Rom. IV. 1, 2

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

He had said (5 mss. εἶπεν), that the world had become guilty before God, and that all had sinned, and that boasting was excluded, and that it was impossible to be saved otherwise than by faith. He is now intent upon showing that this salvation, so far from being matter of shame, was even the cause of a bright glory, and a greater than that through works. For since the being saved, yet with shame, had somewhat of dejection in it, he next takes away this suspicion too. And indeed he has hinted at the same already, by calling it not barely salvation, but “righteousness. Therein” (he says) “is the righteousness of God revealed.” (Rom. i. 17.) For he that is saved as a righteous man has a confidence accompanying his salvation. And he calls it not “righteousness” only, but also the setting forth of the righteousness of God. But God is set forth in things which are glorious and shining, and great. However, he nevertheless draws support for this from what he is at present upon, and carries his discourse forward by the method of question. And this he is always in the habit of doing both for clearness sake, and for the sake of confidence in what is said. Above, for instance, he did it, where he says, “What advantage then hath the Jew?” (ib. iii. 1.) and, “What then have we more than they?”¹²⁹³

1293 Rom. iii. 9, τί οὖν προκατέχομεν περισσόν; as 2 mss. of Matt. read at the beginning of the last Homily. So too some mss. of the text, and the Syriac version.

1294 ἀγχιστείαν, which the orators use for right of inheritance as next of kin. See verses 13, 14; c. viii. 17; ix. 8; Gal. iii. 7, 15, 16, 18; Heb. ix. 16, 26; which renders it probable that there is reference to the death of Christ, (see Rev. xiii. 8.) and so to the idea of “Testament,” in the Ep. to the Galatians.

1295 St. Chrysostom understands πρὸς τὸν θεὸν not “as claiming credit with God,” but “glorying in reference to God,” in which He has a share. He takes the argument to be, “If Abraham was justified by works he hath not whereof to glory before God” (in this sense), “but can only glory in himself: as it is, he hath whereof to glory before God, and therefore was not justified by works.”

1296 4 mss. that he that is of faith might also have whereof to glory.

1297 φιλοσόφου γνώμης, the word is used (as frequently by Christian writers) in the sense of choosing wisdom for the guide of life.

Ver. 4. “For¹²⁹⁸

1298 So the mss., omitting v. 3.

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

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

For reflect how great a thing it is to be persuaded and have full confidence that God is able on a sudden not to free a man who has lived in impiety from punishment only, but even to make him just, and to count him worthy of those immortal honors. Do not then suppose that this one is lowered in that it is not reckoned unto the former of grace. For this is the very thing that makes the believer glorious; the fact of his enjoying so great grace, of his displaying so great faith. And note too that the recompense is greater. For to the former a reward is given, to the latter righteousness. Now righteousness is much greater than a reward. For righteousness is a recompense which most fully comprehends several rewards. Therefore after proving this from Abraham, he introduces David also as giving his suffrage in favor of the statement made. What then doth David say? and whom doth he pronounce blessed? is it him that triumphs¹²⁹⁹

1299 So Vulg. and Field: most mss. have καμόντα “that hath toiled.”

1300 Or “it”; i.e. the righteousness of faith.

1301 So several mss. Vulg. “but not before God.” But the text suits St. Chrysostom’s view of the argument: see p. 112, note c.

Ver. 7. “Blessed are they whose iniquities are forgiven.”

And he seems to be bringing a testimony beside his purpose. For it does not say, Blessed are they whose faith is reckoned for righteousness. But he does so on purpose, not through inadvertency, to show the greater superiority. For if he be blessed that by grace received forgiveness, much more is he that is made just, and that exhibits faith. For where blessedness is, there all shame is removed, and there is much glory, since blessedness is a greater degree both of reward and of glory. And for this cause what is the advantage of the other he states as unwritten, “Now to him that worketh is the reward reckoned not of grace;” but what the advantage of the faithful is, he brings Scriptural testimony to prove, saying, As David saith, “Blessed are they whose iniquities are forgiven, and whose sins are covered.”¹³⁰²

1302 6 mss. om. and whose, etc.

1303 So 5 mss. Sav. “thou receivest,” which scarcely makes sense.

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

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

“For we say that faith was reckoned to Abraham for righteousness.”¹³⁰⁴

1304 Chrys. is free from the polemical treatment of the subject of justification which has been so prominent in modern expositions. The following points may be suggested: (1) It is the imputation of faith which here receives chief emphasis—λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην (Bible:Rom.4.9">vv. 3, 5, 6, 8, 9). (2) Although λογίζεσθαι is an actus forensis, it has an ethical counterpart involved in the very conception of faith and righteousness. (3) While faith is not to be identified with righteousness, it can be reckoned as such because it involves the soul’s commitment to a life of fellowship with Christ, in which a perfect righteousness is guaranteed and increasingly secured. This righteousness is real as well as putative. (4) The power and value of faith are in its object, not in its own inherent moral excellence. It brings the believer into real and vital union with God and Christ. The δικαιοσὑνη θεοῦ is the righteousness of which God is the author but in faith we appropriate it and God makes it ours. Man does not attain it by any act of goodness; he receives it from God as a gift of grace. It is God’s righteousness as coming from God; it is man’s as being imparted to him on condition of faith.—G.B.S.

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

Ver. 11. “He received it,” he says, “a sign and¹³⁰⁵

1305 Text, “the sign of circumcision, a seal,” etc. All our copies, however, and those of Matth. agree. The whole verse, in fact, is paraphrased rather than quoted.

See you how he shows the Jews to be as it were of the class of parasites (i.e. guests), rather than those in uncircumcision, and that these were added to the others?¹³⁰⁶

1306 The meaning seems to be that the faithful Jews were brought in as it were to the house of Abraham, and added to the number of the faithful already existing as uncircumcised, and children of Abraham by their faith. The reading of Savile’s text, ᾗ καὶ τούτους τοὺς ἐν ἀκροβυστί& 139· ἐκείνοις προσερριμμένους, means, “in that these too, that were in uncircumcision, were added to them,” which is inconsistent with the context and is not noticed in the Ben. Edition. Possibly the passage is still corrupt.

1307 4 mss. “and that neither those in circumcision might thrust away the uncircumcised, nor the uncircumcised those in circumcision.”

Ver. 12. “Which he had being yet uncircumcised.”

Here again he lays low the lofty spirit of the Jews by reminding them of the time of the justification. And he well says, “the steps,” that you as well as Abraham may believe in the resurrection of bodies that are dead. For he also displayed his faith upon this point. And so if you reject the uncircumcision, be informed for certain that the circumcision is of no more use unto you. For if you follow not in the steps of his faith, though you were ten thousand times in a state of circumcision, you will not be Abraham’s offspring. For even he received the circumcision for this end, that the man in a state of uncircumcision might not cast thee off. Do not then demand this of him too.¹³⁰⁸

1308 i.e. “do not require him to be circumcised.” See Rom. xiv. 3; Gal. vi. 12, 15, etc.

Ver. 14. “For if they which are of the Law be heirs, faith is made void, and the promise made of none effect.”¹³⁰⁹

1309 According to vv. 14–17, the promise cannot be through the law because that would annul faith and destroy the promise entirely (14). The principle of law is quid pro quo and on that basis alone there is no room for faith and promise. Claim, debt and reward, are the ideas which stand on the plane of law. Justification by law would imply no act of trust, obedience or gracious promise, but would be matter of reward simply. But since man is a sinner, it is inconceivable that he be justified on this basis, and the gospel of a gracious salvation is the only hope. To reject the latter is to exclude the possibility of any salvation whatever. Only by clinging to the Gospel can the Jew find any ground of hope in the ancient promises and covenants.—G.B.S.

He had shown that faith is necessary, that it is older than circumcision, that it is more mighty than the Law, that it establisheth the Law. For if all sinned, it was necessary: if one being uncircumcised was justified, it is older: if the knowledge of sin is by the Law and yet it was without the Law made evident,¹³¹⁰

1310 i.e. as justifying. Rom. iii. 21.

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

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

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

You see that it is not the Law only that faith establisheth, but the promise of God also that it will not allow to fall to the ground. But the Law, on the other hand, by being kept¹³¹¹

1311 These words are very important, as they show that the Law was not held empty in itself, but at this time, i.e. since Christianity.

1312 Or perhaps “fixing the relationship,” i.e. of Abraham to the Gentiles, συνάπτων.

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

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

“Before (or, answering to, κατέναντι) Him Whom he believed, even God.”

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

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

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

Ver. 19. “And being not weak in faith, he considered¹³¹³

1313 Nearly all mss. omit “not”: as do the oldest of the N.T.

Do you see how he gives the obstacles, as well as the high spirit of the righteous man which surmounts all? “Against hope,” he says, was that which was promised: this is the first obstacle. For Abraham had no other person who had received a son in this way to look to. They that were after him looked to him, but he to no one, save to God only. And this is why he said, “against hope.” Then, “his body now dead.” This is a second. And, “the deadness of Sarah’s womb.” This is a third, aye and a fourth¹³¹⁴

1314 i.e. Sarah’s personal barrenness, and her present age.

Ver. 20. “But he staggered not at the promise of God through unbelief.”

For God neither gave any proof nor made any sign, but there were only bare words promising such things as nature did not hold out any hopes of. Yet still he says, “he staggered not.” He does not say, “He did not disbelieve,” but, “He staggered not,” that is, he neither doubted nor hesitated though the hindrances were so great. From this we learn, that if God promise even countless impossibilities, and he that heareth doth not receive them, it is not the nature of things that is to blame, but the unreasonableness of him who receiveth them not. “But was strong in faith.” See the pertinacity of Paul.¹³¹⁵

1315 6 mss. φιλονεικίαν, Sav. φιλοσοφίαν, 1 ms. σοφίαν, which makes better sense than the reading of Savile.

1316 λογισμούς. It may be used for imaginations, as by Macarius: but perhaps St. Chrysostom is thinking of Arist. Eth. vii. iii. 9, 10.

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

Abstaining then from curious questionings is glorifying God, as indulging in them is transgressing. But if by entering into curious questions, and searching out things below, we fail to glorify Him, much more if we be over curious in the matter of the Lord’s generation, shall we suffer to the utmost for our insolence. For if the type of the resurrection is not to be searched into, much less those unutterable and awestriking subjects.¹³¹⁷

1317 Tertull. de Res. Carn. cap. xii. Totus hic ordo revolubilis rerum, etc.

1318 Or, “destroy”—διαλῦσαι, for διασαλεῦσαι. Savile’s reading seems the most forcible, but the other makes good sense.

Let us then also glorify Him by faith as well as by works, that we may also attain to the reward of being glorified by Him. “For them that glorify Me, I will glorify” (1 Sam. ii. 30), He says: and indeed, if there were no reward, the very privilege of glorifying God were itself a glory. For if men take a pride in the mere fact of speaking eulogies of kings, even if there be no other fruit of it; consider how glorious it must be, that our Lord is glorified by us: as again, how great a punishment to cause Him to be by our means blasphemed. And yet this very being glorified, He wisheth to be brought about for our sakes, since He doth not need it Himself. For what distance dost thou suppose to be between God and man? as great as that between men and worms? or as great as between Angels and worms? But when I have mentioned a distance even thus great, I have not at all expressed it: since to express its greatness is impossible. Would you, now, wish to have a great and marked reputation among worms? Surely not. If then thou that lovest glory, wouldest not wish for this, how should He Who is far removed from this passion, and so much farther above us, stand in need of glory from thee? Nevertheless, free from the want of it as He is, still He saith that He desireth it for thy sake. For if He endured for thy sake to become a slave, why wonder that He upon the same ground layeth claim to the other particulars also? For He counts nothing unworthy of Himself which may be conducive to our salvation. Since then we aware of this, let us shun sin altogether, because by reason of it He is blasphemed. For it says, “flee from sin, as from the face of a serpent: if thou comest too near unto it, it will bite thee” (Ecclus. xxi. 2): for it is not it that comes to us, but we that desert to it. God has so ordered things that the Devil should not prevail over us by compulsion (Gr. tyranny): since else none would have stood against his might. And on this account He set him a distant abode, as a kind of robber and tyrant.¹³¹⁹

1319 Tyrant was the name given to any rebel who set himself up for Emperor.

1320 See St. Chrys. on Matt. iv. 1; Hom. 13 in St. Matt. p. 174 O.T., and the Catena Aurea on the same place, Oxf. Trans. p. 117, etc. Being alone is represented as always exposing us to temptation, though it is sometimes done for holy purposes, and for greater victory.

1321 Alluding perhaps to the sons of Sceva, and then to Goliath.

1322 Sav. mar. and 5 mss. δῆλος: Vulg. δειλὸς a coward.

1323 Compare Bp. Taylor, Worthy Communicant, Sect. iv. 10 t. xv. p. 480.

1324 Or tunes, the word is ambiguous in the original.

1325 The substance used was probably not salt, but something possessing astringent properties.

Let us then become worthy of His spotless hands. Let us invite Him to strike even upon our heart. For He rather needeth not any inviting. Only make it worthy of that touch, and He will be foremost in running unto thee. For if in consideration of their attainments not yet reached, He runneth to them (for when Paul was not yet so advanced He yet framed that praise for him) when He seeth one fully furnished, what is there that He will not do? But if Christ shall sound forth and the Spirit shall indeed light upon us, and we shall be better than the heaven, having not the sun and the moon fixed in our body, but the Lord of both sun and moon and angels dwelling in us and walking in us. And this I say, not that we may raise the dead, or cleanse the lepers, but that we may show forth what is a greater miracle than all these—charity. For wheresoever this glorious thing shall be there the Son taketh up His abode along with the Father, and the grace of the Spirit frequenteth. For “where two or three are gathered together in My Name,” it says, “there am I in the midst of them.” (Matt. xviii. 20.) Now this is for great affection, and for those that are very intimate friends, to have those whom they love on either side of them. Who then, he means, is so wretched as not to wish to have Christ in the midst? We that are at variance with one another! And haply some one may ridicule me and ask, What is it that you mean? Do you not see that we are all within the same walls, and under the same enclosure of the Church, standing under the same fold with unanimity; that no one fighteth, that we be under the same shepherd, crying aloud in common, listening in common to what is being said, sending up our prayers in common,—and yet mention fighting and variance? Fighting I do mention, and I am not mad nor out of my sober mind. For I see what I see, and know that we are under the same fold, and the same shepherd. Yet for this cause I make the greater lamentation, because, though there are so many circumstances to draw us together, we are at variance. And what sedition, it will be said, see you here? Here truly I see none. But when we have broken up, such an one accuses such another, another is openly insulting, another grudges, another is fraudulent, and rapacious, and violent, another indulges in unlawful love, another frames countless schemes of deceit. And if it were possible to open your souls, then ye would see all things distinctly, and know that I am not mad. Do you not see in a camp, that when it is peace, men lay down their arms and cross over unarmed and undefended into the camp of the enemy, but when they are protected with arms, and with guards and outposts, the nights are spent in watching, and the fires are kept continually burning, this state of things is no longer peace but war? Now this is what may be seen among us. For we are on our guard against one another, and fear one another and talk each of us into his neighbor’s ear. And if we see any one else present, we hold our peace, and draw in all we were going to say. And this is not like men that feel confidence, but like those that are strictly on their guard. “But these things we do (some one may say,) not to do wrong, but to escape having it done us.” Yea, for this I grieve, that living as we do among brethren, we need be on our guard against having wrong done us; and we light up so many fires, and set guards and out-posts! The reason is the prevalence of falsehood, the prevalence of craft, the prevailing secession of charity, and war without truce. By this means one may find men that feel more confidence in Gentiles (Greeks) than in Christians. And yet, how ashamed we ought to be of this; how we ought to weep and bewail at it! “What then, some may say, is to become of me? such and such an one is of ungainly temper, and vexatious.” Where then is your religion (Gr. philosophy)? where are the laws of the Apostles, which bid us bear one another’s burdens? (Gal. vi. 2.) For if you have no notion of dealing well by your brother, when are you to be able to do so by a stranger? If you have not learnt how to treat a member of your own self, when are you likely to draw to you any from without, and to knit him to yourself? But how am I to feel? I am vexed exceedingly almost to tears, for I could have sent forth large fountains from mine eyes (Jer. ix. 1), as that Prophet says, seeing as I do countless enemies upon the plain more galling than those he saw. For he said, upon seeing the aliens coming against them, “My bowels! I am pained at my bowels.” (ib. iv. 19.) But when I see men arrayed under one leader, yet standing against one another, and biting and tearing their own members, some for money’s sake, and some for glory’s, and others quite at random ridiculing and mocking and wounding one another in countless ways, and corpses too worse treated than those in war, and that it is but the bare name of the brethren that is now left, myself feel my inability to devise any lament fitting such a catastrophe as this! Reverence now, oh reverence, this Table whereof we all are partakers! (1 Cor. x. 16–18.) Christ, Who was slain for us, the Victim that is placed thereon! (Heb. xiii. 10.) Robbers when they once partake of salt, cease to be robbers in regard to those with whom they have partaken thereof; that table changes their dispositions, and men fiercer than wild beasts it makes gentler than lambs. But we though partakers of such a Table, and sharers of such food as that, arm ourselves against one another, when we ought to arm against him who is carrying on a war against all of us, the devil. Yet this is why we grow weaker and he stronger every day. For we do not join to form in defence against him, but along with him we stand against each other, and use him as a commander for such hostile arrays, when it is he alone that we ought to be fighting with. But now letting him pass, we bend the bow against our brethren only. What bows, you will say? Those of the tongue and the mouth. For it is not javelins and darts only, but words too, keener far than darts, that inflict wounds. And how shall we be able to bring this war to an issue? one will ask. If thou perceivest that when thou speakest ill of thy brother, thou art casting up mire out of thy mouth, if thou perceivest that it is a member of Christ that thou art slandering, that thou art eating up thine own flesh (Ps. xxvii. 2), that thou art making the judgment set for thee more bitter (fearful and uncorrupt as it is), that the shaft is killing not him that is smitten, but thyself that shot it forth.

But he did you some wrong, may be, and injured you? Groan at it, and do not rail. Weep, not for the wrong done thee, but for his perdition, as thy Master also wept at Judas, not because Himself was to be crucified, but because he was a traitor. Has he insulted thee and abused thee? Beseech God for him, that He may speedily become appeased toward him. He is thy brother, he is a member of thee, the fruit of the same pangs as thyself, he has been invited to the same Table. But he only makes fresh assaults upon me, it may be said. Then is thy reward all the greater for this. On this ground then there is the best reason for abating one’s anger, since it is a mortal wound that he has received, since the devil hath wounded him. Do not thou then give a further blow, nor cast thyself down together with him. For so long as thou standest thou hast the means of saving him also. But if thou dash thyself down by insulting deeds in return, who is then to lift you both up? Will he that is wounded? Nay, for he cannot, now that he is down. But wilt thou that art fallen along with him? And how shalt thou, that couldest not support thine own self, be able to lend a hand to another? Stand therefore now nobly, and setting thy shield before thee, and draw him, now he is dead, away from the battle by thy long-suffering. Rage hath wounded him, do not thou also wound him, but cast out even that first shaft. For if we associate with each other on such terms, we shall soon all of us become healthful. But if we arm ourselves against one another, there will be no farther need even of the devil to our ruin. For all war is an evil, and civil war especially. But this is a sorer evil than even a civil one, as our mutual rights are greater than those of citizenship, yea, than of kindred itself. Of old, Abel’s brother slew him and shed the blood of his kinsman. But this murder is more lawless than that, in that the rights of kinsmanship are greater, and the death a sorer evil. For he wounded the body, but thou hast whetted thy sword against the soul. “But thou didst first suffer ill.” Yes, but it is not suffering ill, but doing it, that is really suffering ill. Now consider; Cain was the slayer, Abel was the slain. Who then was the dead? He that after death crieth, (for He saith, “The voice of thy brother’s blood crieth to Me,”) (Gen. iv. 10), or he who while he lived was yet trembling and in fear? He was, assuredly he was, more an object of pity than any dead man. Seest thou how to be wronged is better, though a man come even to be murdered? learn that to wrong is worse, though a man should be strong enough even to kill. He smote and cast down his brother, yet the latter was crowned, the former was punished. Abel was made away with and slain wrongfully, but he even when dead accused (comp. John v. 45), and convicted and overcame: the other, though alive, was speechless, and was ashamed, and was convicted, and effected the opposite of what he intended. For he made away with him because he saw him beloved, expecting to cast him out of the love also. Yet he did but make the love more intense, and God sought him more when dead, saying, “Where is thy brother Abel?” (Gen. iv. 9.) For thou hast not extinguished the desire towards him by thine envy, but hast kindled it up the more. Thou hast not lessened his honor by slaying him, but hast made it the more ample. Yet before this God had even made him subject to thee, whereas since thou hast slain him, even when dead, he will take vengeance upon thee. So great was my love towards him. Who then was the condemned person, the punisher or the punished? He that enjoyed so great honor from God, or he that was given up to a certain novel and unexpected punishment? Thou didst not fear him (he would say) while alive, thou shalt fear him therefore when dead. Thou didst not tremble when on the point of thrusting with the sword. Thou shalt be seized, now the blood is shed, with a continual trembling. While alive he was thy servant, and thou showedst no forbearance to him. For this reason, now he is dead, he hath become a master thou shalt be afraid of. Thinking then upon these things, beloved, let us flee from envy, let us extinguish malice, let us recompense one another with charity, that we may reap the blessings rising from it, both in the present life and the life which is to come, by the grace and love toward man, etc. Amen.

E.C.F. INDEX & SEARCH