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Homily XII.
Thanksgiving to God for the pardon granted to the
offenders against the Emperor. Physical discourse on the Creation.
Proof that God, in creating man, implanted in him a natural law.
Duty of avoiding oaths with the utmost diligence.
1. Yesterday I said
“Blessed be God!” and to-day again I say the very same thing.
For although the evils we dreaded have passed away, we should not
suffer the memory of them to disappear; not indeed that we may
grieve, but that we may give thanks. For if the memory of these
terrors abide with us, we shall never be overtaken by the actual
experience of such terrors. For what need have we of the
experience, whilst our memory acts the part of a monitor? Seeing
then that God hath not permitted us to be overwhelmed in the flood
of those troubles when upon us, let us not permit ourselves to
become careless when these are passed away. Then, when we were sad,
He consoled us, let us give thanks to Him now that we are joyful.
In our agony He comforted us, and did not forsake us; therefore let
us not betray ourselves in prosperity by declining into sloth.
“Forget not,” saith one, “the time of famine in the day of
plenty.”1497
Therefore
let us be mindful of the time of temptation in the day of relief;
and with respect to our sins let us also act in the same manner. If
thou hast sinned, and God hath pardoned thy sin, receive thy
pardon, and give thanks; but be not forgetful of the sin; not that
thou shouldest fret thyself with the thought of it, but that thou
mayest school thy soul, not to grow wanton, and relapse again into
the same snares.1498
2. Thus also Paul did; for having said, “He
counted me faithful, putting me into the ministry,” he goes on to
add, “who was before a blasphemer, a persecutor, and
injurious.”1499
“Let the
life of the servant,” saith he, “be openly exposed, so that the
lovingkindness of the Master be apparent. For although I have
received the remission of sins, I do not reject the memory of those
sins.” And this not only manifested the lovingkindness of the
Lord, but made the man himself the more illustrious. For when thou
hast learnt who he was before, then thou wilt be the more
astonished at him; and when thou seest out of what he came to be
what he was, then thou wilt commend him the more; and if thou hast
greatly sinned, yet upon being changed thou wilt conceive
favourable hopes from this instance. For in addition to what has
been said, such an example comforts those who are in despair, and
causes them again to stand erect. The same thing also will be the
case with regard to our city; for all the events that have happened
serve to shew your virtue, who by means of repentance have
prevailed to ward off such wrath, whilst at the same time they
proclaim the lovingkindness of God, who has removed the cloud that
was so threatening, in consequence of a small change of conduct,
and so raises up again all those who are sunk in despair, when they
learn, from our case, that
he who looks upward for the Divine help, is not
to be overwhelmed, though innumerable waves should encompass him on
all sides.
3. For who hath seen, who hath ever heard of
sufferings such as were ours? We were every day in expectation that
our city would be overturned from its foundations together with its
inhabitants. But when the Devil was hoping to sink the vessel, then
God produced a perfect calm. Let us not then be unmindful of the
greatness of these terrors, in order that we may remember the
magnitude of the benefits received from God. He who knows not the
nature of the disease will not understand the physician’s art.
Let us tell these things also to our children; and transmit them to
the remotest generations, that all may learn how the Devil had
endeavoured to destroy the very foundation of the city; and how God
was able visibly to raise it up again, when it was fallen and
prostrate; and did not permit even the least injury to befall it,
but took away the fear; and dispelled with much speed the peril it
had been placed in. For even through the past week we were all
expecting that our substance would be confiscated; and that
soldiers would have been let loose upon us; and we were dreaming of
a thousand other horrors. But lo! all these things have passed
away, even like a cloud or a flitting shadow; and we have been
punished only in the expectation of what is dreadful; or rather we
have not been punished, but we have been disciplined, and have
become better; God having softened the heart of the Emperor. Let us
then always and every day say, “Blessed be God!” and with
greater zeal let us give heed to our assembling, and let us hasten
to the church, from whence we have reaped this benefit. For ye know
whither ye fled at the first; whither ye flocked together; and from
what quarter our safety came. Let us then hold fast by this sacred
anchor; and as in the season of danger it did not betray us, so now
let us not leave it in the season of relief; but let us await with
exact attention the stated assemblies and prayers; and let us every
day give a hearing to the divine oracles. And the leisure which we
spent in busily running about after those who came from the
court,1500
whilst we
were labouring under anxiety in respect to the evils that
threatened us; this let us consume wholly in hearing the divine
laws, instead of unseasonable and senseless pastimes; lest we
should again reduce ourselves to the necessity of that sort of
occupation.1501
| 1501 That is, of being busy about the news from the
court and the Emperor, upon which the fate of the city
depended. |
4. On the three foregoing days, then, we have
investigated one method of acquiring the knowledge of God, and have
brought it to a conclusion; explaining how “the heavens declare
the glory of God;”1502
and what the meaning of that is,
which is said by Paul; viz. “That the invisible things of Him
from the creation of the world are clearly seen, being understood
by the things that are made.”1503
And we shewed how from the
creation of the world, and how by heaven, and earth, the sea, the
Creator is glorified. But to-day, after briefly philosophising on
that same subject, we will proceed to another topic. For He not
only made it,1504
| 1504 αὐτὴν,
i.e., τὴν κτίσιν, the
Creation. | but
provided also that when it was made, it should carry on its
operations; not permitting it to be all immoveable, nor commanding
it to be all in a state of motion. The heaven, for instance, hath
remained immoveable, according as the prophet says, “He placed
the heaven as a vault, and stretched it out as a tent over the
earth.”1505
But, on
the other hand, the sun with the rest of the stars, runs on his
course through every day.1506
| 1506 Hom. IX. (3) (4), and notes. St. Chrys. on
Hebr. viii. 1, Hom. XIV. (1), denies that the Heaven is either
moveable or spherical. Plato, and most others, thought that the
fixed stars moved with the whole solid firmament, but Philoponus
argues that a sphere moving round its axis has motion of
translation, and may be called fixed. See Mont. pref. to Cosmas
Ægypt., in Coll. Nov. Patr. t. ii. | And again, the earth is fixed, but
the waters are continually in motion; and not the waters only, but
the clouds, and the frequent and successive showers, which return
at their proper season. The nature of the clouds is one, but the
things which are produced out of them are different. For the rain,
indeed, becomes wine in the grape, but oil in the olive. And in
other plants is changed into their juices; and the womb of the
earth is one, and yet bears different fruits. The heat, too, of the
sun-beams is one, but it ripens all things differently; bringing
some to maturity more slowly, and others more quickly. Who then but
must feel astonishment and admiration at these things?
5. Nay, this is not the only wonder, that He
hath formed it with this great variety and diversity; but farther,
that He hath spread it before all in common; the rich and the poor,
sinners as well as the righteous. Even as Christ also declared:
“He maketh His sun to rise upon the evil and the good, and
sendeth His rain upon the just and unjust.”1507
Moreover, when He stocked the
world with various animals, and implanted divers dispositions in
the creatures, He commanded us to imitate some of these, and to
avoid others. For example; the ant is industrious, and
performs a
laborious task. By giving heed then, thou wilt receive the
strongest admonition from this animal not to indulge in sloth, nor
to shun labour and toil. Therefore also the Scripture has sent the
sluggard to the ant, saying, “Go to the ant, thou sluggard,
emulate his ways, and be wiser than he.”1508
Art thou unwilling, he means, to
learn from the Scriptures, that it is good to labour, and that he
who will not work, neither ought he to eat?1509
learn it from the irrationals!
This also we do in our families, when those who are older, and who
are considered superior, have done amiss, we bid them to attend to
thoughtful children. We say, “Mark such an one, who is less than
you, how earnest and watchful he is.” Do thou then likewise
receive from this animal the best exhortation to industry; and
marvel at thy Lord, not only because He hath made heaven and the
sun, but because He hath also made the ant. For although the animal
be small, it affords much proof of the greatness of God’s wisdom.
Consider then how prudent the ant is, and consider how God hath
implanted in so small a body, such an unceasing desire of working!
But whilst from this animal thou learnest industry; take from the
bee at once a lesson of neatness, industry, and social concord! For
it is not more for herself1510
| 1510 See Wordsworth’s Vernal Ode,
Poems, vol. 3. He however only speaks of her as “a statist
prudent to confer—upon the public weal.” | than for us, that the bee labours,
and toils every day; which is indeed a thing especially proper for
a Christian; not to seek his own things, but the things of others.
As then she traverses all the meadows that she may prepare a
banquet for another, so also, O man, do thou likewise; and if thou
hast accumulated wealth, expend it upon others; if thou hast the
faculty of teaching,1511
do not bury the talent, but bring
it out publicly for the sake of those who need it! Or if thou hast
any other advantage, become useful to those who require the benefit
of thy labours! Seest thou not that for this reason, especially,
the bee is more honoured than the other animals; not because she
labours, but because she labours for others? For the spider also
labours, and toils, and spreads out his fine textures over the
walls, surpassing the utmost skill of woman; but the creature is
without estimation, since his work is in no way profitable to us;
such are they that labour and toil, but for themselves! Imitate too
the simplicity of the dove! Imitate the ass in his love to his
master, and the ox also! Imitate the birds in their freedom from
anxiety! For great, great indeed is the advantage that may be
gained from irrational creatures for the correction of
manners.
6. From these animals Christ also instructs
us, when He says, “Be ye wise as serpents, and harmless as
doves.”1512
And again;
“Behold the fowls of the air, for they sow not, neither do they
reap, nor gather into barns; yet your heavenly Father feedeth
them.”1513
The
prophet also, to shame the ungrateful Jews, thus speaks; “The ox
knoweth his owner, and the ass his master’s crib; but Israel doth
not know me.”1514
And again;
“The turtle and the swallow and the crane observe the time of
their coming, but my people knoweth not the judgment of the Lord
his God.”1515
From these
animals, and such as these, learn to achieve virtue, and be
instructed to avoid wickedness by the contrary ones. For as the bee
followeth good, so the asp is destructive. Therefore shun
wickedness, lest thou hear it said, “The poison of asps is under
their lips.”1516
Again, the
dog is devoid of shame. Hate, therefore, this kind of wickedness.
The fox also is crafty, and fraudulent. Emulate not this vice; but
as the bee, in flying over the meadows, does not choose every sort
of flower;1517
but
selecting that which is useful, leaves the rest; so also do thou;
and whilst surveying the whole race of irrational animals, if any
thing profitable may be drawn from these, accept it; the advantages
which they have naturally, make it thy business to practise of
thine own free choice. For in this respect also thou hast been
honoured of God; that what they have as natural advantages He hath
permitted thee to achieve of thy own free choice, in order that
thou mayest also receive a reward. For good works with them spring
not from free will, and reason, but from nature only. In other
words, the bee makes honey, not because it has learnt this by
reason and reflection, but because it is instructed by nature.
Because if the work had not been natural, and allotted to the race,
some of them assuredly would have been unskilled in their art;
whereas from the time that the world was first made, even to the
present day, no one hath observed bees resting from labour, and not
making honey. For such natural characteristics are common to the
whole race. But those things which depend on our free choice are
not common; for labour is necessary that they may be
accomplished.
7. Take then all the best things, and clothe thyself
with them; for thou art indeed king of the irrationals; but kings,
if there be any thing
excellent possessed by their subjects, be it gold or silver, or
precious stones, or sumptuous vestments, usually possess the same
in greater abundance. From the creation also, learn to admire thy
Lord! And if any of the things thou seest exceed thy comprehension,
and thou art not able to find the reason thereof, yet for this
glorify the Creator, that the wisdom of these works surpasses thine
understanding. Say not, wherefore is this? or, to what end? for
everything is useful, even if we know not the reason of it. As
therefore, if thou goest into a surgery, and seest many instruments
lying before thee, thou wonderest at the variety of the implements
though ignorant of their use; so also act with respect to the
creation. Although thou seest many of the animals, and of the
herbs, and plants, and other things, of which thou knowest not the
use, admire the variety of these; and feel astonishment for this
reason at the perfect workmanship of God; that He hath neither made
all things manifest to thee, nor permitted all things to be
unknown. For He hath not permitted all things to be unknown, lest
thou shouldest say, that the things that exist are not of
providence. He hath not permitted all things to be known to thee,
lest the greatness of thy knowledge should excite thee to pride.
Thus at least it was that the evil demon precipitated1518
| 1518 ἐξετραχήλισεν (a word used of a horse who throws
the rider over his head), lit. brake the neck of, but the word is
generally used of overthrowing by treachery. St. Chrysostom also
uses it of elevating with pride, which may be intended here. As
Hom. XIII. in Heb. v. fin. | the first
man headlong and by means of the hope of greater knowledge,
deprived him of that he already possessed. Therefore also, a
certain wise man exhorts, saying, “Seek not out the things that
are too hard for thee; neither search the things that are too deep
for thee. But what is commanded thee, think thereupon with
reverence; for the greater part of His works are done in
secret.”1519
And again;
“More things are shewed unto thee than men understand.” But
this he speaks for the purpose of consoling the man who is sad and
vexed, because he does not know all things; for even those things
he observes, which thou art permitted to know, greatly surpass
thine understanding; for thou couldest not have found them by
thyself, but thou hast been taught them of God. Wherefore be
content with the wealth given thee, and do not seek more; but for
what thou hast received give thanks; and do not be angry on account
of those things which thou hast not received. And, for what thou
knowest, give glory, and do not stumble at those things of which
thou art ignorant. For God hath made both alike profitably; and
hath revealed some things, but hidden others, providing for thy
safety.
8. One mode, then, of knowing God, is that by the
creation, which I have spoken of, and which might occupy many days.
For in order that we might go over the formation of man only with
exactness, (and I speak of exactness such as is possible to us, not
of real exactness; since many as are the reasons we have already
given for the works of creation, many more of these there are,
ineffable, which God who made them knoweth, for of course we do not
know them all); in order then, I say, that we might take an exact
survey of the whole modelling of man; and that we might discover
the skill there is in every member; and examine the distribution
and situation of the sinews, the veins, and the arteries, and the
moulding of every other part; not even a whole year would suffice
for such a disquisition.
9. For this reason, here dismissing this
subject; and having given to the laborious and studious an
opportunity, by what has been said, of going over likewise the
other parts of Creation; we shall now direct our discourse to
another point which is itself also demonstrative of God’s
providence. What then is this second point? It is, that when God
formed man, he implanted within him from the beginning a natural
law. And what then was this natural law? He gave utterance to
conscience within us; and made the knowledge of good things, and of
those which are the contrary, to be self-taught. For we have no
need to learn that fornication is an evil thing, and that chastity
is a good thing, but we know this from the first. And that you may
learn that we know this from the first, the Lawgiver,1520
| 1520 He seems to mean the Divine Lawgiver. See
Hom. de Pœnit. VI. (4), where he speaks of the “One
Law-giver of the two Covenants,” and so on Ps. xlvi. (al. xlvii.)
(5), Ben. t. 5, p. 196; A. in Matt. Hom. XVI. Ben. t. 7, p. 213,
B. | when He
afterwards gave laws, and said, “Thou shalt not kill,”1521
did not
add, “since murder is an evil thing,” but simply said, “Thou
shall not kill;” for He merely prohibited the sin, without
teaching. How was it then when He said, “Thou shalt not kill,”
that He did not add, “because murder is a wicked thing.” The
reason was, that conscience had taught this beforehand; and He
speaks thus, as to those who know and understand the point.
Wherefore when He speaks to us of another commandment, not known to
us by the dictate of consciences He not only prohibits, but adds
the reason. When, for instance, He gave commandment respecting the Sabbath; “On
the seventh day thou shalt do no work;” He subjoined also the
reason for this cessation. What was this? “Because on the seventh
day God rested from all His works which He had begun to make.”1522
And again;
“Because thou wert a servant in the land of Egypt.”1523
For what
purpose then I ask did He add a reason respecting the Sabbath, but
did no such thing in regard to murder? Because this commandment was
not one of the leading ones. It was not one of those which were
accurately defined of our conscience, but a kind of partial and
temporary one; and for this reason it was abolished afterwards.1524
| 1524 κατελύθη μετὰ
ταῦτα. See on Matt. v. 17, Hom. XVI. (1), St.
Augustin, contr. Faust. vi. 4, speaks of it as allegorical, and now
become superfluous in the letter. And Ep. lv. (al. cxix.), (Ad
inq. Jan. i. 2), c. 22, he writes, “of all the Ten
Commandments only that of the Sabbath is enjoined to be observed
figuratively, which figure we have received to be understood, not
to be still celebrated by rest of the body.” St. Chrys. on Gen.
ii. 3, Hom. X. (7), has, “Now already from the beginning God
offered us instruction typically (αἰνιγματωδῶς), teaching us to dedicate
and separate the one day in the circle of the week wholly to
employment in things spiritual;” thus making the Sabbath a
type of the Lord’s Day, and rest from secular, of rest
in spiritual work. | But those
which are necessary and uphold our life, are the following; “Thou
shalt not kill; Thou shalt not commit adultery; Thou shalt not
steal.” On this account then He adds no reason in this case, nor
enters into any instruction on the matter, but is content with the
bare prohibition.
10. And not only from thence, but from another
consideration also, I will endeavour to shew you how man was
self-taught with respect to the knowledge of virtue. Adam sinned
the first sin; and after the sin straightway hid himself; but if he
had not known he had been doing something wrong, why did he hide
himself? For then there were neither letters, nor law, nor Moses.
Whence then doth he recognise the sin, and hide himself? Yet not
only does he so hide himself, but when called to account, he
endeavours to lay the blame on another, saying, “The woman, whom
Thou gavest me, she gave me of the tree, and I did eat.” And that
woman again transfers the accusation to another, viz. the serpent.
Observe also the wisdom of God; for when Adam said, “I heard Thy
voice, and I was afraid, for I was naked, and I hid myself,”1525
God does
not at once convict him of what he had done, nor say, “Why hast
thou eaten of the tree?” But how? “Who told thee,” He asks,
“that thou wast naked, unless thou hast eaten of that Tree of
which alone I commanded thee not to eat?” He did not keep
silence, nor did He openly convict him. He did not keep silence,
that He might call him forth to the confession of his crime. He did
not convict him openly, lest the whole might come from Himself, and
the man should so be deprived of that pardon which is granted us
from confession.1526
| 1526 See Hom. VIII. 2. He does not mean that this of
itself merits pardon; indeed the word is rather “allowance,” or
indulgence (συγγνώμη); but that it
is a condition of pardon, and a great means of recovery. See on
Heb. vi. 5, and Hooker, b. vi. c. iv. 16, where “Hom. de Pœn.
et conf.” is an extract from one found in the Greek. Ben. t.
ii. 663, a Sav. viii. 97, 12. | Therefore he did not declare
openly the cause from whence this knowledge sprung, but he carried
on the discourse in the form of interrogation, leaving the man
himself to come to the confession.
11. Again, in the case of Cain and Abel, the
same proceeding is observable. For, in the first place, they set
apart the fruits of their own labours to God. For we would shew not
from his sin only, but also from his virtue, that man was capable
of knowing both these things. Wherefore that man knew sin to be an
evil thing, Adam manifested; and that he knew that virtue was a
good thing, Abel again made evident. For without having learnt it
from any one, without having heard any law promulgated respecting
the first fruits, but having been taught from within, and from his
conscience, he presented that sacrifice. On this account I do not
carry the argument down to a later period; but I bring it to bear
upon the time of these earlier men, when there were as yet no
letters, as yet no1527
law, nor as yet prophets and
judges; but Adam only existed with his children; in order that thou
mayest learn, that the knowledge of good and evil had been
previously implanted in their natures. For from whence did Abel
learn that to offer sacrifice was a good thing;1528
| 1528 See Davison’s “Inquiry into the Origin
and Intent of Primitive Sacrifice,” reprinted in his Remains,
where this view is maintained as at least probable, and freed from
some objections. Archbishop Magee, in his work on the Atonement,
vol. i. no. 41, vol. ii. no. 54, 58, &c., maintains the
original, divine institution. It is difficult now to judge what may
have been likely to seem reasonable and natural to our first
parents, who had a stronger apprehension of natural things, as well
as a more sensible communion with God, than we. It may be observed,
that such a view does not interfere with the strictly typical
character of the sacrifice, because man is made in the image of
God, and many things which he does of mere nature, as well as moral
actions not specially enjoined, are typical, and represented as
typical in Holy Scripture. And again, sacrifice, if it originated
in God’s gift of reason, was certainly sanctioned, and endowed
with an atoning power, by His special laws. The prevailing neglect
of our Eucharistic oblation as such, and separating in thought our
partaking of the sacrifice of our Lord from the sacrament of the
altar, tend to obscure men’s views on this subject. It is,
however, difficult to conceive how the sacrifice of animals
should have occurred to man, without some divine indication beyond
the permission to use them for food. St. Chrys. on Gen. iv. Hom.
XVIII. (5), speaks of nothing more than an offering “out of our
possessions” as taught by natural conscience; and of Abel’s
offering being of the first-born, and of the best, as a proof of
his devotion. On this view the type would arise from the
divine permission of animal food. | that it was good to honour God,
and in all things to give thanks? “Why then?” replies some one,
“did not Cain bring his offering?” This man also did offer
sacrifice, but not in like manner. And from thence again the knowledge of
conscience is apparent. For when, envying him who had been
honoured, he deliberated upon murder, he conceals his crafty
determination. And what says he; “Come, let us go forth into the
field.”1529
| 1529 Gen. iv. 9. This clause is added in the Vulgate as
well as the Septuagint. The Hebrew seems to present an hiatus after
רמאיו (said rather than
spake). The Targum of Jerusalem and that called of Jonathan
supply it, Tr. (The Samaritan and Syriac and Aquila also contain
this clause. Origen did not find it in the Hebrew, and Onkelos
omits it. Michælis quotes
John xviii. 16, to meet the difficulty.
Some render the word told, and refer it to what went
before.). | The
outward guise was one thing, the pretence of love; the thought
another, the purpose of fratricide. But if he had not known the
design to be a wicked one, why did he conceal it? And again, after
the murder had been perpetrated, being asked of God, “Where is
Abel thy brother?” he answers, “I know not; Am I my brother’s
keeper?” Wherefore does he deny the crime? Is it not evidently
because he exceedingly condemns himself. For as his father had hid
himself, so also this man denies his guilt, and after his
conviction, again says, “My crime is too great to obtain
pardon.”1530
12. But it may be objected, that the Gentile
allows nothing of this sort. Come then, let us discuss this point,
and as we have done with respect to the creation, having carried on
the warfare against these objectors not only by the help of the
Scriptures, but of reason, so also let us now do with respect to
conscience. For Paul too, when he was engaged in controversy with
such persons, entered upon this head. What then is it that they
urge? They say, that there is no self-evident law seated in our
consciences; and that God hath not implanted this in our nature.
But if so, whence is it, I ask, that legislators have written those
laws which are among them concerning marriages, concerning murders,
concerning wills, concerning trusts, concerning abstinence from
encroachments on one another, and a thousand other things. For the
men now living may perchance have learned them from their elders;1531
| 1531 πρώτων, Lat.
majoribus natu, which suggests πρὸ
αὐτῶν, or πρεσβυτ™ρων,
but 6 mss. agree. See Hom. IX. in St.
Matt. ed. Field. | and they
from those who were before them, and these again from those beyond?
But from whom did those learn who were the originators and first
enactors of laws among them? Is it not evident that it was from
conscience? For they cannot say, that they held communication with
Moses; or that they heard the prophets. How could it be so when
they were Gentiles? But it is evident that from the very law which
God placed in man when He formed him from the beginning, laws were
laid down, and arts discovered, and all other things. For the arts
too were thus established, their originators having come to the
knowledge of them in a self-taught manner.
13. So also came there to be courts of
justice, and so were penalties defined, as Paul accordingly
observes. For since many of the Gentiles were ready to controvert
this, and to say, “How will God judge mankind who lived before
Moses? He did not send a lawgiver; He did not introduce a law; He
commissioned no prophet, nor apostle, nor evangelist; how then can
He call these to account?” Since Paul therefore wished to prove
that they possessed a self taught law; and that they knew clearly
what they ought to do; hear how he speaks; “For when the Gentiles
who have not the law, do by nature the things contained in the law,
these having not the law, are a law unto themselves; which shew the
work of the law written in their hearts.”1532
But how without letters? “Their
conscience also bearing witness, and their thoughts the meanwhile
accusing, or else excusing one another. In the day when God shall
judge the secrets of men by Jesus Christ according to my
gospel.”1533
And again;
“As many as have sinned without law, shall perish without law;
and as many as have sinned in the law, shall be judged by the
law.”1534
What
means, “They shall perish without law?” The law not accusing
them, but their thoughts, and their conscience; for if they had not
a law of conscience, it were not necessary that they should perish
through having done amiss. For how should it be so if they sinned
without a law? but when he says, “without a law,” he does not
assert that they had no law, but that they had no written law,
though they had the law of nature. And again; “But glory, honour,
and peace, to every man that worketh good, to the Jew first, and
also to the Gentile.”1535
14. But these things he spake in reference to
the early times, before the coming of Christ; and the Gentile he
names here is not an idolater, but one who worshipped God only;
unfettered by the necessity of Judaical observances, (I mean
Sabbaths, and circumcision, and divers purifications,) yet
exhibiting all manner of wisdom and piety.1536
| 1536 The term ῞Ελλην, “Gentile,” or literally “Greek,”
usually at that time meant idolater. Thus we find many works of the
Fathers “against the Greeks.” But on the passage referred to,
Hom. V. on Rom., he expressly includes Melchizedek and Job under
the name as there used. These expressions, therefore, indicate what
a man might be, though a Gentile, not what Gentiles usually were.
Observe also that his description applies only to those spoken of
in verse 10. But the being out of the Jewish Covenant applies also
to the Gentiles in verses 8 and 9. | And
again, discoursing of such a worshipper, he
observes, “Wrath and indignation, tribulation and anguish, upon
every soul of man that doeth evil, of the Jew first, and also of
the Gentile.”1537
Again he
here calls by the name of Greek one who was free from the
observance of Judaic customs. If, then, he had not heard the law,
nor conversed with the Jews, how could there be wrath, indignation
and tribulation against him for working evil? The reason is, that
he possessed a conscience inwardly admonishing him, and teaching
him, and instructing him in all things. Whence is this manifest?
From the way in which he1538
punished others when they did
amiss; from the way in which he laid down laws; from the way in
which he set up the tribunals of justice. With the view of making
this more plain, Paul spoke of those who were living in wickedness.
“Who, knowing the ordinance of God, that they which commit such
things are worthy of death, not only do the same, but also consent
with them that practise them.”1539
“But from whence,” says some
one, “did they know, that it is the will of God, that those who
live in iniquity should be punished with death?” From whence?
Why, from the way in which they judged others who sinned. For if
thou deemest not murder to be a wicked thing, when thou hast gotten
a murderer at thy bar, thou shouldest not punish him. So if thou
deemest it not an evil thing to commit adultery, when the adulterer
has fallen into thy hands, release him from punishment! But if thou
recordest laws, and prescribest punishments, and art a severe judge
of the sins of others; what defence canst thou make, in matters
wherein thou thyself doest amiss, by saying that thou art ignorant
what things ought to be done? For suppose that thou and another
person have alike been guilty of adultery. On what account dost
thou punish him, and deem thyself worthy of forgiveness? Since if
thou didst not know adultery to be wickedness, it were not right to
punish it in another. But if thou punishest, and thinkest to escape
the punishment thyself, how is it agreeable to reason that the same
offences should not pay the same penalty?
15. This indeed is the very thing which Paul
rebukes, when he says, “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?”1540
It is not, it cannot be possible;
for from the very sentence, he means, which thou pronouncest upon
another, from this sentence God will then judge thee. For surely
thou art not just, and God unjust! But if thou overlookest not
another suffering wrong, how shall God overlook? And if thou
correctest the sins of others, how will not God correct thee? And
though He may not bring the punishment upon thee instantly, be not
confident on that account, but fear the more. So also Paul bade
thee, saying, “Despisest thou the riches of His goodness, and
forbearance, and longsuffering, not knowing that the goodness of
God leadeth thee to repentance?”1541
For therefore, saith he, doth he
bear with thee, not that thou mayest become worse, but that thou
mayest repent. But if thou wilt not, this longsuffering becomes a
cause of thy greater punishment; continuing, as thou dost,
impenitent. This, however, is the very thing he means, when he
says, “But after thy hardness and impenitent heart treasurest up
to thyself wrath against the day of wrath, and revelation of the
righteous judgment of God. Who will render to every man according
to his deeds.”1542
Since, therefore, He rendereth to
every man according to his works; for this reason He both implanted
within us a natural law, and afterwards gave us a written one, in
order that He might demand an account of sins, and that He might
crown those who act rightly. Let us then order our conduct with the
utmost care, and as those who have soon to encounter a fearful
tribunal; knowing that we shall enjoy no pardon, if after a natural
as well as written law, and so much teaching and continual
admonition, we neglect our own salvation.
16. I desire then to address you again on the
subject of oaths; but I feel ashamed. For to me, indeed, it is not
wearisome both by day and by night to repeat the same things to
you. But I am afraid, lest, having followed you up so many days, I
should seem to condemn you of great listlessness, that you should
require continual admonition respecting so easy a matter. And I am
not only ashamed, but also in fear for you! for frequent
instruction to those who give heed, is salutary and profitable; but
to those who are listless, it is injurious, and exceedingly
perilous; for the oftener any one hears, the greater punishment
does he draw upon himself, if he does not practise what is told
him. With this accordingly God reproached the Jews, speaking thus:
“I have sent my prophets, rising up early, and sending them; and
even then ye did not hearken.”1543
We therefore do this of our great
care for you. But we fear, lest, on that tremendous Day, this
admonition and
counsel should rise up against you all. For when the point to be
attained is easy, and he whose office it is continually to
admonish, desists not from his task, what defence shall we have to
offer? or what argument will save us from punishment? Tell me, if a
sum of money chance to be due to you, do you not always, when you
meet the debtor, remind him of the loan? Do thou too1544
| 1544 i.e, “as I am doing, and as thou wouldest
in the case just mentioned.” | act thus;
and let every one suppose that his neighbour owes him money, viz.,
the fulfilling of this precept; and upon meeting him, let him put
him in mind of the payment, knowing that no small danger lies at
our door, whilst we are unmindful of our brethren. For this cause I
too cease not to make mention of these things. For I fear, lest by
any means I should hear it said on that day, “O wicked and
slothful servant, thou oughtest to have put my money to the
exchangers.”1545
Behold,
however, I have laid it down,1546
| 1546 i.e., considering them as the
exchangers, to whom he was bound to deliver the truth entrusted
to him, that its good effect might multiply. See his Commentary on
the passage, Hom. LXXVIII., and another application on Rom. xvi. 6,
Hom. XXXI. | not once, or twice, but
oftentimes. It is left then for you to discharge the usury of it.
Now the usury of hearing is the manifestation of it by deeds, for
the deposit is the Lord’s. Therefore let us not negligently
receive that with which we are entrusted; but let us keep it with
diligence, that we may restore it with much interest on That Day.
For unless thou bring others to the performance of the same good
works, thou shalt hear that voice, which he who buried the talent
heard. But God forbid it should be this! but may you hear that
different voice which Christ uttered, saying to him who had made
profit, “Well done, good and faithful servant; thou hast been
faithful over a few things, I will make thee ruler over many
things.”1547
17. And this voice we shall hear, if we shew
the same earnestness as he did. And we shall shew this earnestness,
if we do this which I say. When you depart, whilst what you have
heard is yet warm within you, exhort one another! And just as ye
each salute at parting, so let every one go from hence with an
admonition, and say to his neighbour, “Observe and remember that
thou keep the commandment;” and thus shall we assuredly get the
mastery. For when friends also dismiss one with such counsel; and
on one’s return home, one’s wife again admonishes one to the
same effect; and our word keeps its hold on you when alone; we
shall soon shake off this evil habit. I know, indeed, that ye
marvel why I am so earnest respecting this precept. But discharge
the duty enjoined, and then I will tell you. Meanwhile, this I say;
that this precept is a divine law; and it is not safe to transgress
it. But if I shall see it rightly performed, I will speak of
another reason,1548
which is
not less than this, that ye may learn that it is with justice I
make so much ado about this law. But it is now time to conclude
this address in a prayer. Wherefore, let us all say in common, “O
God, Who willest not the death of a sinner, but that he should be
converted and live; grant that we, having discharged this and every
other precept, may be found worthy so to stand at the tribunal of
Thy Christ, that having enjoyed great boldness, we may attain the
kingdom to Thy glory. For to Thee belongeth glory, together with
Thine only begotten Son, and the Holy Ghost, now and ever, and
world without end.” Amen.E.C.F. INDEX & SEARCH
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