Rom. VIII. 12, 13

“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.”

After showing how great the reward of a spiritual life is, and that it maketh Christ to dwell in us, and that it quickeneth our mortal bodies, and wingeth them to heaven, and rendereth the way of virtue easier, he next fitly introduces an exhortation to this purpose. “Therefore” we ought “not to live after the flesh.” But this is not what he says, for he words it in a much more striking and powerful way, thus, “we are debtors to the Spirit.” For saying, “we are debtors not to the flesh,” indicates this. And this is a point he is everywhere giving proof of, that what God hath done for us is not matter of debt, but of mere grace. But after this, what we do is no longer matter of free-will offering, but of debt. For when he saith, “Ye are bought with a price, be not ye the servants of men” (1 Cor. vii. 23); and when he writes, “Ye are not your own” (ib. vi. 19); and again in another passage he calls these selfsame things to their mind, in these words, “If (most mss. om. “if”) One died for all, then all died¹⁴¹⁵

1415 So St. Chrysostom reads, as appears from his Commentary on this passage.

1416 Sav. τὰς μὲν γὰρ ἄλλας ἀποκτείναντα, σεαυτὸν ἀνελεῖν ἐστὶν; to give this sense we should punctuate τὰς μὲν γὰρ ἄλλας, ἀποκτ. ἑαυτὸν, ἀνελεῖν ἔστιν.

1417 κατεξανίσταται. The word used in the last Homily for the conduct of the covetous towards the poor. See p. 439.

Ver. 14. “For as many as are led by the Spirit of God, they are the sons of God.”

Now this is again a much greater honor than the first. And this is why he does not say merely, As many as live¹⁴¹⁸

1418 See Gal. v. 25, where “live” means “have life,” and is distinguished from “walk.”

1419 Or the command of it, ἐξουσίαν.

Ver. 15. “For ye have not received the spirit of bondage again to fear.”

Then not staying to mention that which stands in contradistinction to bondage, that is, the spirit of freedom, he has named what is far greater, that of adoption, through which he at the same time brings in the other, saying, “But ye have received the Spirit of adoption.”

But this is plain. But what the spirit of bondage may be, is not so plain, and there is need of making it clearer. Now what he says is so far from being clear, that it is in fact very perplexing. For the people of the Jews did not receive the Spirit. What then is his meaning here? It is the letter he giveth this name to, for spiritual it was, and so he called the Law spiritual also, and the water from the Rock, and the Manna. “For they did eat,” he says, “of the same spiritual meat, and all drank of the same spiritual drink.” (1 Cor. x. 3, 4.) And to the Rock he gives this name, when he says, “For they drank of that spiritual Rock which followed them.” Now it is because all the rites then wrought were above nature that he calls them spiritual, and not because those who then partook of them received the Spirit. And in what sense were those letters, letters of bondage? Set before yourself the whole dispensation, and then you will have a clear view of this also. For recompenses were with them close at hand, and the reward followed forthwith, being at once proportionate, and like a kind of daily ration given to domestic servants, and terrors in abundance came to their height before their eyes, and their purifications concerned their bodies, and their continency extended but to their actions. But with us it is not so, since the imagination even and the conscience getteth purged out. For He does not say, “Thou shalt do no murder,” only, but even thou shalt not be angry: so too, it is not, “Thou shalt not commit adultery,” but thou shalt not look unchastely. So that it is not to be from fear of present punishment, but out of desire towards Himself, that both our being habitually virtuous, and all our single good deeds are to come. Neither doth he promise a land flowing with milk and honey, but maketh us joint-heir with the Only-Begotten, so making us by every means stand aloof from things present, and promising to give such things especially as are worth the acceptance of men made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of them. And so they, even if they had the name of sons, were but as slaves; but we as having been made free, have received the adoption, and are waiting for Heaven. And with them He discoursed through the intervention of others, with us by Himself. And all that they did was through the impulse of fear, but the spiritual act through a coveting and a vehement desire. And this they show by the fact of their¹⁴²⁰

1420 ὑπερβαίνειν means to go beyond as well as to go against. He refers to such things as St. Paul’s refusing sustenance from the Achæans. 1 Cor. ix. 4, etc. The tenses prove this to be St. Chrysostom’s meaning.

1421 i.e. the Syriac, which the Hebrew means in the N.T. probably in all cases—it being then the language of the Hebrews.

Ver. 16. “The Spirit Itself beareth witness with our spirit, that we are the children of God.”

For it is not from the language merely, he says, that I make my assertion, but from the cause out of which the language has its birth; since it is from the Spirit suggesting it that we so speak. And this in another passage he has put into plainer words, thus: “God hath sent forth the Spirit of his Son into our hearts, crying, Abba Father.” (Gal. iv. 6.) And what is that, “Spirit beareth witness with spirit?” The Comforter, he means, with that Gift, which is given unto us. For it is not of the Gift alone that it is the voice, but of the Comforter also who gave the Gift, He Himself having taught us through the Gift so to speak. But when the “Spirit beareth witness” what farther place for doubtfulness? For if it were a man, or angel, or archangel, or any other such power that promised this, then there might be reason in some doubting. But when it is the Highest Essence that bestoweth this Gift, and “beareth witness” by the very words He bade us use in prayer, who would doubt any more of our dignity? For not even when the Emperor elects any one, and proclaims in all men’s hearing the honor done him, does anybody venture to gainsay.

Ver. 17. “And if children, then heirs.”

Observe how he enhances the Gift by little and little. For since it is a possible case to be children, and yet not become heirs (for it is not by any means all children that are heirs), he adds this besides—that we are heirs. But the Jews, besides their not having the same adoption as we, were also cast out from the inheritance. For “He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen” (Matt. xxi. 41): and before this, He said that “many shall come from the East and from the West, and shall sit down with Abraham, but the children of the Kingdom shall be cast out.” (ib. viii. 11, 12.) But even here he does not pause, but sets down something even greater than this. What may this be then? That we are heirs of God; and so he adds, “heirs of God.” And what is more still, that we are not simply heirs, but also “joints heirs with Christ.” Observe how ambitious he is of bringing us near to the Master. For since it is not all children that are heirs, he shows that we are both children and heirs; next, as it is not all heirs that are heirs to any great amount, he shows that we have this point with us too, as we are heirs of God. Again, since it were possible to be God’s heir, but in no sense “joint heir with” the Only-Begotten, he shows that we have this also. And consider his wisdom. For after throwing the distasteful part into a short compass, when he was saying what was to become of such as “live after the flesh,” for instance, that they “shall die,” when he comes to the more soothing part, he leadeth forth his discourse into a large room, and so expands it on the recompense of rewards, and in pointing out that the gifts too are manifold and great. For if even the being a child were a grace unspeakable, just think how great a thing it is to be heir! But if this be great, much more is it to be “joint heir.” Then to show that the Gift is not of grace only, and to give at the same time a credibility to what he says, he proceeds, “If so be that we suffer with Him, that we may be also glorified together.” If, he would say, we be sharers with Him in what is painful, much more shall it be so in what is good. For He who bestowed such blessings upon those who had wrought no good, how, when He seeth them laboring and suffering so much, shall he do else than give them greater requital? Having then shown that the thing was a matter of return, to make men give credit to what was said, and prevent any from doubting, he shows further that it has the virtue of a gift. The one he showed, that what was said might gain credit even with those that doubted, and that the receivers of it might not feel ashamed as being evermore receiving salvation for nought; and the other, that you might see that God outdoeth the toils by His recompenses. And the one he has shown in the words, “If so be that we suffer with Him, that we may be also glorified together.” But the other in proceeding to add;

Ver. 18. “The sufferings of the present time are not worthy to be compared with the glory which shall be revealed in (Gr. εἰς) us.”

In what went before, he requires of the spiritual man the correcting of his habits (Mar. and 6 mss. passions), where he says, “Ye are not debtors to live after the flesh,” that such an one, for instance, should be above lust, anger, money, vainglory, grudging. But here having reminded them of the whole gift, both as given and as to come, and raised him up aloft with hopes, and placed him near to Christ, and showed him to be a joint-heir of the Only-Begotten; he now leads him forth with confidence even to dangers. For to get the better of the evil affections in us, is not the same thing with bearing up under those trials, scourges, famine, plunderings, bonds, chains, executions. For these last required much more of a noble and vigorous spirit. And observe how he at once allays and rouses the spirit of the combatants. For after he had shown that the rewards were greater than the labors, he both exhorts to greater efforts, and yet will not let them be elated, as being still outdone by the crowns given in requital. And in another passage he says, “For our light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory” (2 Cor. iv. 17): it being the deeper sort of persons he was then speaking to. Here, however, he does not allow that the afflictions were light; but still he mingles comfort with them by the compensation which good things to come afford, in the words, “For I reckon that the sufferings of this present time are not worthy to be compared,” and he does not say, with the rest (ἄνεσιν) that is to come, but what is much greater, “with the glory which is to come.” For it does not follow, that where rest is there is glory; but that where glory is there is rest, does follow: then as he had said that it is to come, he shows that it already is. For he does not say, that which is to be, but “which shall be revealed in us,” as if already existing but unrevealed. As also in another place he said in clearer words, “Our life is hid with Christ in God.”¹⁴²²

1422 Col. iii. 3. Ver. 4. confirms his application of it.

1423 Perhaps alluding to Il. xv. 362.

Ver. 19, 20. “For the earnest expectation of the creation waiteth,” he says, “for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.”

And the meaning is something of this kind. The creation itself is in the midst of its pangs, waiting for and expecting these good things whereof we have just now spoken. For “earnest expectation” (ἀποκαραδοκία, looking out) implies expecting intensely. And so his discourse becomes more emphatic, and he personifies this whole world as the prophets also do, when they introduce the floods clapping their hands, and little hills leaping, and mountains skipping, not that we are to fancy them alive, or ascribe any reasoning power to them, but that we may learn the greatness of the blessings, so great as to reach even to things without sense also.¹⁴²⁴

1424 Chrysostom’s interpretation of ἡ κτίσις is undoubtedly correct in principle, although he probably gives to it too general an idea in calling it “this whole world”—reaching “even to things without sense also.” It is more likely that the apostle has in mind distinctively the irrational creation. (So Meyer, Godet, Thayer, Dwight). Nature is subject to “vanity”—i.e. the law of decay and death, and is poetically spoken of as awaiting the revelation of the sons of God in the hope of sharing in it. The apostle explains that the κτίσις was placed in this condition not of its own accord but on account of the will of God, who, however, subjected it to the forces of decay and death on the ground of hope. Hope was the attendant condition of this subjection which took place in consequence of the fall. Hence this condition is not final and the creation desires and groans to be delivered and to share in the “manifestation of the sons of God”—the revelation of them in their true character in the presence of the universe at the coming of Christ.—G.B.S.

1425 φατνώματα, Heb. שירות. Amos viii. 3. LXX. Hesych. σανιδώματα. See Schleusner, Lex. Gr. Vet. Test. for conjectures to account for the translation.

1426 Eng. “shall vanish away like smoke.” LXX. render נמלחו ἐστερεώθη, they give the same for נטה Is. xlv. 12.

Ver. 21. “That the creature itself also shall be delivered from the bondage of corruption.”

Now what is this creation? Not thyself alone, but that also which is thy inferior, and partaketh not of reason or sense, this too shall be a sharer in thy blessings. For “it shall be freed,” he says, “from the bondage of corruption,” that is, it shall no longer be corruptible, but shall go along with the beauty given to thy body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too. And to show this he proceeds. (εἰς) “Into the glorious liberty of the children of God.” That is, because of¹⁴²⁷

1427 διὰ τὴν. St. Chrysostom does not mean to say that one preposition is used for another, as his illustration shows. For the liberty of the sons of God is both the thing of which the creation partakes, and the cause of its partaking; so that the one is put in a sense which implies the other too.

Ver. 22. “For we know that the whole creation groaneth and travaileth in pain together until now.”

Observe, how he shames the hearer, saying almost, Be not thou worse than the creation, neither find a pleasure in resting in things present. Not only ought we not to cling to them, but even to groan over the delay of our departure hence. For if the creation doth this, much more oughtest thou to do so, honored with reason as thou art. But as this was not yet enough to force their attention, he proceeds.

Ver. 23. “And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves.”

That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drave out devils, and raised the dead by their shadow (Acts v. 15), or garments (ib. xix. 12), consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groaneth, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, “Waiting for the adoption.” What dost thou say, let me hear? Thou didst insist on it at every turn, and didst cry aloud, that we were already made sons, and now dost thou place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, “to wit, the redemption¹⁴²⁸

1428 ἀπολύτρωσιν. In the meaning of this word sometimes the manner, and sometimes the completeness of redemption predominates; see Rom. iii. 24, p. 377.

1429 λύτρωσις, showing that the completeness is implied in the preposition, which should be observed in the doctrinal use of the term.

Ver. 24. “For we are saved by hope,” he says.

Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good things, lest we should seek our all in this world, and be traitors to the nobility that faith gives us, he says, “For we are (Gr. were) saved by hope.” And this is about what he means. We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. For I put you this question, he would say, Wert thou not liable for countless sins? wert thou not in despair? wert thou not under sentence? were not all out of heart about thy salvation? What then saved thee? It was thy hoping¹⁴³⁰

1430 This blending of faith and hope illustrates the connection of faith and love, the Object of love being now known by faith, and appropriated by hope. The personification which follows is a powerful way of representing that in us which apprehends God as itself His gift.

1431 So the mss. and Catena: the old reading was οὐ προσήσεται, “will it not satisfy.”

Ver. 25.—“But if we hope for that we see not, then do we with patience wait for it.”

That is, if thou art to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then doth God make upon thee, since He Himself giveth thee blessings quite entire from His own stores? One thing only, hope, He asks of thee, that thou too mayest have somewhat of thine own to contribute toward thy salvation. And this he intimates in what he proceeds with: “For if we hope for that we see not, then do we with patience wait for it.” As then God crowneth him that undergoes labors, and hardnesses, and countless toils, so doth He him that hopeth. For the name of patience belongs to hard work and much endurance. Yet even this He hath granted to the man that hopeth, that He might solace the wearied soul. And then to show that for this light task we enjoy abundant aid, he proceeds:

Ver. 26. “Likewise the Spirit also helpeth our infirmities.”¹⁴³²

1432 Magna est vis Græci verbi συναντιλαμβανέσθαι, said Calvin. The word means: “takes hold together with us, as if on the other side or as if instead of us” (Godet). The notion of lifting the other end of a burden, or perhaps, of taking hold of it in our place, seems to lie at the basis of this expressive word. Cf. Luke x. 40.—G.B.S.

For the one point is thy own, that of patience, but the other comes of the Spirit’s furnishings, Who also cherisheth (Gr. anointeth) thee unto this hope, and through it again lighteneth thy labors. Then that thou mightest know that it is not in thy labors only and dangers that this grace standeth by thee, but even in things the most easy seemingly,¹⁴³³

1433 These words show that St. Chrysostom does not mean that we do any good unaided, however much he insists on the freedom of our will.

“For we know not what we should pray for as we ought.”

And this he said to show the Spirit’s great concern about us, and also to instruct them not to think for certainty that those things are desirable which to man’s reasonings appear so. For since it was likely that they, when they were scourged, and driven out, and suffering grievances without number, should be seeking a respite, and ask this favor of God, and think it was advantageous to them, by no means (he says) suppose that what seem blessings to you really are so. For we need the Spirit’s aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, “For we know not what we should pray for as we ought.” In order that the learner might not feel any shame at his ignorance, he does not say, ye know not, but, “we know not.” And that he did not say this merely to seem moderate, he plainly shows from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And for “the thorn” that was given him “in the flesh” (2 Cor. xii. 8), that is the dangers, he often besought God, and was entirely unsuccessful.¹⁴³⁴

1434 See Bishop Bull, Serm. V. who discusses what this was.

1435 St. Ambrose, Epist. 36, gives the same interpretation.

Ver. 27. “But He that searcheth the hearts.”

You see that it is not about the Comforter that he is speaking, but about the spiritual heart. Since if this were not so, he ought to have said, “He that searcheth” the Spirit. But that thou mayest learn that the language is meant of a spiritual man, who has the gift of prayer, he proceeds, “And he that searcheth the hearts knoweth what is the mind of the Spirit,” that is, of the spiritual man.

“Because he maketh intercession for the saints according to the will of God.”

Not (he means) that he informs God as if ignorant, but this is done that we may learn to pray for proper things, and to ask of God what is pleasing to Him. For this is what the “according to God” is. And so this was with a view to solace those that came to Him, and to yield them excellent instruction. For He that furnished the gifts, and gave besides blessings without number, was the Comforter. Hence it says, “all these things worketh one and the self-same Spirit.” (1 Cor. xii. 11.) And it is for our instruction that this takes place, and to show the love of the Spirit, it condescendeth even to this. And it is from this that the person praying getteth heard, because the prayer is made “according to the will of God.”

You see from how many points he instructs them in the love that was shown them and the honor that was done them. And what is there that God hath not done for us? The world He hath made corruptible for us, and again for us incorruptible. He suffered His Prophets to be ill-treated for our sake, sent them into captivity for us, let them fall into the furnace, and undergo ills without number. Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punisheth the devil for us, He hath seated us on the Right Hand, He was reproached for us. “For the reproaches of them that reproached thee,” it says, “fell upon me.” (Ps. lxix. 9.) Yet still, when we are drawing back after so great favor, He leaveth us not, but again entreats, and on our account inciteth others to entreat for us, that He may show us favor. And so it was with Moses. For to him He says, “Let Me alone, that I may blot them out” (Ex. xxxii. 10), that He might drive him upon supplicating on their behalf. And now He doth the same thing. Hence He gave the gift of prayer. But this He doth, not as Himself standing in need of entreaty, but that we might¹⁴³⁶

1436 The peculiar position of the negative resembles that in Eur. Hec. 1131 (al. 1149), ἵν ἄλλος μή τις εἰδείη τάδε.

1437 6 mss. with glorying, i.e. with something good done on man’s part.

1438 ἔντρεψαιperhaps “to urge him to compassion;” (there is no pronoun with this verb).

1439 So all mss. but one, and that is obviously an emendation: both the passages cited are from Isaiah.

But we do just the contrary, and if any one comes to ask a single penny of us, we insult them, abuse them, call them impostors. Dost thou not shudder, man, and blush to call him an impostor for bread? Why even supposing such an one is practising imposture, he deserves to be pitied for it, because he is so pressed with famine as to put on such a character. This then is a reproach to our cruelty. For since we had not the heart to bestow with readiness, they are compelled to practise a great many arts, so as to put a cheat off upon our inhumanity, and to soften down our harshness. Now if it was gold and silver that he asked of thee, then there would be some reason in thy suspicions. But if it is necessary food that he comes to thee for, why be showing thyself wise so unseasonably, and take so over exact an account of him, accusing him of idleness and sloth? For if we must talk in this way, it is not others but ourselves that we ought to address. When therefore thou art going to God to ask forgiveness for thy sins, then call these words to mind, and thou wilt know thou deservest to have these things said to thee by God, much more than the poor man by thee. And yet God hath never said such words to thee as “Stand off, since thou art an impostor, always coming to church and hearing My laws, but when abroad, setting gold, and pleasure (ἐπιθυμίαν), and friendship, and in fact anything above My commandments. And now thou makest thyself humble, but when thy prayers are over thou art bold, and cruel, and inhuman. Get thee hence, therefore, and never come to Me any more.” Yet this, and more than this, we deserve to have said to us; but still He never did reproach us in any such way, but is long-suffering and fulfils everything on His own part, and gives us more than we ask for. Calling this to mind then, let us relieve the poverty of those that beg of us, and if they do impose upon us, let us not be over exact about it. For such a salvation is it that we ourselves require, one with pardon, with kindness (φιλανθρωπίας), with much mercy along with it. For it is not possible, it certainly is not, if our estate were searched into strictly, that we should ever be saved, but we must needs be punished and brought to ruin altogether. Let us not then be bitter judges of others lest we also get a strict account demanded of us. For we have sins that are too great to plead any excuse. And therefore let us show more mercy towards those who have committed inexcusable sins, that we also may lay up for ourselves the like mercy beforehand. And yet be as large-hearted as we may, we shall never be able to contribute such love toward man as we stand in need of at the hand of a God that loveth man. How then is it other than monstrous, when we are in need of so many things ourselves, to be over exact with our fellow servants, and do all we can against ourselves? For thou dost not in this way so much prove him unworthy of thy liberality, as thyself of God’s love toward man. For he that deals over exactly with his fellow servant, will be the more sure to find the like treatment at God’s hand. Let us not speak against ourselves, but even if they come out of idleness or wilfulness,¹⁴⁴⁰

1440 All mss. read κἂν δἰ ἄργιαν κἂν διὰ ῥ& 139·θυμίαν, which order agrees with the stronger sense here given to ῥᾳθυμία: “listlessness” is generally too little expressive of that readiness to yield to temptations which this word implies. But 1 ms. reads “rather all through vice,” κακίαν, which tends to give the other word a lighter sense.

1441 6 mss. pres., and so all just above.

1442 Or lives, but see above, p. 433, where the spirit seems to be considered apart from the soul.

But when the kingdom of Heaven is set before you, that office (ἀρχἥς) which hath none to supersede you in it, and God bids you take not a part of a corner of the earth, but the whole of Heaven entirely, are you hesitating, and reluctant, and gaping after money, and forgetful that if the parts of that Heaven which we see are so fair and delightful, how greatly so must the upper Heaven be, and the Heaven¹⁴⁴³

1443 See St. Augustin’s Confessions, p. 250, Oxf. Tr. Clem. Recog. iii. 75; Aristot. Metaph. p. 997; 15, p. 1071, 23, Bekker.

1444 λιθοκόλλητα, v. Jungerm. ad Polluc. x. 145, V. l. χρυσοκόλλητα.

1445 Night being put for the time of our sojourn here. Cf. Rom. xiii. 12.

1446 Several mss. “which is more precious than the Heavens themselves.”

E.C.F. INDEX & SEARCH