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| Homily VII on Rom. iii. 9-18. PREVIOUS SECTION - NEXT SECTION - HELP
Homily VII.
Rom. III. 9–18
“What then have we
more1267
1267 So St. Chrysostom here and in the next homily, but in both places
some mss. (and Vulg. ante Field) had inserted
the common reading of the text of the N.T. “what then? are we
better than they? No, in no wise.” | than they?1268
1268 The meaning of προεχόμεθα
here is much disputed. What is its subject? Most agree
(vs. Olshausen, Reiche) that it is ᾽Ιουδαῖοι. Is προεχ. middle or
passive? If middle, it may mean (1) Do we hold (a place) before them?
Are we superior to them (the Gentiles) as respects the condition of
sinfulness? So Vulgate (“prœcellimus”) Luther,
Calvin, Bengel, Tholuck, Baur, De Wette, Alford, Weiss; or (2) Do we
hold before us (any protection)? Have we any excuse or pretext? So
Meyer, Godet, Schaff, on the ground that (1) is against the admitted
advantage of the few (vv. 1,
2).
If passive, it can mean (a) Are we held superior to them? This
is substantially the same as (1) or (b) Are we surpassed by
them? This is the sense given in the trans. of the R.V.: “Are we
in worse case than they?” It connects v. 9 immediately with the special points of v. 1–8. It seems to me that it
is better to suppose that he here breaks away from these special
objections and recurs to the larger subject. In this view the
προ in compos. points back to such passages as i. 18–32; ii. 15 and
17–29. The argument is: “We have established the sinfulness
of all; therefore we Jews have no advantage in relation to sin,
repentance and justification.”—G.B.S. | 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 Law1269
1269 The term Law was commonly applied to all the Pentateuch by Jewish
writers: but to the Psalms not so. They, however, viewed the whole Old
Testament as an evolved form of the Law. | 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 he1270
1270 So
Field with 2 mss: others “that the
Word,” one mss. and Vulg. “that
the Law.” | 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, saying, “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.1271
1271 ἡ φύσις, here used
probably for the particular nature or kind in question, viz. the human.
Somewhat in the same manner it is used of individual beings. For the
several uses of the term, see Arist. Metaph. 4, where he calls
this use metaphorical. | 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, but1272
1272 mss. “yet not owing to the
feebleness of the Law, but to the listlessness of the
Jews.” | 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.”1273
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,1274
1274 ἄκραhigh or excellent
things; thus Longinus. Or perhaps “terms.” See Arist.
Anal. Pr. 1. i. where this use of the word is
explained. | 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,1275
1275 4
mss. read ὁ δεῖνα
῾Ελλὴν, etc.
for ὁ δεῖνα ὁ
῾Ελλὴν, making
the sense, do not say (in contempt) “such an one is a Greek! such
an one a Scythian!” etc. | 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 (Δεσπότου) 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 faith1276
1276 So Sav. Mor. Ben., against the mss. and
the Ed. of Verona, which omits these words. | in His blood,
to declare His righteousness.”1277
1277 v. 26, 3 P. mss. ἐν
τῷ νῦν
καιρῷ. |
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 λυτρώσεως, but ἀπολυτρώσεως, entire redemption, to show1278
1278 4 mss. add, “to show that this was
so brought about.” | 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 (κατασαπέντας) 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 (ἐνδείκνυται) 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
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
relaxing1279
1279 πάρεσιν. Our translation cannot be kept without losing St.
Chrysostom’s meaning. He takes this word in a medical sense, for
the cessation of vital energy. It was sometimes used thus, or for
paralysis. It does not occur elsewhere in the New Testament; the usual
word for remission is ἄφεσις. | 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 efforts1280
1280 Or
“pleading the same.” |
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,1281 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
preëminence 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.1282
1282 Field omits “there was no difference;” but most mss. have the words; and at any rate they must be
supplied. | 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 (καταλελυμένον). 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 coöperation 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 (προσρήσεις) to men, but a taking care (προστασία) 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 (πεικρότερον), 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?1283
1283 4 mss. add what madness doth not this
exceed? | 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; and1284
1284 4 mss. for “and” have
“for when thou art so disposed toward thy
brother.” | 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 walls 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,1285
1285 ἀποστροφὴ, “turning away,” some read ἐπιστροφὴ, as Cyr. Al. Glaph. ad. loc. who speaks of
the ἀποστροφὴ
or turning away of God’s face from Cain; but to
render it thus here is inconsistent with Gen. iii. 16, and with St.
Chrysostom’s interpretation in Gen. iv. Hom. xix. which
illustrates several expressions here. | 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 so1286
1286 οὕτως and ἐγὼ are not in the
text in St. John. 1 ms. (Bodl.) here
omits οὕτως. | 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
ever1287
1287 5 mss. “if we give
all.” | 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 holdest 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?1288
1288 Savile, “about our own self-destruction,” περὶ τῆς
ἀπωλείας
ἑαυτῶν, but the
mss. αὐτῶν, which
makes better sense. | 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. om. τᾥ) 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.1289
1289 λῆξιν,
which may mean “rest.” | 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 their1290 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.1291
1291 See
St. Cypr. Of works and alms, c. 15: Treatises, pp. 243,
244, O.T. | 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,1292
1292 ἐρᾷ; cf. p. 367, note
3. | 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.E.C.F. INDEX & SEARCH
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