, we should have known
that to offend Him we love were more painful than hell. But since we love
Him not, we know not the greatness of His punishment. And this is what I
bewail and grieve over the most! And yet what has God not done, to be
beloved of us? What hath He not devised? What hath He omitted? We insulted
Him, when He had not wronged us in aught, but had even benefited us with
blessings countless and unspeakable. We have turned aside from Him when
calling and drawing us to Him by all ways, yet hath He not even upon this
punished us, but hath run Himself unto us, and held us back, when fleeing,
and we have shaken Him off and leaped away to the Devil. And not even on
this hath He stood aloof, but hath sent numberless messengers to call us to
Him again, Prophets, Angels,[1] Patriarchs: and we have not only not
received the embassy, but have even insulted those that came. But not even
for this did He spew us out of His mouth, but like those slighted lovers
that be very earnest, He went round beseeching all, the heaven, the earth,
Jeremiah, Micah, and that not that He might weigh us down, but that He
might speak in behalf of His own ways (Is. i. 2; Jer. ii. 12; iii. 12;
etc.; Mic. vi. 1): and along with the prophets He went also Himself to
those that turned aside from Him, being ready to submit to examination, and
deigning to condescend to a conference, and drawing them that were deaf to
every appeal into a disputation with Himself. For He saith, "O my people,
what have I done unto thee, and wherein have I wearied thee? Answer me."
(Mic. vi. 3.) After all this we killed the Prophets, we stoned them, we did
them other cruel wrongs without number. What then? In their place He sent
no longer Prophets, no longer Angels, no longer Patriarchs, but the Son
Himself. He too was killed when He had come, and yet not even then did He
quench His love, but kindled it even more, and keepeth on beseeching us,
after even His own Son was killed, and entreating us, and doing all things
to turn us unto Himself. And Paul crieth aloud, saying, "Now then we are
ambassadors for Christ, as though God did beseech you by us: be ye
reconciled to God." (2 Cor. v. 20.) None of these things however reconciled
us. Yet not even then did He leave us, but keeps on both threatening hell,
and promising a kingdom, that even so He may draw us unto Himself. But we
be still in an insensible mood. What can be worse than this brutishness?
For had a man done these things, should we not many times over have let
ourselves become slaves to him? But God when doing so we turn us away from
O what listlessness! O what unfeelingness We that live continually in sins
and wickednesses, if we happen to do any little good, like unfeeling
domestics, with what a niggardly spirit do we exact it, and how particular
are we about the recompense made, if what we have done has any recompense
to come of it. And yet the recompense is the greater if you do it without
any hope of reward. Why saying all this, and making exact reckoning, is
language fitter for an hireling than a domestic of willing mind. For we
ought to do everything for Christ's sake, not for the reward, but for Him.
For this also was why He threatened hell and promised the kingdom, that He
might be loved of us. Let us then so love Him as we ought to love Him. For
this is the great reward, this is royalty and pleasure, this is enjoyment,
and glory, and honor, this is light, this is the great happiness,(1) which
language (or reasoning) cannot set before us nor mind conceive. Yet indeed
I do not know how I was led so far in this way of speaking, and came to be
exhorting men who do not even think slightly of power and glory here for
Christ's sake, to think slightly of the kingdom. Yet still those great and
noble men even attained to this measure of love. Hear, for instance, how
Peter burns with love towards Him, setting Him before soul, and life, and
all things. And when he had denied Him, it was not the punishment he was
grieved for, but that he had denied Him Whom he longed for, which was more
bitter to him than any punishment. And all this did he show before the
grace of the Spirit was given.(2) And he perseveringly pressed the
question, "Whither goest thou?" (John xiii. 36) and before this; "To whom
shall we go?" (vi. 67); and again; "I will follow Thee whithersoever Thou
goest." (Luke xxii. 33?) Thus He was all things to them, and neither heaven
nor the kingdom of heaven did they count of, in comparison of Him they
longed for. For Thou art all these things unto me, he means. And why doest
thou marvel that Peter was so minded? Hear now what the Prophet says: "What
have I in heaven, and what is there upon earth, that I should desire in
comparison of Thee?" (Ps. lxxiii. 25.) Now what he means is nearly this.
Neither of things above nor of things below desire I any, save Thee only.
This is passion;(3) this is love. Can we so love, it will not be things
present only, but even things to come, which we shall reckon as nothing
compared with that love-charm, and even here shall we enjoy the Kingdom,
delighting ourselves in the love of Him. And how is this to be? one may
say. Let us reflect how oft we insult Him after numberless goodnesses, yet
He standeth and calleth us to Him, and how often we run by Him, but He
still doth not overlook us, but runneth to us, and draweth us to Him, and
catcheth us in unto Himself. For if we consider these things, and such as
these, we shall be enabled to kindle this longing. For if it were a common
man that so loved, but a king who was thus beloved, would he not feel a
respect for the greatness of the love? Most assuredly he would. But when
the case is reversed, and His Beauty (S. "that beauty") is unspeakable, and
the glory and the riches too of Him that loveth us, and our vileness so
great, surely we deserve the utmost punishment, vile as we are and
outcasts, who are treated with so exceeding great love by One so great and
wonderful, and yet wax wanton against His love? He  needeth not anything of
ours, and yet He doth not even now cease loving us. We need much what is
His, and for all that we cleave not unto His love, but money we value above
Him, and man's friendship, and ease of body, and power, and fame, before
Him who valueth nothing more than us. For He had One Son, Very (Lit. "true-
born") and Only-Begotten, and He spared not even Him for us. But we value
many things above Him. Were there not then good reason for a hell and
torment, even were it twofold or threefold or manifold what it is? For what
can we have to say for ourselves, if even Satan's injunctions we value more
than the Laws of Christ, and are reckless of our own salvation that we may
choose the works of wickedness, before Him who suffered all things for us?
And what pardon do these things deserve? what excuse have they? Not one
even. (5 Mss. oude` mia^s.) Let us stop then after this in our headlong
course, and let us grow again sober; and reckoning up all these things, let
us send up glory unto Him by our works (for words alone suffice not
thereto), that we may also enjoy the glory that cometh of Him, which  may
we all attain unto by the grace and love toward man of our Lord Jesus
Christ, through Whom, and with Whom, to the Father be glory, with the Holy
Spirit, for ever and ever. Amen.

HOMILY VI: ROM. II. 17, 18.

"Behold,(1) thou art called a Jew, and restest in the Law, and makest thy
boast of God, and knowest His will, and approvest the things that are more
excellent, being instructed out of the Law."

   AFTER saying that the Gentile wanteth nothing appertaining to salvation
if he be a doer of the Law, and after making that wonderful comparison, he
goes on to set down the glories of the Jews, owing to which they thought
scorn of the Gentiles: and first the very name itself, which was of great
majesty, as the name Christian is now. For even then the distinction Which
the appellation made was great. And so he begins from this, and see how he
takes it down. For he does not say, Behold, thou art a Jew, but "art
called" so, "and makest thy boast in God;" that is, as being loved by Him,
and honored above all other men. And here he seems to me to be gently
mocking their unreasonableness, and great madness after glory, because they
misused this gift not to their own salvation, but to set themselves up
against the rest of mankind, and to despise them. "And knowest His will,
and approvest the things that are more excellent." Indeed this is a
disadvantage, if without working: yet still it seemed to be an advantage,
and so he states it with accuracy. For he does not say, thou doest, but
knowest; and approvest, not followest and doest.(*)

   Ver. 19. "And art confident that thou thyself."

   Here again he does not say that thou art "a guide of the blind," but
"thou art confident," so thou boastest, he says. So great was the
unreasonableness of the Jews. Wherefore he also repeats nearly the very
words, which they used in their boastings. See for instance what they say
in the Gospels. "Thou wast altogether (@@@ho'los 4 Mss. @@@ho'lws) born in
sin, and dost thou teach us?" (John ix. 34.) And all men they utterly
looked down upon, to convince them of which, Paul keeps extolling them and
lowering the others, that so he may get more hold on them, and make his
accusation the weightier. Wherefore he goes on adding the like things, and
making more of them by different ways of relating them. For "Thou art
confident," he saith, "that thou thyself art a leader of the blind,"

   Ver. 20. "An instructor of the foolish, a teacher of babes, which hast
the form of knowledge and truth, which is in the Law."

   Here again he says not, in the conscience and in actions and in well-
doings, but "in the Law;" and after saying so, he does here also what he
did with regard to the Gentiles. For as there he says, "for wherein thou
judgest another, thou condemnest thyself," so saith he here also.

   Ver. 21. "Thou therefore which teachest another, teachest thou not
thyself?"

   But there he frames his speech with more of sharpness, here with more
of gentleness. For he does not say, However on this score thou deservest
greater punishment, because though entrusted with so great things thou hast
not made a good use of any of them, but he carries his discourse on by way
of question, turning them on themselves (@@@entre'pwn), and saying, "Thou
that teachest another, teachest thou not thyself?" And here I would have
you look at the discretion of Paul in another case. For he sets down such
advantages of the Jews, as came not of their own earnestness, but by a gift
from above, and he shows not only that they are worthless to them if
neglectful, but that they even bring with them increase of punishment. For
neither is the being called a Jew any well doing of theirs, nor yet is the
receiving of the Law, nor the other things he has just enumerated, but of
the grace from above. And towards the beginning he had said, that the
hearing of the Law is valueless unless the doing be thereto added ("for not
the hearers of the Law," he says, "are just before God,") but now he shows
further still, that not only the hearing, but, what is more than the
hearing, the teaching of the Law itself will not be able to screen the
teacher, unless he do what he says; and not only will it not screen him,
but will even punish him the more. And he has used his expressions well
too, since he does not say, Thou hast received the Law, but "Thou restest
in the Law." For the Jew was not wearied with going about to seek what was
to be done, but had on easy terms the Law pointing the way leading to
virtue. For if even the Gentiles have natural reason (and it is on this
ground that these are better than they, in that they do the Law without
hearing), yet still the others had greater facility. But if you say, I am
not only a hearer, but even a teacher, this very thing is an aggravation of
your punishment. For because they prided themselves upon this,(1) from this
above all he shows them to be ridiculous. But when he says, "a guide of the
blind, an instructor of the foolish, a teacher of babes," he is speaking
their own pompous language. For they treated proselytes extremely ill, and
these were the names they called them by. And this is why he dwells at
large upon what were supposed to be their praises, well knowing that what
was said gave ground for greater accusation; "Which hast the form of
knowledge and of the truth in the Law." As if any one who had a picture of
the king, were to draw nothing after it, and they that were not entrusted
with it were to imitate it exactly even without the original. And then
after mentioning the advantages they had from God, he tells them of their
failings, bringing forward what the prophets accused them of. "Thou
therefore which teachest another, teachest thou not thyself? Thou that
preachest a man should not steal, dost thou steal? Thou that sayest a man
should not commit adultery, dost thou commit adultery? Thou that abhorrest
idols, dost thou commit sacrilege?"(*) For it was strictly forbidden them
to touch any of the treasures upon the idols (so Field from the Mss: Vulg.
"in the idol temples") by reason of the defilement. But the tyranny of
avarice, he says, has persuaded you (4 Mss. and mar. "us") to trample this
Law also under foot. Then he brings the far more grievous charge
afterwards, saying,

   Ver. 23. "Thou that makest a boast in the Law through breaking the Law
dishonorest thou God?"

   There are two accusations which he makes, or rather three. Both that
they dishonor, and dishonor that whereby they were honored; and that they
dishonor Him that honored them, which was the utmost extreme of
unfeelingness. And then, not to seem to be accusing them of his own mind,
he brings in the Prophet as their accuser, here briefly and concisely as it
were in a summary, but afterwards more in detail, and here Isaiah, and
after that David, when he had shown the grounds of reproof to be more than
one. For to show, he means, that it is not I who speak these things to your
reproach, hear what Isaiah saith.

   Ver. 24. "For the name of God is blasphemed among the Gentiles through
you." (Is. lii. 5; Ez. xxxvi. 20, 23.)

   See again another double accusation. For they not only commit insolence
themselves, but even induce others to do so. What then is the use of your
teaching when ye teach not your own selves? Above, however, he merely said
this, but here he has even turned it round to the contrary. For not only
yourselves, but even others, do ye not teach what should be done. And what
is far worse--ye not only teach not the things of the Law, but ye even
teach the opposite, viz. to blaspheme God, which is opposite to the Law.
But the circumcision, one will say, is a great thing. Yea, I also confess
it, but when? when (So all Mss. S. "then, when") it hath the inward
circumcision. And observe his judgment, in bringing in what he says about
it so opportunely. For he did not begin straightway with it, since the
conceit men had of it was great. But after he had shown them to have
offended in that which was greater" and to be responsible for the blasphemy
against God, then having henceforth possession of the  reader's judgment
against them, and having stripped them of their pre-eminence, he introduces
the discussion about circumcision, feeling sure that no one will any more
advocate it, and says,

   Vet. 25. "For circumcision verily profiteth, if thou keep the Law."

   And yet, were this not so, a man might have rejected it and said, What
is circumcision? for is it any good deed on his part that hath it? is it
any manifestation of a right choice? For it takes place at an unripe age,
and those in the wilderness too remained uncircumcised for a long time. And
from many other points of view also, one might look at it as not necessary.
And yet it is not on this foot that he rejects it, but upon the most proper
ground, from the case of Abraham. For this is the most exceeding victory,--
to take the very reason for showing it to be of small regard, whence it was
held by them in reverence. Now he might have said that even the prophets
call the Jews uncircumcised. But this is no disparagement of circumcision,
but of those that hold ill to it. For what he aims at is to show that even
in the very best life, it has not the least force. This is what he next
proves. And here he does not bring forward the Patriarch, but having
previously overturned it upon other grounds, he keeps him till afterwards,
when he brings in what he has to say of faith, on the words--"How then was
it reckoned" to Abraham? "when he was in circumcision, or in
uncircumcision?" For so long as it is struggling against the Gentile and
the uncircumcised, he is unwilling to say aught of this, lest he should be
over irksome to them. But when it comes in opposition to the faith, then he
disengages himself more completely for a combat with it. Up to the present
point then it is uncircumcision that the contest is against, and this is
why he advances in His discourse in a subdued tone, and says,

   "For circumcision verily profiteth if thou keep the Law; but if thou be
a breaker of the Law, thy circumcision is made uncircumcision." For here he
speaks of two uncircumcisions, and two circumcisions, as also two laws. For
there is a natural law and there is a written law. But there is one also
between these, that by works. And see how he points these three out, and
brings them before you.

   "For when the Gentiles," he says, "which have not the Law." What Law,
say? The written one. "Do by nature the things of the Law." Of what Law? Of
that by works. "These having not the Law." What Law? The written one. "Are
a law unto themselves." How so? By using the natural law. "Who show the
work of the Law." Of what law? Of that by actions. For that which is by
writing lieth outside; but this is within, the natural one, and the other
is in actions. And one the writing proclaims; and another, nature; and
another, actions. Of this third there is need,(1) for the sake of which
also those two exist, both the natural and the written. And if this be not
present they are of no good, but even very great harm. And to show this in
the case of the natural he said, "For wherein thou judgest another, thou
condemnest thyself." But of the written Law, thus--"Thou that preachest a
man should not steal, dost thou steal? Thus also there are two
uncircumcisions, one that of nature, and the second from conduct: and one
circumcision in the flesh, and the other from the will. I mean for
instance, a man has been circumcised upon the eighth day; this is
circumcision of the flesh: a man has done all the Law bids him; this is
circumcision of the mind which St. Paul requires above all, yea rather the
Law also. See now how having granted it in words, he in deed does away with
it. For he does not say the circumcision is superfluous, the circumcision
is of no profit, of no use. But what saith he? "Circumcision verily
profiteth if thou keepest the Law." (Deut. x. 16; xxx. 6.) He approves it
so far, saying, I confess and deny not that the circumcision is honorable.
But when? When it has the Law kept along with it.

   "But if thou be a breaker of the Law, thy circumcision is made
uncircumcision." He does not say, it is no more profitable, lest he should
seem to insult it. But having stripped the Jew of it, he goes on to smite
him. And this is no longer any insult to circumcision, but to him who
through listlessness has lost the good of it. As then in the case of those
who are in dignified stations and are after convicted of the greatest
misdemeanors, the judges deprive them of the honors of their stations and
then punish them; so has Paul also done. For after saying, if thou art a
breaker of the Law, thy "circumcision is made uncircumcision," and having
shown him to be uncircumcised, he condemns him after that without scruple.

   Ver. 26. "Therefore if the uncircumcision keep the righteousness of the
Law, shall not his uncircumcision be turned(2) into circumcision?"

   See how he acts. He does not say that the uncircumcision overcomes
circumcision (for this was highly grating to those who then heard him), but
that the uncircumcision hath become circumcision. And he next enquires what
circumcision is, and what uncircumcision and he says that circumcision is
well doing and uncircumcision is evil doing. And having first transferred
into the circumcision the uncircumcised, who has good deeds, and having
thrust out the circumcised man that lived a corrupt life into the
uncircumcision, he so gives the preference to the uncircumcised. And he
does not say, To the uncircumcised, but goes on to the thing itself,
speaking as follows: "Shall not his uncircumcision be turned into
circumcision?" And he does not say "reckoned," but "turned to," which was
more expressive. As also above he does not say thy circumcision is reckoned
uncircumcision, but has been made so.

   Ver. 27. "And shall not the uncircumcision which is by nature judge?"

   You see, he recognizes two uncircumcisions, one from nature, and the
other from the will. Here, however, he speaks of that from nature but does
not pause here, but goes on, "if it fulfil the Law, judge thee, who by the
letter and circumcision dost transgress the Law?" See his exquisite
judgment. He does not say, that the uncircumcision which is from nature
shall judge the circumcision, but while where the victory had been, he
brings in the uncircumcision, yet where the defeat is, he does not expose
the circumcision as defeated but the Jew himself who had it, and so by the
wording spares offending his hearer. And he does not say, "thee that hast
the Law and the circumcision," but yet more mildly, "thee who by the letter
and circumcision dost transgress the Law." That is, such uncircumcision
even stands up for the circumcision, for it has been wronged and comes to
the Law's assistance, for it has been insulted, and obtains a notable
triumph. For then is the victory decided, when it is not by Jew that Jew is
judged, but by the uncircumcised; as when he says, "The men of Nineveh
shall rise in judgment against this generation, and shall condemn it."
(Matt. xii. 41.) It is not then the Law that he dishonors (for he
reverences it greatly), but him that does disgrace to the Law. Next, having
settled these grounds clearly, he goes on confidently to define what the
Jew really is; and he shows that it is not the Jew, nor the circumcision,
but he that is no Jew, and uncircumcised, whom he is rejecting. And he
seemeth indeed to stand up in its behalf, but yet does away with the
opinion regarding it, securing men's concurrence by the conclusion he comes
to. For he shows not only that there is no difference between the Jew and
the uncircumcised, but that the uncircumcised has even the advantage, if he
take heed to himself, and that it is he that is really the Jew; and so he
says:

   Ver. 28. "For he is not a Jew which is one outwardly."

   Here he attacks them as doing all things for show.

   Ver. 29. "But he is a Jew which is one inwardly; and circumcision is
that of the heart, in the spirit, and not in the letter."

   By saying this he sets aside all things bodily. For the circumcision is
outwardly, and the Sabbaths and the sacrifices and purifications: all of
which he hints in a single word, when he says, "For he is not a Jew which
is one outwardly." But since much was made of the circumcision, inasmuch(1)
as even the sabbath gave way to it (John vii. 22), he has good reason for
aiming more especially against it. But when he has said "in the spirit" he
thereafter paves the way for the conversation(2) of the Church, and
introduces the faith. For it too is in the heart and spirit and hath its
praise of God. And how cometh he not to show that the Gentile which doeth
aright is not inferior to the Jew which doeth aright, but that the Gentile
which doeth aright is better than the Jew which breaketh the Law? It was
that he might make the victory an undoubted one. For when this is agreed
upon, of necessity the circumcision of the flesh is set aside, and the need
of a good life is everywhere demonstrated. For when the Greek is saved
without these, but the Jew with these is yet punished, Judaism stands by
doing nothing. And by Greek he again means not the idolatrous Greek, but
the religous and virtuous, and free from all legal observances.

   Chap. iii. ver. 1. "What advantage then hath the Jew?"(*)

   Since he has set all aside, the hearing, the teaching, the name of the
Jew, the circumcision, and all the other particulars by his saying that "he
is not a Jew which is one outwardly, but he which is one inwardly;" he next
sees an objection which starts up, and against this makes his stand. Now
what is this objection? If, he means, these things are no use, what reason
was there for that nation being called, and the circumcision too being
given? What does he then and how does he solve it? By the same means as he
did before: for as there, he told, not of their praises, but the benefits
of God; nor their well doings (for to be called a Jew and to know His Will
and to approve the things which are more excellent, was no well doing of
their own, but came of the grace of God and this the Prophet also says,
upbraiding them; "He hath not done so to any nation, neither hath he showed
His judgments unto them;" (Ps. cxlvii. 20.) and Moses again "Ask now
whether there hath been any such thing as this?" he says, "did ever people
hear the voice of God speaking out of the midst of the fire, and live?")
(Deut. iv. 32, 33), this then he does here also. For as, when speaking of
circumcision, he did not say, Circumcision is valueless without a good
life, but, Circumcision is of value with a good life, pointing out the same
thing but in a more subdued tone. And again he does not say, If thou be a
breaker of the Law, thou who art circumcised art no whir profiled, but "thy
circumcision is made uncircumcision:" and after this again, "the
uncircumcision," saith he, shall "judge," not the circumcision, but "thee
that dost transgress the Law," so sparing the things of the Law, and
smiting the persons. So he doth here also. For after setting before himself
this objection, and saying, "what advantage then hath the Jew?" he says
not, None, but he concurs with the statement, and confutes it again by the
sequel, and shows that they were even punished owing to this pre�minence.
And how he does so, I will tell you when I have stated the objection. "What
advantage then," he says, "hath the Jew," or "what profit is there of
circumcision?"

   Ver. 2. "Much every, way: chiefly, because that they were entrusted
with the oracles of God."

   Do you see that, as I said above, it is not their well doings, but the
benefits of God, that he everywhere counts up? And what is the word
@@@episteu'thhsan? (they were trusted.) It means, that they had the Law put
into their hands because He held them(1) to be of so much account that He
entrusted to them oracles which came down from above. I know indeed that
some take the "entrusted" not of the Jews, but of the oracles, as much as
to say, the Law was believed in. But the context does not admit of this
being held good. For in the first place he is saying this with a view to
accuse them, and to show that, though in the enjoyment of many a blessing
from above, they yet showed great ingratitude. Then, the context also makes
this clear. For he goes on to say, "For what if some did not believe?" If
they did not believe, how do some say, the oracles were believed in?(2)
What does he mean then? Why that God entrusted the same to them, and not
that they trusted to the oracles:(3) how else will the context make sense?
For he farther goes on to say,

   Ver. 3. "For what if some did not believe?"(4)

   And what comes next makes the same point clear. For he again adds and
follows; "Shall their unbelief make the faith of God without effect?"

   Ver. 4. "God forbid." The word @@@episteu'thhsan, then, proclaims God's
gift.

   And I would have you here also note his judgment. For again he does not
bring in his accusation of them on his own part, but as it were by way of
objection, as if he said, But perhaps you will say, 'What then is the use
of this circumcision since they used it not as was fitting, since they were
trusted with the Law and were unfaithful to the trust?' And hitherto he is
not a severe accuser, but as if to clear God of complaints against Him, he
by this means turns the whole of the accusation round upon themselves. For
why, he would say, do you complain that they did not believe? and how doth
this affect God? For as for His benefit, doth the ingratitude of those
benefited overturn it? Or doth it make the honor to be no honor? For this
is what the words, "Shall their unfaithfulness make the faith of God
without effect," amount to. "God forbid."  As if one should say, I have
honored such an one. And if he did not receive the honor, this gives no
ground for accusing me, nor impairs my kindness, but shows his want of
feeling. But Paul does not say this merely, but what is much more. That not
only does their unbelief not leave the soil of complaint upon God, but even
shows His honor and love of man to be the greater, in that He is seen to
have bestowed honor upon one who would dishonor Him. See how he has brought
them out guilty of misdemeanors by means of what they gloried in; forasmuch
as the honor with which God treated them was so great, that even when He
saw what would come thereof, He withheld not His good-will toward them! Yet
they made the honors bestowed on them a means of insulting Him that Honor
them! Next, since he said, "For what if some did not believe?" (while
clearly it was all of them that did not believe,) lest by speaking here too
as the history allowed him, he should seem to be a severe accuser of them
like an enemy, he puts that, which really took place, in the method of
reasoning and syllogism, saying as follows: "Yea, let God be true, but
every man a liar." What he says is something of this sort. I do not mean,
he says, that some did not believe, but if you will, suppose that all were
unbelieving, so waiving what really happened, to fall in with the objector,
that he might seem overbearing or to be suspected. Well, he says, in this
way God is the more justified. What does the word justified mean? That, if
there could be a trial and an examination of the things He had done for the
Jews, and of what had been done on their part towards Him, the victory
would be with God, and all the right on His side. And after showing this
clearly from what was said before, he next introduces the Prophet also as
giving his approval to these things, and saying, "that Thou mightest be
justified in Thy sayings, and clear when Thou art judged." (Ps. li. 4.) He
then for His part did everything, but they were nothing the better even for
this. Then he brings forward after this another objection that arises, and
says,

   Ver. 5. "But if our unrighteousness commend the righteousness of God,
what shall we say? is God unrighteous Who taketh vengeance? I speak as a
man."

   Ver. 6. "God forbid."

   He solves one perplexity by another again. Yet as this is not clear, we
must needs declare it more clearly. What is it then he means? God honored
the Jews: they did despite to Him. This gives Him the victory, and shows
the greatness of His love towards man, in that He honored them even such as
they were. Since then, he means, we did despite to Him and wronged Him, God
by this very thing became victorious, and His righteousness was shown to be
clear? Why then (a man may say) am I to be punished, who have been the
cause of His victory by the despite I did Him? Now how does he meet this?
It is, as I was saying, by another absurdity again. For if it were you, he
says, that were the cause of the victory, and after this are punished, the
thing is an act of injustice. But if He is not unjust, and yet you are
punished, then you are no more the cause of the victory. And note his
apostolic reverence; (or caution: @@@eula'beia); for after saying, "Is God
unrighteous Who taketh vengeance?" he adds, "I speak as a man." As if, he
means, any body were to argue in the way men reason. For what things seem
with us to be justice, these the just judgment of God far exceedeth, and
has certain other unspeakable grounds for it. Next, since it was
indistinct, he says the same thing over again:

   Ver. 7. "For if the truth of God hath more abounded through my lie unto
His glory: why yet am I also judged as a sinner?"

   For if God, he means is shown to be a Lover of man, and righteous, and
good, by your acts of disobedience, you ought not only to be exempt from
punishment but even to have good done unto you. But if so, that absurdity
will be found to result, which is in circulation with so many, that good
comes of evil, and that evil is the cause of good; and one of the two is
necessary, either that He be clearly unjust in punishing, or that if He
punish not, it is from our vices that He hath the victory. And both of
these are absurd to a degree. And himself meaning to show this too, he
introduces the Greeks (i.e. heathens) as the fathers of these opinions,
thinking it enough to allege against what he has mentioned the character of
the persons who say these things. For then they used to say in ridicule of
us, "let us do evil that good may come." And this is why he has stated it
clearly in the following language.

   Ver. 8. "If(2) not (as some affirm that we say,) Let us do evil that
good may come? Whose damnation is just."

   For whereas Paul said,(3) "where sin abounded grace did much more
abound" (Rom. v. 20), in ridicule of him and perverting what he said to
another meaning, they said, We must cling to vice that we may get what is
good. But Paul said not so; however(4) to correct this notion it is that he
says, "What then? shall we continue in sin that grace may abound? God
forbid!" (ib. vi. 1, 2.) For I said it, he means, of the times which are
past, not that we should make this a practice. To lead them away then from
this suspicion, he said, that henceforth this was even impossible. For "how
shall we," he says, "that are dead unto sin, live any longer therein?"
Against the Greeks then he inveighs (@@@kate'dramen) without difficulty.
For their life was exceeding abandoned. But of the Jews, even if their life
seemed to have been careless, still they had great means of cloaking these
things in the Law and circumcision, and the fact of God having conversed
with them, and their being the teachers of all. And this is why he strips
them even of these, and shows that for these they were the more punished,
and this is the conclusion to which he has here drawn his discussion. For
if they be not punished, he would say, for so doing, that blasphemous
language-let us do evil that good may come--must necessarily gain currency.
But if this be impious, and they who hold this language shall be punished
(for this he declared by saying, "whose damnation is just"), it is plain
that they are punished. For if they who speak it be deserving of vengeance,
much more are they who act it, but if deserving thereof, it is as having
done sin. For it is not man that punishes them, that any one should suspect
the sentence, but God, that doeth all things righteously. But if they are
righteously punished, it is unrighteously that they, who make ridicule of
us, said what they did. For God did and doth everything, that our
conversation might shine forth and be upright on every side.

   Let us then not be listless; for so we shall be able to recover the
Greeks also from their error. But when we are in words lovers of wisdom,
but in deeds behave unseemly, with what looks shall we face them? with what
lips Shall we discourse concerning doctrines? For he(1) will say to each of
us, How can you that have failed in what is less, claim to teach me about
what is greater? you who as yet have not learnt that covetousness is a
vice, how can you be wise upon the things in heaven? But do you know that
it is a vice? Then, the charge is the greater, because you transgress
knowingly. And why speak I of the Greek, for even our laws allow us not to
speak thus boldly when our life has become abandoned. For to "the sinner,"
it says, "saith God, what hast thou to do to declare my statutes?" (Ps. 1.
16.) There was a time when the Jews were carded away captive, and when the
Persians were urgent with them, and called upon them to sing those divine
songs unto them, they said, "How shall we sing the Lord's song in a strange
land?" (Ps. cxxxvii. 4.) Now if it were un lawful to sing the oracles of
God in a strange  land, much less might the estranged soul do  it. For
estranged "(2) the merciless soul is. If the Law made those who were
captives and had become slaves to men in a strange land, to sit in silence;
much more is it right for  those who are slaves to sin and are in an alien
community (@@@politei'a) to have a curb upon their mouths.  And however
they had their instruments then. For it says, "Upon the willows in the
midst thereof did we hang our instruments," but still they might not sing.
And so we also, though we have a mouth and tongue, which are instruments of
speech, have no right to speak boldly, so long as we be slaves to what is
more tyrannical than any barbarian, sin. For tell me what have you to say
to the Greek, if you plunder, and be covetous? will you say, Forsake
idolatry, acknowledge God, and draw not near to gold and silver? Will he
not then make a jest of you, and say, Talk to thyself first in this way?
For it is not the same thing for a Gentile to practise idolatry, and a
Christian to commit this same (4 Mss. om. "same") sin. For how are we to
draw others away from that idolatry if we draw not ourselves away from
this? For we are nearer related to ourselves a than our neighbor is, and so
when we persuade not ourselves, how are we to persuade others? For if he
that doth not rule well over his own house, will not take care of the
Church either (1 Tim. iii. 5), how shall he that doth not rule even over
his own soul be able to set others right? Now do not tell me, that you do
not worship an image of gold, but make this clear to me, that you do not do
those things which gold bids you. For there be different kinds of
idolatry, and one holds mammon lord, and another his belly his god, and a
third some other most baneful lust. But, "you do not sacrifice oxen to them
as the Gentiles do." Nay, but what is far worse, you butcher your own soul.
But "you do not bow the knee and worship." Nay, but with greater obedience
you do all that they command you, whether it be your belly, or money, or
the tyranny of lust. For this is just what makes Gentiles disgusting, that
they made gods of our passions; calling lust Venus, and anger Mars, and
drunkenness Bacchus. If then l you do not grave images as did they, yet do
you with great eagerness bow under the very same passions, when you make
the members of Christ members of an harlot, and plunge yourself into the
other deeds of iniquity. (1 Cor. vi. 15.) I therefore exhort you to lay to
heart the exceeding unseemliness hereof, and to flee from idolatry:--for so
doth Paul name covetousness--and to flee not only covetousness in money,
but that in evil desire, and that in clothing, and that in food, and that
in everything else: since the punishment we shall have to suffer if we obey
not God's laws is much severer. For, He says, "the servant that knew his
Lord's will," and did it not, "shall be beaten with many stripes." (Luke
xii. 47.) With a view then to escaping from this punishment, and being
useful both to others and to ourselves, let us drive out all iniquity from
our soul and choose virtue. For so shall we attain to the blessings which
are to come, whereto may it be granted us all to attain by the grace and
love toward man, etc.

HOMILY VII: ROM. III. 9-18.

What then have we more(1) than they?(*) For we have proved both Jews and
Gentiles, that they are all under sin. As it is written, There is none
righteous, no, not one: there is none that understandeth, there is none
that seeketh after God. They are all gone out of the way, they are together
become unprofitable; there is none that doeth good, no not one. Their
throat is an open sepulchre; with their tongues have they used deceit; the
poison of asps is under their lips; whose mouth is full of cursing and
bitterness: their feet are swift to shed blood: destruction and misery are
in their ways: and the way of peace have they not known: there is no fear
of God before their eyes."

   He had accused the Gentiles, he had accused the Jews; it came next in
order to mention the righteousness which is by faith. For if the law of
nature availed not, and the written Law was of no advantage, but both
weighed down those that used them not aright, and made it plain that they
were worthy of greater punishment, then after this the salvation which is
by grace was necessary. Speak then of it, O Paul, and display it. But as
yet he does not venture, as having an eye to the violence of the Jews, and
so turns afresh to his accusation of them; and first he brings in as
accuser, David speaking of the same things at length, which Isaiah
mentioned all in short compass, so furnishing a strong curb for them, so
that they might not bound off, nor any of his hearers, while the matters of
faith were laid open to them, might after this start away; being beforehand
safely held down by the accusations of the prophets. For there are three
excesses which the prophet lays down; he says that all of them together did
evil, and that they did not do good indifferently with evil, but that they
followed after wickedness alone, and followed it also with all earnestness.
And next that they should not say, "What then, if these things were said to
others?" he goes on:

   Ver. 19. "Now we know that what things soever the Law saith, it saith
to them who are under the Law."

   This then is why, next to Isaiah, who confessedly aimed at them, he
brought in David; that he might show that these things also belonged to the
same subject. For what need was there, he means, that a prophet who was
sent for your correction should accuse other people. For neither was the
Law given to any else than you. And for what reason did he not say, we know
that what things soever  the prophet saith, but what things soever the Law
saith? It is because Paul uses to call the whole Old Testament the Law. And
in another place he says, "Do ye not hear the Law, that Abraham had two
sons?" (Gal. iv. 21, 22.) And here he calls the Psalm the Law(2) when he
says, "We know that what things soever the Law saith, it saith to them who
are under the Law. Next he shows that neither are these things he said
merely for accusation's sake, but that he(1) may again be paving the way
for faith. So close is the relationship of the Old Testament with the New,
since even the accusations and reproofs were entirely with a view to this,
that the door of faith might open brightly upon them that hear it. For
since it was the principal bane of the Jews that they were so conceited
with themselves (which thing he mentioned as he went on, "how that being
ignorant of the righteousness of God, and going about to establish their
own righteousness, they submitted not themselves to the righteousness of
God") (Rom. x. 3), the Law and the Prophet by being beforehand with them
cast down their high thoughts, and laid low their conceit, that being
brought to a consideration of their own sins, and having emptied out the
whole of their unreasonableness, and seen themselves in danger of the last
extremity, they might with much earnestness run unto Him Who offered them
the remission of their sins, and accept grace through faith. And this it is
then which St. Paul hints even here, when he says,

   "Now we know that what things soever the Law saith, it saith to them
who are under the Law, that every mouth may be stopped, and all the world
may become guilty before God."

   Here then he exhibits them as destitute of the boldness of speech which
comes of works, and only using a parade of words and behaving in a
barefaced way. And this is why he uses so literal an expression, shying,
"that every mouth may be stopped," so pointing out the barefaced and almost
uncontrollable pomposity of their language, and that their tongue was now
curbed in the strictest sense. For as an unsupportable torrent, so had it
been borne along. But the prophet stopped it. And when Paul saith, "that
every mouth may be stopped," what he means is, not that the reason of their
sinning was that their mouth might be stopped, but that the reason of their
being reproved was that they might not commit this very sin in ignorance.
"And all the world may become guilty before God." He does not say the Jew,
but the whole of mankind.(2) For the phrase, "that every mouth may be
stopped," is the language of a person hinting at them, although he has not
stated it clearly, so as to prevent the language being too harsh. But the
words "that all the world may become guilty before God," are spoken at once
both of Jews and of Greeks. Now this is no slight thing with a view to take
down their unreasonableness. Since even here they have no advantage over
the Gentiles, but are alike given up as far as salvation is concerned. For
he would be in strict propriety called a guilty person, who cannot help
himself to any excuse, but needeth the assistance of another: and such was
the plight of all of us, in that we had lost the things pertaining to
salvation.

   Ver. 20. "For by the Law is the knowledge of sin."

   He springs upon the Law again, with forbearance however (for what he
says is not an accusation of it, but of the listlessness of the Jews). Yet
nevertheless he has been earnest here with a view (as he was going to
introduce his discourse about faith) to show its utter feebleness. For if
thou boastest in the Law, he means, it puts thee to the greater shame: it
solemnly parades forth your sins before you. Only he does not word it in
this harsh way, but again in a subdued tone; "For by the Law is the
knowledge of sin." And so the punishment is greater, but(3) that because of
the Jew. For the Law accomplished the disclosure of sin to you, but it was
your duty then to flee it. Since then you have not fled you have pulled the
punishment more sorely on yourself, and the good deed of the Law has been
made to you a supply of greater vengeance. Now then having added to their
fear, he next brings in the things of grace, as having brought them to a
strong desire of the remission of their sins, and says,

   Ver. 21. "But now the righteousness of God without the Law is
manifested."(*)

   Here he utters a great thing, and such as needed much proof. For if
they that lived in the Law not only did not escape punishment, but were
even the more weighed down thereby, how without the Law is it possible not
only to escape vengeance, but even to be justified? For he has here set
down two high points,(1) the being justified, and the obtaining these
blessings, without the Law. And this is why he does not say righteousness
simply, but the righteousness of God, so by the worthiness of the Person
displaying the greater degree of the grace, and the possibility of the
promise. For to Him all things are possible. And he does not say, "was
given," but "is manifested," so cutting away the accusation of novelty. For
that which is manifested, is so as being old, but concealed. And it is not
this only, but the sequel that shows that this is no recent thing. For
after saying, "is manifested," he proceeds:

   "Being witnessed by the Law and the Prophets."

    Do not be troubled, he means, because it has but now been given, nor
be affrighted as though at a thing new and strange. For of old both the Law
and the Prophets foretold it. And some passages he has pointed out in the
course of this argument, and some he will shortly, having in what came
before brought in Habakkuk as saying, "the just shall live by faith" (i.
17), but in what comes after, Abraham and David, as themselves also
conversing with us about these things. Now the regard they had for these
persons was great, for one was a patriach and a prophet, and the other a
king and a prophet: and further the promises about these things had come to
both of them. And this is why Matthew in the first beginning of his Gospel
mentions both of these first, and then brings forward in order the
forefathers. For after saying, "the Book of the Generation of Jesus Christ"
(Matt. i. 1), he does not wait after Abraham to name Isaac also and Jacob,
but mentions David along with (5 Mss. "after") Abraham. And what is
wonderful indeed is, that he has even set David before Abraham speaking on
this wise, "the Son of David, the Son of Abraham," and then begins the
catalogue of Isaac and Jacob, and all the rest in order. And this is why
the Apostle here keeps presenting them in turns, and speaks of the
righteousness of God being witnessed by the Law and the Prophets. Then that
no one should say, How are we to be saved without contributing anything at
all to the object in view? he shows that we also offer no small matter
toward this, I mean our faith. Therefore after saying, "the righteousness
of God," he adds straightway, "by faith unto all and upon all that
believe."

   Here again the Jew is alarmed by his not having anything better than
the rest, and being numbered with the whole world. Now that he may not feel
this, he again lowers him with fear by adding, "For there is no difference,
for all have sinned." For tell me not that it is such and such a Greek,(2)
such and such a Scythian, such and such a Thracian, for all are in the same
plight. For even if you have received the Law, one thing alone is there
which you have learnt from the Law--to know sin, not to flee from it. Next,
that they may say, "even if we have sinned, still it is not in the same way
that they did," he added, "and have come short of the glory of God." So
that even if you have not done the same sins as others, still you are alike
bereft of the glory, since you belong to those who have offended, and he
that hath offended belongeth not to such as are glorified, but to such as
are put to shame. Yet, be not afraid: for the reason of my saying this was
not that I might thrust you into despair, but that I might show the love of
the Lord (@@@Despo^tou) toward man: and so he goes on;

   Ver. 24, 25. "Being justified freely by His grace through the
redemption that is in Christ Jesus: Whom God hath set forth to be a
propitiation through faith(8) in His blood, to declare His
righteousness."(4)

   See by how many proofs he makes good what was said. First, from the
worthiness of the person, for it is not a man who doeth these things, that
He should be too weak for it, but God all-powerful. For it is to God, he
says, that the righteousness belongs. Again, from the Law and the Prophets.
For you need not be afraid at hearing the "without the Law," inasmuch as
the Law itself approves this. Thirdly, from the sacrifices under the old
dispensation. For it was on this ground that he said, "In His blood," to
call to their minds those sheep and calves. For if the sacrifices of things
without reason, he means, cleared from sin, much more would this blood. And
he does not say barely @@@lutrw'sews, but @@@apolutrw'sews, entire
redemption, to show(5) that we should come no more into such slavery. And
for this same reason he calls it a propitiation, to show that if the type
had such force, much more would the reality display the same. But to show
again that it was no novel thing or recent, he says, "fore-ordained" (Auth.
Version marg.); and by saying God "fore-ordained," and showing that the
good deed is the Father's, he showeth it to be the Son's also. For the
Father "fore-ordained," but Christ in His own blood wrought the whole
aright.

   "To declare His righteousness." What is declaring of righteousness?
Like the declaring of His riches, not only for Him to be rich Himself, but
also to make others rich, or of life, not only that He is Himself living,
but also that He makes the dead to live; and of His power, not only that He
is Himself powerful, but also that He makes the feeble powerful. So also is
the declaring of His righteousness not only that He is Himself righteous,
but that He doth also make them that are filled with the putrefying sores
(@@@kasasape'ntas) of sin suddenly righteous. And it is to explain this,
viz. what is "declaring," that he has added, "That He might be just, and
the justifier of him which believeth in Jesus." Doubt not then: for it is
not of works, but of faith: and shun not the righteousness of God, for it
is a blessing in two ways; because it is easy, and also open to all men.
And be not abashed and shamefaced. For if He Himself openly declareth
(@@@endei'knutai) Himself to do so, and He, so to say, findeth a delight
and a pride therein, how comest thou to be dejected and to hide thy face at
what thy Master glorieth in? Now then after raising his hearers(1)
expectations by saying that what had taken place was a declaring of the
righteousness of God, he next by fear urges him on that is tardy and
remissful about coming; by speaking as follows:

   "On account of the relaxing(1) of sins that were before." Do you see
how often he keeps reminding them of their transgressions? Before, he did
it by saying, "through the Law is the knowledge of sin;" and after by
saying, "that all have sinned," but here in yet stronger language. For he
does not say for the sins, but, "for the relaxing," that is, the deadness.
For there was no longer any hope of recovering health, but as the paralyzed
body needed the hand from above, so doth the soul which hath been deadened.
And what is indeed worse, a thing which he sets down as a charge, and
points out that it is a greater accusation. Now what is this? That the last
state was incurred in the forbearance of God. For you cannot plead, he
means, that you have not enjoyed much forbearance and goodness. But the
words "at this time" are those of one who is pointing out the greatness of
the power (Sav. forbearance) and love  toward man. For after we had given
all over, (he would say,) and it were time to sentence us, and the evils
were waxed great and the sins were in their full, then He displayed His own
power, that thou mightest learn how great is the abundancy of righteousness
with Him. For this, had it taken place at the beginning, would not have had
so wonderful and unusual an appearance as now, when every sort of cure was
found unavailing.

   Ver. 27. "Where is boasting then? it is excluded,:" he says. "By what
law? of works? Nay, but by the law of faith."

   Paul is at great pains to show that faith is mighty to a degree which
was never even fancied of the Law. For after he had said that God
justifieth man by faith, he grapples with the Law again. And he does not
say, where then are the well doings. of the Jews? where their righteous
dealing? but, "where is then the boasting?" so taking every opportunity of
showing, that they do but use great words, as though they had somewhat more
than others, and have no work to show. And after saying, "Where then is the
boasting?" he does not say, it is put out of sight and hath come to an end,
but "it is excluded," which word rather expresses unseasonableness; since
the reason for it is no more. For as when the judgment is come they that
would repent have not any longer the season for it, thus now the sentence
being henceforth passed, and all being upon the point of perishing, and He
being at hand Who by grace would break these terrors, they had no longer
the season for making a plea of amelioration wrought by the Law. For if it
were right to strengthen themselves upon these things, it should have been
before His coming. But now that He who should save by faith was come, the
season for those efforts(2) was taken from them. For since all were
convicted, He therefore saveth by grace. And this is why He is come but
now, that they may not say, as they would had He come at the first, that it
was possible to be saved by the Law and by our own labors and well-doings.
To curb therefore this their effrontery, He waited a long time: so that
after they were by every argument clearly convicted of inability to help
themselves, He then saved them by His grace. And for this reason too when
he had said above, "To declare His righteousness," he added, "at this
time." If any then were to gainsay, they do the same as if a person who
after committing great sins was unable to defend himself in court, but was
condemned and going to be punished, and then being by the royal pardon
forgiven, should have the effrontery after his forgiveness to boast and say
that he had done no sin. For before the pardon came, was the time to prove
it: but after it came he would no longer have the season for boasting. And
this happened in the Jews' case. For since they had been traitors to
themselves, this was why He came, by His very coming doing away their
boasting. For he who saith that he is a "teacher of babes, and maketh his
boast in the Law," and styles himself "an instructor of the foolish," if
alike with them he needed a teacher and a Saviour, can no longer have any
pretext for boasting. For if even before this, the circumcision was made
uncircumcision, much rather was it now, since it is cast out from both
periods. But after saying that "it was excluded," he shows also, how. How
then does he say it was excluded? "By what law? of works? Nay, but by the
law of faith." See he calls the faith also a law delighting to keep to the
names, and so allay the seeming novelty. But what is the "law of faith?" It
is, being saved by grace. Here he shows God's power, in that He has not
only saved, but has even justified, and led them to boasting,[1] and this
too without needing works, but looking for faith only. And in saying this
he attempts to bring the Jew who has believed to act with moderation, and
to calm him that hath not believed, in such way as to draw him on to his
own view. For he that has been saved, if he be high-minded in that he
abides by the Law, will be told that he himself has stopped his own mouth,
himself has accused himself, himself has renounced claims to his own
salvation, and has excluded boasting. But he that hath not believed again,
being humbled by these same means, will be capable of being brought over to
the faith. Do you see how great faith's preeminence is? How it hath removed
us from the former things, not even allowing us to boast of them?

   Ver. 28. "Therefore we conclude that a man is justified by faith
without the deeds of the Law."

   When he had shown that by faith they were superior to the Jews, then he
goes on with great confidence to discourse upon it also, and what seemed
therein to annoy he again heals up. For these two things were what confused
the Jews; one, if it were possible for men, who with works were not saved,
to be saved without them, and another, if it were just for the
uncircumcised to enjoy the same blessings with those, who had during so
long a period been nurtured in the Law; which last confused them more by
far than the former. And on this ground having proved the former, he goes
on to the other next, which perplexed the Jews so far, that they even
complained on account of this position against Peter after they believed.
What does he say then? "Therefore we conclude, that by faith a man is
justified." He does not say, a Jew, or one under the Law, but after leading
forth his discourse into a large room, and opening the doors of faith to
the world, he says "a man," the name common to our race. And then having
taken occasion from this, he meets an objection not set down. For since it
was likely that the Jews, upon hearing that faith justifieth every man,
would take it ill and feel offended, he goes on,

   Ver. 29. "Is He the God of the Jews only?"

   As if he said, On what foot does it then seem to you amiss that every
man should be saved? Is God partial? So showing from this, that in wishing
to flout the Gentiles, they are rather offering an insult to God's glory,
if, that is, they would not allow Him to be the God of all. But if He is of
all, then He taketh care of all; and if He care for all, then He saveth all
alike by faith. And this is why he says, "Is He the God of the Jews only?
is He not also of the Gentiles? Yes, of the Gentiles also." For He is not
partial as the fables of the Gentiles (cf. Ov. Tr. I. ii. 5. sqq) are, but
common to all, and One.And this is why he goes on,

   Ver. 30. "Seeing it is one God."

   That is, the same is the Master of both these and those. But if you
tell me of the ancient state of things, then too the dealings of Providence
were shared by both, although in diverse ways. For as to thee was given the
written law, so to them was the natural; and they came short in nothing,
if, that is, only they were willing, but were even able to surpass thee.
And so he proceeds, with an allusion to this very thing, "Who shall justify
the circumcision by faith, and the uncircumcision through faith," so
reminding them of what he said before about uncircumcision and
circumcision, whereby he showed that there was no difference.[2] But if
then there was no difference, much less is there any now, And this
accordingly he now establishes upon still clearer grounds, and so
demonstrates, that either of them stand alike in need of faith.

   Ver. 31. "Do we then," he says, "make void the Law through faith? God
forbid yea, we establish the Law."

   Do you see his varied and unspeakable judgment? For the bare use of the
word "establish" shows that it was not then standing, but was worn out
(@@@katalelume'non). And note also Paul's exceeding power, and how
superabundantly he maintains what he wishes. For here he shows that the
faith, so far from doing any disparagement to the "Law," even assists it,
as it on the other hand paved the way for the faith. For as the Law itself
before bore witness to it (for he saith, "being witnessed by the Law and
the Prophets"), so here this establisheth that, now that it is unnerved.
And how did it establish? he would say. What was the object of the Law and
what the scope of all its enactments? Why, to make man righteous. But this
it had no power to do. "For all," it says, "have sinned:" but faith when it
came accomplished it. For when a man is once a believer, he is straightway
justified. The intention then of the Law it did establish, and what all its
enactments aim after, this hath it brought to a consummation. Consequently
it has not disannulled, but perfected it. Here then three points he has
demonstrated; first, that without the Law it is possible to be justified;
next, that this the Law could not effect; and, that faith is not opposed to
the Law. For since the chief cause of perplexity to the Jews was this, that
the faith seemed to be in opposition to it, he shows more than the Jew
wishes, that so far from being contrary, it is even in close alliance and
cooperation with it, which was what they especially longed to hear proved.

   But since after this grace, whereby we were justified, there is need
also of a life suited to it, let us show an earnestness worthy the gift.
And show it we shall, if we keep with earnestness charity, the mother of
good deeds. Now charity is not bare words, or mere ways of speaking
(@@@prosrh'seis) to men, but a taking care (@@@prostasi'a) of them, and a
putting forth of itself by works, as, for instance, by relieving poverty,
lending one's aid to the sick, rescuing from dangers, to stand by them that
be in difficulties, to weep with them that weep, and to rejoice with them
that rejoice. (Rom. xii. 15.) For even this last is a part of charity. And
yet this seems a little thing, to be rejoicing with them that rejoice:
nevertheless it is exceedingly great, and requireth for it the spirit of
true wisdom. And we may find many that perform the more irksome part
(@@@peikro'teron), and yet want vigor for this. For many weep with them
that weep, but still do not rejoice with them that rejoice, but are in
tears when others rejoice; now this comes of grudging and envy. The good
deed then of rejoicing when our brother rejoices is no small one, but even
greater than the other: and haply not only greater than weeping with them
that weep, but even than standing by them that are in danger. There are
many, at all events, that have shared danger with men in danger, but were
cut to the heart when they came into honor. So great is the tyranny of a
grudging spirit! And yet the one is a thing of toils and labors, and this
of choice and temper only. Yet at the same time many that have endured the
harder task have not accomplished the one easier than it, but pine and
consume away when they see others in honor, when a whole Church is
benefited, by doctrine, or in any other fashion. And what can be worse than
this? For such an one doth not any more fight with his brother, but with
the will of God. Now consider this, and be rid of the disease: and even if
you be unwilling to set your neighbor free, at least set yourself free from
these countless evils. Why do you carry war into your own thoughts? Why
fill your soul with trouble? why work up a storm? why turn things upside
down? How will you be able, in this state of mind, to ask forgiveness of
sins? For if those that allow not the things done against themselves to
pass, neither doth He forgive, what forgiveness shall He grant to those who
go about to injure those that have done them no injury? For this is a proof
of the utmost wickedness. Men of this kind are fighting with the Devil,
against the Church, and haply even worse than he. For him one can be on
one's guard against. But these cloaking themselves under the mask of
friendliness, secretly kindle the pile, throwing themselves the first into
the furnace, and laboring under a disease not only unfit for pity, but even
such as to meet with much ridicule. For why is it, tell me, that thou art
pale and trembling and standing in fear? What evil has happened? Is it that
thy brother is in honor, and looked up to, and in esteem? Why, thou
oughtest to make chaplets, and rejoice, and glorify God, that thine own
member is in honor and looked up to! But art thou pained that God is
glorified?[1] Seest thou to what issue the war tends? But, some will say,
it is not because God is glorified, but because my brother is. Yet through
him the glory ascendeth up to God: and so will the war from thee do also.
But it is not this, he will say, that grieves me, for I should wish God to
be glorified by me. Well then! rejoice at thy brother's being in honor, and
then glorified is God again through thee also; and[1] all will say, Blessed
be God that hath His household so minded, wholly freed from envy, and
rejoicing together at one another's goods! And why do I speak of thy
brother? for if he were thy foe and enemy, and God were glorified through
him, a friend shouldest thou make of him for this reason. But thou makest
thy friend an enemy because God is glorified by his being in honor. And
were any one to heal thy body when in evil plight, though he were an enemy,
thou wouldest count him thenceforward among the first of thy friends: and
dost thou reckon him that gladdens the countenance of Christ's Body, that
is, the Church, and is thy friend, to be yet an enemy? How else then
couldest thou show war against Christ? For this cause, even if a man do
miracles, have celibacy to show, and fasting, and lying on the bare ground,
and doth by this virtue advance even to the angels, yet shall he be most
accursed of all, while he has this defect, and shall be a greater breaker
of the Law than the adulterer, and the fornicator, and the robber, and the
violator of supulchres. And, that no one may condemn this language of
hyperbole, I should be glad to put this question to you. If any one were
come with fire and mattock, and were destroying and burning this House, and
digging down this Altar, would not each one of those here stone him with
stones as accursed and a law-breaker? What then, if one were to bring a
flame yet more consuming than that fire, I mean envy, that doth not ruin
the buildings of stone nor dig down an Altar of gold, but subverteth and
scornfully marreth what is far more precious than either wails or Altar,
the Teachers' building, what sufferance would he deserve? For let no one
tell me, that he has often endeavored and been unable: for it is from the
spirit that the actions are judged. For Saul did kill David, even though he
did not hit him. (1 Sam. xix. 10.) Tell me, dost thou not perceive that
thou art plotting against the sheep of Christ when thou warrest with His
Shepherd? those sheep for whom also Christ shed His Blood, and bade us both
to do and to suffer all things? Dost thou not remind thyself that thy
Master sought thy glory and not His own, but thou art seeking not that of
thy Master but thine own? And yet if thou didst see His then thou wouldst
have obtained thine own also. But by seeking thine own before His, thou
wilt not ever gain even this.

   What then will be the remedy? Let us all join in prayer, and let us
lift up our voice with one accord in their behalf as for those possessed,
for indeed these are more wretched than they, inasmuch as their madness is
of choice. For this affliction needeth prayer and much entreaty. For if he
that loveth not his brother, even though he empty out his money, yea, and
have the glory of martyrdom, is no whit advantaged; consider what
punishment the man deserves who even wars with him that hath not wronged
him in anything; he is even worse than the Gentiles: for if to love them
that love us does not let us have any advantage over them, in what grade
shall he be placed, tell me, that envieth them that love him? For envying
is even worse than warring; since he that warreth, when the cause of the
war is at an end, puts an end to his hatred also: but the grudger would
never become a friend. And the one shows an open kind of battle, the other
a covert: and the one often has a reasonable cause to assign for the war,
the other, nothing else but madness, and a Satanic spirit. To what then is
one to compare a soul of this kind? to what viper? to what asp? to what
canker-worm? to what scorpion? since there is nothing so accursed or so
pernicious as a soul of this sort. For it is this, it is this, that hath
subverted the Churches, this that hath gendered the heresies, this it was
that armed a brother's hand, and made his right hand to be dipped in the
blood of the righteous, and plucked away the laws of nature, and set open
the gates for death, and brought that curse into action, and suffered not
that wretch to call to mind either the birth-pangs, or his parents, or
anything else, but made him so furious, and led him to such a pitch of
phrenzy, that even when God exhorted him and said, "Unto thee shall be his
recourse,[2] and thou shalt rule over him" (Gen. iv. 7, LXX.); he did not
even then give in. Yet did He both forgive him the fault, and make his
brother subject to him: but his complaint is so incurable, that even if
thousands of medicines are applied, it keeps sloughing with its own
corruption. For wherefore art thou so vexed, thou most miserable of men? Is
it because God hath had honor shown Him? Nay, this would show a Satanical
spirit. Is it then because thy brother outstrips thee in good name? As for
that, it is open to thee in turn to outstrip him. And so, if thou wouldest
be a conqueror, kill not, destroy not, but let him abide still, that the
material for the struggle may be preserved, and conquer him living. For in
this way thy crown had been a glorious one; but by thus destroying thou
passest a harder sentence of defeat upon thyself. But a grudging spirit
hath no sense of all this. And what ground hast thou to covet glory in such
solitude? for those were at that time the only inhabitants of the earth.
Still even then this restrained him not, but he cast away all from his
mind, and stationed himself in the ranks of the devil; for he it was who
then led the war upon Cain's side. For inasmuch as it was not enough for
him that man had become liable to death, by the manner of the death he
tried to make the tragedy still greater, and persuaded him to become a
fratricide. For he was urgent and in travail to see the sentence carried
into effect, as never satisfied with our ills. As if any one who had got an
enemy in prison, and saw him under sentence, were to press, before he was
out of the city, to see him butchered within it, and would not wait even
the fitting time, so did the devil then, though he had heard that man must
return to earth, travail with desire to see something worse, even a son
dying before his father, and a brother destroying a brother, and a
premature and violent slaughter. See you what great service envy hath done
him? how it hath filled the insatiate spirit of the devil, and hath
prepared for him a table great as he desired to see?

   Let us then escape from the disease; for it is not possible, indeed it
is not, to escape from the fire prepared for the devil, unless we get free
from this sickness. But free we shall get to be if we lay to mind how
Christ loved us, and also how He bade us love one another. Now what love
did He show for us? His precious Blood did He shed for us when we were
enemies, and had done the greatest wrong to Him. This do thou also do in
thy brother's case (for this is the end of His saying "A new commandment I
give unto you, That ye so [1] love one another as I have loved you") (John
xiii. 34); or rather even so the measure does not come to a stand. For it
was in behalf of His enemies that He did this. And are you unwilling to
shed your blood for your brother? Why then dost thou even shed his blood,
disobeying the commandment even to reversing it? Yet what He did was not as
a due: but you, if you do it, are but fulfilling a debt. Since he too, who,
after receiving the ten thousand talents, demanded the hundred pence, was
punished not merely for the fact that he demanded them, but because even by
the kindness done him he had not become any better, and did not even follow
where his Lord had begun, or remit the debt. For on the part of the servant
the thing done was but a debt after all, if it had been done. For all
things that we do, we do towards the payment of a debt. And this is why
Himself said, "When ye have done all, say, We are unprofitable servants, we
have done that which was our duty to do." (Luke xvii. 10.) If then we
display charity, if we give our goods to them that need, we are fulfilling
a debt; and that not only in that it was He who first began the acts of
goodness, but because it is His goods that we are distributing if we
ever[2] do give. Why then deprive thyself of what He willeth thee to have
the right of? For the reason why He bade thee give them to another was that
thou mightest have them thyself. For so long as thou hast them to thyself
even thou thyself hast them not. But when thou hast given to another, then
hast thou received them thyself. What charm then will do as much as this?
Himself poured forth His Blood for His enemies: but we not even money for
our benefactor. He did so with His Blood that was His own: we will not even
with money that is not ours. He did it before us, we not even after His
example. He did it for our salvation, we will not do it even for our own
advantage. For He is not to have any advantage from our love toward man,
but the whole gain accrueth unto us. For this is the very reason why we are
bidden to give away our goods, that we may not be thrown out of them. For
as a person who gives a little child money and bids him hold it fast, or
give it the servant to keep, that it may not be for whoever will to snatch
it away, so also doth God. For He says, Give to him that needeth, lest some
one should snatch it away from thee, as an informer, for instance, or a
calumniator, or a thief, or, after all these are avoided, death. For so
long as thou boldest it thyself, thou hast no safe hold of it. But if thou
givest it Me through the poor, I keep it all for thee exactly, and in fit
season will return it with great increase. For it is not to take it away
that I receive it, but to make it a larger amount and to keep it more
exactly, that I may have it preserved for you against that time, in which
there is no one to lend or to pity. What then can be more hard-hearted,
than if we, after such promises, cannot make up our minds to lend to him?
Yes, it is for this that we go before Him destitute and naked and poor, not
having the things committed to our charge, because we do not deposit them
with Him who keepeth them more exactly than any. And for this we shall be
most severely punished. For when we are charged with it, what shall we be
able to say about the loss of them?[1] what pretext to put forward? what
defence? For what reason is there why you did not give? Do you disbelieve
that you will receive it again? And how can this be reasonable? For He that
hath given to one that hath not given, how shall He not much rather give
after He has received? Does the sight of them please you? Well then, give
much the more for this reason, that you may there be the more delighted,
when no one can take them from you. Since now if you keep them, you will
even suffer countless evils. For as a dog, so doth the devil leap upon them
that are rich, wishing to snatch from them, as from a child that holdeth a
sippet or a cake. Let us then give them to our Father, and if the devil see
this done, he will certainly withdraw: and when he has withdrawn, then will
the Father safely give them all to thee, when he cannot trouble, in that
world to come. For now surely they that be rich differ not from little
children that are troubled by dogs, while all are barking round them,
tearing and pulling; not men only, but ignoble affections; as gluttony,
drunkenness, flattery, uncleanness of every kind. And when we have to lend,
we are very anxious about those that give much, and look particularly for
those that are frank dealers. But here we do the opposite. For God, Who
dealeth frankly, and giveth not one in the hundred, but a hundred-fold, we
desert, and those who will not return us even the capital, these we seek
after. For what return will our belly make us, that consumeth the larger
share of our goods? Dung and corruption. Or what will vainglory? Envy and
grudging. Or what nearness? Care and anxiety. Or what uncleanness? Hell and
the venomous worm! For these are the debtors of them that be rich, who pay
this interest upon the capital, evils at present, and dreadful things in
expectation. Shall we then lead to these, pray, with such punishment for
interest, and shall we not trust the same to Christ (4 Mss. ore. @@@tw(i)^)
Who holdeth forth unto us heaven, immortal life, blessings unutterable? And
what excuse shall we have? For how comest thou not to give to Him, who will
assuredly return, and return in greater abundance? Perhaps it is because it
is so long before He repays. Yet surely He repays even here. For He is true
which saith, "Seek the kingdom of heaven, and all these things shall be
added to you." (Matt. vi. 33.) Seest thou this extreme munificence? Those
goods, He says, have been stored up for thee, and are not diminishing: but
these here I give by way of increase and surplus. But, besides all this,
the very fact of its being so long before thou wilt receive it, does but
make thy riches the greater: since the interest is more. For in the case of
those who have money lent them, we see that this is what the lenders do,
lending, that is, with greater readiness to those who refund a long time
after. For he that straightway repays the whole, cuts off the progression
of the interest, but he that keeps possession of it for a longer time,
makes also the gain from it greater. Shall we then, while in man's case we
are not offended at the delay, but even use artifices to make it greater,
in the case of God be so little-minded, as on this very ground to be
backward and to retract? And yet, as I said, He both giveth here, and along
with the reason mentioned, as planning also some other greater advantage to
us, He there keepeth the whole in store. For the abundance of what is
given, and the excellency of that gift, transcends this present worthless
life. Since in this perishable and doomed body there is not even the
possibility of receiving those unfading crowns; nor in our present state,
perturbed and full of trouble, and liable to many changes as it is, of
attaining to that unchangeable unperturbed lot.[2] Now you, if any one were
to owe you gold, and while you were staying in a foreign country, and had
neither servants, nor any means to convey it across to the place of your
abode, were to promise to pay you the loan, would beseech him in countless
ways to have it paid down not in the foreign land, but at home rather. But
do you think right to receive those spiritual and unutterable things in
this world? Now what madness this would show! For if you receive them here,
you must have them corruptible to a certainty; but if you wait for that
time, He will repay you them incorruptible and unalloyed. If you receive
here, you have gotten lead; but if there, tried gold. Still He does not
even deprive thee of the goods of this life. For along with that promise He
has placed another also, to the following effect, That every one that
loveth the things of the world to come, shall receive "an hundred-fold in
this life present, and shall inherit eternal life." (Matt. xix. 29.) If
then we do not receive the, hundred-fold, it is ourselves that are to blame
for not lending to Him Who can give so much, for all who have given have
received much, even though they gave but little. For what great thing, tell
me, did Peter give? was it not a net that was broken (Luke v. 6, 11), and a
rod and a hook only? Yet still God opened to him the houses of the world,
and spread before him land and sea, and all men invited him to their
possessions. Or rather they sold what was their own, and brought it to
their[1] feet, not so much as putting it into their hands, for they dared
not, so great was the honor they paid him, as well as their profuseness.
But he was Peter, you will say! And what of this? O man! For it was not
Peter only to whom He made this promise, neither said He, Thou, O Peter,
only art to receive an hundred-fold, but "every one whosoever hath left
houses or brethren shall receive an hundredfold." For it is not distinction
of persons that He recognizes, but actions that are rightly done. But a
circle of little ones is round about me, one will say, and I am desirous of
leaving them with a good fortune."[2] Why then do we make them paupers? For
if you leave them everything, you are still committing your goods to a
trust that may deceive you. But if you leave God their joint-heir and
guardian, you have left them countless treasures. For as when we avenge
ourselves God assisteth us not, but when we leave it to Him, more than we
expect comes about; so in the case of goods, if we take thought about them
ourselves, He will withdraw from any providence over them, but if we cast
all upon Him, He will place both them and our children in all safety. And
why art thou amazed that this should be so with God? for even with men one
may see this happening. For if you do not when dying invite any of your
relatives to the care of your children, it often happens, that one who is
abundantly willing feels reluctancy, and is too modest to spring to the
task of his own accord. But if you cast the care upon him, as having had a
very great honor shown him, he will in requital make very great returns. If
then thou wouldest leave thy children much wealth, leave them God's care.
For He Who, without thy having done anything, gave thee a soul, and formed
thee a body, and granted thee life, when He seeth thee displaying such
munificence and distributing their goods to Himself along with them, must
surely open to them every kind of riches. For if Elijah after having been
nourished with a little meal, since he saw that that woman honored him
above her children, made threshing-floors and oil-presses appear in the
little hut of the widow, consider what loving caring the Lord of Elijah
will display! Let us then not consider how to leave our children rich, but
how to leave them virtuous. For if they have the confidence of riches, they
will not mind aught besides, in that they have the means screening the
wickedness of their ways in their abundant riches. But if they find
themselves devoid of the comfort to be got from that source, they will do
all so as by virtue to find themselves abundant consolation for their
poverty. Leave them then no riches that you may leave them virtue. For it
is unreasonable in the extreme, not to make them, whilst we are alive,
lords of all our goods, yet after we are dead to give the easy nature of
youth full exemption from fear. And yet while we are alive we shall have
power to call them to good account, and to sober and bridle them, if they
make an ill use of their goods: but if after we are dead we afford them, at
the time of the loss of ourselves, and their own youthfulness, that power
which wealth gives, endless are the precipices into which we shall thrust
those unfortunate and miserable creatures, so heaping fuel upon flame, and
letting oil drop into a fierce furnace. And so, if you would leave them
rich and safe withal, leave God a debtor to them, and deliver the bequest
to them into His hands. For if they receive the money themselves, they will
not know even who to give it to, but will meet with many designing and
unfeeling people. But if thou beforehand puttest it out to interest with
God, the treasure henceforward remains unassailable, and great is the
facility wherewith that repayment will be made. For God is well pleased at
repaying us what He oweth, and both looks with a more favorable eye upon
those who have lent to Him, than on those who have not; and loveth those
the most to whom He oweth the most. And so, if thou wouldest have Him for
thy Friend continually, make Him thy Debtor to a large amount. For there is
no lender so pleased at having those that owe to him, as Christ (6 Mss.
God) is rejoiced at having those that lend to Him. And such as He oweth
nothing to, He fleeth from; but such as He oweth to, He even runneth unto.
Let us then use all means to get Him for our Debtor; for this is the season
for loans, and He is now in want. If then thou givest not unto Him now, He
will not ask of thee after thy departing hence. For it is here that he
thirsteth, here that He is an hungered. He thirsteth, since He thirsteth
after thy salvation; and it is for this that He even begs; for this that He
even goeth about naked, negotiating immortal life for thee. Do not then
neglect Him; since it is not to be nourished that He wishes, but to
nourish; it is not to be clothed, but to clothe and to accoutre thee with
the golden garment, the royal robe. Do you not see even the more attached
sort of physicians, when they are washing the sick, wash themselves also,
though they need it not? In the same way He also doth all for the sake of
thee who art sick. For this reason also He uses no force in demanding, that
He may make thee great returns: that thou mayest learn that it is not
because He is in need that He asketh of thee, but that He may set right
that thou needest. For this reason too He comes to thee in a lowly guise,
and with His right hand held forth. And if thou givest Him a farthing, He
turneth not away: and even if thou rejectest Him, He departeth not but
cometh again to thee. For He desireth,(1) yea desireth exceedingly, our
salvation: let us then think scorn of money, that we may not be thought
scorn of by Christ. Let us think scorn of money, even with a view to obtain
the money itself. For if we keep it here, we shall lose it altogether both
here and hereafter. But if we distribute it with abundant expenditure, we
shall enjoy in each life abundant wealthiness. He then that would become
rich, let him become poor, that he may be rich. Let him spend that he may
collect, let him scatter that he may gather. But if this is novel and
paradoxical, look to the sower, and consider, that he cannot in any other
way gather more together, save by scattering what he hath and, letting go
of what is at hand. Let us now sow and till the Heaven, that we may reap
with great abundance, and obtain everlasting goods, through the grace and
love toward man, etc.

HOMILY VIII: ROM. IV. 1, 2.

"What shall we then say that Abraham, our father as pertaining to the
flesh, hath found? For if Abraham were justified by works, he hath whereof
to glory; but not before God."

   HE had said (5 Mss. @@@ei^pen), that the world had become guilty before
God, and that all had sinned, and that boasting was excluded and that it
was impossible to be saved otherwise than by faith. He is now intent upon
showing that this salvation, so far from being matter of shame, was even
the cause of a bright glory, and a greater than that through works. For
since the being saved, yet with shame, had somewhat of dejection in it, he
next takes away this suspicion too. And indeed he has hinted at the same
already, by calling it not barely salvation, but "righteousness. Therein"
(he says) "is the righteousness of God revealed." (Rom. i. 17.) For he that
is saved as a righteous man has a confidence accompanying his salvation.
And he calls it not "righteousness" only, but also the setting forth of the
righteousness of God. But God is set forth in things which are glorious and
shining, and great. However, he nevertheless draws support for this from
what he is at present upon, and carries his discourse forward by the method
of question. And this he is always in the habit of doing both for clearness
sake, and for the sake of confidence in what is said. Above, for instance,
he did it, where he says, "What advantage then hath the Jew?" (ib. iii. 1.)
and, "What then have we more than they?" (2) (ib. 9) and again, "where then
is boasting? it is excluded" (Rom. iii. 27): and here, "what then shall we
say that Abraham our father?" etc. Now since the Jews kept turning over and
over the fact, that the Patriarch, and friend of God, was the first to
receive circumcision, he wishes to show, that it was by faith that he too
was justified. And this was quite a vantage ground to insist upon
(@@@periousi'a @@@ni'khs @@@pollh^s). For for a person who had no works, to
be justified by faith, was nothing unlikely. But for a person richly
adorned with good deeds, not to be made just from hence, but from faith,
this is the thing to cause wonder, and to set the power of faith in a
strong light. And this is why he passes by all the others, and leads his
discourse back to this man. And he calls him "father, as pertaining to the
flesh," to throw them out of the genuine relationship (@@@suggenei'as
@@@gnhsi'as) to him, and to pave the Gentiles' way to kinsmanship(1) with
him. And then he says, "For if Abraham were justified by works, he hath
whereof to glory: but not before God." After saying that God "justified the
circumcision by faith and the uncircumcision through faith," and making the
same sufficiently sure in what he said before, he now proves it by Abraham
more clearly than he promised, and pitches the battle for faith against
works, and makes this righteous man the subject of the whole struggle; and
that not without special meaning. Wherefore also he sets him up very high
by calling him "forefather," and putting a constraint upon them to comply
with him in all points. For, Tell me not, he would say, about the Jews, nor
bring this man or that before me. For I will go up to the very head of all,
and the source whence circumcision took its rise. For "if Abraham," he
says, "was justified by works, he hath whereof to glory: but not before
God."(2) What is here said is not plain, and so one must make it plainer.
For there are two "gloryings," one of works, and one of faith. After saying
then, "if he was justified by works, he hath whereof to glory; but not
before God;" he points out that he might have whereof to glory from faith
also,(8) yea and much greater reason for it. For the great power of Paul is
especially displayed in this, that he turns what is objected to the other
side, and shows that what seemed rather to be on the side of salvation by
works, viz. glorying or boldness of claim (@@@parrhsia'zesthai) belonged
much more truly to that by faith. For he that glorieth in his works has his
own labors to put forward: but he that finds his honor in having faith in
God, has a much greater ground for glorying to show, in that it is God that
he glorifieth and magnifieth. For those things which the nature of the
visible world tells him not of, in receiving these by faith in Him, he at
once displays sincere love towards Him, and heralds His power clearly
forth. Now this is the character of the noblest soul, and the
philosophic(4) spirit, and lofty mind. For to abstain from stealing and
murdering is trifling sort of acquirement, but to believe that it is
possible for God to do things impossible requires a soul of no mean
stature, and earnestly affected towards Him; for this is a sign of sincere
love. For he indeed honors God, who fulfils the commandments, but he doth
so in a much greater degree who thus followeth wisdom (@@@philosophw^n) by
his faith. The former obeys Him, but the latter receives that opinion of
Him which is fitting, and glorifies Him, and feels wonder at Him more than
that evinced by works. For that glorying pertains to him that does aright,
but this glorifieth God, and lieth wholly in Him. For he glorieth at
conceiving great things concerning Him, which redound to His glory. And
this is why he speaks of having whereof to glory before God. And not for
this only, but also for another reason: for he who is a believer glorieth
again, not only because he loveth God in sincerity, but also because he
hath enjoyed great honor and love from him. For as be shows his love to Him
by having great thoughts about Him, (for this is a proof of love), so doth
God also love him, though deserving to suffer for countless sins, not in
freeing him from punishment only, but even by making him righteous. He then
hath whereof to glory, as having been counted worthy of mighty love.

   Ver. 4. "For(5) to him that worketh is the reward not reckoned of
grace, but of debt."

   Then is not this last the greatest? he means. By no means: for it is to
the believer that it is reckoned. But it would not have been reckoned,
unless there were something that he contributed himself. And so he too hath
God for his debtor, and debtor too for no common things, but great and high
ones. For to show his high-mindedness and spiritual understanding, he does
not say "to him that believeth" merely, but

   Ver. 5. "To him that believeth on Him that justifieth the ungodly."

   For reflect how great a thing it is to be persuaded and have full
confidence that God is able on a sudden not to free a man who has lived in
impiety from punishment only, but even to make him just, and to count him
worthy of those immortal honors. Do not then suppose that this one is
lowered in that it is not reckoned unto the former of grace. For this is
the very thing that makes the believer glorious; the fact of his enjoying
so great grace, of his displaying so great faith. And note too that the
recompense is greater. For to the former a reward is given, to the latter
righteousness. Now righteousness is much greater than a reward. For
righteousness is a recompense which most fully comprehends several rewards.
Therefore after proving this from Abraham, he introduces David also as
giving his suffrage in favor of the statement made. What then doth David
say? and whom doth he pronounce blessed? is it him that triumphs(1) in
works, or him that hath enjoyed grace? him that hath obtained pardon and a
gift? And when I speak of blessedness, I mean the chiefest of all good
things; for as righteousness is greater than a reward, so is blessedness
greater than righteousness. Having then shown that the righteousness is
better, not owing to Abraham's having received it only but also from
reasonings (for he (2) hath whereof to boast, he says, before God(3)); he
again uses another mode of showing that it is more dignified, by bringing
David in to give his suffrage this way. For he also, he says, pronounces
him blessed who is so made righteous, saying,

   Ver. 7. "Blessed are they whose iniquities are forgiven."

   And he seems to be bringing a testimony beside his purpose. For it does
not say, Blessed are they whose faith is reckoned for righteousness. But he
does so on purpose, not through inadvertency, to show the greater
superiority. For if he be blessed that by grace received forgiveness, much
more is he that is made just, and that exhibits faith. For where
blessedness is, there all shame is removed, and there is much glory, since
blessedness is a greater degree both of reward and of glory. And for this
cause what is the advantage of the other he states as unwritten, "Now to
him that worketh is the reward reckoned not of grace;" but what the
advantage of the faithful is, he brings Scriptural testimony to prove,
saying, As David saith, "Blessed are they whose iniquities are forgiven,
and whose sins are covered."(4) What, he means, is it that you say? Is it
that "it is not of debt but of grace that he(5) receives forgiveness?" But
see it is this person who is pronounced blessed. For he would not have
pronounced him so, unless he saw him in the enjoyment of great glory. And
he does not say this "forgiveness" then comes upon the circumcision; but
what saith he?

   Ver. 9. "Cometh this blessedness then" (which is the greater thing)
"upon the circumcision or upon the uncircumcision?"

   For now the subject of enquiry is, With whom is this good and great
thing to be found; is it with the circumcision or with the uncircumcision?
And notice its superiority! For he shows that it is so far from shunning
the uncircumcision, that it even dwelt gladly with it before the
circumcision. For since he that pronounced it blessed was David, who was
himself also in a state of circumcision, and he was speaking to those in
that state, see how eagerly Paul contends for applying what he said to the
uncircumcised. For after joining the ascription of blessedness to
righteousness, and showing that they are one and the same thing, he
enquires how Abraham came to be righteous. For if the ascription of
blessedness belong to the righteous, and Abraham was made righteous, let us
see how he was made righteous, as uncircumcised or circumcised?
Uncircumcised, he says.

   "For we say that faith was reckoned to Abraham for righteousness."(*)

   After mentioning the Scripture above (for he said, "What saith the
Scripture? Abraham believed in God, and it was counted unto him for
righteousness,") here he goes on to secure also the judgment of the
speakers, and shows that justification took place in the uncircumcision.
Then from these grounds he solves another objection which is starting up.
For if when in uncircumcision, one might say he was justified, to what
purpose was the circumcision brought in?

   Ver. 11. "He received it," he says, "a sign and(6) seal of the
righteousness that was by the faith, which he had being yet uncircumcised."

   See you how he shows the Jews to be as it were of the class of
parasites (i.e. guests), rather than those in uncircumcision, and that
these were added to the others?(7) For if he was justified and crowned
while in uncircumcision, the Jews came in afterwards, Abraham is then the
father first of the uncircumcised, which through faith appertain to him,
and then of those in the circumcision. For he is a forefather of two lines.
See you faith lightening up? for till it came the patriarch was not
justified. See you the uncircumcision offering no hindrance? for he was
uncircumcised, yet was not hindered from being justified. The circumcision
therefore is behind the faith. And why wonder that it is behind the faith,
when it is even behind the uncircumcision. Nor is it behind faith only, but
very far inferior to it, even so far as the sign is to the reality of which
it is the sign; for instance, as the seal is to the soldier. (See Hom. iii.
on 2 Cor. at the end.) And why, he says, did he want a seal then? He did
not want it himself. For what purpose then did he receive it? With a view
to his being the father alike of them that believe in uncircumcision and in
circumcision. But not of those in circumcision absolutely: wherefore he
goes on to say, "To them who are not of the circumcision only? For if to
the uncircumcised, it is not in that he is uncircumcised that he is their
father, although justified in uncircumcision; but in that they imitated his
faith; much less is it owing to circumcision that he is the forefather of
those in the state of circumcision, unless faith also be added. For he says
that the reason of his receiving circumcision was that either of us two
parties might have him for a forefather, and that those in the
uncircumcision might not thrust aside those in the circumcision.(1) See how
the former had him for their forefather first. Now if the circumcision be
of dignity owing to its preaching righteousness, the uncircumcision even
hath no small preeminence in having received it before the circumcision.
Then wilt thou be able to have him as a forefather when thou walkest in the
steps of that faith, and art not contentious, nor a causer of division in
bringing in the Law. What faith? tell me.

   Ver. 12. "Which he had being yet uncircumcised."

   Here again he lays low the lofty spirit of the Jews by reminding them
of the time of the justification. And he well says, "the steps," that you
as well as Abraham may believe in the resurrection of bodies that are dead.
For he also displayed his faith upon this point. And so if you reject the
uncircumcision, be informed for certain that the circumcision is of no more
use unto you. For if you follow not in the steps of his faith, though you
were ten thousand times in a state of circumcision, you will not be
Abraham's offspring. For even he received the circumcision for this end,
that the man in a state of uncircumcision might not cast thee off. Do not
then demand this of him too." For it was you whom the thing was to be an
assistance to, not he. But he calls it a sign of the righteousness. And
this also was for thy sake, since now it is not even this: for thou then
wert in need of bodily signs, but now there is no need of them. "And was it
not possible," one might say, "from his faith to learn the goodness of his
soul?" Yes, it was possible but thou stoodest in need of this addition
also. For since thou didst not imitate the goodness of his soul, and weft
not able to see it, a sensible circumcision was given thee, that, after
having become accustomed to this of the body, thou mightest by little and
little be led on to the true love of wisdom in the soul also, and that
having with much seriousness received it as a very great privilege, thou
mightest be instructed to imitate and revere thine ancestor. This object
then had God not only in the circumcision, but in all the other rites. the
sacrifices, I mean, and the sabbath, and feasts. Now that it was for thy
sake that he received the circumcision, learn from the sequel. For after
saying that he received a sign and a seal, he gives the reason also as
follows. That he might be the father of the circumcision--to those who
received the spiritual circumcision also, since if you have only this (i.e.
the carnal), no farther good will come to you. For this is then a sign,
when the reality of which it is the sign is found with thee, that is,
faith; since if thou have not this, the sign to thee has no longer the
power of a sign, for what is it to be the sign of? or what the seal of,
when there is nothing to be sealed? much as if you were to show one a purse
with a seal to it, when there was nothing laid up within. And so the
circumcision is ridiculous if there be no faith within. For if it be a sign
of righteousness, but you have not righteousness, then you have no sign
either. For the reason of your receiving a sign was that you might seek
diligently for that reality whereof you have the sign: so that if you had
been sure of diligently seeking thereafter without it, then you had not
needed it. But this is not the only thing that circumcision proclaims,
namely righteousness, but righteousness in even an uncircumcised man.
Circumcision then does but proclaim, that there is no need of circumcision.

   Vet. 14. "For if they which are of the Law be heirs, faith is made
void, and the promise made of none effect."(*)

   He had shown that faith is necessary, that it is older than
circumcision, that it is more mighty than the Law, that it establisheth the
Law. For if all sinned, it was necessary: if one being uncircumcised was
justified, it is older: if the knowledge of sin is by the Law and yet it
was without the Law made evident,(1) it is more mighty: if it has testimony
borne to it by the Law, and establisheth the Law, it is not opposed to it,
but friendly and allied to it. Again, be shows upon other grounds too that
it was not even possible by the Law to attain to the inheritance, and after
having matched it with the circumcision, and gained it the victory, he
brings it besides into contrast with the Law in these words, "For if they
which are of the Law be heirs, faith is made void." To prevent them anyone
from saying that one may have faith and also keep up the Law, he shows this
to be impracticable. For he that clings to the Law,  as if of saving force,
does disparagement to faith's power; and so he says, "faith is made void,"
that is, there is no need of salvation by grace. For then it cannot show
forth its own proper power; "and the promise is made of none effect." This
is because the Jew might say, What need have I of faith? If then this held,
the things that were promised, would be taken away along with faith. See
how in all points he combats with them from the early times and from the
Patriarch. For having shown from thence that righteousness and faith went
together in the inheritance, he now shows that the promise did likewise.
For to prevent the Jew from saying, What matters it to me if Abraham was
justified by faith? Paul says, neither can what you are interested with,
the promise of the inheritance, come into effect apart from it: which was
what scared them most. But what promise is he speaking of? That of his
being "the heir of the world," and that in him all should be blessed. And
how does he say that this promise is made of none effect?

   Ver. 15. "Because the Law worketh wrath: for where no Law is, there is
no transgression."

   Now if it worketh wrath, and renders them liable for transgression, it
is plain that it makes them so to a Curse also. But they that are liable
under a curse, and punishments, and transgression, are not worthy of
inheriting, but of being punished and rejected. What then happens? faith
comes, drawing on it the grace, so that the promise comes into effect. For
where grace is, there is a remitting, and where remitting is, there is no
punishment. Punishment then being removed, and righteousness succeeding
from faith, there is no obstacle to our becoming heirs of the promise.

   Vet. 16. "Therefore it is of faith," he says, "that it might be by
grace; to the end the promise might be sure to all the seed."

   You see that it is not the Law only that faith establisheth, but the
promise of God also that it will not allow to fall to the ground. But the
Law, on the other hand, by being kept(2) to unseasonably, makes even the
faith of none effect, and hindereth the promise. By this he shows that
faith, so far from being superfluous, is even necessary to that degree,
that without it there is no being saved. For the Law worketh wrath, as all
have transgressed it. But this doth not even suffer wrath to arise at all:
for "where no Law is," he says, "there is no transgression." Do you see how
he not only does away with sin after it has existed, but does not even
allow it to be produced? And this is why he says "by grace." For what end?
Not with a view to their being put to shame, but to the end that the
promise might be sure to all the seed. Here he lays down two blessings,
both that the things given are sure, and also that they are to all the
seed, so gathering in those of (he Gentiles, and showing that the Jews are
without, if they contend against the faith. For this is a surer thing than
that. For faith doeth thee no hurt (be not contentious), but even now thou
art in danger from the Law, it preserves thee. Next having said, "to all
the seed," he defines what seed he meaneth. That which is of faith, he
says, so blending with it(3) their relationship to the Gentiles, and
showing that they must not be proud of Abraham who do not believe as he
did. And see a third thing which faith effected besides. It makes the
relationship to that righteous man more definite (@@@akri @@@beste'ran),
and holds him up as the ancestor of a more numerous issue. And this is why
he does not say merely Abraham, but "our father," ours who believe. Then he
also seals what he has said by the testimony--

   Ver. 17. "As it is written," he says, "I have made thee a father of
many nations."

   Do you observe that this was ordered by Providence from of old? What
then, he means, does He say this on account of the Ishmaelites, or of the
Amalekites, or of the Hagarenes? This however, as he goes on he proves more
distinctly not to be said of these. But as yet he presses forward to
another point, by which means he proves this very thing by defining the
mode of the relationship, and establishing it with a vast reach of mind.
What then does he say?

   "Before (or, answering to, @@@kate'nanti) Him Whom he believed, even
God."

   But his meaning is something of this sort, as God is not the God of a
part, but the Father of all, so is he also. And again, as God is a father
not by way of the relationship of nature, but by way of the affiance of
faith, so is he also inasmuch as it is obedience that makes him father of
us all. For since they thought nothing of this relationship, as clinging to
that grosser one, he shows that this is the truer relationship by lifting
his discourse up to God. And along with this he makes it plain that this
was the reward of faith that he received. Consequently, if it were not so,
and he were the father of all the dwellers upon earth, the expression
before (or answering to) would be out of place, while the gift of God would
be curtailed. For the "before," is equivalent to "alike with." Since where
is the marvel, pray, in a man's being the father of those sprung from
himself? This is what is every man's lot. But the extraordinary thing is,
that those whom by nature he had not, them he received by the gift of God.
And so if thou wouldest believe that the patriarch was honored, believe
that he is the father of all. But after saying, "before Him Whom he
believed, even God," he does not pause here, but goes on thus; "Who
quickeneth the dead, and calleth those things which be not as though they
were," so laying beforehand his foundations for discoursing upon the
resurrection. And it was serviceable also to his present purpose. For if He
could "quicken the dead" and bring in "those things that were not as though
they were," then could He also make those who were not born of him to be
his children. And this is why he does not say, bringing in the things which
are not, but calling them, so showing the greater ease of it. For as it is
easy to us to call the things which are by name, so to Him it is easy, yea,
and much easier to give a subsistence to things that are not. But after
saying, that the gift of God was great and unspeakable, and having
discoursed concerning His power, he shows farther that Abraham's faith was
deserving of the gift, that you may not suppose him to have been honored
without reason. And after raising the attention of his hearers to prevent
the Jew from clamoring and making doubts, and saying, "And how is it
possible for those who are not children to become children?" he passes on
to speak of the patriarch, and says,

   Ver. 18. "Who against hope believed in hope, that he might become the
father of many nations, according to that which was spoken, So shall thy
seed be."

   How was it that he "believed in hope against hope?" It was against
man's hope, in hope which is of God. (For he is showing the loftiness of
the action, and leaving no room for disbelieving what is said.) Things
which are contrary to one another, yet faith blends them together. But if
he were speaking about such as were from Ishmael, this language would be
superfluous: for it was not by faith but by nature that they were begotten.
But he bringeth Isaac also before us. For it was not concerning those
nations that he believed, but concerning him who was to be from his barren
wife. If then it be a reward to be father of many nations, it would be so
of those nations clearly of whom he so believed. For that you may know that
he is speaking of them, listen to what follows.

   Ver. 19. "And being not weak in faith, he considered(1) his own body
now dead."

   Do you see how he gives the obstacles, as well as the high spirit of
the righteous man which surmounts all? "Against hope," he says, was that
which was promised: this is the first obstacle. For Abraham had no other
person who had received a son in this way to look to. They that were after
him looked to him, but he to no one, save to God only. And this is why he
said, "against hope." Then, "his body now dead." This is a second. And,
"the deadness of Sarah's womb." This is a third, aye and a fourth(2)
obstacle.

   Ver. 20. "But he staggered not at the promise of God through unbelief."
For God neither gave any proof nor made any sign, but there were only bare
words promising such things as nature did not hold out any hopes of. Yet
still he says, "he staggered not." He does not say, "He did not
disbelieve," but, "He staggered not," that is, he neither doubted nor
hesitated though the hindrances were so great. From this we learn, that if
God promise even countless impossibilities, and he that heareth doth not
receive them, it is not the nature of things that is to blame, but the
unreasonableness of him who receiveth them not. "But was strong in faith."
See the pertinacity of Paul.[1] For since this discourse was about them
that work and them that believe, he shows that the believer works more than
the other, and requires more power, and great strength, and sustains no
common degree of labor. For they counted faith worthless, as having no
labor in it. Insisting then upon this, he shows that it is not only he that
succeeds in temperance, or any other virtue of this sort, but he that
displays faith also who requires even greater power. For as the one needs
strength to beat off the reasonings[2] of intemperance, so hath the
faithful also need of a soul endued with power, that he may thrust aside
the suggestions of unbelief. How then did he become "strong?" By trusting
the matter, he replies, to faith and not to reasonings: else he had fallen.
But how came he to thrive in faith itself? By giving glory to God, he says.

   Ver. 21. "And being fully persuaded that what He had promised, He was
able also to perform."

   Abstaining then from curious questionings is glorifying God, as
indulging in them is transgressing. But if by entering into curious
questions, and searching out things below, we fail to glorify Him, much
more if we be over curious in the matter of the Lord's generation, shall we
suffer to the utmost for our insolence. For if the type of the resurrection
is not to be searched into, much less those untterable and awestriking
subjects.[3] And he does not use file word "believed" merely, but, "being
fully persuaded." For such a thing is faith, it is clearer than the
demonstration by reasons, and persuades more fully. For it is not possible
for another reasoning succeeding to it to shake[4] it afterwards. He indeed
that is persuaded with words may have his persuasion altered too by them.
But he that stays himself upon faith, hath henceforward fortified his
hearing against words that may do hurt to it. Having said then, that he was
justified by faith, he shows that he glorified God by that faith; which is
a thing specially belonging to a good life. For, "Let your light so shine
before men, that they may see your good works, and glorify your Father
Which is in heaven." (Matt. v. 16.) But lo! this is shown also to belong to
faith! Again, as works need power, so doth faith. For in their case the
body often shareth the toil, but in the faith the well-doing belongeth to
the soul alone. And so the labor is greater, since it has no one to share
the struggles with it. Do you observe how he shows that all that belonged
to works attached to faith in a far greater degree, as having whereof to
glory before God,--requiring power and labor,--and again, glorifying God?
And after saying, that "what He had promised, He is able also to perform,"
he seems to me to speak beforehand of things to come. For it is not things
present merely that He promises, but also things to come. For the present
are a type of the other. It is then a sign of a weak, little, and pitiful
mind not to believe. And so when any make faith a charge against us, let us
make want of faith a charge against them in return, as pitiful, and little-
minded, and foolish, and weak, and no better in disposition than asses. For
as believing belongs to a lofty and high-born soul, so disbelieving doth to
a most unreasonable and worthless one, and such as is sunken drowsily
(@@@katenhnegme'nhs) into the senselessness of brutes. Therefore having
left these, let us imitate the Patriarch, and glorify God as he gave Him
glory. And what does it mean, gave Him glory? He held in mind His majesty,
His boundless power. And having formed a just conception of Him, he was
also "fully persuaded" about His promises.

   Let us then also glorify Him by faith as well as by works, that we may
also attain to the reward of being glorified by Him. "For them that glorify
Me, I will glorify" (1 Sam. ii. 30), He says: and indeed, if there were no
reward, the very privilege of glorifying God were itself a glory. For if
men take a pride in the mere fact of speaking eulogies of kings, even if
there be no other fruit of it; consider how glorious it must be, that our
Lord is glorified by us: as again, how great a punishment to cause Him to
be by our means blasphemed. And yet this very being glorified, He wisheth
to be brought about for our sakes, since He doth not need it Himself. For
what distance dost thou suppose to be between God and man? as great as that
between men and worms? or as great as between Angels and worms? But when I
have mentioned a distance even thus great, I have not at all expressed it:
since to express its greatness is impossible. Would you, now, wish to have
a great and marked reputation among worms? Surely not. If then thou that
lovest glory, wouldest not wish for this, how should He Who is far removed
from this passion, and so much farther above us, stand in need of glory
from thee? Nevertheless, free from the want of it as He is, still He saith
that He desireth it for thy sake. For if He endured for thy sake to become
a slave, why wonder that He upon the same ground layeth claim to the other
particulars also? For He counts nothing unworthy of Himself which may be
conducive to our salvation. Since then we aware of this, let us shun sin
altogether, because by reason of it He is blasphemed. For it says, "flee
from sin, as from the face of a serpent: if thou comest too near unto it,
it will bite thee" (Ecclus. xxi. 2): for it is not it that comes to us, but
we that desert to it. God has so ordered things that the Devil should not
prevail over us by compulsion (Gr. tyranny): since else none would have
stood against his might. And on this account He set him a distant abode, as
a kind of robber and tyrant.[1] And unless he find a person unarmed and
solitary for his assaults, he doth not venture to attack him. Except he see
us travelling by the desert," he has not the courage to come near us. But
the desert and place of the Devil is nothing else than sin. We then have
need of the shield of faith, the helmet of salvation, the sword of the
Spirit, not only that we may not get evil intreated, but that ever should
he be minded to leap[3] upon us, we may cut off his head. Need we have of
continual prayer that he may be bruised under our feet, for he is shameless
and full of hardihood, and this though he fights from beneath. But yet even
so he gets the victory: and the reason is, that we are not earnestly set
upon being above his blows. For he has not even the power to lift himself
very high, but he trails along upon the ground. And of this the serpent is
a type. But if God set him in that rank from the beginning, much more will
He now. But if thou dost not know what fighting from beneath may be, I also
will try to explain to thee the manner of this war. What then may this
fighting "from beneath" (John viii. 23) be? It is standing upon the lower
things of the world to buffet us, such as pleasure and riches and all the
goods of this life. And for this reason, whoever he seeth flying toward
heaven, first, he will not even be able to leap so far. Secondly, even if
he should attempt he will speedily fall. For he hath no feet; be not
afraid: he hath no wings; fear not. He trails upon the earth, and the
things of the earth. Do thou then have naught in common with the earth, and
thou wilt not need labor even. For he hath not any knowledge of open fight:
but as a serpent he hideth him in the thorns, nestling evermore in the
"deceitfulness of riches." (Matt. xiii. 22.) And if thou wert to cut away
the thorns, he will easily be put to flight, being detected:[4] and if thou
knowest how to charm him with the inspired charms he will straightway be
struck. For we have, we surely have, spiritual charms, even the Name of our
Lord Jesus Christ and the might of the Cross. This charm will not only
bring the serpent out of his lurking places, and cast him into the fire
(Acts xxviii. 5), but even wounds it healeth. But if some that have said
this Name have not been healed, it came of their own little faith, and was
not owing to any weakness in what they said. For some did throng Jesus and
press. Him (Luke viii. 44, 45), and got no good  therefrom. But the woman
with an issue, without even touching His Body, but merely the hem of His
garment, stanched a flux of blood of so long standing. (So St. Aug. Serm.
LXII. iii. 4, P. 124 O. T.) This Name is fearful alike to devils, and to
passions, and to diseases. In this then let us find a pleasure, herewith
let us fortify ourselves. It was thus Paul waxed great, and yet he was of
the like nature with ourselves, so the whole choir of the Disciples. But
faith had made him a perfectly different person, and so much did it abound
in them, that even their garments had great force. (Acts xix. 12.) What
excuse then shall we deserve, if even the shadows and the garments of those
men drave off death (Acts v. 15), but our very prayers do not so much as
bring the passions down? What is the reason a of it? Our temper is widely
different. For what nature gives, is as much ours as theirs. For he was
born and brought up just as we are, and dwelt upon the earth and breathed
the air, as we do. But in other points he was far greater and better than
we are, in zeal, in faith, and love. Let us then imitate him. Let us allow
Christ to speak through us. He desireth it more than we do: and by reason
of this, He prepared this instrument, and would not have it remain useless
and idle, but wisheth to keep it ever in hand. Why then dost thou not make
it serviceable for the Maker's hand, but lettest it become unstrung, and
makest it relaxed through luxury, and unfittest the whole harp for His use,
when thou oughtest to keep the members[1] of it in full stretch, and well
strung, and braced with spiritual salt.[2] For if Christ see our soul thus
attuned, He will send forth His sounds even by it. And when this taketh
place, then shalt thou see Angels leaping for joy, (@@@skirtw^ntas) and
Archangels too, and the Cherubim. Let us then become worthy of His spotless
hands. Let us invite Him to strike even upon our heart. For He rather
needeth not any inviting. Only make it worthy of that touch, and He will be
foremost in running unto thee. For if in consideration of their attainments
not yet reached, He runneth to them (for when Paul was not yet so advanced
He yet framed that praise for him) when He seeth one fully furnished, what
is there that He will not do? But if Christ shall sound forth and the
Spirit shall indeed light upon us, and we shall be better than the heaven,
having not the sun and the moon fixed in our body, but the Lord of both sun
and moon and angels dwelling in us and walking in us. And this I say, not
that we may raise the dead, or cleanse the lepers, but that we may show
forth what is a greater miracle than all these--charity. For wheresoever
this glorious thing shall be there the Son taketh up His abode along with
the Father, and the grace of the Spirit frequenteth. For "where two or
three are gathered together in My Name," it says, "there am I in the midst
of them." (Matt. xviii. 20.) Now this is for great affection, and for those
that are very intimate friends, to have those whom they love on either side
of them. Who then, he means, is so wretched as not to wish to have Christ
in the midst? We that are at variance with one another! And haply some one
may ridicule me and ask, What is it that you mean? Do you not see that we
are all within the same walls, and under the same enclosure of the Church,
standing under the same fold with unanimity; that no one fighteth, that we
be under the same shepherd, crying aloud in common, listening in common to
what is being said, sending up our prayers in common,--and yet mention
fighting and variance? Fighting I do mention, and I am not mad nor out of
my sober mind. For I see what I sees and know that we are under the same
fold, and the same shepherd. Yet for this cause I make the greater
lamentation, because, though there are so many circumstances to draw us
together, we are at variance. And what sedition, it will be said, see you
here? Here truly I see none. But when we have broken up, such an one
accuses such another, another is openly insulting, another grudges, another
is fraudulent, and rapacious, and violent, another indulges in unlawful
love, another frames countless schemes of deceit. And if it were possible
to open. your souls, then ye would see all things distinctly, and know that
I am not mad. Do you not see in a camp, that when it is peace, men lay down
their arms and cross over unarmed and undefended into the camp of the
enemy, but when they are protected with arms, and with guards and outposts,
the I nights are spent in watching, and the fires are kept continually
burning, this state of things is no longer peace but war? Now this is what
may be seen among us. For we are on our guard against one another, and fear
one another and talk each of us into his neighbor's ear. And if we see any
one else present, we hold our peace, and draw in all we were going to say.
And this is not like men that feel confidence, but like those that are
strictly on their guard. "But these things we do (some one may say,) not to
do wrong, but to escape having it done us." Yea, for this I grieve, that
living as we do among brethren, we need be on our guard against having
wrong done us; and we light up so many fires, and set guards and out-posts!
The reason is the prevalence of falsehood, the prevalence of craft, the
prevailing secession of charity, and war without truce. By this means one
may find men that feel more confidence in Gentiles (Greeks) than in
Christians. And yet, how ashamed we ought to be of this; how we ought to
weep and bewail at it!  "What then, some may say, is to become of me? such
and such an one is of ungainly temper, and vexatious." Where then is your
religion (Gr. philosophy)? where are the laws of the Apostles, which bid us
bear one another's burdens? (Gal. vi. 2.) For if you have no notion of
dealing well by your brother, when are you to be able to do so by a
stranger? If you have not learnt how to treat a member of your own self,
when are you likely to draw to you any from without, and to knit him to
yourself? But how am I to feel? I am vexed exceedingly almost to tears, for
I could have sent forth large fountains from mine eyes (Jer. ix. 1), as
that Prophet says, seeing as I do countless enemies upon the plain more
galling than those he saw. For he said, upon seeing the aliens coming
against them, "My bowels! I am pained at my bowels." (ib. iv. 19.) But when
I see men arrayed under one leader, yet standing against one another, and
biting and tearing their own members, some for money's sake, and some for
glory's, and others quite at random ridiculing and mocking and wounding one
another in countless ways, and corpses too worse treated than those in war,
and that it is but the bare name of the brethren that is now left, myself
feel my inability to devise any lament fitting such a catastrophe as this!
Reverence now, oh reverence, this Table whereof we all are partakers! (1
Cor. x. 16-18.) Christ, Who was slain for us, the Victim that is placed
thereon! (Heb. xiii. 10.) Robbers when they once partake of salt, cease to
be robbers in regard to those with whom they have partaken thereof; that
table changes their dispositions, and men fiercer than wild beasts it makes
gentler than lambs. But we though partakers of such a Table, and sharers of
such food as that, arm ourselves against one another, when we ought to arm
against him who is carrying on a war against all of us, the devil. Yet this
is why we grow weaker and he stronger every day. For we do not join to form
in defence against him, but along with him we stand against each other, and
use him as a commander for such hostile arrays, when it is he alone that we
ought to be fighting with. But now letting him pass, we bend the bow
against our brethren only. What bows, you will say? Those of the tongue and
the mouth. For it is not javelins and darts only, but words too, keener far
than darts, that inflict wounds. And how shall we be able to bring this war
to an issue?  one will ask. If thou perceivest that when thou speakest ill
of thy brother, thou art casting up mire out of thy mouth, if thou
preceivest that it is a member of Christ that thou art slandering, that
thou art eating up thine own flesh (Ps. xxvii. 2), that thou art making the
judgment set for thee more bitter (fearful and uncorrupt as it is), that
the shaft is killing not him that is smitten, but thyself that shot it
forth. But he did you some wrong, may be, and injured you? Groan at it, and
do not rail. Weep, not for the wrong done thee, but for his perdition, as
thy Master also wept at Judas, not because Himself was to be crucified, but
because he was a traitor. Has he insulted thee and abused thee? Beseech God
for him, that He may speedily become appeased toward him. He is thy
brother, he is a member of thee, the the fruit of the same pangs as
thyself, he has been invited to the same Table. But he only makes fresh
assaults upon me, it may be said. Then is thy reward all the greater for
this. On this ground then there is the best reason for abating one's anger,
since it is a mortal wound that he has received, since the devil hath
wounded him. Do not thou then give a further blow, nor cast thyself down
together with him. For so long as thou standest thou hast the means of
saving him also. But if thou dash thyself down by insulting deeds in
return, who is then to lift you both up? Will he that is wounded? Nay, for
he cannot, now that he is down. But wilt thou that art fallen along with
him? And how shall thou, that couldest not support thine own self, be able
to lend a hand to another? Stand therefore now nobly, and setting thy
shield before thee, and draw him, now he is dead, away from the battle by
thy long-suffering. Rage hath wounded him, do not thou also wound him, but
cast out even that first shaft. For if we associate with each other on such
terms, we shall soon all of us become healthful. But if we arm ourselves
against one another, there will be no farther need even of the devil to our
ruin. For all war is an evil, and civil war especially. But this is a sorer
evil than even a civil one, as our mutual rights are greater than those of
citizenship, yea, than of kindred itself. Of old, Abel's brother slew him
and shed the blood of his kinsman. But this murder is more lawless than
that, in that the rights of kinsmanship are greater, and the death a sorer
evil. For he wounded the body, but thou hast whetted thy sword against the
soul. "But thou didst first suffer ill." Yes, but it is not suffering ill,
but doing it, that is really suffering ill. Now consider; Cain was the
slayer, Abel was the slain. Who then was the dead? He that after death
crieth, (for He saith, "The voice of thy brother's blood crieth to Me,")
(Gen. iv. 10), or he who while he lived was yet trembling and in fear? He
was, assuredly he was, more an object of pity than any dead man. Seest thou
how to be wronged is better, though a man come even to be murdered? learn
that to wrong is worse, though a man should be strong enough even to kill.
He smote and cast down his brother, yet the latter was crowned, the former
was punished. Abel was made away with and slain wrongfully, but he even
when dead accused (comp. John v. 45), and convicted and overcame: the
other, though alive, was speechless, and was ashamed, and was convicted,
and effected the opposite of what he intended. For he made away with him
because he saw him beloved, expecting to cast him out of the love also. Yet
he did but make the love more intense, and God sought him more when dead,
saying, "Where is thy brother Abel?" (Gen. iv. 9.) For thou hast not
extinguished the desire towards him by thine envy, but hast kindled it up
the more. Thou hast not lessened his honor by slaying him, but hast made it
the more ample. Yet before this God had even made him subject to thee,
whereas since thou hast slain him, even when dead, he will take vengeance
upon thee. So great was my love towards him. Who then was the condemned
person, the punisher or the punished? He that enjoyed so great honor from
God, or he that was given up to a certain novel and unexpected punishment?
Thou didst not fear him (he would say) while alive, thou shall fear him
therefore when dead. Thou didst not tremble when on the point of thrusting
with the sword. Thou shall be seized, now the blood is shed, with a
continual trembling. While alive he was thy servant, and thou showedst no
forbearance to him. For this reason, now he is dead, he hath become a
master thou shalt be afraid of. Thinking then upon these things, beloved,
let us flee from envy, let us extinguish malice, let us recompense one
another with charity, that we may reap the blessings rising from it, both
in the present life and the life which is to come, by the grace and love
toward man, etc. Amen.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/XI, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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