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| Homily II on Rom. i. 8. PREVIOUS SECTION - NEXT SECTION - HELP
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 feeling1198
1198 διαθέσεως, see Ernesti Lex. Technol. in v. | 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, πἅσα ἐξ
ἐκείνου).
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!1199
1199 Four mss. διδασκαλίας, a father’s mode of Teaching. S. κηδεμονίας. | 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 (ἐπὶ
τἥς οἰκίας) 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 (διακονοὕνται) 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 (λατρεύει
καὶδουλεύει) in believing and ordering his own life well, and another
in undertaking the care of strangers, and another in taking in hand the
patronship of them that be in need. As even during the Apostle’s
own time, they of Stephen’s company served God in the
guardianship of the widows, others (ἄλλοι2 mss., all ὡν) 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,1200
1200 One
ms. adds, if Christ hath given him this care,
and | 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 (φορτικὰ) 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 he does not say that I may
teach you, that I may instruct you, that I may fill up that which is
wanting; but, “that I may impart;” 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
(ὑποτεμνόμενος, as piercing a thing inflated) the haughtiness of an
insolent spirit (ἀπονοίας). 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 may be 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 περιαντλούμενοι. 3 mss. παρενοχλούμενοι, 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.”1201
1201 Verse 12
is best understood as a quasi-correction, or
modification of v.
11,
to show that he does not mean that his coming to them would be a
blessing to them alone, but also to himself; thus: I mean to say that I
want to visit you not only that I may impart (μεταδῶ, v. 11) something unto you,
but that I may be encouraged in you (or among you) through the action
and reaction of our common (ἐν
ἀλλήλοις) faith. Thus τοῦτο δὲ
ἐστιν is taken not as
simply explanatory, but as mildly adversative.—G.B.S. | 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
entwined1202
1202 περιπλακῶμεν
seems here to have a double sense from the
context. | 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
(εὐγνωμοσύνης)! 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 of 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 (πρόφασις) 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.”1203
1203 Verse 13
adds a new reason for his wish to visit
Rome—ἵνα τινὰ
καρπὸν σχῶ. It seems to me that more is here meant than the
establishing and encouragement of v. 11,
12;
that the Apostle is not here merely repeating the idea of τι μεταδῶ
χάρισμα (Meyer, Afford), but is thinking of the conversion of those
outside of the Roman Christian community. This is confirmed by the
generalization of v.
14:
“And to Greeks and Barbarians, I am debtor.” It was not
merely a joy that he might experience, but a conquest which he might
win for Christ. His purpose to go to Rome is grounded upon his fixed
purpose to carry the gospel to all Gentile nations without distinction
of race or culture (so Godet, Hofmann). Chrysostom’s exposition
proceeds upon the supposition of the simple identity of these
statements.—G.B.S. | 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,1204
1204 ἐξωμίδας, a short tunic leaving the arms and shoulders bare, which had
with it a kind of mantle. It was used by slaves, and adopted perhaps by
these philosophers as a badge of austerity. See Ælian. Var.
Hist. 1. ix. c. 34. Ed. Varior. note of Perizonius. |
and puff forth great words (τὰ μεγάλα
φυσὥντες)? All Greece and all barbarian lands has the tentmaker converted.
But Plato, who is so cried up and carried about1205
1205 Field
reads ἀδόμενος
καὶ
περιφερόμενος, Vulg. ἀγόμενος which may mean “alleged.” |
among them, coming a third time to Sicily with the bombast of those
words of his, with his brilliant reputation (ὑπσλήψεως), 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 preëminence 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 (Sav. “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 worshipped 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 have1206
1206 And
this the wiser heathen urge, as Plato, Rep. xi. and Euthyph. and
Aristoph. Nub. | ), 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,1207
1207 Joel ii. 25. S. Ephrem
considers that passage to allude to the plagues of Egypt; and so
others. | ”)
(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 run1208
1208 See the Ceremonies of Baptism, St. Cyril Lect. xx. (ii. on Myst.)
c. 4. He says they “were led to the holy pool.” p. 264.
O.T. | 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.1209
1209 Verse 16
might almost be considered as a summary of the
apostle’s doctrine. It could be expressed thus: subject: The
gospel, what is it? God’s power. For what? Salvation. For whom?
Every one that believeth. On what historic conditions? To the Jew first
and also to the Greek. Πρῶτον is
best taken not as simply chronological (Chrys. Godet, Hodge), but as
denoting a providential, economic precedence (Meyer, De Wette, Tholuck,
Philippi, Alford).—G.B.S. | 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.1210
1210 Δικαιοσύνη
θεοῦ (17) means a righteousness which is from God (gen.
orig.) and of which God’s character is the norm. The
δίκαιος stands in an ethical relation which, on its divine side, is
designated as δικ.
θεοῦ. God is the author of
this right condition, but man is placed in it on condition and in
consequence of faith. The δικ. is ἐκ
πίστεως as
its conditioning cause and its aims at faith and terminates in
faith—εἰς
πίστιν. How
closely and vitally are faith and righteousness connected! And yet they
are to be distinguished. Faith is a subjective exercise; righteousness
is a status. The former is that which man does; the latter is the
relation and condition in which God places the believer. They represent
respectively the human and the divine sides of salvation and are so
vitally related that Paul can say: λογίζεται ἡ
πίστις εἰς
δικαιοσύνην
(Rom. iv. 5
sq).—G.B.S. | 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,1211
1211 See Eccles. xi. 5. and Homer,
Odys. 1. 216, also Menander as quoted by Eustathius on that
passage. | 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,1212
1212 2
mss. “to call God to account for His
injunctions.” | 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.E.C.F. INDEX & SEARCH
|