Other Writings, Part 8

Acts XXIV. 22, 23

And when Felix heard these things, having more perfect knowledge of that way, he deferred them and said, When Lysias the tribune shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.

See how much close investigation is made by the many in a long course of time, that it should not be said that the trial was hurried over. For, as the orator had made mention of Lysias, that he took him away with violence, Felix, he says, deferred them. Having knowledge of that way: that is, he put them off on purpose: not because he wanted to learn, but as wishing to get rid of the Jews. On their account, he did not like to let him go: to punish him was not possible; that would have been (too) barefaced. And to let him have liberty, and to forbid none of his acquaintance to minister to him. So entirely did he too acquit him of the charges. Howbeit, to gratify them, he detained him, and besides, expecting to receive money, he called for Paul. And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance (i.e. self-control or chastity), and judgment to come, Felix trembled, and answered, Go your way for this time; when I have a convenient season, I will call for you. He hoped also that money should have been given him of Paul, that he might loose him; wherefore he sent for him the oftener, and communed with him. But after two years Porcius Festus came into Felix's room: and Felix, willing to show the Jews a pleasure, left Paul bound. [Acts 24:24-27] See how close to the truth are the things written. But he sent for him frequently, not that he admired him, nor that he praised the things spoken, nor that he wished to believe, but why? Expecting, it says, that money should have been given him. Observe how he does not hide here the mind of the judge. Wherefore he sent for him, etc. And yet if he had condemned him, he would not have done this, nor have wished to hear a man, condemned and of evil character. And observe Paul, how, though reasoning with a ruler, he says nothing of the sort that was likely to amuse and entertain, but (he reasoned, it says,) of righteousness, and of the coming judgment, and of the resurrection. And such was the force of his words, that they even terrified the governor. This man is succeeded in his office by another, and he leaves Paul a prisoner: and yet he ought not to have done this; he ought to have put an end to the business: but he leaves him, by way of gratifying them. They however were so urgent, that they again besought the judge. Yet against none of the Apostles had they set themselves thus pertinaciously; there, when they had attacked, anon they desisted. So providentially is he removed from Jerusalem, having to do with such wild beasts. And they nevertheless request that he might be brought again there to be tried. Now when Festus had come into the province, after three days he ascended from Cæsarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, and desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him. [Acts 25:1-3] Here now God's providence interposed, not permitting the governor to do this: for it was natural that he having just come to the government would wish to gratify them: but God suffered him not. But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly there. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought. [Acts 25:4-6] But after they came down, they immediately made their accusations shamelessly and with more vehemence: and not having been able to convict him on grounds relating to the Law, they again according to their custom stirred the question about Cæsar, being just what they did in Christ's case. For that they had recourse to this is manifest by the fact, that Paul defends himself on the score of offenses against Cæsar. And when he had come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended anything at all. But Festus, willing to do the Jews a pleasure, answered Paul, and said, Will you go up to Jerusalem, and there be judged of these things before me? [Acts 25:7-9] Wherefore he too gratifies the Jews, the whole people, and the city. Such being the case, Paul terrifies him also, using a human weapon for his defense. Then said Paul, I stand at Cæsar's judgment seat, where I ought to be judged; to the Jews have I done no wrong, as you very well know. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar. (v. 10, 11.) Some one might say, How is it, that having been told, You must also bear witness of Me in Rome, [Acts 23:11], he, as if unbelieving, did this? God forbid: nay, he did it, because he so strongly believed. For it would have been a tempting of God to be bold on account of that declaration, and to cast himself into numberless dangers, and to say: Let us see if God is able even thus to deliver me. But not so does Paul; no, he does his part, all that in him lies, committing the whole to God. Quietly also he reproves the governor: for, If, says he, I am an offender, you do well: but if not, why do you give me up? No man, he says, may sacrifice me. He put him in fear, so that even if he wished, he could not sacrifice him to them; while also as an excuse to them he had Paul's appeal to allege. Then Festus, when he had conferred with the council, answered, Have you appealed unto Cæsar? Unto Cæsar shall you go. And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus. (v. 12, 13.) Observe, he communicates the matter to Agrippa, so that there should be other hearers once more, both the king, and the army, and Bernice. Thereupon a speech in his exculpation. And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him. Therefore, when they had come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar. Then Agrippa said to Festus, I would also hear the man myself. Tomorrow, said he, you shall hear him. [Acts 25:14-22] And observe a crimination of the Jews, not from Paul, but also from the governor. Desiring, he says, to have judgment against him. To whom I said, to their shame, that it is not the manner of the Romans, before giving an opportunity to speak for himself, to sacrifice a man. But I did give him (such opportunity), and I found no fault in him. Because I doubted, says he, of such manner of questions: he casts a veil also over his own wrong. Then the other desires to see him. (b) But let us look again at what has been said.

(Recapitulation.) And when Felix, etc. [Acts 24:22] Observe on all occasions how the governors try to keep off from themselves the annoyance of the Jews, and are often compelled to act contrary to justice, and seek pretexts for deferring: for of course it was not from ignorance that he deferred the cause, but knowing it. And his wife also hears, together with the governor. [Acts 24:24] This seems to me to show great honor. For he would not have brought his wife to be present with him at the hearing, but that he thought great things of him. It seems to me that she also longed for this. And observe how Paul immediately discourses not only about faith, nor about remission of sins, but also about practical points of duty. Go your way, he says, for this time: when I have a convenient season, I will call for you. [Acts 24:25] Observe his hardness of heart: hearing such things, he hoped that he should receive money from him! [Acts 24:26] And not only so, but even after conversing with him — for it was towards the end of his government — he left him bound, willing to show the Jews a pleasure [Acts 24:27]: so that he not only coveted money, but also glory. How, O wretch, can you look for money from a man who preaches the contrary? But that he did not get it, is evident from his leaving him bound; he would have loosed him, had he received it. Of temperance, it says, he reasoned; but the other was hankering to receive money from him who discoursed these things! And to ask indeed he did not dare: for such is wickedness: but he hoped it. And when two years were completed, etc., so that it was but natural that he showed them a pleasure, as he had been so long governor there. Now when Festus had come into the province, etc. ch. 25:1, 2 At the very beginning, the priests came to him, who would not have hesitated to go even to Cæsarea, unless he had been seen immediately coming up, since immediately on his arrival they come to him. And he spends ten days, in order, I suppose, to be open to those who wished to corrupt him with bribes. But Paul was in the prison. They besought him, it says, that he would send for him: why did they desire it as a favor, if he was deserving of death? But thus their plotting became evident even to him, so that discoursing of it (to Agrippa), he says, desiring to have judgment against him. They wanted to induce him to pass sentence now immediately, being afraid of Paul's tongue. What are you afraid of? What are you in such a hurry? In fact, that expression, that he should be kept [Acts 25:4], shows this. Does he want to escape? Let them therefore, he says, which among you are able, accuse him. [Acts 25:5] Again accusers, again at Cæsarea, again Paul is brought forth. And having come, immediately he sat on the judgment-seat [Acts 25:6]; with all his haste: they so drove, so hurried him. While as yet he had not got acquainted with the Jews, nor experienced the honor paid to him by them, he answered rightly: but now that he had been in Jerusalem ten days, he too wants to pleasure them (by sacrificing Paul to them): then, also to receive Paul, Will you, says he, be judged there of these things by me? [Acts 25:9] I am not giving you up to them — but this was the fact — and he leaves the point to his own choice, that by this mark of respect he might get him to yield: since his was the sentence, and it would have been too barefaced, when he had been convicted of nothing here, to take him back there. But Paul said, At Cæsar's tribunal am I standing, etc. [Acts 25:10]: he did not say, I will not, lest he should make the judge more vehement, but (here) again is his great boldness: They cast me out once for all, themselves, and by this they think to condemn me, by their showing that I have offended against Cæsar: at his bar I choose to be judged, at the bar of the injured person himself. To the Jews have I done no wrong, as thou also very well know. Here now he reproved him, that he too wished to sacrifice him to the Jews: then, on the other hand, he relaxes (the sternness of) his speech: if then I be an offender, or have committed anything worthy of death, I refuse not to die. I utter sentence against myself. For along with boldness of speech there must be also justness of cause, so as to abash (the hearer). But if there be nothing in the things whereof these accuse me, no man — however he may wish it — no man may sacrifice me to please them. He said, not, I am not worthy of death, nor, I am worthy to be acquitted, but, I am ready to take my trial before Cæsar. At the same time too, remembering the dream, he was the more confident to appeal. [Acts 23:11] And he said not, Thou (may not), but, neither any other man may sacrifice me, that it might be no affront to him. Then Festus, when he had conferred with the council — do you observe how he seeks to gratify them? For this is favor — having conferred, it says, with the council, he said, Have you appealed unto Cæsar? Unto Cæsar shall you go. [Acts 25:12] See how his trial is again lengthened out, and how the plot against him becomes an occasion for the preaching: so that with ease and in safe custody he should be taken away to Rome, with none to plot evil against him: for it was not the same thing his simply coming there, and his coming on such a cause. For, in fact this was what made the Jews come together there. [Acts 28:17] Then again, some time passes while he tarries at Jerusalem, that you may learn, that, though some time passed, the evil design against him prevails nothing, God not permitting it. But this king Agrippa, who was also a Herod, was a different Agrippa, after him of James' time, so that this is the fourth (Herod). See how his enemies coöperate with him against their will. To make the audience large, Agrippa falls into a desire of hearing: and he does not simply hear, but with much parade. And see what a vindication (απολογιαν)! So writes Festus, and the ruthlessness of the Jews is openly made a show of: for when it is the governor that says these things, he is a witness above all suspicion: so that the Jews are condemned by him also. For, when all had pronounced sentence against them, then, and not sooner, God brings upon them the punishment. But observe: Lysias gave it against them, Felix against them, Festus against them — although he wished to gratify them — Agrippa against them. What further? The Pharisees— even they gave it against themselves. No evil, says Festus, of such things as I supposed: no accusation did they bring against him. [Acts 25:18] And yet they did bring it: true, but they did not prove it: for their evil design and daring plot against him gave cause to surmise this, but the examination brought out nothing of the kind. And of one Jesus, he says, which was dead. [Acts 25:19] He says naturally enough, of one (Jesus), as being a man in office, and not caring for these things. And not knowing, for my part, what to make of the enquiry concerning these things [Acts 25:20]— of course, it went beyond a judge's hearing, the examining into these matters. If you are at a loss, why do you drag him to Jerusalem? But the other would not deign this: no, To Cæsar (says he); as in fact it was touching Cæsar that they accused him. Do you hear the appeal? Hear the plotting of the Jews? Hear their factious spirit? All these things provoked him to a desire (of hearing him): and he gives them the gratification and Paul becomes more renowned. For such as I said, are the ill designs (of enemies). Had not these things been so, none of these rulers would have deigned to hear him, none would have heard with such quietness and silence. And he seems indeed to be teaching, he seems to be making a defense; but he rather makes a public harangue with much orderliness. Then let us not think that ill designs against us are a grievous thing. So long as we do not make ill designs against ourselves, no one will be able to have ill designs against us: or rather, people may do this, but they do us no hurt; nay, even benefit us in the highest degree: for it rests with ourselves, whether we shall suffer evil, or not suffer evil. Lo! I testify, and proclaim with a loud voice, more piercing even than the sound of a trumpet — and were it possible to ascend on high and cry aloud, I would not shrink from doing it — him that is a Christian, none of all the human beings that inhabit the earth will have power to hurt. And why do I say, human beings? Not even the Evil Spirit himself, the tyrant, the Devil, can do this, unless the man injure himself; be what it may that any one works, in vain he works it. For even as no human being could hurt an angel, if he were on earth, so neither can one human being hurt another human being. But neither again will he himself be able to hurt another, so long as he is good. What then can be equal to this, when neither to be hurt is possible, nor to hurt another? For this thing is not less than the former, the not wishing to hurt another. Why, that man is a kind of angel, yea, like God. For such is God; only, He indeed (is such) by nature, but this man, by moral choice: neither to be hurt is possible (for either), nor to hurt another. But this thing, this not possible, think not that it is for any want of power — for the contrary to this is want of power — no, I speak of the morally incompatible (τὸ ἀνενδεκτόν). For the (Divine) Nature is neither Itself susceptible of hurt, nor capable of hurting another: since this very thing in itself is a hurt. For in no other way do we hurt ourselves, than by hurting another, and our greatest sins become such from our doing injury to ourselves. So that for this reason also the Christian cannot be hurt, namely, because neither can he hurt. But how in hurting others we hurt ourselves, come, let us take this saying in hand for examination in detail. Let a man wrong another, insult, overreach; whom then has he hurt? Is it not himself first? This is plain to every one. For to the one, the damage is in money, to himself, it is in the soul; to destruction, and to punishment. Again, let another be envious: is it not himself he has injured? For such is the nature of injustice: to its own author first it does incalculable hurt. Yes, but to another also? True, but nothing worth considering: or rather, not even a little — nay, it even benefits him. For let there be — as the whole matter lies most in these examples — let there be some poor man, having but little property and (barely) provided with necessary food, and another rich and wealthy, and having much power, and then let him take the poor man's property, and strip him naked, and give him up to starvation, while he shall luxuriate in what he has unjustly taken from the other: not only has he not hurt that man at all — he has even benefited him, while himself he has not only not benefited, but even hurt. For how should it be otherwise? In the first place, harassed by an evil conscience, and day by day condemning himself and being condemned by all men: and then, secondly, in the judgment to come. But the other, how is he benefited? Because to suffer ill and bear it nobly, is great gain: for it is a doing away of sins, this suffering of ill, it is a training to philosophy, it is a discipline of virtue. Let us see which of the two is in evil case, this man or that. For the one, if he be a man of well-ordered mind, will bear it nobly: the other will be every day in a constant tremor and misgiving: which then is hurt, this man or that? You talk idly, say you: for when a man has nothing to eat, and is forced to bewail himself and to feel himself very wretched, or comes and begs, and gets nothing, is not that a ruining of both soul and body? No, it is you that talk idly: for I show facts in proof. For say, does none of the rich feel himself wretched? What then? Is poverty the cause of his wretchedness? But he does not starve. And what of that? The greater is the punishment, when having riches he does this. For neither does wealth make a man strong-minded, nor poverty make him weak: otherwise none of those living in wealth would pass a wretched life, nor would any of those in poverty (not) curse his fate. But that yours is indeed the idle talk, I will make manifest to you from hence. Was Paul in poverty or in wealth? Did he suffer hunger, or did he not? You may hear himself saying, In hunger and thirst. [2 Corinthians 11:27] Did the prophets suffer hunger, or did they not? They too had a hard time of it. Again, you fetch up Paul to me, again the prophets, some ten or twenty men. But whence shall I bring examples? Show me from the many some who bear ills nobly. But the rare is ever such: however, if you will, let us examine the matter as it is in itself. Let us see whose is the greater and sharper care, whose the more easy to be borne. The one is solicitous about his necessary food, the other about numberless matters, freed from that care. The rich man is not afraid on the score of hunger, but he is afraid about other things: oftentimes for his very life. The poor man is not free from anxiety about food, but he is free from other anxieties, he has safety, has quietness, has security.

If to injure another is not an evil, but a good, wherefore are we ashamed? Wherefore do we cover our faces? Wherefore, being reproached, are we vexed and disconcerted? If the being injured is not a good thing, wherefore do we pride ourselves, and glory in the thing, and justify ourselves on its account? Would you learn how this is better than that? Observe those who are in the one condition, and those who are in the other. Wherefore are laws? Wherefore are courts of justice? Wherefore punishments? Is it not, on account of those men, as being diseased and unsound? But the pleasure lies great, you will say. Let us not speak of the future: let us look into the present. What is worse than a man who is under such a suspicion as this? What more precarious? What more unsound? Is he not always in a state of shipwreck? Even if he do any just thing, he is not credited, condemned as he is by all on account of his power (of injuring): for in all who dwell with him he has accusers: he cannot enjoy friendship: for none would readily choose to become the friend of a man who has such a character, for fear of becoming implicated with him in the opinion held of him. As if he were a wild beast, all men turn away from him; as from a pest, a foe, a man-slayer, and an enemy of nature, so they shrink from the unjust man. If he who has wronged another happen to be brought into a court of justice, he does not even need an accuser, his character condemns him in place of any accuser. Not so he who is injured; he has all men to take his part, to condole with him, to stretch out the hand of help: he stands on safe ground. If to injure another be a good and a safe thing, let any one confess that he is unjust: but if he dares not do this, why then does he pursue it as a good thing? But let us see in our own persons, if his same be done there, what evils come of it: (I mean,) if any of the parts or functions within us having overstepped its proper bounds, grasp at the office of some other. For let the spleen, if it will, have left its proper place, and seize on the part belonging to some other organ along with its own, is not this disease? The moisture within us, let it fill every place, is it not dropsy and gout? is not this to ruin itself, along with the other? Again, let the bile seek for a wide room, and let the blood be diffused throughout every part. But how is it in the soul with anger, lust, and all the rest, if the food exceed its proper measure? Again in the body, if the eye wish to take in more, or to see more than is allotted to it, or admit a greater light than is proper. But if, when the light is good, yet the eye is ruined, if it choose to see more than is right: consider what it must be in the case of an evil thing. If the ear take in a (too) loud voice, the sense is stunned: the mind, if it reason about things above itself, it is overpowered: and whatever is in excess, mars all. For this is πλεονεξία, the wanting to have more than what is marked off and allotted. So too in respect of money; when we will needs put upon (us) more burdens (than is meet), although we do not perceive it, to our sore hurt we are nourishing within ourselves a wild beast; much having, yet much wanting, numberless the cares we entangle ourselves withal, many the handles we furnish the devil against ourselves. In the case of the rich, however, the devil has not even need of labor, so surely do their very concerns of business of themselves ruin them. Wherefore I beseech you to abstain from the lust of these things, that we may be enabled to escape the snares of the evil one, and having taken hold of virtue, to attain unto the good things eternal, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory forever. Amen.

Acts XXV. 23

"And on the morrow, when Agrippa had come, and Bernice with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.

See what an audience is gathered together for Paul. Having collected all his guards, the governor has come, and the king, and the tribunes, with the principal men, it says, of the city. Then Paul being brought forth, see how he is proclaimed as conqueror. Festus himself acquits him from the charges, for what says Festus? And Festus said, King Agrippa, and all men which are here present with us, you see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself has appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and especially before you, O king Agrippa, that, after examination had, I might have somewhat to write. For it seems to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. [Acts 25:24-27] Mark how he accuses them, while he acquits him. O what an abundance of justifications! After all these repeated examinations, the governor finds not how he may condemn him. They said he was worthy of death. On this account he said also: When I found, says he that he had committed nothing worthy of death.— Of whom I have no certain thing to write to my lord. This too is a proof of Paul's spotlessness, that the judge found nothing to say concerning him. Therefore I have brought him forth, he says, before you. For it seems to me unreasonable to send a prisoner, and not withal to signify the crime laid against him. Such were the great straits into which the Jews brought themselves and their rulers! What then? Agrippa said to Paul, You are permitted to speak for yourself. [Acts 26:1] From his great desire to hear, the king permits him to speak. But Paul speaks out immediately with boldness, not flattering, but for this reason saying that he is happy, namely, because (Agrippa) knew all. Then Paul stretched forth the hand, and answered for himself. I think myself happy, king Agrippa, because I shall answer for myself this day before you touching all the things whereof I am accused of the Jews. Especially because I know you to be expert in all questions which are among the Jews: wherefore I beseech you to hear me patiently. (v. 2, 3.) And yet, had he been conscious of guilt, he should have feared at being tried in the presence of one who knew all the facts: but this is a mark of a clear conscience, not to shrink from a judge who has an accurate knowledge of the circumstances, but even to rejoice, and to call himself happy. I beseech you, he says, to hear me patiently. Since he is about to lengthen out his speech, and to say something about himself, on this account, he premises an entreaty, and (then) says: My manner of life from my youth, which was at the first among my own nation at Jerusalem, know all the Jews: which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. (v. 4, 5.) Then how should I have become a seditious person, who when young was (thus) testified of by all? Then too from his sect: after the most straitest sect says he, of our religion I lived. What then, if though the sect indeed be worthy of admiration, you are evil? Touching this also I call all to witness— touching my life and conversation. And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead? [Acts 26:6-8] Two arguments he lays down for the Resurrection: one, the argument from the prophets: and he does not bring forward any prophet (in particular,) but the doctrine itself as held by the Jews: the other and stronger one, the argument from the facts — (especially from this,) that Christ Himself held discourse with him. And he lays the ground for this by (other) arguments, relating accurately his former madness. Then too, with high commendation of the Jews, he says, Night and day, says he, serving (God) look to attain unto. So that even if I had not been of unblemished life, it is not for this (doctrine) that I ought to be brought to trial:— for which hope, king Agrippa, I am accused of the Jews. And then another argument Why should it be thought a thing incredible with you, that God should raise the dead? Since, if such an opinion had not existed, if they had not been brought up in these dogmas, but they were now for the first time brought in, perhaps some one might not have received the saying. Then he tells, how he persecuted: this also helps the proof: and he brings forward the chief priests as witnesses, and the strange cities, and that he heard Him saying to him, It is hard for you to kick against the pricks, and shows the mercifulness of God, that, though being persecuted He appeared (to men), and did that benefit not to me only, but also sent me as teacher to others: and shows also the prophecy, now come to pass, which he then heard, Delivering you from the people, and from the Gentiles, unto whom I send you. Showing all this, he says: I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. Whereupon as I went to Damascus with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why do you persecute Me? It is hard for you to kick against the pricks. And I said, Who are You, Lord? And he said, I am Jesus whom you persecute, but rise, and stand upon your feet: for I have appeared unto you for this purpose, to make you a minister and a witness both of these things which you have seen, and of those things in the which I will appear unto you: delivering you from the people, and from the Gentiles, unto whom now I send you, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins [Acts 26:9-18]:— observe how mildly he discourses — God, he says, said (this) to me, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me. By these things, says he, I was persuaded, by this vision He drew me to Himself, and so persuaded me, that I made no delay. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. (v. 19, 20.) I therefore, who instructed others also concerning the most excellent way of living, how should I myself have become the author of sedition and contention? For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come. (v. 21, 22.) See how free from flattery his speech is, and how he ascribes the whole to God. Then his boldness — but neither do I now desist: and the sure grounds — for it is from the prophets that I urge the question, Whether the Christ was to suffer: then the Resurrection and the promise, Whether He, as the first to rise from the dead, should show light unto the people and to the Gentiles. [Acts 26:23] Festus saw the boldness, and what says he? For Paul was all along addressing himself to the king — he was in a manner annoyed, and says to him, You are beside yourself, Paul: for, while he thus discoursed, Festus said with a loud voice, Paul, you are beside yourself: much learning does make you mad. [Acts 26:24] What then says Paul? With gentleness, I am not mad, says he, most noble Festus; but speak forth the words of truth and soberness. [Acts 26:25] Then too he gives him to understand why, turning from him, he addressed his speech to the king: For the king knows of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him: for this thing was not done in a corner. [Acts 26:26] He shows, that (the king) knows all perfectly; at the same time, all but saying to the Jews, And ye indeed ought to have known these things — for this is the meaning of that which he adds, For this thing was not done in a corner. And Agrippa, said to Paul, ᾿ Εν ὀλίγῳ you persuade me to be a Christian. What is ἐ ν ὀλίγῳ? makest short work to persuade me, as if this were an easy thing, to be done in brief: therefore Paul answers, Be it in little, or be it in much, I could pray to God, with no brief and hasty prayer, but á¼�πιτεταμένως, much and earnestly.—For καὶ οá½�χ ἅπλως, we read καὶ á¼�ν πολλῷ· οá½�χ ἅ. and transpose τί á¼�στιν á¼�ν ὀλίγῳ; παÏ�ὰ μικÏ�όν, to its fitting place. Mod. text οá½�κ á¼�ν ὀλίγῳ· τουτέστι, μικÏ�όν, omitting παÏ�ὰ, meaning this as the explanation of St. Paul's εὔξ. á¼�ν ὀλίγῳ. Of the Edd., Commel. Sav. Ben. give παÏ�ὰ, and so Par. Ben. 2, who however rejects the οá½�κ Within a little, παρὰ μικρόν. And Paul said, I could pray to God, καὶ ἐν ὀλίγῳ καὶ ἐν πολλᾥ, (that is) I could pray to God, for my part, not in little (but in much): he does not simply pray, he prays (not briefly, but) with largeness — that not only thou, but also all that hear me this day, were such as I am. Then he adds, except these bonds; and yet it was matter of glory; true, but looking to their notion of it, therefore says he, except these bonds. [Acts 26:27-29]

(Recapitulation.) And on the morrow, etc. [Acts 25:23] The Jews desisted ever since Paul exercised his right of appeal. Then also for him the theatre becomes a splendid one: with great pomp they were present. And Festus said, etc. The whole multitude of the Jews— not some of them only, and others not so — both at Jerusalem, and also here, they said that he ought not to live any longer. [Acts 25:24] And I having found, etc. It shows that he did right in appealing to Cæsar. For if though they had no great matter to allege against him, yet those (at Jerusalem) were mad against him, with good reason may he go to Cæsar. That after examination had by you, he says, I may get somewhat to write. Observe how the matter is repeatedly put to the test. The Jews therefore may thank themselves for this vindication (of Paul), which would come to the ears of those also who were at Rome. See how they become the unwilling heralds both of their own wickedness and of Paul's virtue, even to the emperor himself: so that Paul was carried away (to Rome) with more renown than if he had gone there without bonds: for not as an impostor and a deceiver, after so many judges had acquitted him, was he now carried there. Quit therefore of all charges, among those with whom he was bred and born, and not only so, (but) thus free from all suspicion, he makes his appearance at Rome. Then Paul, etc. [Acts 26:1-3] And he said not, Why is this? Once for all I have appealed to Cæsar: I have been tried many times: when will there be an end of this? But what did he? Again he is ready to render an account, and that, before the man who was the best informed on the subject; and with much boldness, seeing they were not his judges to condemn him: but still, though they were not his judges, since that declaration was in force, Unto Cæsar shall you go, he renders an account and gives full answers, touching all the things, and not merely on one and another here and there. They accuse me of sedition, accuse me of heresy, accuse me that I have profaned the temple: touching all these things I answer for myself: now that these are not things in accordance with my ways, my accusers themselves are witnesses: my manner of life from my youth, etc. [Acts 26:4] which is what he says on a former occasion Being a zealot. [Acts 22:3] And when the whole people was present, then he challenges their testimony: not before the tribunal, but before Lysias, and again here, when more were present: whereas in that hearing there needed not much vindication of himself, since Lysias' letter exculpated him. Know all the Jews, he says, which knew me from the beginning. And he does not say what kind of life his was, but leaves it to their own conscience, and lays the whole stress on his sect, as he would not have chosen that sect, if he had been a man of evil disposition and bad character (πονηρὸς καὶ μοχθηρός). But, for this hope (manuscripts and Edd. αἱρέσεως) he says, I stand and am judged. (v. 6, 7.) This hope is honored among themselves also, because of this they pray, because of this they worship, that unto this they may attain: this same do I show forth. Why then, it is acting like madmen, to be doing all things for the sake of attaining to this, and yet to persecute him who believes in the same. I indeed thought with myself, that is, I determined, to do many things contrary to the name of Jesus of Nazareth. [Acts 26:9] I was not one of Christ's disciples: among those who fought against Him, was I. Whence also he is a witness who has a right to be believed, because he, a man who was doing numberless things, makes war on the believers, persuading them to blaspheme, stirring up all against them, cities, rulers, and by himself doing all this of his own accord, was thus suddenly changed. Then again the witnesses, those who were with him: next he shows what just cause he had to be persuaded, both from the light, and from the prophets, and from the results, and from the things which have now taken place. See accordingly, how both from the prophets, and from these particulars, he confirms the proof to them. For that he may not seem to be broaching some novelty, although he had great things to say, yet he again takes refuge with the prophets, and puts this as a question for discussion. Now this had a stronger claim upon belief, as having actually come to pass: but since he alone saw (Christ), he again fetches proof of it from the prophets. And see how he does not discourse alike in the court of justice, and in the assembly (of his own people); there indeed he says, ye slew Him: but here no such thing, that he might not kindle their anger more: but he shows the same thing, by saying, Whether the Christ was to suffer. He so frees them from accusations: for the prophets, he says, say this. Therefore receive ye also the rest. Since he has mentioned the vision, he then without fear goes on to speak also of the good wrought by it. To turn them from darkness to light, and from the power of Satan unto God. For to this end have I appeared unto you [Acts 26:16-18], not to punish, but to make you an Apostle. He shows the evils which possess unbelievers, Satan, darkness; the good things belonging to believers, light, God, the inheritance of the saints. Whereupon, O king Agrippa, etc. (v. 19, 20.) He not only exhorts them to repent, but also to show forth a life worthy of admiration. And see how everywhere the Gentiles are admitted into connection with the people (Israel): for those who were present were of the Gentiles. Testifying, he says, both to great and small, [Acts 26:22] that is, both to distinguished and undistinguished. This is also for the soldiers. Observe: having left the post of defendant, he took up that of teacher — and therefore also it is that Festus says to him, You are beside yourself— but then, that he may not seem to be himself the teacher, he brings in the prophets, and Moses: Whether the Christ was to suffer, whether He as the first to rise from the dead should show light both to the people, and to the Gentiles. [Acts 26:23] And Festus said with a loud voice — in such anger and displeasure (did he speak)— Paul, you are beside yourself. What then said Paul? I am not mad, etc. For this thing, he says, was not done in a corner. (v. 25, 26.) Here he speaks of the Cross, of the Resurrection: that the doctrine had come to every part of the world. King Agrippa, he says, do you believe— he does not say, the Resurrection, but — the prophets? [Acts 26:27] Then he forestalls him, and says: I know that you believe? ᾿ Εν ὀλίγῳ (i.e. within a little,) almost thou persuades the to be a Christian. [Acts 26:28] Paul did not understand what the phrase ἐ ν ὀλίγῳ meant: he thought it meant ἐ ξ ὀλιγου (i.e. with little cost or trouble), wherefore also he answers (as) to this: so unlearned was he. And he said not, I do not wish (that), but, I pray that not only thou, but also all that hear. Mark how free from flattery his speech is.— I pray that this day they may be all such as I am, except these bonds. [Acts 26:29] He, the man that glories in his bonds, that puts them forth as a golden chain, deprecates them for these men: for they were as yet too weak in their minds, and it was rather in condescension that he so spoke. For what could be better than those bonds which always in his Epistles he prefers (to all things else), saying, Paul, a prisoner of Jesus Christ: [Ephesians 3:1] and again, On this account I am bound with this chain [Acts 28:20], but the word of God is not bound; and, Even unto bonds, as an evil-doer. [2 Timothy 2:9] The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now (he is bound) both as an evil-doer, and as with a view to very ill consequences; yet for none of these things cared he.

Such is a soul winged with heavenly love. For if those who cherish the foul (earthly passion which men call) love, think nothing either glorious of precious, but those things alone which tend to gratify their lust, they think both glorious and honorable, and their mistress is everything to them; much more do those, who have been taken captive by this heavenly love, think nothing of the cost (τὰ ἐπιτίμια). But if we do not understand what I am saying, it is no marvel, while we are unskilled in this Divine Wisdom. For if any one be caught with the fire of Christ's love, he becomes such as a man would become who dwelt alone upon the earth, so utterly careless is he for glory or disgrace: but just as if he dwelt alone, he would care for nothing, no more does he in this case. As for trials, he so despises them, both scourges and imprisonments, as though the body in which he suffers these things were another's and not his own, or as though he had got a body made of adamant: while as for the sweet things of this life, he so laughs them to scorn, is so insensible to them, as we are insensible of dead bodies, being ourselves dead. He is as far from being taken captive by any passion, as the gold refined in the fire and purified is free from alloy. For even as flies would not dart into the midst of a flame, but fly from it, so the passions dare not even to come near this man. Would that I could bring forward examples of all this from among ourselves: but since we are at a loss for such, we must needs betake ourselves to this same Paul. Observe him then, how he felt towards the whole world. The world is crucified unto me, he says, and I unto the world [Galatians 6:14]: I am dead to the world, and the world is dead to me. And again: It is no longer I that live, but Christ lives in me. ib. And, to show you that he was as it were in solitude, and so looked upon the things present, hear himself saying, While we look not at the things which are seen, but at the things which are not seen. [2 Corinthians 4:18] What do you say? Answer me. And yet what you say is the contrary; you see the things invisible, and the visible you see not. Such eyes as you had gotten, such are the eyes which are given by Christ: for as these bodily eyes see indeed the things that are seen, but things unseen they see not: so those (heavenly eyes) do the contrary: none that beholds the invisible things, beholds the visible: no one beholding the things seen, beholds the invisible. Or is not this the case with us also? For when having turned our mind inwards we think of any of the unseen things, our views become raised above the things on earth. Let us despise glory: let us be willing to be laughed at rather than to be praised. For he indeed who is laughed at is nothing hurt: but he who is praised is much hurt. Let us not think much of those things which terrify men, but as we do in the case of children, this let us do here: namely, if we see any one terrifying children, we do not hold that man in admiration: since in fact whoever does frighten, only frightens children; for were it a man, he could not frighten him. Just as those who frighten (children in sport), do this either by drawing up their eyelids, or by otherwise distorting their face, but with the eye looking naturally and mild they would not be able to do this: so these others do this, by distorting their mental vision (τὸ διορατικὸν τἥς διανοίας). So that of a mild man and beautiful in soul nobody would be afraid; on the contrary, we all respect him, honor and venerate him. See ye not, how the man who causes terror is also an object of hatred and abhorrence to us all? For of those things which are only able to terrify what do we not turn away from? Is it not so with wild beasts, with sounds, with sights, with places, with the air, such as darkness? Let us not therefore think it a great thing, if men fear us. For, in the first place, no man indeed is frightened at us: and, secondly, it is no great thing (if they were). Virtue is a great good: and see how great. However wretched we may deem the things by means of which it consists, yet we admire virtue itself, and count them blessed (that have it). For who would not count the patient sufferer blessed, although poverty and such like things seem to be wretched? When therefore it shines forth through those things which seem to be wretched, see how surpassingly great this is! Do you think much, O man, because you are in power? And what sort of power? Say, was it conferred by appointment? (If so,) of men you have received power: appoint yourself to it from within. For the ruler is not he who is so called, but he who is really so. For as a king could not make a physician or an orator, so neither can he make a ruler: since it is not the (imperial) letters nor the name that makes a ruler. For, if you will, let any man build a medicine-shop, let him also have pupils, let him have instruments too and drugs, and let him visit those who are sick: are these things sufficient to make a physician? By no means: but there is need of art, and without that, not only do these things profit nothing, but they even hurt: since it were better that he who is not a physician should not even possess medicines. He that possesses them not, neither saves nor destroys: but he that possesses them, destroys, if he knows not how to use them: since the healing power is not only in the nature of the medicines, but also in the art of the person applying them: where this is not, all is marred. Such also is the ruler: he has for instruments, his voice, anger, executioners, banishments, honors, gifts, and praises; he has also for medicines, the law; has also for his patients, men; for a place to practise in, the court of justice; for pupils, he has the soldiers: if then he know not the science of healing, all these profit him nothing. The judge is a physician of souls, not of bodies: but if this art of healing the bodies needs so much care, much more that of healing the soul, since the soul is of more importance than the body. Then not the mere having the name of ruler is to be a ruler: since others also are called by great names: as Paul, Peter, James, and John: but the names do not make them that which they are called, as neither does my name make me (to be that which John was); I bear indeed the same name with that blessed man, but I am not the same thing (ὁ μώνυμος, οὐ μὴν συνώνυμος), I am not John, but am called so. In the same way they are not rulers, but are called so. But those others are rulers even without these adjuncts, just as also a physician, though he may not actually practise his science, yet if he have it in his soul, he is a physician. Those are rulers, who bear rule over themselves. For there are these four things, soul, family; city, world: and the things form a regular progression (ὁ δᾥ προβαίνει). He therefore that is to superintend a family, and order it well, must first bring his own soul into order; for it is his family: but if he cannot order his own family, where there is but one soul, where he himself is master, where he is always along with himself, how shall he order others? He that is able to regulate his own soul, and makes the one part to rule, the other to be subject, this man will be able to regulate a family also: but he that can do this by a family, can do it by a city also: and if by a city, then also by the world. But if he cannot do this for his own soul, how then shall he be able to do it for the world? These things have been spoken by me, that we may not be excited about offices of rule; that we may know what ruling is: for this (which is so called) is not ruling, but a there object of derision, mere slavery, and many other names one might call it by. Tell me, what is proper to a ruler? Is it not to help one's subjects, and to do them good? What then, if this be not the case? How shall he help others, who has not helped himself? He who has numberless tyrannies of the passions in his own soul, how shall he root out those of others? Again, with respect to luxury or delightful living: the true luxury or delight is not this (which is so called), but quite another thing. For as we have shown that the ruler is not he who is so called, but another (who has something more than the name), so the person who lives indeed in delight is another sort of person (than he whom we so describe). For luxury or delightful living seems indeed to be, the enjoying pleasure and the gratifying the belly: yet it is not this thing, but the contrary: it is, to have a soul worthy of admiration, and to be in a state of pleasure. For let there be a man eating, drinking, and wantoning; then let him suffer cares and loss of spirits: can this man be said to be in a state of delight? Therefore, it is not eating and drinking, it is the being in pleasure, that makes true luxury or delightful living. Let there be a man who gets only dry bread, and let him be filled with gladness: is not this pleasure? Well then, it is the true luxury. Let us see then, to whom this befalls — whether to the rich, or to those who are not rich? Neither to the one part altogether, nor to the other, but to those who so order their own souls, that they may not have many grounds for sorrows. And where is such a life as this to be found? For I see you all eager and wishing to hear what this life is which has no sorrows. Well then, let this be acknowledged first by you, that this is pleasure, this the true luxury, to have no sorrow to cause annoyance; and ask not of me meats, and wine, and sauces, and silken robes, and a sumptuous table. But if I shall show that apart from all these such a life as that is present (within our reach), then welcome thou this pleasure, and this life: for the most part of painful things happen to us from our not calculating things as we ought. Who then will have the most sorrows — he that cares for none of these things, or he that cares for them? He that fears changes, or he that does not fear? He that is in dread of jealousy, of envy, of false accusations, of plottings, of destruction, or he that stands aloof from these fears? He that wants many things, or he that wants nothing? He that is a slave to masters without number, or he that is a slave to none? He that has need of many things, or he that is free? He that has one lord to fear, or he that fears despots innumerable? Well then, greater is the pleasure here. This then let us pursue, and not be excited about the things present: but let us laugh to scorn all the pomp of life, and everywhere practise moderation, that we may be enabled so to pass through this life, that it may be without pain, and to attain unto the good things promised, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Acts XXVI. 30-32

And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: and when they had gone aside, they talked between themselves, saying, This man does nothing worthy of death or of bonds. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.

See how again also they pass sentence in his favor, and after having said, You are beside yourself, [Acts 26:24] they acquit him, as undeserving not only of death, but also of bonds, and indeed would have released him entirely, if he had not appealed to Cæsar. But this was done providentially, that he should also depart with bonds. Unto bonds, he says, as an evil doer. [1 Timothy 2:9] For if his Lord was reckoned among the transgressors [Mark 15:28], much more he: but as the Lord did not share with them in their character, so neither did Paul. For in this is seen the marvellous thing, the being mixed up with such, and yet receiving no harm from them. And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band. And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we touched at Sidon. [Acts 27:1-3] See how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus present, as he would take back the report of all to Macedonia. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. Julius gave Paul liberty, it says, acting courteously, that he might refresh himself; as it was but natural that he should be much the worse from his bonds and the fear, and the being dragged hither and there. See how the writer does not hide this either, that Paul wished to refresh himself. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. [Acts 27:4] Again trials, again contrary winds. See how the life of the saints is thus interwoven throughout: escaped from the court of justice, they fall in with shipwreck and storm. And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. (v. 5, 6.) A ship of Alexandria, it says. It is likely that both those (in the former ship) would bear to Asia the report of what had befallen Paul, and that these would do the same in Lycia. See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the (open) sea, but they always sailed near the land. And when we had sailed slowly many days, and scarce had come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; and, hardly passing it, came unto a place which is called the fair havens; near whereunto was the city of Lasea. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them. [Acts 27:7-9] By the fast here, I suppose he means that of the Jews. For they departed thence a long time after the Pentecost, so that it was much about midwinter that they arrived at the coasts of Crete. And this too was no slight miracle, that they also should be saved on his account. Paul admonished them, and said to them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lies toward the southwest and northwest. And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close to Crete. But not long after there arose against it a tempestuous wind, called Euroclydon. And when the ship was caught, and could not bear up into the wind, we let her drive (R.V. were driven.) [Acts 27:10-15] Paul therefore advised them to remain, and he foretells what would come of it: but they, being in a hurry, and being prevented by the place, wished to winter at Phenice. Mark then the providential ordering of the events: first indeed, when the south wind blew softly, supposing they had obtained their purpose, they loosed the vessel, and came forth; then when the wind bore down upon them, they gave way to it driving them, and were with difficulty saved. And running under a certain island which is called Clauda, we had much work to come by the boat: which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. And we being exceedingly tossed with a tempest, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. But after long abstinence Paul stood forth in the midst of them, and said, Sirs, you should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. [Acts 27:16-21] Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; you must be brought before Cæsar: and, lo God has given you all them that sail with you. Wherefore, sirs, be of good cheer, for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island. [Acts 27:22-26] And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved — which thing he spoke not of conjecture, but of prophecy— and that he must be brought before Cæsar. But this that he says, God has given you all, is not spoken boastfully, but in the wish to win those who were sailing in the ship: for (he spoke thus), not that they might feel themselves bound to him, but that they might believe what he was saying. God has given you; as much (as to say), They are worthy indeed of death, since they would not listen to you: however, this is done out of favor to you. But when the fourteenth night had come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; and sounded, and found it twenty fathoms; and when they had gone a little further, they sounded again, and found it fifteen fathoms. Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship, Paul said to the centurion and to the soldiers, Except these abide in the ship, you cannot be saved. Then the soldiers cut off the ropes of the boat, and let her fall off. [Acts 27:27-32] The sailors however, were about to escape, having no faith in what was said: but the centurion does believe Paul, For he says, If these flee, ye cannot be saved: so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. See how as in a church they are instructed by the calmness of Paul's behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case. And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls. And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that you have tarried and continued fasting having taken nothing. [Acts 27:33] (b) And how, say you, did they go without food, having taken nothing? How did they bear it? Their fear possessed them, and did not let them fall into a desire of food, being, as they were, at the point of extreme jeopardy; (f) but they had no care for food. Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat, [Acts 27:34-36] seeing that there was no question about their lives being saved. (d) And we were in all in the ship two hundred threescore and sixteen souls. And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoisted up the mainsail to the wind, and made toward shore. [Acts 27:37-41] They made towards shore, having given the rudder-handles to the wind: for oftentimes they do it not in this way. They were borne along, having loosed the rigging, i.e. the sails. And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmovable, but the hinder part was broken with the violence of the waves; for when there is a strong wind, this is the consequence, the stern bearing the brunt (of the storm). (a) And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. [Acts 27:42] Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him. But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. (v. 43, 44.) And when they were escaped, then they knew that the island was called Melita. [Acts 28:1] Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. (c) Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, (e) and this too in the Hadriatic. There were two hundred and seventy-six souls in all: no small matter this also, if indeed they believed. The voyage was at an unseasonable time. (g) It is natural to suppose they would ask the reason why they were sailing, and would learn all. Nor was it for nothing that the voyage was so protracted; it afforded Paul an opportunity for teaching.

(Recapitulation.) And Paul says, I perceive that (this voyage will be) with hurt and loss. [Acts 27:10] And observe how unassuming the expression is. That he may not seem to prophesy, but to speak as of conjecture, I perceive, says he. For they would not have received it, had he said this at the outset. In fact he does prophesy on this former occasion, as he does afterward, and says (there), The God whom I serve, leading them on. Then how comes it that it was not with loss (of any) of their lives? It would have been so, but that God brought them safe through it. For as far as depended on the nature of the thing, they had perished, but God prevented it. Then, to show that it was not from conjecture that he so spoke, the master of the ship said the contrary [Acts 27:11], and he a man of experience in the matter: so far was it from being the case that Paul's advice was given from conjecture. Moreover, the place suggested this same (which the master said), being not commodious; and it was evident that from conjecture the more part advised [Acts 27:12] as they did, rather than Paul. Then, severe the storm (that ensued), deep the darkness: and that they may not forget, the vessel also goes to pieces, and the grain is flung out and all beside, that they may not have it in their power after this to be shameless. For this is why the vessel goes to pieces, and their souls are tightly braced. Moreover, both the storm and the darkness contributed not a little to his obtaining the hearing he did. Accordingly observe how the centurion does as he bids him, insomuch that he even let the boat go, and destroyed it. And if the sailors did not as yet comply with his bidding, yet afterwards they do so: for in fact this is a reckless sort of people. [Acts 27:13-20] Sirs, you should have hearkened to me, etc. [Acts 27:21] One is not likely to have a good reception, when he chides in the midst of calamity; but when he tells them what more there is (to come) of the calamity, and then predicts the good, then he is acceptable. Therefore he attacks them then first, when all hope that they should be saved was taken away: that none may say, Nothing has come of it. And their fear also bears witness. Moreover, the place is a trying one, for it was in the Adriatic, and then their long abstinence. They were in the midst of death. It was now the fourteenth day that they were going without food, having taken nothing. Wherefore, said he, I pray you to take some meat: for this is for your health [Acts 27:34], that you should eat, lest ye perish of hunger. Observe, his giving thanks after all that had happened strengthened them. For this showed an assured mind that they would be saved. (b) Then were they all of good cheer; and they also took some meat. [Acts 27:36] And not only so, but henceforth they so cast all their care upon Paul, that they even cast out the grain [Acts 27:37], being so many. (a) Two hundred and seventy-six souls [Acts 27:38]: whence had they victuals? (c) See how they do their part as men, and how Paul does not forbid them. And when it was day, etc., they loosed the rudder-bands. (v. 39, 40.) And the vessel goes to pieces in the daytime, that they may not be clean dissolved with the terror: that you may see the prophecy brought out as fact. And the soldiers' counsel, etc. [Acts 27:42] Do you mark that in this respect also they were given to Paul? Since for his sake the centurion suffered them not to be slain. So confessedly wicked do those men seem to me to have been: insomuch that they would have chosen even to slay them: but some swam on shore, others were borne on boards, and they all were thus saved, and the prophecy received accomplishment; (a prophecy,) although not solemn from length of time, since he did not deliver it a number of years before, but keeping close to the nature of the things themselves: (still a prophecy it was,) for all was beyond the reach of hope. And (so) it was through themselves being saved that they learned who Paul was. But some one may say: why did he not save the ship? That they might perceive how great a danger they had escaped: and that the whole matter depended, not on the help of man, but on God's hand saving them independently of a ship. So that righteous men, though they may be in a tempest, or on the sea, or in the deep, suffer nothing dreadful, but even save others together with themselves. If (here was) a ship in danger and suffering wreck, and prisoners were saved for Paul's sake, consider what a thing it is to have a holy man in a house: for many are the tempests which assail us also, tempests far more grievous than these (natural ones), but He can also give us to be delivered, if only we obey holy men as those (in the ship) did, if we do what they enjoin. For they are not simply saved, but themselves also contributed to other men's believing (πίστιν εἰσήνεγκαν). Though the holy man be in bonds, he does greater works than those who are free. And look how this was the case here. The free centurion stood in need of his bound prisoner: the skilful pilot was in want of him who was no pilot — nay rather, of him who was the true pilot. For he steered as pilot not a vessel of this (earthly) kind, but the Church of the whole world, having learned of Him Who is Lord also of the sea; (steered it,) not by the art of man, but by the wisdom of the Spirit. In this vessel are many shipwrecks, many waves, spirits of wickedness, from within are fightings, from without are fears [2 Corinthians 7:5]: so that he was the true pilot. Look at our whole life: it is just such (as was this voyage). For at one time we meet with kindliness, at another with a tempest; sometimes from our own want of counsel, sometimes from our idleness, we fall into numberless evils; from our not hearkening to Paul, when we are eager to go somewhere, where he bids us not. For Paul is sailing even now with us, only not bound as he was then: he admonishes us even now, and says to those who are (sailing) on this sea, take heed unto yourselves: for after my departing grievous wolves shall enter in among you [Acts 20:29]: and again, In the last times perilous times shall come: and men shall be lovers of their own selves, lovers of money, boasters. [2 Timothy 3:2] This is more grievous than all storms. Let us therefore abide where he bids us — in faith, in the safe haven: let us hearken unto him rather than to the pilot that is within us, that is, our own reason. Let us not straightway do just what this may suggest; not what the owner of the ship: no, but what Paul suggests: he has passed through many such tempests. Let us not learn (to our cost) by experience, but before the experience let us avoid both harm and loss. Hear what he says: They that will be rich fall into temptation. [1 Timothy 6:9] Let us therefore obey him; else, see what they suffered, because they did not take his counsel. And again he tells in another place what causes shipwrecks: Who, he says, have made shipwreck concerning the faith. But do thou continue in the things which you have learned and wast assured of. [1 Timothy 1:19] Let us obey Paul: though we be in the midst of a tempest, we shall surely be freed from the dangers: though we remain without food fourteen days, though hope of safety may have left us, though we be in darkness and mist, by doing his bidding, we shall be freed from the dangers. Let us think that the whole world is a ship, and in this the evildoers and those who have numberless vices, some rulers, others guards, others just men, as Paul was, others prisoners, those bound by their sins: if then we do as Paul bids us, we perish not in our bonds, but are released from them: God will give us also to him. Or think you not that sins and passions are grievous bonds? For it is not the hands only that are bound, but the whole man. For tell me, when any one possessed of much money uses it not, nor spends it, but keeps it close, is he not bound more grievously than any prisoner by his miserliness, a bond that cannot be broken? What again, when a man gives himself up to (the belief in) Fate, is not he too bound with other fetters? What, when he gives himself up to observations (of times)? What, when to omens? Are not these more grievous than all bonds? What again, when he gives himself up to an unreasonable lust and to love? Who shall break in pieces these bonds for you? There is need of God's help that they may be loosed. But when there are both bonds and tempest, think how great is the amount of dangers. For which of them is not enough to destroy? The hunger, the tempest, the wickedness of those on board, the unfitness of the season? But against all these, Paul's glory stood its ground. So is it now: let us keep the saints near us, and there will be no tempest: or rather, though there be a tempest, there will be great calm and tranquillity, and freedom from dangers: since that widow had the saint for her friend, and the death of her child was loosed, and she received back her son alive again. [1 Kings 17:17] Where the feet of saints step, there will be nothing painful; and if such should happen, it is for proving us and for the greater glory of God. Accustom the floor of your house to be trodden by such feet, and an evil spirit will not tread there. For as where a sweet odor is, there a bad odor will not find place: so where the holy ointment is, there the evil spirit is choked, and it gladdens those who are near it, it delights, it refreshes the soul. Where thorns are, there are wild beasts: where hospitality is, there are no thorns: for almsgiving having entered in, more keenly than any sickle it destroys the thorns, more violently than any fire. Be not thou afraid: (the wicked one) fears the tracks of saints, as foxes do lions. For the righteous, it says, is as bold as alion. [Proverbs 28:1] Let us bring these lions into our house, and all the wild beasts are put to flight, the lions not needing to roar, but simply to utter their voice. For not so much does the roaring of a lion put the wild beasts to flight, as the prayer of a righteous man puts to flight evil spirits: let him but speak, they cower. And where are such men now to be found, you will say? Everywhere, if we believe, if we seek, if we take pains. Where have you sought, tell me? When did you take this work in hand? When did you make this your business? But if you seek not, marvel not that thou dost not find. For he that seeks finds [Matthew 7:7], not he that seeks not. Listen to those who live in deserts: away with your gold and silver: (such holy men) are to be found in every part of the world. Though thou receive not such an one in your house, yet go thou to him, live with the man, be at his dwelling-place, that you may be able to obtain and enjoy his blessing. For a great thing it is to receive a blessing from the saints: which let us be careful to obtain, that being helped by their prayers we may enjoy mercy from God, through the grace and loving-kindness of His only-begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Acts XXVIII. 1

And the barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand.

Showed, he says, no little kindness to us — barbarians (as they were)— having kindled a fire: else it were of no use that their lives be saved, if the wintry weather must destroy them. Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood:— nothing for vain display, but (with a simple view) to their being preserved, and enjoying some warmth. Then a viper fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he has escaped the sea, yet vengeance suffers not to live. [Acts 28:4] Well also was this permitted, that they should both see the thing and utter the thought, in order that, when the result ensued, there might be no disbelieving the miracle. Observe their good feeling (towards the distressed), in saying this (not aloud, but) among themselves — observe (also) the natural judgment clearly expressed even among barbarians, and how they do not condemn without assigning a reason. And these also behold, that they may wonder the more. And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. (v. 5, 6.) They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again viz. as in Acts 14:11, another excess on the part of these men. In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. (v. 7, 8.) Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary (v. 9, 10), both us and the rest. See how when they were quit of the storm, they did not become more negligent, but what a liberal entertainment was given to them for Paul's sake: and three months were they there, all of them provided with sustenance. See how all this is done for the sake of Paul, to the end that the prisoners should believe, and the soldiers, and the centurion. For if they were very stone, yet from the counsel they heard him giving, and from the prediction they had heard him making, and from the miracles they knew him to have wrought, and from the sustenance they by his means enjoyed, they must have got a very high notion of him. See, when the judgment is right, and not preoccupied by some passion, how immediately it gets right judgings, and gives sound verdicts. And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And landing at Syracuse, we tarried there three days. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage. [Acts 28:11-15] Already the preaching has reached to Sicily: see how it has run through (even to those lands): at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. But observe also how Paul himself also was affected after the manner of men. For it says, he took courage, when he saw the brethren. Although he had worked so many miracles, nevertheless even from sight he received an accession (of confidence). From this we learn, that he was both comforted after the manner of men, and the contrary. And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him. [Acts 28:16] Leave was given him to dwell by himself. No slight proof this also of his being held in much admiration: it is clear they did not number him among the rest. And it came to pass, that after three days he called together them that were the chief of the Jews. After three days he called the chief of the Jews, that their ears might not be preoccupied. And what had he in common with them? For they would not (else) have been like to accuse him. Nevertheless, it was not for this that he cared; it was for the teaching that he was concerned, and that what he had to say might not offend them.

(Recapitulation.) And the barbarians, etc. [Acts 28:2] The Jews then, beholding all the many miracles they did, persecuted and harassed (Paul); but the barbarians, who had seen none, merely on the ground of his misfortune, were kind to him.— No doubt, say they, this man is a murderer: [Acts 28:4]. They do not simply pronounce their judgment, but say, No doubt, (i.e.) as any one may see and vengeance, say they, suffers him not to live. Why then, they held also the doctrine of a Providence, and these barbarians were far more philosophic than the philosophers, who allow not the benefit of a Providence to extend to things below the moon: whereas (these barbarians) suppose God to be present everywhere, and that although a (guilty) man may escape many (a danger), he will not escape in the end. And they do not assail him immediately, but for a time respect him on account of his misfortune: nor do they openly proclaim their surmise, but speak it among themselves: a murderer; for the bonds led them to suspect this. They showed no small kindness, and yet (some of them) were prisoners. Let those be ashamed that say, Do not do good to those in prison: let these barbarians shame us; for they knew not who these men were, but simply because they were in misfortune (they were kind): thus much they perceived, that they were human beings, and therefore they considered them to have a claim upon their humanity. And for a great while, it says, they expected that he would die. [Acts 28:6] But when he shook his hand, and flung off the beast, then they saw and were astonished. And the miracle did not take place suddenly, but the men went by the length of time, after they had looked a great while, so plainly was there no deceit, no haste here (συναρπαγή). Publius, it says, lodged them courteously [Acts 28:7]: two hundred and seventy-six persons. Consider how great the gain of his hospitality: not as of necessity, not as unwilling, but as reckoning it a gain he lodged them for three days: thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing. Who also, it says, honored us with many honors [Acts 28:10]: not that he received wages, God forbid; but as it is written, The workman is worthy of his meat. And when we departed, they laded us with such things as were necessary. [Matthew 10:10] It is plain that having thus received them, they also received the word of the preaching: for it is not to be supposed, that during an entire three months they would have had all this kindness shown them, had these persons not believed strongly, and herein exhibited the fruits (of their conversion): so that from this we may see a strong proof of the great number there was of those that believed. Even this was enough to establish (Paul's) credit with those (his fellow-voyagers). Observe how in all this voyage they nowhere touched at a city, but (were cast) on an island, and passed the entire winter (there, or) sailing — those being herein under training for faith, his fellow-voyagers, I mean. (a) And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. [Acts 28:11] Probably this was painted on it: so addicted were they to their idols. (d) And when the south wind blew, we came the next day to Puteoli: where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. (v. 13, 14.) (b) Observe them tarrying a while, and again hasting onwards. (e) And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns [Acts 28:15]: not fearing the danger. (c) Paul therefore was now so much respected, that he was even permitted to be by himself: for if even before this they used him kindly, much more would they now. (g) He was suffered, it says, to dwell by himself, with a soldier that kept him. [Acts 28:16] That it might not be possible for any plot to be laid against him there either — for there could be no raising of sedition now. So that in fact they were not keeping Paul in custody, but guarding him, so that nothing unpleasant should happen: for it was not possible now, in so great a city, and with the Emperor there, and with Paul's appeal, for anything to be done contrary to order. So surely is it the case, that always through the things which seem to be against us, all things turn out for us. With the soldier — for he was Paul's guard. And having called together the chief of the Jews [Acts 28:17], he discourses to them, who both depart gainsaying, and are taunted by him, yet they dare not say anything: for it was not permitted them to deal with his matter at their own will. For this is a marvellous thing, that not by the things which seem to be for our security, but by their very opposites, all comes to be for us. And that you may learn this — Pharaoh commanded the infants to be cast into the river. [Exodus 1:22] Unless the infants had been cast forth, Moses would not have been saved, he would not have been brought up in the palace. When he was safe, he was not in honor; when he was exposed, then he was in honor. But God did this, to show His riches of resource and contrivance. The Jew threatened him, saying, Would you kill me? [Exodus 1:14] and this too was of profit to him. It was of God's providence, in order that he should see that vision in the desert, in order that the proper time should be completed, that he should learn philosophy in the desert, and there live in security. And in all the plottings of the Jews against him the same thing happens: then he becomes more illustrious. As also in the case of Aaron; they rose up against him, and thereby made him more illustrious [Numbers 16 and 17]: that so his ordination should be unquestionable, that he might be held in admiration for the future also from the plates of brass (τὥν πετάλων τοὕ χαλκοὕ). Of course you know the history: wherefore I pass over the narration. And if you will, let us go over the same examples from the beginning.

Cain slew his brother, but in this he rather benefited him: for hear what Scripture says, The voice of your brother's blood cries unto Me [Genesis 4:10]: and again in another place, To the blood that speaks better things than that of Abel. [Hebrews 12:24] He freed him from the uncertainty of the future, he increased his reward: we have all learned hereby what love God had for him. For what was he injured? Not a whit, in that he received his end sooner. For say, what do they gain, who die more slowly? Nothing: for the having good days does not depend on the living many years or few years, but in the using life properly. The Three Children were thrown into the furnace, and through this they became more illustrious: Daniel was cast into the pit, and thence was he made more renowned. (Daniel 3 and 6.) You see that trials in every case bring forth great good even in this life, much more in the life to come: but as to malice, the case is the same, as if a man having a reed should set himself to fight with the fire: it seems indeed to beat the fire, but it makes it brighter, and only consumes itself. For the malice of the wicked becomes food and an occasion of splendor to virtue: for by God's turning the unrighteousness to good account, our character shines forth all the more. Again, when the devil works anything of this kind, he makes those more illustrious that endure. How then, you will say, was this not the case with Adam, but, on the contrary, he became more disgraced? Nay, in this case of all others God turned (the malice of) that (wicked one) to good account: but if (Adam) was the worse for it, it was he that injured himself: for it is the wrongs that are done to us by others that become the means of great good to us, not so the wrongs which are done by ourselves. As indeed, because the fact is that when hurt by others, we grieve, but not so when hurt by ourselves, therefore it is that God shows, that he who suffers unjustly at the hands of another, gets renown, but he who injures himself, receives hurt: that so we may bear the former courageously, but not the latter. And besides, the whole thing there was Adam's own doing. Wherefore did you the woman's bidding? [Genesis 3:6] Wherefore when she counselled you contrary (to God), did you not repel her? You were assuredly yourself the cause. Else, if the devil was the cause, at this rate all that are tempted ought to perish: but if all do not perish, the cause (of our destruction) rests with ourselves. But, you will say, all that are tempted ought (at that rate) to succeed. No: for the cause is in ourselves. At that rate it ought to follow that (some) perish without the devil's having anything to do with it. Yes: and in fact many do perish without the devil's being concerned in it: for surely the devil does not bring about all (our evil doings); no, much comes also from our own sluggishness by itself alone: and if he too is anywhere concerned as a cause, it is from our offering the occasion. For say, why did the devil prevail in Judas' case? When Satan entered into him [John 13:27], you will say. Yes, but hear the cause: it was because he was a thief, and bare what was put in the bag. [John 12:6] It was he that himself gave the devil a wide room for entering into him: so that it is not the devil who puts into us the beginning, it is we that receive and invite him. But, you will say, if there were no devil, the evils would not have become great. True, but then our punishment would admit of no plea for mitigation: but as it is, beloved, our punishment is more mild, whereas if we had wrought the evils of ourselves, the chastisements would be intolerable. For say, if Adam, without any counsel, had committed the sin he did, who would have snatched him out of the dangers? But he would not have sinned, you will say? What right have you to say this? For he who had so little solidity, that was so inert and so ready for folly as to receive such advice as this, much more would he without any counsel have become this (that he did become). What devil incited the brethren of Joseph to envy? If then we be watchful brethren, the devil becomes to us the cause even of renown. Thus, what was Job the worse for his falling into such helplessness of distress? Speak not of this instance, you will say: (Job was not the worse,) but the weak person is the worse. Yes, and the weak person is the worse, even if there be no devil. But in a greater degree, you will say, when there is the devil's power working along with him. True, but he is the less punished, when he has sinned through the devil's working with him; for the punishments are not the same for all sins. Let us not deceive ourselves: the devil is not the cause of our taking harm, if we be watchful: rather what he does, is to awake us out of our sleep; what he does, is to keep us on the alert. Let us for a while examine these things: suppose there were no wild beasts, no irregular states of the atmosphere; no sicknesses, no pains, no sorrows, nor anything else of the kind: what would not man have become? A hog rather than a man, revelling in gluttony and drunkenness, and troubled by none of those things. But as it is, cares and anxieties are an exercise and discipline of philosophy, a method for the best of training. For say, let a man be brought up in a palace, having no pain, nor care, nor anxiety, and having neither cause for anger nor failure, but whatever he sets his mind upon, that let him do, in that let him succeed, and have all men obeying him: (see whether) such a man would not become more irrational than any wild beast. But as it is, our reverses and our afflictions are as it were a whetstone to sharpen us. For this reason the poor are for the most part wiser than the rich, as being driven about and tost by many waves. Thus a body also, being idle and without motion, is sickly and unsightly: but that which is exercised, and suffers labor and hardships, is more comely and healthy: and this we should find to hold also in the case of the soul. Iron also, lying unused, is spoilt, but if worked it shines brightly; and in like manner a soul which is kept in motion. Now these reverses are precisely what keeps the soul in motion. Arts again perish, when the soul is not active: but it is active when it has not everything plain before it: it is made active by adverse things. If there were no adverse things, there would be nothing to stir it: thus, if everything existed ready-made in beautiful sort, art would not have found wherein to exercise itself. So, if all things were level to our understanding, the soul would not find wherein to exert itself: if it had to be carried about everywhere, it would be an unsightly object. See you not, that we exhort nurses not to make a practice of carrying children always, that they may not bring them into a habit (of wanting to be carried) and so make them helpless? This is why those children which are brought up under the eyes of their parents are weak, in consequence of the indulgence, which by sparing them too much injures their health. It is a good thing, even pain in moderation; a good thing, care; a good thing, want; for they make us strong: good also are their opposites: but each of these when in excess destroys us; and the one relaxes, but the other (by overmuch tension) breaks us. Do you see not, that Christ also thus trains His own disciples? If they needed these things, much more do we. But if we need them, let us not grieve, but even rejoice in our afflictions. For these are remedies, answering to our wounds, some of them bitter, others mild; but either of them by itself would be useless. Let us therefore return thanks to God for all these things: for He does not suffer them to happen at random, but for the benefit of our souls. Therefore, showing forth our gratitude, let us return Him thanks, let us glorify Him, let us bear up courageously, considering that it is but for a time, and stretching forward our minds to the things future, that we may both lightly bear the things present, and be counted worthy to attain unto the good things to come, through the grace and mercy of His only begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Acts XXVIII. 17-20

And it came to pass, that after three days Paul called the chief of the Jews together: and when they had come together, he said to them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. Who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spoke against it, I was constrained to appeal unto Cæsar; not that I had anything to accuse my nation of. For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those (others), that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them. He therefore addresses himself to this, and defends himself as to his own conduct. How then is it reasonable, it might be said, that they should deliver you up without a cause? The Roman governors, he says, bear me witness, who wished to let me go. How was it then that they did not let (you) go? When the Jews spoke against it, he says. Observe how he extenuates (in speaking of) their charges against him. Since if he had wished to aggravate matters, he might have used them so as to bear harder upon them. Wherefore, he says, I was constrained to appeal unto Cæsar: so that his whole speech is of a forgiving nature. What then? Did you this, that you might accuse them? No, he says: Not that I had anything to accuse my nation of: but that I might escape the danger. For it is for your sakes that I am bound with this chain. So far am I, he says, from any hostile feeling towards you. Then they also were so subdued by his speech, that they too apologized for those of their own nation: And they said to him, We neither received letters out of Judea concerning you, neither any of the brethren that came showed or spoke any harm of you. [Acts 28:21] Neither through letters, nor through men, have they made known any harm of you. Nevertheless, we wish to hear from yourself: But we desire to hear of you what you think. [Acts 28:22]: and then forestalled him by showing their own sentiments. For as concerning this sect, it is known to us, that everywhere it is spoken against. And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses and out of the Prophets, from morning till evening. And some believed the things which were spoken, and some believed not. (v. 23, 24.) They said not, we speak against it, but it is spoken against. Then he did not immediately answer, but gave them a day, and they came to him, and he discoursed, it says, both out of the Law of Moses, and out of the Prophets. And some believed, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spoke the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing you shall hear, and shall not understand; and seeing you shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. [Acts 28:25-27] But when they departed, as they were opposed to each other, then he reproaches them, not because he wished to reproach those (that believed not), but to confirm these (that believed). Well said Esaias, says he to them. So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first. Then again he moves their jealousy (on the score) of them of the Gentiles. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. And when he had said these words, the Jews departed, and had great reasoning among themselves. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Amen. [Acts 28:28-31] It shows the freedom he had now: without hindrance in Rome, he who had been hindered in Judea; and he remained teaching there for two years. What of the (years) after these?

(Recapitulation.) (d) Who having examined me, says he, found nothing in me [Acts 28:18]. When those ought to have rescued, they delivered (him) into the hands of the Romans. And such the superabundance, * * because those had not power to condemn but delivered him prisoner. Not as having anything to accuse my nation of, [Acts 28:19] am I come. See what friendliness of expression my nation: he does not hold them as aliens. He does not say, I do not accuse, but, I have not (whereof) to accuse: although he had suffered so many evils at their hands. But nothing of all this does he say, nor make his speech offensive: neither does he seem to be sparing them as matter of favor. For this was the main point, to show that they delivered him prisoner to the Romans, when those ought to have condemned him. (a) For this cause, he says, I wished to see you [Acts 28:20]: that it might not be in any man's power to accuse me, and to say what (naturally) might suggest itself (τὰ παριστάμενα), that having escaped their hands I have come for this: not to bring evils upon others, but myself fleeing from evils. I was compelled to appeal unto Cæsar. Observe them also speaking more mildly to him. We beg, say they: and wish to speak in exculpation of those (at Jerusalem). (e) Whereas they ought to accuse them, they plead for them: by the very fact of their exonerating them, they do in fact accuse them. (b) For this very thing was a proof that they knew themselves exceedingly in the wrong. Had they been confident, they would at any rate have done this, so that he should not have it in his power to make out his story in his own way, and besides they shrank from coming. And by their many times attempting they showed * * (f) As for this sect, it is known to us, say they, that it is everywhere spoken against. (v. 21, 21.) True, but (people) are also everywhere persuaded (as, in fact, here), some were persuaded, and some believed not. And when they had appointed him a day, etc. [Acts 28:23-25] See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this (itself) was a great sign, his discoursing from the Law and the Prophets. Then that you may not deem it strange (that they believed not), he introduces the prophecy which says, Hearing you shall hear and not understand, more now than then: and you shall see and not perceive [Acts 28:26] more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed? (Go,) it says, unto this people (that is), to the unbelieving people. He did not say this to insult them, but to remove the offense. Be it known then, he says, unto you, that unto the Gentiles is sent the salvation of God. They, says he, will hear it too. [Acts 28:28] Then why do you discourse to us? Did you not know this? Yes, but that you might be persuaded, and that I might exculpate myself, and give none a handle (against me). (c) The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny. Then wherefore did the Providence of God order that he should go there, and yet the Lord had said, Get you out quickly from Jerusalem? [Acts 22:18] That both their wickedness might be shown and Christ's prophecy made good, that they would not endure to hear him: and so that all might learn that he was ready to suffer all things, and that the event might be for the consolation of those in Judea: for there also (the brethren) were suffering many grievous evils. But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While purifying himself [Acts 21:26] he was intolerable, and how should he have been tolerable while preaching? What lay ye to his charge? What have ye heard? He spoke nothing of the kind. He was simply seen, and he exasperated all against him. Well might he then be set apart for the Gentiles: well might he be sent afar off: there also destined to discourse to the Gentiles. First he calls the Jews, then having shown them the facts he comes to the Gentiles. [Acts 24:18] Well spoke the Holy Ghost, etc. But this saying, The Spirit said, is nothing wonderful: for an angel also is said to say what the Lord says: but He (the Spirit) not so. When one is speaking of the things said by the angel, one does not say, Well said the angel, but, Well said the Lord. Well said the Spirit: as much as to say, It is not me that you disbelieve. But God foreknew this from the first. He discoursed, it says, with boldness, unhindered [Acts 28:31]: for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered. (c) Discoursed, it says, the things concerning the kingdom of God: mark, nothing of the things of sense, nothing of the things present. (f) But of his affairs after the two years, what say we? (b) (The writer) leaves the hearer thirsty for more: the heathen authors do the same (in their writings), for to know everything makes the reader dull and jaded. Or else he does this, (e) not having it in his power to exhibit it from his own personal knowledge. (a) Mark the order of God's Providence, I have been much hindered from coming unto you...having a great desire these many years to come unto you. [Romans 15:22-23] (d) But he fed them with hopes. (g) I am in haste to go to Spain, and I hope, says he, to see you in my journey, and to be brought thitherward on my journey by you, if first I be filled with your company in some measure. [Romans 15:24] (i) Of this he says, I will come and rest together with you in the fullness of the blessing of the Gospel [Romans 15:29]: and again I am going to Jerusalem to minister to the saints [Romans 15:25]: this is the same that he has said here, To do alms to my nation I came. [Acts 24:17] (h) Do you mark how he did not foresee everything — that sacred and divine head, the man higher than the heavens, that had a soul able to grasp all at once, the holder of the first place — Paul? The man whose very name, to them that know him, suffices for rousing of the soul, for vigilance, for shaking off all sleep! Rome received him bound, coming up from the sea, saved from a ship-wreck — and was saved from the shipwreck of error. Like an emperor that has fought a naval battle and overcome, he entered into that most imperial city. (k) He was nearer now to his crown. Rome received him bound, and saw him crowned and proclaimed conqueror. There he had said, I will rest together with you: but this was the beginning of a course once more, and he added trophies to trophies, a man not to be overcome. Corinth kept him two years, and Asia three, and this city two for this time; a second time he again entered it, when also he was consummated. Thus he escaped then, and having filled the whole world, he so brought his life to a close. Why did you wish to learn what happened after these two years? Those too are such as these: bonds, tortures, fightings, imprisonments, lyings in wait, false accusations, deaths, day by day. You have seen but a small part of it? How much soever you have seen, such is he for all the rest. As in the case of the sky, if you see one part of it, go where you will you shall see it such as this: as it is with the sun, though thou see its rays but in part, you may conjecture the rest: so is it with Paul. His Acts you have seen in part; such are they all throughout, teeming with dangers. He was a heaven having in it the Sun of Righteousness, not such a sun (as we see): so that that man was better than the very heaven. Think you that this is a small thing — when you say The Apostle, immediately every one thinks of him (as), when you say The Baptist, immediately they think of John? To what shall one compare his words? To the sea, or even to the ocean? But nothing is equal to them.

More copious than this (sea) are (his) streams; purer and deeper; so that one would not err in calling Paul's heart both a sea and a heaven, the one for purity, the other for depth. He is a sea, having for its voyagers not those who sail from city to city, but those from earth to heaven: if any man sail in this sea, he will have a prosperous voyage. On this sea, not winds, but instead of winds the Holy and Divine Spirit wafts the souls which sail thereon: no waves are here, no rock, no monsters: all is calm. It is a sea which is more calm and secure than a haven, having no bitter brine, but a pure fountain both sweeter than * *, and brighter and more transparent than the sun: a sea it is, not having precious stones, nor purple dye as ours, but treasures far better than those. He who wishes to descend into this sea, needs not various, needs not oil, but much loving-kindness (φιλανθρωπίας): he will find in it all the good things that are in the kingdom of Heaven. He will even be able to become a king, and to take the whole world into his possession, and to be in the greatest honor; he who sails on this sea will never undergo shipwreck, but will know all things well. But as those who are inexpert in this (our visible sea) are suffocated (in attempting to dive therein), so is it in that other sea: which is just the case with the heretics, when they attempt things above their strength. It behooves therefore to know the depth, or else not to venture. If we are to sail on this sea, let us come well-girded. I could not, he says, speak unto you as unto spiritual, but as unto carnal. [1 Corinthians 3:1] Let no one who is without endurance sail on this sea. Let us provide for ourselves ships, that is, zeal, earnestness, prayers, that we may pass over the sea in quiet. For indeed this is the living water. Like as if one should get a mouth of fire, such a mouth does that man get who knows Paul well: like as if one should have a sharp sword, so again does such an one become invincible. And for the understanding of Paul's words there is needed also a pure life. For therefore also he said: You have become such as have need of milk, seeing you are dull of hearing. [Hebrews 5:11-12] For there is, there is an infirmity of hearing. For as a stomach which is infirm could not take in wholesome food (which it finds) hard of digestion, so a soul which has become tumid and heated, unstrung and relaxed, could not receive the word of the Spirit. Hear the disciples saying, This is a hard saying: who can hear it [John 6:60]? But if the soul be strong and healthy, all is most easy, all is light: it becomes more lofty and buoyant: it is more able to soar and lift itself on high. Knowing then these things, let us bring our soul into a healthy state: let us emulate Paul,and imitate that noble, that adamantine soul: that, advancing in the steps of his life, we may be enabled to sail through the sea of this present life, and to come unto the haven wherein are no waves, and attain unto the good things promised to them that love Him, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Romans 1:1-2

Paul, a servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God, (which He promised afore by His prophets in the Holy Scriptures.)

Moses having written five books, has nowhere put his own name to them, neither have they who after him put together the history of events after him, no nor yet has Matthew, nor John, nor Mark, nor Luke; but the blessed Paul everywhere in his Epistles sets his own name. Now why was this? Because they were writing to people, who were present, and it had been superfluous to show themselves when they were present. But this man sent his writings from afar and in the form of a letter, for which cause also the addition of the name was necessary. But if in the Epistle to the Hebrews he does not do the same, this too is after his own wise judgment. For since they felt prejudiced against him, lest on hearing the name at the outstart, they should stop up all admission to his discourse, he subtly won their attention by concealing the name. But if some Prophets and Solomon have put their names, this I leave as a subject for you to look further into hereafter, why some of them wished to put it so, and some not. For you are not to learn everything from me, but to take pains yourselves also and enquire further, lest ye become more dull-witted.

Paul, a servant of Jesus Christ. Why did God change his name, and call him Paul who was Saul? It was, that he might not even in this respect come short of the Apostles, but that that preëminence which the chief of the Disciples had, he might also acquire [Mark 3:16]; and have whereon to ground a closer union with them. And he calls himself, the servant of Christ, yet not merely this; for there be many sorts of servitude. One owing to the Creation, according to which it says, for all are Your servants [Psalm 119:91]; and according to which it says, Nebuchadnezzar, My servant [Jeremiah 25:9], for the work is the servant of Him which made it. Another kind is that from the faith, of which it says, But God be thanked that you were the servants of sin, but you have obeyed from a pure heart that form of doctrine which was delivered unto you: being then made free from sin, you became the servants of righteousness. [Romans 6:17-18] Another is that from civil subjection (πολιτείας), after which it says, Moses my servant is dead [Joshua 1:2]; and indeed all the Jews were servants, but Moses in a special way as shining most brightly in the community. Since then, in all the forms of the marvellous servitude, Paul was a servant, this he puts in the room of the greatest title of dignity, saying, a servant of Jesus Christ. And the Names appertaining to the dispensation he sets forth, going on upwards from the lowest. For with the Name Jesus, did the Angel come from Heaven when He was conceived of the Virgin, and Christ He is called from being anointed, which also itself belonged to the flesh. And with what oil, it may be asked, was He anointed? It was not with oil that He was anointed, but with the Spirit. And Scripture has instances of calling such Christs: inasmuch as the Spirit is the chief point in the unction, and that for which the oil is used. And where does it call those Christs who are not anointed with oil? Touch not, it says, Mine anointed, and do My prophets no harm [Psalm 105:15], but at that time the institution of anointing with oil did not yet even exist.

Called an Apostle. He styles himself called in all his Epistles, so showing his own candor (εὐγνωμοσύνην), and that it was not of his own seeking that he found, but that when called he came near and obeyed. And the faithful, he styles, called to be saints, but while they had been called so far as to be believers, he had besides a different thing committed to his hands, namely, the Apostleship, a thing full of countless blessings, and at once greater than and comprehensive of, all the gifts.

And what more need one say of it, than that whatsoever Christ was doing when present, this he committed to their hands when He departed. Which also Paul cries aloud, speaking thereof and magnifying the dignity of the Apostles' office; We are ambassadors for Christ, as though God did beseech by us; i.e. in Christ's stead. Separated to the Gospel of God. [2 Corinthians 5:20] For as in a house, each one is set apart for various works; thus also in the Church, there be various distributions of ministrations. And herein he seems to me to hint, that he was not appointed by lot only, but that of old and from the first he was ordained to this office; which also Jeremy says, that God spoke concerning himself, Before you came forth out of the womb, I sanctified you, I ordained you a prophet unto the nations. [Jeremiah 1:5] For in that he was writing to a vainglorious city, and one every way puffed up, he therefore uses every mode of showing that his election was of God. For he Himself called him, and Himself separated him. And he does this, that he may make the Epistle deserve credit, and meet an easy reception. To the Gospel of God. Not Matthew then alone is an Evangelist, nor Mark, as neither was this man alone an Apostle, but they also; even if he be said prëeminently to be this, and they that. And he calls it the Gospel, not for those good things only which have been brought to pass, but also for those which are to come. And how comes he to say, that the Gospel of God is preached by himself? For he says, separated to the Gospel of God — for the Father was manifest, even before the Gospels. Yet even if He were manifest, it was to the Jews only, and not even to all of these as were fitting. For neither did they know Him to be a Father, and many things did they conceive unworthily of Him. Wherefore also Christ says, The true worshippers shall come, and that the Father seeks such to worship Him. [John 4:23] But it was afterwards that He Himself with the Son was unveiled to the whole world, which Christ also spoke of beforehand, and said, that they might know You the only true God, and Jesus Christ Whom You have sent. [John 17:3] But he calls it the Gospel of God, to cheer the hearer at the outstart. For he came not with tidings to make the countenance sad, as did the prophets with their accusations, and charges, and reproofs, but with glad tidings, even the Gospel of God; countless treasures of abiding and unchangeable blessings.

Ver.

2. Which He promised afore by His Prophets in the Holy Scriptures.

For the Lord, says he, shall give the word to them that proclaim glad tidings with great power [Psalm 68:12, Septuagint]; and again, How beautiful are the feet of them that preach the Gospel of peace. [Isaiah 52:7; Romans 10:15] See here both the name of the Gospel expressly and the temper of it, laid down in the Old Testament. For, we do not proclaim it by words only, he means, but also by acts done; since neither was it human, but both divine and unspeakable, and transcending all nature. Now since they have laid against it the charge of novelty also, He shows it to be older than the Greeks, and described aforetime in the Prophets. And if He gave it not from the beginning because of those that were unwilling to receive it, still, they that were willing did hear it. Your father Abraham, He says, rejoiced to see My day, and he saw it, and was glad. [John 8:56] How then comes He to say, Many prophets desired to see the things which you see, and have not seen them? [Matthew 13:17] He means not so, as you see and hear, the Flesh itself, and the very miracles before your eyes. But let me beg you to look and see what a very long time ago these things were foretold. For when God is about to do openly some great things, He announces them of a long time before, to practise men's hearing for the reception of them when they come.

In the Holy Scriptures. Because the Prophets not only spoke, but also writ what they spoke; nor did they write only, but also shadowed them forth by actions, as Abraham when he led up Isaac, and Moses when he lifted up the Serpent, and when he spread out his hands against Amalek, and when he offered the Paschal Lamb.

Ver.

3. Concerning His Son which was made of the seed of David, according to the flesh.

What dost, you, O Paul, that after lifting up our souls so, and elevating them, and causing great and unutterable things to pass in show before them, and speaking of the Gospel, and that too the Gospel of God, and bringing in the chorus of the Prophets, and showing the whole of them heralding forth many years before those things which were to come: why do you again bring us down to David? Are you conversing, oh tell me, of some man, and giving him Jesse's son for a father? And wherein are these things worthy of what you have just spoken of? Yea, they are fully worthy. For our discourse is not, says he, of any bare man. Such was my reason for adding, according to the flesh; as hinting that there is also a Generation of the Same after the Spirit. And why did he begin from that and not from this the higher? It is because that was what Matthew, and Luke, and Mark, began from. For he who would lead men by the hand to Heaven, must needs lead them upwards from below. So too was the actual dispensation ordered. First, that is, they saw Him a man upon earth, and then they understood Him to be God. In the same direction then, as He Himself had framed His teaching, did His disciple also shape out the way which leads there. Therefore the generation according to the flesh is in his language placed first in order, not because it was first, but because he was for leading the hearer from this up to that.

Ver.

4. And declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead, even Jesus Christ.

What is said has been made obscure by the close-folding of the words, and so it is necessary to divide it. What then is it, which he says? We preach, says he, Him Who was made of David. But this is plain. Whence then is it plain, that this incarnate Person was also the Son of God? First, it is so from the prophets; wherefore he says, Which He had promised afore by the Prophets in the Holy Scriptures. [Romans 1:2] And this way of demonstration is no weak one. And next also from the very way of His Generation: which also he sets forth by saying, of the seed of David according to the flesh: for He broke the rule of nature. Thirdly, from the miracles which He did, yielding a demonstration of much power, for in power means this. Fourthly, from the Spirit which He gave to them that believe upon Him, and through which He made them all holy, wherefore he says, according to the Spirit of holiness. For it was of God only to grant such gifts. Fifthly, from the Resurrection; for He first and He alone raised Himself: and this Himself too said to be above all a miracle sufficient to stop the mouths even of them that behaved shamelessly. For, Destroy this Temple, He says, and in three days I will raise it up [John 19]; and, When you have lifted Me up from the earth, then shall you know that I am He [John 8:28]; and again, This generation seeks after a sign; and there shall no sign be given unto it, but the sign of Jonas. [Matthew 12:39] What then is the being declared? being shown, being manifested, being judged, being confessed, by the feeling and suffrage of all; by Prophets, by the marvelous Birth after the Flesh, by the power which was in the miracles, by the Spirit, through which He gave sanctification, by the Resurrection, whereby He put an end to the tyranny of death.

Ver.

5. By Whom we have received grace and Apostleship for obedience to the faith.

See the candor of the servant. He wishes nothing to be his own, but all his Master's. And indeed it was the Spirit that gave this. Wherefore He says, I have many things to say unto you, but you cannot bear them now. Howbeit when He, the Spirit of Truth, has come, He will guide you into all truth [John 16:12]: and again, Separate Me Paul and Barnabas. [Acts 13:2] And in the Epistle to the Corinthians, he says, that to one is given by the Spirit the word of wisdom, to another the word of knowledge [1 Corinthians 12:8-11]; and that It divides all as It wills. And in addressing the Milesians, he says, Over which the Holy Ghost has made you shepherds and overseers. [Acts 20:28] You see, he calls the things of the Spirit, the Son's, and the things of the Son, the Spirit's. Grace and Apostleship; that is, it is not we that have achieved for ourselves, that we should become Apostles. For it was not by having toiled much and labored that we had this dignity allotted to us, but we received grace, and the successful result is a part of the heavenly gift. For obedience to the faith. So it was not the Apostles that achieved it, but grace that paved the way before them. For it was their part to go about and preach, but to persuade was of God, Who wrought in them. As also Luke says, that He opened their heart [Acts 16:14]; and again, To whom it was given to hear the word of God. To obedience; he says not, to questioning and parade (κατασκευὴν) of argument but to obedience. For we were not sent, he means, to argue, but to give those things which we had trusted to our hands. For when the Master declares anything, they that hear should not be nice and curious handlers of what is told them, but receivers only; for this is why the Apostles were sent, to speak what they had heard, not to add anything from their own stock, and that we for our part should believe— that we should believe what?— concerning His Name. Not that we should be curious about the essence, but that we should believe in the Name; for this it was which also wrought the miracles. For it says, in the Name of Jesus Christ rise up and walk. [Acts 3:6] And this too requires faith, neither can one grasp anything of these things by reasoning (λογισμᾥ καταλαβεἵν). Among all nations, among whom are you also the called of Jesus Christ. What? Did Paul preach then to all the nations? Now that he ran through the whole space from Jerusalem to Illyricum, and from thence again went forth to the very ends of the earth, is plain from what he writes to the Romans; but even if he did not come to all, yet still what he says is not false, for he speaks not of himself alone, but of the twelve Apostles, and all who declared the word after them. And in another sense, one should not see any fault to find with the phrase, if about himself, when one considers his ready mind, and how that after death he ceases not to preach in all parts of the world. And consider how he extols the gift, and shows that it is great and much more lofty than the former, since the old things were with one nation, but this gift drew sea and land to itself. And attend to this too, how free the mind of Paul is from all flattery; for when conversing with the Romans, who were seated as it were upon a sort of summit of the whole world, he attaches no more to them than to the other nations, nor does he on the score of their being then in power and ruling, say, that they have in spiritual things also any advantage. But as (he means) we preach to all the nations, so do we to you, numbering them with Scythians and Thracians: for if he did not wish to show this, it were superfluous to say Among whom are you also. And this he does to take down their high spirit (κενὥν τὸ φύσημα) and to prostrate the swelling vanity of their minds, and to teach them to honor others alike to themselves: and so he proceeds to speak upon this very point.

Ver.

6. Among whom are you also the called of Jesus Christ.

That is, along with whom you also are: and he does not say, that he called the others with you, but you with the others. For if in Christ Jesus there is neither bond nor free, much less is there king and private man. For even you were called and did not come over of yourselves.

Ver.

7. To all that be in Rome, beloved of God, called to be saints: grace to you and peace from God our Father, and the Lord Jesus Christ.

See how continually he puts the word called, saying, called to be an Apostle; among whom you also are called; to all that be in Rome, called: and this he does not out of superfluity of words, but out of a wish to remind them of the benefit. For since among them which believed, it was likely that there would be some of the consuls (ὑ πάτων; Ben. consulares) and rulers as well as poor and common men, casting aside the inequality of ranks, he writes to them all under one appellation. But if in things which are more needful and which are spiritual, all things are set forth as common both to slaves and to free, for instance, the love from God, the calling, the Gospel, the adoption, the grace, the peace, the sanctification, all things else, how could it be other than the uttermost folly, whom God had joined together, and made to be of equal honor in the greater things, those to divide on account of things on earth? On this ground, I presume, from the very outstart, this blessed Apostle, after casting out this mischievous disease, conducts them to the mother of blessings, humble-mindedness. This made servants better, since they learned that they should take no harm from their servitude, while they had the true freedom; this would incline masters to be gentle, as being instructed that they have no advantage in being free, unless the goods of faith have the first place given them. And that you may learn that he was not doing this to work confusion, by dashing all things, but still knew the best distinction, he wrote not simply to all that were in Rome, but with a definition added, beloved of God. For this is the best discrimination, and shows whence the sanctification was. Whence then was the sanctification? From Love. For after saying, beloved, then he proceeds, called to be saints, showing that it is from this that the fount of all blessings is. But saints he calls all the faithful. Grace unto you and peace.

Oh address, that brings countless blessings to us! This also Christ bade the Apostles to use as their first word when entering into houses. [Luke 10:5] Wherefore it is from this that Paul also in all places takes his beginning, from grace and peace; for it was no small war which Christ put an end to, but indeed one varying and of every kind and of a long season (τοικίλον καὶ ταντοδαπὸν); and this not from our labors, but through His grace. Since then love presented us with grace, and grace with peace, having set them down in the due order of an address, he prays over them that they may abide perpetual and unmoved, so that no other war may again be blown into flame, and beseeches Him that gave, to keep these things firmly settled, saying as follows, Grace be unto you and peace from God our Father, and the Lord Jesus Christ. See in this passage, the from is common to the Son and the Father, and this is equivalent to of whom. For he did not say, Grace be unto you and peace from God the Father, through our Lord Jesus Christ; but, from God the Father, and the Lord Jesus Christ. Strange! How mighty is the love of God! We which were enemies and disgraced, have all at once become saints and sons. For when he calls Him Father, he shows them to be sons; and when he says sons, he has unveiled the whole treasure of blessings.

Let us then keep showing a conversation worthy of the gift, and hold on in peace and holiness. For other dignities are but for a time, and are brought to an end along with this life present, and may be bought with money (whence one might say they are not dignities at all but names of dignities only, having their strength in the investiture of fine array and the servility of attendants), but this as having been given of God, the gift of sanctification and adoption, is not broken through even by death, but even here makes men conspicuous, and also departs with us upon our journey to the life to come. For he that holds on in the adoption, and keeps an exact watch upon his holiness, is much brighter and more happy even than he that is arrayed with the diadem itself, and has the purple; and has the delight of abundant peace in the present life and is nurtured up with goodly hopes, and has no ground for worry and disturbance, but enjoys constant pleasure; for as for good spirits and joy, it is not greatness of power, not abundance of wealth, not pomp of authority, not strength of body, not sumptuousness of the table, not the adorning of dresses, nor any other of the things in man's reach that ordinarily produces them, but spiritual success, and a good conscience alone. And he that has this cleansed, even though he be clad in rags and struggling with famine, is of better spirits than they that live so softly. So too he that is conscious of wicked deeds, even though he may gather to himself all men's goods, is the most wretched of all men. For this cause Paul, living in continual hunger and nakedness, and being scourged every day was joyful, and went more softly than they that were then emperors. But Ahab though a king, and indulging in a sumptuous luxury, when he had done that one sin, groaned and was out of spirits, and his countenance was fallen both before the sin and after the sin. If then we wish to enjoy pleasure, above all things else let us shun wickedness, and follow after virtue; since it is not in the nature of things for one to have a share thereof on any other terms, even if we were mounted upon the king's throne itself. Wherefore also Paul says, But the fruit of the Spirit is love, joy, peace. [Galatians 5:22] This fruit then let us keep growing by us, that we may be in the fruition of joy here, and may obtain the kingdom to come, by the grace and love towards man of our Lord Jesus Christ, through Whom and with Whom, be glory to the Father, and to the Holy Spirit, now and always, even unto all ages. Amen.

Rom. I. 8

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

An exordium worthy of this blessed spirit, and able to teach all men to offer unto God the firstlings of their good deeds and words, and to render thanks not only for their own, but also for others' well-doings: which also makes the soul pure from envy and grudging, and draws God in a greater measure towards the loving spirit of them that so render thanks. Wherefore also elsewhere he says, Blessed be God and the Father of our Lord Jesus Christ, Who has blessed us with all spiritual blessing. [Ephesians 1:3] And it is fitting that we render thanks not only when rich, but also when poor, not when in health only, but also when sick, not when we thrive only, but also when we have to bear the reverse. For when our affairs are borne onward with a fair wind, to be thankful is not matter of wonder. But when no small tempests be upon us, and the vessel veers about and is in jeopardy, then is the great time for displaying patience and goodness of heart. For this cause Job also gained a crown from hence, and the shameless mouth of the devil did he stop, and show clearly that not even when he saw good days was it through his wealth that he was thankful, but through his much love toward God. And see too what things he is thankful for: not for things earthly and perishing, as power and authority and glory (for these things are of no account), but for real blessings, faith and boldness of speech. And with how much feeling he gives thanks: for he says not to God, but to my God, which also the Prophets do, so making that which is common to all their own. And what is there wonderful in the Prophets doing so? For God himself plainly does it continually to His servants, calling Himself the God of Abraham and Isaac and Jacob, as peculiarly theirs. That your faith is spoken of throughout the whole world. What then, had the whole world heard of the faith of the Romans? Yes, the whole, according to him. (Or, since that time, πἅσα ἐξ ἐκείνου). And it is not a thing unlikely. For the city was not one of no note, but as being upon a sort of eminence it was on every account conspicuous. But consider, I pray, the power of the preaching, how in a short time by means of publicans and fishermen it took hold upon the very head of all cities, and Syrians became the teachers and guides of Romans. He attests then two excellencies in them, both that they believed, and that they believed with boldness, and that so great as that the fame of them reached into all the world. For your faith, he says is spoken of throughout the whole world. Your faith, not your verbal disputations, nor your questionings, nor your syllogisms. And yet there were there many hindrances to the teaching. For having recently acquired the empire of the world they were elated, and lived in riches and luxury, and fishermen brought the preaching there, and they Jews and of the Jews, a nation hated and had in abomination among all men; and they were bidden to worship the Crucified, Who was brought up in Judea. And with the doctrine the teachers proclaimed also an austere life to men who were practised in softness, and were agitated about things present. And they that proclaimed it were poor and common men, of no family, and born of men of no family. But none of these things hindered the course of the word. So great was the power of the Crucified as to carry the word round everywhere. For it is spoken of, he says, in all the world. He says not, it is manifested, but, is spoken of, as if all men had them in their mouths. And indeed when he bears witness of this in the Thessalonians, he adds another thing also. For after saying, from you sounded out the word of God, he adds, so that we need not to speak anything. [1 Thessalonians 1:8] For the disciples had come into the place of teachers, by their boldness of speech instructing all, and drawing them to themselves. For the preaching came not anywhere to a stand, but went over the whole world more rapidly than fire. But here there is only thus much — it is spoken of. He well says that it is spoken of, showing that there was no need to add anything to what was said, or to take away. For a messenger's business is this, to convey from one to another only what is told him. For which cause also the priest is called a messenger [Malachi 2:7], because he speaks not his own words, but those of Him that sent him. And yet Peter had preached there. But he reckons what was his, to be his own as well. In such degree, as I said before, was he beyond measure clear of all grudging!

Ver. 9. For God is my witness, whom I serve with my spirit in the Gospel of His Son.

Words these of an Apostle's bowels of affection, the showing forth this of fatherly concernment! And what is it which he says, and why does he call God to witness? He had to declare his feeling toward them. Since then he had not as yet ever seen them, he therefore called no man to witness, but Him Who enters in the hearts. For since he was saying, I love you, and as a token thereof alleged his praying continually for them, and wishing to come to them, and neither was this self-evident, he betakes himself to the trustworthy testimony. Will then any one of you be able to boast that he remembers, when praying at his house (ἐ πὶ τἥς οἰκίας) the entire body of the Church? I think not. But Paul drew near to God in behalf not of one city only, but of the whole world, and this not once, or twice, or thrice, but continually. But if the continually bearing any one about in one's memory would not happen without much love; to have any in one's prayers, and to have them there continually, think what great affection and friendship that implies. But when he says, Whom I serve with my spirit in the Gospel of His Son, he shows us at once the grace of God, and also his own humble-mindedness; the grace of God because He entrusted to him so great a matter; but his own humility, because he imputes it all not to his own zeal, but to the assistance of the Spirit. But the addition of the Gospel, shows the kind of ministry. For there are many and diverse modes of service. And as under kings all are ranged under one that bears kingly power, and all have not to minister (διακονοὕνται) about the same thing, but to one belongs the ministry of ruling armies and to another that of ordering cities and to another again that of keeping treasures in the storehouses, thus also in spiritual things, one serves God and labors (λατρεύει καὶδουλεύει) in believing and ordering his own life well, and another in undertaking the care of strangers, and another in taking in hand the patronship of them that be in need. As even during the Apostle's own time, they of Stephen's company served God in the guardianship of the widows, others (ἄ λλοι 2 manuscripts, all ὡ ν) in the teaching of the word, of whom also Paul was serving in the preaching of the Gospel. And this was the fashion of his service: for it was to this that he was appointed. On this account, he not only calls God to witness, but also says what he was entrusted with, to show that having so great things put into his hands, he would not have called Him Who trusted them to him to witness what was false. And therewith he wished to make another point out also, viz. that he could not but have this love and care for them. For that they might not say who are you? And, from whence? That you say that you are anxious over a city so great, and most imperial, he shows that he must needs have this care, if at least the sort of service that was committed to him, was to declare the Gospel: for he that has this put into his hands, must needs have continually upon his mind them that are to receive the word. And he shows another thing besides this by saying, in my spirit; that this service is much higher than either the Gentile or the Jewish. For the Gentile is both fleshly and in error, and the Jewish is true indeed, yet even this is fleshly. But that of the Church is the opposite of the Gentile, but more lofty than the Jewish by a great deal. For the mode of our service is not with sheep and oxen and smoke and fat, but by a spiritual soul, which Christ also shows in saying that God is a Spirit, and they that worship Him must worship Him in spirit and in truth. [John 4:24]

In the Gospel of His Son. Having said above that it was the Father's Gospel, here he says it is the Son's. So indifferent is it to say the Father's or the Son's! For he had learned from that blessed voice that the things of the Father are the Son's, and the things of the Son are the Father's. For all Mine are Yours, and Yours are Mine. [John 17:10]

That without ceasing I make mention of you always in my prayers. This is the part of genuine love, and he seems indeed to be saying some one thing, yet states four things even here. Both that he remembers, and that he does so continually, and that it is in his prayers, and that it is to ask great things for them.

Ver. 10, 11. Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

You see him painfully desiring to see them, and yet not enduring to see them contrary to what seemed good unto God, but having his longing mingled with the fear of God. For he loved them, and was eager to come to them. Yet he did not, because he loved them, desire to see them, contrary to what seemed good unto God. This is true love, not as we love who err on both sides from the laws of love: for either we love no one, or if we ever do love, we love contrary to what seems good unto God, acting in both against the Divine law. And if these things be grievous (φορτικὰ) when spoken of, they are more grievous when done. And how do we love contrary to what seems good to God? (you will say.) When we neglect Christ pining with hunger, and provide our children and friends and relations above their needs. Or rather what need to carry the subject further. For if any one will examine his own conscience, he will find that this takes place in many things. But such was not that blessed person, but he knew both how to love and to love as he ought (3 manuscripts omit as he ought), and as was fitting, and though exceeding all men in loving, he transgressed not the measures of love. See then two things thrive extremely in him, fear of God, and also longing towards the Romans. For to be praying continually, and not to desist when he obtained not, shows exceeding love. But while loving, thus to continue yielding to the will of God, shows intense reverence. In another place, however, having thrice besought the Lord [2 Corinthians 12:8], he not only did not receive, but on the contrary, when he did not receive, he was very thankful for not having been heard. So, in all things did he look to God. But here he received, though not when he asked, but after delay, and neither hereat was he discontented. And these things I mention that we may not repine at not being heard, or at being heard slowly. For we are not better than Paul, who confesses his thankfulness for both, and with good ground. For when he had once given himself up to the all-governing Hand, and put himself with as much subjection under it, as clay under the potter, he followed wheresoever God led. Having then said that he desired to see them, he mentioned also the cause of his desire; and what is it?

Ver. 11. That I may impart unto you some spiritual gift, to the end ye may be established.

For it was not merely as many now go travelling in a needless and profitless way that he also went, but for necessary and very urgent ends. And he does not tell them his meaning openly, but by way of hints, for he does not say that I may teach you, that I may instruct you, that I may fill up that which is wanting; but, that I may impart; showing, that it is not his own things which he is giving them, but that he was imparting to them what he had received. And here again he is unassuming, in saying some, he means, a small one, and suited to my powers. And what may this small one be which you are now going to impart? This it is, he says, to the end that you may be established. This then also comes of grace, namely, the being unwavering and standing fast. But when you hear of grace, think not that the reward of resolve on our part is thereby cast aside; for he speaks of grace, not to disparage the labor of resolve on our part, but to undermine (ὑ ποτεμνόμενος, as piercing a thing inflated) the haughtiness of an insolent spirit (ἀ πονοίας). Do not thou then, because that Paul has called this a gift of grace, grow supine. For he knows how, in his great candor, to call even well doings, graces; because even in these we need much influence from above. But in saying, to the end that you may be established, he covertly shows that they needed much correction: for what he would say is this: Of a long time I have both desired and prayed to see you, for no other reason than that I may establish, strengthen, fix you thoroughly in the word of God, so that you be not continually wavering. But he does not express himself so (for he would have shocked them), but in another way he hints to them the same thing, though in a subdued tone. For when he says, to the end that you may be established, he makes this plain. Then since this also was very irksome, see how he softens it by the sequel. For that they may not say, are we wavering, and carried about? And need we speech of yours in order to stand fast? He anticipates and does away any gainsaying of the kind, by saying as follows.

Ver. 12. That is, that I may be comforted together with you by the mutual faith both of you and me.

As if he said, Do not suspect that I spoke to accuse you. It was not with this feeling that I said what I did. But what may it be that I wished to say? You are undergoing many tribulations, being drenched on every side (by those who persecute you περιαντλούμενοι . 3 manuscripts παρενοχλούμενοι, harassed). I desired then to see you, that I might comfort you, or rather, not that I might comfort you only, but that I might myself receive comfort. See the wisdom of the teacher. He said, to the end that ye may be strengthened; he knew that what he had said would be heavy and irksome to the disciples. He says, to the end that you may be comforted. But this again is heavy, not indeed to such a degree as the former, still it is heavy. He then pares down what is galling in this also, smoothing his speech on every side, and rendering it easy of acceptance. For he does not say barely, to be comforted, but, to be comforted together with you; nor was he content with this but he puts in a further lenitive, when he says, by the mutual faith both of you and me. Oh how great was his humble-mindedness! He showed himself also to be in need of them, and not them only of him. And he puts the disciples in the position of teachers, not letting any superiority remain upon his own side, but pointing out their full equality. For the gain is mutual, he means, and I need the comfort from you, and you that from me. And how comes this to pass? Through the mutual faith both of you and me. For as in the case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive. You must not look to the present time, during which, by God's grace, both in city and in the desert itself, there be many hosts of believers, and all impiety has been driven out; but consider, in that time, how great a good it was both for disciples to see their master, and for brethren who had come from another city to be seen of brethren. But that I may make what I am saying plainer, let me bring the matter to an example. For if it should even happen and come to pass (may it never do so!) that we had been carried away to the land of the Persians or Scythians or other barbarians, and had been scattered (7 manuscripts torn asunder) by twos and threes in their cities, and were then suddenly to see any one of those here coming to us, reflect what a harvest of comfort we should reap of it! See ye not those too who are in the prisons, it they see any of their acquaintance, how they revive, and are quite fluttering with the pleasure? But if I compare those days with captivity and imprisonment, count it no wonder. For these suffered far harder things than those, scattered as they were, and driven about, and dwelling in the midst of famine and of wars, and tremblingly expecting daily death, and suspecting friends and kindred and relatives, and dwelling in the world as in a strange land, aye, and in far harder plight than they who live in another's country. This is why he says, to the end that you may be established and comforted with us by our mutual faith. And this he says, not as though himself needed any assistance from them (far from it; for how should the pillar of the Church, who was stronger than iron and the rock, the spiritual adamant, who was equal to the charge of countless cities), but that he should not make his language impetuous and his reproof vehement, he says, that he himself also needs their consolation. But if any one here should say, that the comfort was his gladness at the increase of their faith, and that Paul needed this, he would not be mistaking his meaning in this way either. If then thou desire, one might say, and pray, and will gain comfort and give comfort by it, what is there to hinder your coming? By way of dissipating this suspicion then, he proceeds.

Ver. 13. Now I would not have you ignorant, brethren, that oftentimes I desired to come unto you (but was let hitherto).

Here is a compliance great as that of slaves, and a plain exhibition of his excellent temper (εὐγνωμοσύνης)! For, that he was let, he says, but why, he does not go on to say. For he does not pry into the command of his Master, but only obeys. And yet one might expect a person to start questions, as to why God hindered a city so conspicuous and great, and towards which the whole world was looking, from enjoying such a teacher, and that for so long a time. For he that had overcome the governing city, could easily go on to the subjects of it. But he that let alone the more royal one, and lay in wait about the dependents, had the main point left neglected. But none of these things does he busy himself with, but yields to the incomprehensibleness of Providence, thereby both showing the right tone of his soul, and instructing us all never to call God to account for what happens, even though what is done seem to trouble the minds of many. For the Master's part it is alone to enjoin, the servants' to obey. And this is why he says, that he was let, but not for what cause; for he means, even I do not know; ask not then of me the counsel or mind of God. For neither shall the thing formed say to him that formed it, Why have you made me thus? For why, tell me, do you even seek to learn it? Do you not know that all things are under His care, that He is wise, that He does nothing at a mere hazard, that He loves you more than they who begot you, and goes exceeding far beyond a father's yearnings of affection to you, and a mother's anxiousness. Seek then no more, and go not a step further; for this is sufficient consolation for you: since even then it was well ordered for the Romans. And if you know not the manner, take it not to heart: for this is a main feature of faith, even when in ignorance of the manner of the dispensation, to receive what is told us of His Providence.

Paul then having succeeded in what he was earnest about (and what was this? To show that it was not as slighting them that he did not come to them, but because, though greatly desiring it, he was hindered), and having divested himself of the accusation of remissness, and having persuaded them that he was not less desirous to see them than themselves, further shows his love to them by other things. For even when I was hindered he means, I did not stand aloof from the attempt, but I kept attempting always yet was always hindered, yet never did I stand aloof thus, without falling out with the will of God, still keeping my love. For by his purposing it to himself and not standing aloof from it, he showed his affection; but through his being hindered and yet not struggling against it, all his love to God. That I might have some fruit among you also. Yet he had told them the cause of his longing before, and shown that it was becoming him; but still here also, he states it, clearing away all their suspicion. For since the city was conspicuous, and in the whole extent of sea and land had no equal to many even the mere desire of becoming acquainted with it became a reason (πρόφασις) for a journey to it; that they might not think anything of the sort about Paul, or suspect that, merely with a view to glory in claiming them to himself he desired to be present there, he repeatedly lays down the ground of his desire, and before he says, it was that I may impart to you some spiritual gift, that I desired to see you; but here more clearly, that I might have some fruit among you also even as among other Gentiles. The rulers he puts with the subjects, and after the countless triumphs and victories and the glory of the consuls, he puts them with the barbarians, and with good reason too. For where the nobility of faith is, there is none barbarian, none Grecian, none stranger, none citizen, but all mount up to one height of dignity. And see him here also unassuming, for he does not say, that I may teach and instruct, but what? that I might have some fruit. And not fruit, simply, but some fruit. Again, depreciating his own share therein just as he had said above, that I may impart some gift. And then to repress them too, as I said also before, he says, even as among other Gentiles. For, I do not, because you are rich, and have the advantage of others, show less concern about the others. For it is not the rich that we are seeking, but the faithful. Where now are the wise of the Greeks, they that wear long beards and that are clad in open dress, and puff forth great words (τὰ μεγάλα φυσὥντες)? All Greece and all barbarian lands has the tentmaker converted. But Plato, who is so cried up and carried about among them, coming a third time to Sicily with the bombast of those words of his, with his brilliant reputation (ὑ πσλήψεως), did not even get the better of a single king, but came off so wretchedly, as even to have lost his liberty. But this tentmaker ran over not Sicily alone or Italy, but the whole world; and while preaching too he desisted not from his art, but even then sewed skins, and superintended the workshop. And even this did not give offense to those who were born of consuls, and with very good reason, for it is not their trades and occupations, but falsehood and forged doctrines, which usually render teachers easy subjects of contempt. And for this reason, even Athenians still laugh at the former. But this man even barbarians attend to, and even foolish and ignorant men. For his preaching is set forth to all alike, it knows no distinction of rank, no preëminence of nation, no other thing of the sort; for faith alone does it require, and not reasonings. Wherefore it is most worthy of admiration, not only because it is profitable and saving, but that it is readily admissible and easy (Sav. lovable), and comprehensible to all: which is a main object in the Providence of God, who sets forth His blessings to all in common.

For what He did in respect of the sun and the moon and the earth and the sea and other things, not giving the rich and the wise a greater share of the benefits of these, and a less to the poor, but setting forth the enjoyment of them to all alike, this also did He with regard to the preaching, and even in a much greater degree, by how much this is more indispensable than they. Wherefore Paul repeatedly says, among all the Gentiles, to show that he in no respect favors them, but is fulfilling his Master's command, and sending them away to thanksgiving to the God of all, he says;

Ver. 14. I am a debtor to the Greeks and to the Barbarians, both to the wise and to the unwise.

Which also he said when writing to the Corinthians. And he says it, to ascribe the whole to God. [1 Corinthians 9:16]

Ver. 15. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also.

Oh, noble soul! Having taken on him a task laden of so great dangers, a voyage across the sea, temptations, plottings, risings — for it was likely, that one who was going to address so great a city which was under the tyrannic sway of impiety, should undergo temptations thick as snowflakes; and it was in this way that he lost his life in this city, being cut off by the tyrant of it — yet still expecting to undergo so great troubles, for none of these did he become less energetic, but was in haste and was in travail and was ready-minded. Wherefore he says, So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also.

Ver. 16. For I am not ashamed of the Gospel.

"What do you say, O, Paul? When it were fitting to say, that I boast, and am proud, and luxuriate in it; you say not this, but what is less than this, that you are not ashamed, which is not what we usually say of things very glorious. What then is this which he says, and why does he thus speak? While yet he exults over it more than over heaven. At least, in writing to the Galatians, he said, God forbid that I should glory, save in the Cross of our Lord Jesus Christ. [Galatians 6:14] How then comes he here to say, not that I even glory, but that I am not ashamed? The Romans were most anxiously eager about the things of the world, owing to their riches, their empire, their victories; and their kings they reckoned to be equal to the gods, and so they even called them. And for this cause too, they worshipped them with temples and with altars and with sacrifices. Since then they were thus puffed up, but Paul was going to preach Jesus, who was thought to be the carpenter's son, who was brought up in Judea, and that in the house of a mean woman, who had no body guards, who was not encircled in wealth, but even died as a culprit with robbers, and endured many other inglorious things; and it was likely that they were concealing themselves as not as yet knowing any of the unspeakable and great things: for this reason he says, I am not ashamed, having still to teach them not to be ashamed. For he knew that if they succeeded in this, they would speedily go on and come to glorying also: and do you then, if you hear any one saying, Do you worship the Crucified? Be not ashamed, and do not look down, but luxuriate in it, be bright-faced at it, and with the eyes of a free man, and with uplifted look, take up your confession; and if he say again, Do you worship the Crucified? Say in reply to him, Yes! And not the adulterer, not the insulter of his father, not the murderer of his children (for such be all the gods they have), but Him who by the Cross stopped the mouths of devils, and did away with their countless juggleries. For the Cross is for our sakes, being the work of unspeakable Love towards man, the sign of His great concern for us. And in addition to what has been said, since they were puffed up with great pomposity of speech and with their cloak of external wisdom, I, he means to say, bidding an entire farewell to these reasonings, come to preach the Cross, and am not ashamed because of it: for it is the power of God to salvation. For since there is a power of God to chastisement also (for when He chastised the Egyptians, He said, This is My great power, ) [Joel 2:25] and a power to destruction, (for, fear Him, He says, that is able to destroy both body and soul in hell), [Matthew 10:28] for this cause he says, it is not these that I come to bring, the powers of chastisement and punishment, but those of salvation. What then? Did not the Gospel tell of these things also, namely, the account of hell, and that of the outer darkness, and of the venomous worm? And yet we know of these from no other source than the Gospel. In what sense then does he say, the power of God unto salvation? Attend only to what follows. To every one that believes; to the Jew first, and also to the Greek.

For it is not to all absolutely, but to them that receive it. For though thou be a Grecian (i.e. Heathen), and even one that has run into every kind of vice, though a Scythian, though a barbarian, though a very brute, and full of all irrationality, and burdened with the weights of endless sins, no sooner have you received the word concerning the Cross, and been baptized, than you have blotted out all these; and why says he here, to the Jew first, and also to the Greek? What means this difference? And yet he has often said, Neither circumcision is anything, nor uncircumcision [Galatians 5:6 and 6:15]; how then does he here discriminate, setting the Jew before the Greek? Now why is this? Seeing that by being first he does not therefore receive any more of the grace (for the same gift is bestowed both on this person and that,) but the first is an honor in order of time only. For he has no such advantage as that of receiving greater righteousness, but is only honored in respect of his receiving it first. Since in the case of those that are enlightened (you that are initiated know what is meant,) all run to the baptism, yet not all at the same hour, but one first and another second. Yet the first does not receive more than the second, nor he than the person after him, but all enjoy the same gifts. The first then here is an honor in word, not a superiority in grace. Then after saying, unto salvation, he enhances the gift further, by showing that it stays not at the present point, but proceeds farther. For this is what he sets forth, when he says,

Ver. 17. For therein is the righteousness of God revealed.

But he who has become just shall live, not for the present life only, but for that which is to come. And he hints not only this, but also another thing along with this, namely, the brightness and gloriousness of such a life. For since it is possible to be saved, yet not without shame (as many are saved of those, who by the royal humanity are released from punishment), that no one may suspect this upon hearing of safety, he adds also righteousness; and righteousness, not your own, but that of God; hinting also the abundance of it and the facility. For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, believing. Then since his statement did not seem credible, if the adulterer and effeminate person, and robber of graves, and magician, is not only to be suddenly freed from punishment but to become just, and just too with the highest righteousness; he confirms his assertion from the Old Testament. And first with a short sentence, he lays open a vast sea of histories to one who has a capacity for seeing them. For after having said, from faith to faith, he sends the hearer back to the dispensations of God, which took place thus in the Old Testament, which, when writing to the Hebrews, he explains with his usual great wisdom, showing that both the just and the sinners were justified in that way even then, wherefore also he made mention both of the harlot and of Abraham. But then here, after having just hinted at it (for he was running on to another and a pressing subject), he again confirms what he had said from the Prophets, bringing in Habakkuk before them, crying, and saying, that it is not in the nature of things for him who is to live, to live otherwise save by faith; for the just, he says, shall live by faith [Habakkuk 2:4], speaking about the life to come. For since what God gives transcends reasoning entirely, it is but reason that we need faith. But the man that thinks meanly of it, and is contemptuous and vainglorious, will not effect anything at all. Let heretics hearken to the voice of the Spirit, for such is the nature of reasonings. They are like some labyrinth or puzzles which have no end to them anywhere, and do not let the reason stand upon the rock, and have their very origin in vanity. For being ashamed to allow of faith, and to seem ignorant of heavenly things, they involve themselves in the dust-cloud of countless reasonings. Then oh miserable and painful man, fit object for endless tears, should any one ask you, how the heaven was made, and how the earth — and why do I say the heaven and the earth? How thou were yourself born, how nourished, and how you grew, are you then not ashamed of your ignorance? But if anything be said about the Only-begotten, do you thrust yourself through shame into a pit of destruction, thinking that it is unworthy of you not to know everything? And yet disputatiousness is an unworthy thing, and so is ill-timed curiosity. And why do I speak of doctrines? For even from the corruption in our present life we have escaped by no other means than through the faith. Thus shone also all those aforetime, thus Abraham, thus Isaac, thus Jacob, thus too the harlot was saved, the one in the Old Testament, and likewise the one in the New. For, by faith, he says, the harlot Rahab perished not with them that believed not when she had received the spies. [Hebrews 11:31] For if she had said to herself, and how can they that are captives and exiles, and refugees, and live the life of vagabond tribes, get the better of us who have a city, and walls, and towers? she would have destroyed both herself and them. Which also the forefathers of those who were then saved did suffer. For when, upon the sight of men great and tall, they questioned the manner of victory, they perished, without battle or array, all of them. Do you see what a pit is that of unbelief! What a wall that of faith! For the one carried down endless thousands, the other not only saved a harlot, but made her the patroness of so numerous a people!

Now since we know of these and more than these, never let us call God to account for what is done, but whatsoever He may lay on us, that let us take up with, and let us not run into niceties and curious questions, though to human reasoning the thing commanded appears even amiss. For what, let me ask, looks more amiss than for a father to slay with his own hands his only and legitimate son? [Genesis 22:3] But still when the righteous man was bid do it, he raised no nice scruples about it, but owing to the dignity of the bidder, he merely accepted the injunction. And another too that was bidden of God to strike a prophet, when he raised nice scruples about the seeming unreasonableness of the injunction, and did not simply obey, he was punished to the extreme. [1 Kings 20:35-36] But he that struck, gained a good report. And Saul too, when he saved men contrary to the decree of God, fell from the kingdom, and was irretrievably punished. And one might find other instances beside these: by all which we learn, never to require a reason for God's injunctions, but to yield and obey only. But if it be dangerous to raise nice scruples about anything that He may enjoin, and extreme punishment is appointed for those who are curious questioners, what possible excuse shall they have who curiously question things far more secret and awful than these, as for instance, how He begot the Son, and in what fashion, and what His Essence is? Now as we know this, let us with all kindliness receive the mother of all blessings, faith; that sailing as it were in a still harbor, we may at once keep our doctrines orthodox, and by steering our life safely in a straight course, may attain those eternal blessings by the grace and love toward man of our Lord Jesus Christ, through Whom and with Whom be glory unto the Father, with the Holy Ghost, for ever and ever. Amen.

Rom. I. 18

For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness.

Observe the discretion of Paul, how after encouraging by the gentler things, he turns his discourse to the more fearful. For after saying that the Gospel is the cause of salvation and of life, that it is the power of God, that it genders salvation and righteousness, he mentions what might well make them fear that were heedless of it. For since in general most men are not drawn so much by the promise of what is good as by the fear of what is painful, he draws them on both sides. For this cause too did God not only promise a kingdom, but also threaten hell. And the Prophets spoke thus with the Jews, ever intermingling the evil with the good. For this cause too Paul thus varies his discourse, yet not any how, but he sets first the good things, and after the evil, to show that the former came of the guiding purpose of God, but the latter of the wickedness of the backsliding. And in this way the prophet puts the good first, saying, If you be willing and will obey me, you shall eat the good of the land: but if you be not willing and will not obey me, the sword shall devour you. [Isaiah 1:19-20] So here too does Paul conduct his discourse. But observe him; Christ, he means, came to bring forgiveness, righteousness, life, yet not in any way, but by the Cross, which is greatest too and wonderful, that He not only gave such things, but that He also suffered such things. If then ye insolently scorn the gifts, then will the penalties await you. And see how he raises his language, For the wrath of God, he says, is revealed from heaven. Whence does this appear? If it be a believer who says this, we will tell him of the declarations of Christ, but if the unbeliever and the Grecian, him Paul silences, by what he says presently of the judgment of God, bringing an uncontrovertible demonstration from the things which were done by them. And this too is by far the most striking point in him, how he exhibits those who speak against the truth, as themselves bearing witness by the things which they do daily, and say, to the doctrines of the truth. But of this in the sequel: but for the present, let us keep to what is set before us. For the wrath of God is revealed from heaven. And indeed even here this often takes place in famines and pestilences and wars: for each individually and all in common are punished. What will be the new thing then? That the chastisement will be greater, and common to all, and not by the same rules. For now what takes place is for correction; but then for vengeance. And this also St. Paul showed, when he said, We are chastened now, that we should not be condemned with the world. [1 Corinthians 11:32] And now indeed to many such things usually seem to come not of the wrath from above, but of the malice of man. But then the punishment from God shall be manifest, when the Judge, sitting upon the fearful tribunal, shall command some to be dragged to the furnaces, and some to the outer darkness, and some to other inexorable and intolerable punishments. And why is it that he does not speak as plainly as this, the Son of God is coming with ten thousand angels, and will call each man to account, but says, that the wrath of God is revealed? His hearers were as yet novices, and therefore he draws them first by things quite allowed by them. And besides what is here mentioned, he also seems to me to be aiming against the Greeks. And this is why he makes his beginning from this, but afterwards he introduces the subject of Christ's judgment.

Against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. Here he shows that the ways of ungodliness are many, and that of truth, one. For error is a thing various and multiform and compound, but the truth is one. And after speaking of doctrines he speaks of life, mentioning the unrighteousness of men. For there be various kinds of unrighteousness also. One is in money affairs, as when any one deals unrighteously by his neighbor in these; and another in regard to women, when a man leaves his own wife, and breaks in upon the marriage of another. For St. Paul calls this also defrauding, saying thus, That no man go beyond or defraud his brother in the matter. [1 Thessalonians 4:6] Others again injure not the wife or property, but the reputation of their neighbor, and this too is unrighteousness. For a good name is better than great riches. [Proverbs 22:1] But some say that this also is said of Paul about doctrines. Still there is nothing to prevent its having been said of both. But what it is to hold the truth in unrighteousness, learn from the sequel.

Ver. 19. Because that which may be known of God is manifest in them, for God has showed it unto them.

But this glory they invested stocks and stones with. As then he which is entrusted with the goods of the king, and is ordered to spend them upon the king's glory, if he waste these upon robbers, and harlots, and witches, and make these splendid out of the king's stores, he is punished as having done the kingdom the greatest wrong. Thus they also who after having received the knowledge of God and of His glory, invested idols therewith, held the truth in unrighteousness, and, at least as far as was in their power, dealt unrighteously by the knowledge, by not using it upon fitting objects. Now, has what was said become clear to you, or must one make it still clearer? Perhaps it were needful to say somewhat more. What then is it which is here said? The knowledge of Himself God placed in men from the beginning. But this knowledge they invested stocks and stones with, and so dealt unrighteously to the truth, as far at least as they might. For it abides unchanged, having its own glory immutable. And whence is it plain that He placed in them this knowledge, O Paul? Because, says he, that which may be known of Him is manifest in them. This, however, is an assertion, not a proof. But do thou make it good, and show me that the knowledge of God was plain to them, and that they willingly turned aside. Whence was it plain then? Did He send them a voice from above? By no means. But what was able to draw them to Him more than a voice, that He did, by putting before them the Creation, so that both wise, and unlearned, and Scythian, and barbarian, having through sight learned the beauty of the things which were seen, might mount up to God. Wherefore he says,

Ver. 20. For the invisible things of Him from the Creation of the world are clearly seen, being understood by the things which are made.

Which also the prophet said, The heavens declare the glory of God. [Psalm 19:1] For what will the Greeks (i.e. Heathen) say in that day? That we were ignorant of You? Did ye then not hear the heaven sending forth a voice by the sight, while the well-ordered harmony of all things spoke out more clearly than a trumpet? Did ye not see the hours of night and day abiding unmoved continually, the goodly order of winter, spring, and the other seasons remaining both sure and unmoved, the tractableness (εὐγνωμοσύνην) of the sea amid all its turbulence and waves? All things abiding in order and by their beauty and their grandeur, preaching aloud of the Creator? For all these things and more than these does Paul sum up in saying, The invisible things of Him from the creation of the world are clearly seen, being understood by the things which are made, even His eternal Power and Godhead; so that they are without excuse. And yet it is not for this God has made these things, even if this came of it. For it was not to bereave them of all excuse, that He set before them so great a system of teaching, but that they might come to know Him. But by not having recognized Him they deprived themselves of every excuse, and then to show how they are bereaved of excuse, he says,

Ver. 21. Because that, when they knew God, they glorified Him not as God.

This is the one greatest charge; and the second after it is their also worshipping idols, as Jeremy too in accusing them said, This people has committed two evils: they have forsaken me the fountain of living water, and have dug for themselves broken cisterns. [Jeremiah 2:13] And then as a sign of their having known God, and not used their knowledge upon a fit object, he adduces this very thing, that they knew gods. Wherefore he adds, because that, when they knew God, they glorified Him not as God. And he names the cause through which they fell into such senselessness. What then is it? They trusted everything to their reasonings. Still he does not word it so, but in a much sharper language, but became vain in their reasonings, and their foolish heart was darkened. For as in a night without a moon, if any one attempt to go by a strange road, or to sail over a strange sea, so far will he be from soon reaching his destination, that he will speedily be lost. Thus they, attempting to go the way leading to Heaven, and having destroyed the light from their own selves, and, in lieu of it, trusted themselves to the darkness of their own reasoning, and seeking in bodies for Him who is incorporeal, and in shapes for Him who has no shape, underwent a most rueful shipwreck. But beside what has been said, he names also another cause of their error, when he says,

Ver. 22. Professing themselves to be wise, they became fools.

For having some great conceit of themselves, and not enduring to go the way which God had commanded them, they were plunged into the reasonings of senselessness (1 manuscript διανοίας). And then to show and give in outline, what a rueful surge it was, and how destitute of excuse, he goes on to say,

Ver. 23. And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.

The first charge is, that they did not find God; the second was, that it was while they had great and clear (Sav. marg. wise) means to do it; the third, that withal they said they were wise; the fourth, that they not only did not find that Reverend Being, but even lowered Him to devils and to stones and stocks. Now he takes down their haughtiness also in the Epistle to the Corinthians, but not in the same way there as here. For there it is from the Cross he gives them the blow, saying, The foolishness of God is wiser than men. [1 Corinthians 1:25] But here, without any comparison, he holds their wisdom by itself up to ridicule, showing it to be folly and a mere display of vain boasting. Then, that you may learn that when they had the knowledge of God they gave it up thus treacherously, they changed, he says. Now he that changes, has something to change. For they wished to find out more, and not bear with the limits given them, and so they were banished from these also. For they were lusters after new devices, for such is all that is Grecian. And this is why they stood against one another and Aristotle rose up against Plato, and the Stoics blustered (ἐ φρυάξαντο 6 manuscripts fenced themselves, ἐ φράξαντο: which Field inclines to prefer) against him, and one has become hostile to one, another to another. So that one should not so much marvel at them for their wisdom, as turn away from them indignant and hate them, because through this very thing they have become fools. For had they not trusted what they have to reasonings, and syllogisms, and sophistries, they would not have suffered what they did suffer. Then, to strengthen the accusation against them he holds the whole of their idolatry up to ridicule. For in the first place the changing even were a very fit subject of scorn. But to change to such things too, is beyond all excuse. For what then did they change it, and what was it which they invested with His Glory? Some conceptions they ought to have had about Him, as, for instance, that He is God, that He is Lord of all, that He made them, which were not, that He exercises a Providence, that He cares for them. For these things are the Glory of God. To whom then did they ascribe it? Not even to men, but to an image made like to corruptible man. Neither did they stop here, but even dropped down to the brutes, or rather to the images of these. But consider, I pray, the wisdom of Paul, how he has taken the two extremes, God the Highest, and creeping things the lowest: or rather, not the creeping things, but the images of these; that he might clearly show their evident madness. For what knowledge they ought to have had concerning Him Who is incomparably more excellent than all, with that they invested what was incomparably more worthless than all. But what has this to do with the philosophers? A man may say. To these belongs most of all what I have said to do with them. For they have the Egyptians who were the inventors of these things to their masters. And Plato, who is thought more reverend than the rest of them, glories in these masters. (Plat. Tim. 21. B. etc.) And his master is in a stupid awe of these idols, for he it is that bids them sacrifice the cock to Æsculapius (his last words, Phædo), where (i.e. in his temple. So Field from manuscripts.) are the images of these beasts, and creeping things. And one may see Apollo and Bacchus worshipped along with these creeping things. And some of the philosophers even lifted up to Heaven bulls, and scorpions, and dragons, and all the rest of that vanity. For in all parts did the devil zealously strive to bring men down before the images of creeping things, and to range beneath the most senseless of all things, him whom God has willed to lift up above the heavens. And it is not from this only, but also from other grounds, that you will see their chief man to come under the remarks now made. For having made a collection of the poets, and having said that we should believe them upon matters relating to God, as having accurate knowledge, he has nothing else to bring forward but the linked sweetness of these absurdities, and then says, that this utterly ludicrous trifling is to be held for true.

Ver. 24. Wherefore also God gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves.

Hence he shows, that even of the perversion of the laws it was ungodliness which was the cause, but He gave them up, here is, let them alone. For as he that has the command in an army, if upon the battle lying heavy upon him he retreat and go away, gives up his soldiers to the enemies not by thrusting them himself, but by stripping them of his own assistance; thus too did God leave those that were not minded to receive what comes from Him, but were the first to bound off from Him, though Himself having wholly fulfilled His own part. But consider; He set before them, for a form of doctrine, the world; He gave them reason, and an understanding capable of perceiving what was needful. None of these things did the men of that day use unto salvation, but they perverted to the opposite what they had received. What was to be done then? To drag them by compulsion and force? But this were not to make them virtuous. It remained then, after that, for Him to leave them alone, and this He did too, that in this way, if by no other, having by trial come to know the things they lusted after, they might flee from what was so shameful (3 manuscripts add εἰκότως, and with reason). For if any that was a king's son, dishonoring his father, should choose to be with robbers and murderers, and them that break up tombs, and prefer their doings to his father's house; the father leaves him, say, so that by actual trial, he may learn the extravagance of his own madness. But how comes he to mention no other sin, as murder, for instance, or covetousness, or other such besides, but only unchasteness? He seems to me to hint at his audience at the time, and those who were to receive the Epistle. To uncleanness, to dishonor their own bodies between themselves.

Note the emphasis here, as it is most severe. For they stood not in need of any others, it means, to do insolent violence to them, but the very treatment the enemies would have shown them, this they did to themselves. And then, taking up the charge again, he says,

Ver. 25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator.

Things which were matter for utter scorn, he puts down specially, but what seemed of a graver cast than the rest, in general terms; and by all he shows, that serving the creature is Grecian. And see how strong he makes his assertion, for he does not say, barely, they served the creature, but more than the Creator: thus everywhere giving fresh force to the charge, and, by the comparison, taking from them all ground of mitigation. Who is blessed forever. Amen. But by this, he means, He was not any whit injured. For Himself abides blessed forever. Here he shows, that it was not in self-defense that He left them alone, inasmuch as He suffered nothing Himself. For even if these treated Him insolently, yet He was not insolently treated, neither was any scathe done to the bearings of His glory, but He abides continually blessed. For if it often happen, that man through philosophy would not feel the insults men offered him, much less would God, the imperishable and unalterable Nature, the unchangeable and immovable Glory.

For men are in this respect made like God, when they do not feel what is inflicted by them who would do them despite, and are neither insulted of others who insult them, nor beaten of them when beating them, nor made scorn of when they make scorn of them. And how in the nature of things can this be? It may be said. It is so, yea most certainly it is possible, when you are not vexed at what is done. And how, it may be said, is it possible not to be vexed? Nay rather, how is it possible to be vexed? Tell me now, if your little child were to insult you, would you then reckon the insult an insult? What, but would you be vexed? Surely not. But and if you were to be vexed, would you not then be ridiculous? Thus too let us then get to feel disposed towards our neighbors, and then we shall have no sense of displeasure. For they that insult us are more senseless than children. Neither let us even seek to be free from insults, but when we are insulted to bear them. For this is the only secure honor. But why so? Because this you are master of, but that, another person. Do you not see the adamant reverberating the blows it receives? But nature, you will say, gives it this property. Yet you too have it in your power to become by free choice such, as that happens to be by nature. How? Do you not know that the children in the furnace were not burned? And that Daniel in the den suffered no harm? This may even now come to pass. There stand by us too lions, anger and lust, with fearful teeth tearing asunder him that falls among them. (Plato Rep. viii.) Become then like that (ἔ κεινον 3 manuscripts) Daniel, and let not these affections fasten their fangs into your soul. But that, you will say, was wholly of grace. Yes; because the acts of free-will led the way thereto. So that if we be willing to train ourselves to a like character, even now the grace is at hand. And even though the brutes be an hungered, yet will they not touch your sides. For if at the sight of a servant's body they were abashed, when they have seen the members of Christ, (and this is what we believers are,) how shall they do else than be still? Yet if they be not still, it is owing to the fault of those cast among them. For indeed many spend largely upon these lions, by keeping harlots, breaking through marriages, taking vengeance upon enemies. And so before ever they come to the bottom of the den they get torn in pieces. [Daniel 6:24] But with Daniel this did not so happen, neither yet would it with us, if we were so minded, but even a greater thing would take place than what then happened. For the lions hurt not him; and if we be sober-minded, then will they that hurt us even profit us. Thus then did Paul grow bright out of those that thwarted him and plotted against him, thus Job out of the many scourges, thus Jeremy out of the miry pit, thus Noah out of the flood, thus Abel out of the treachery, thus Moses out of the bloodthirsty Jews, thus, Elisha, thus each of the worthies of old, not out of relaxedness and softness, but out of tribulations and trials, came to be attired with their bright crowns. Wherefore also Christ, inasmuch as He knew this to be the groundwork of a good report, said to His disciples, In the world you shall have tribulation, but be of good cheer, I have overcome the world. [John 16:33] What then, they will say, Have not many been turned to flight by these terrors? Yes, but that was not of the nature of temptation, but of their own remissness. But He that with the temptation makes also an escape, so that you may be able to bear it [1 Corinthians 10:13], may He stand by all of us, and reach forth His hand, that being gloriously proclaimed victorious we may attain to the everlasting crowns, through the grace and love towards man (5 manuscripts add the rest and so Field passim) of our Lord Jesus Christ, through Whom, and with Whom, to the Father be glory, with the Holy Ghost, for ever and ever. Amen.

Romans I. 26, 27

For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one towards another.

All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. But behold how here too, as in the case of the doctrines, he deprives them of excuse, by saying of the women, that they changed the natural use. For no one, he means, can say that it was by being hindered of legitimate intercourse that they came to this pass, or that it was from having no means to fulfil their desire that they were driven into this monstrous insanity. For the changing implies possession. Which also when discoursing upon the doctrines he said, They changed the truth of God for a lie. And with regard to the men again, he shows the same thing by saying, Leaving the natural use of the woman. And in a like way with those, these he also puts out of all means of defending themselves by charging them not only that they had the means of gratification, and left that which they had, and went after another, but that having dishonored that which was natural, they ran after that which was contrary to nature. But that which is contrary to nature has in it an irksomeness and displeasingness, so that they could not fairly allege even pleasure. For genuine pleasure is that which is according to nature. But when God has left one, then all things are turned upside down. And thus not only was their doctrine Satanical, but their life too was diabolical. Now when he was discoursing of their doctrines, he put before them the world and man's understanding, telling them that, by the judgment afforded them by God, they might through the things which are seen, have been led as by the hand to the Creator, and then, by not willing to do so, they remained inexcusable. Here in the place of the world he sets the pleasure according to nature, which they would have enjoyed with more sense of security and greater glad-heartedness, and so have been far removed from shameful deeds. But they would not; whence they are quite out of the pale of pardon, and have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more sense of shame than men. And here too the judgment of Paul is worthy of admiration, how having fallen upon two opposite matters he accomplishes them both with all exactness. For he wished both to speak chastely and to sting the hearer. Now both these things were not in his power to do, but one hindered the other. For if you speak chastely you shall not be able to bear hard upon the hearer. But if you are minded to touch him to the quick, you are forced to lay the naked facts before him in plain terms. But his discreet and holy soul was able to do both with exactness, and by naming nature has at once given additional force to his accusation, and also used this as a sort of veil, to keep the chasteness of his description. And next, having reproached the women first, he goes on to the men also, and says, And likewise also the men leaving the natural use of the woman. Which is an evident proof of the last degree of corruptness, when both sexes are abandoned, and both he that was ordained to be the instructor of the woman, and she who was bid to become an helpmate to the man, work the deeds of enemies against one another. And reflect too how significantly he uses his words. For he does not say that they were enamoured of, and lusted after one another, but, they burned in their lust one toward another. You see that the whole of desire comes of an exorbitancy which endures not to abide within its proper limits. For everything which transgresses the laws by God appointed, lusts after monstrous things and not those which be customary. For as many oftentimes having left the desire of food get to feed upon earth and small stones, and others being possessed by excessive thirst often long even for mire, thus these also ran into this ebullition of lawless love. But if you say, and whence came this intensity of lust? It was from the desertion of God: and whence is the desertion of God? From the lawlessness of them that left Him; men with men working that which is unseemly. Do not, he means, because you have heard that they burned, suppose that the evil was only in desire. For the greater part of it came of their luxuriousness, which also kindled into flame their lust. And this is why he did not say being swept along or being overtaken, an expression he uses elsewhere; but what? Working. They made a business of the sin, and not only a business, but even one zealously followed up. And he called it not lust, but that which is unseemly, and that properly. For they both dishonored nature, and trampled on the laws. And see the great confusion which fell out on both sides. For not only was the head turned downwards but the feet too were upwards, and they became enemies to themselves and to one another, bringing in a pernicious kind of strife, and one even more lawless than any civil war, and one rife in divisions, and of varied form. For they divided this into four new, and lawless kinds. Since (3 manuscripts whence) this war was not twofold or threefold, but even fourfold. Consider then. It was meet, that the two should be one, I mean the woman and the man. For the two, it says, shall be one flesh. [Genesis 2:24] But this the desire of intercourse effected, and united the sexes to one another. This desire the devil having taken away, and having turned the course thereof into another fashion, he thus sundered the sexes from one another, and made the one to become two parts in opposition to the law of God. For it says, the two shall be one flesh; but he divided the one flesh into two: here then is one war. Again, these same two parts he provoked to war both against themselves and against one another. For even women again abused women, and not men only. And the men stood against one another, and against the female sex, as happens in a battle by night. You see a second and third war, and a fourth and fifth; there is also another, for beside what have been mentioned they also behaved lawlessly against nature itself. For when the Devil saw that this desire it is, principally, which draws the sexes together, he was bent on cutting through the tie, so as to destroy the race, not only by their not copulating lawfully, but also by their being stirred up to war, and in sedition against one another.

And receiving in themselves that recompense of their error which was meet. See how he goes again to the fountain head of the evil, namely, the impiety that comes of their doctrines, and this he says is a reward of that lawlessness. For since in speaking of hell and punishment, it seemed he would not at present be credible to the ungodly and deliberate choosers of such a life, but even scorned, he shows that the punishment was in this pleasure itself. (So Plato Theæt. p. 176, 7.) But if they perceive it not, but are still pleased, be not amazed. For even they that are mad, and are afflicted with phrenzy (cf. Soph. Aj. 265-277) while doing themselves much injury and making themselves such objects of compassion, that others weep over them themselves smile and revel over what has happened. Yet we do not only for this not say that they are quit of punishment, but for this very reason are under a more grievous vengeance, in that they are unconscious of the plight they are in. For it is not the disordered but those who are sound whose votes one has to gain. Yet of old the matter seemed even to be a law, and a certain law-giver among them bade the domestic slaves neither to use ointments when dry (i.e. except in bathing) nor to keep youths, giving the free this place of honor, or rather of shamefulness. Yet they, however, did not think the thing shameful, but as being a grand privilege, and one too great for slaves, the Athenian people, the wisest of people, and Solon who is so great among them, permitted it to the free alone. And sundry other books of the philosophers may one see full of this disease. But we do not therefore say that the thing was made lawful, but that they who received this law were pitiable, and objects for many tears. For these are treated in the same way as women that play the whore. Or rather their plight is more miserable. For in the case of the one the intercourse, even if lawless, is yet according to nature: but this is contrary both to law and nature. For even if there were no hell, and no punishment had been threatened, this were worse than any punishment. Yet if you say they found pleasure in it, you tell me what adds to the vengeance. For suppose I were to see a person running naked, with his body all besmeared with mire, and yet not covering himself, but exulting in it, I should not rejoice with him, but should rather bewail that he did not even perceive that he was doing shamefully. But that I may show the atrocity in a yet clearer light, bear with me in one more example. Now if any one condemned a virgin to live in close dens (θαλομευομένην), and to have intercourse with unreasoning brutes, and then she was pleased with such intercourse, would she not for this be especially a worthy object of tears, as being unable to be freed from this misery owing to her not even perceiving the misery? It is plain surely to every one. But if that were a grievous thing, neither is this less so than that. For to be insulted by one's own kinsmen is more piteous than to be so by strangers: these I say (5 manuscripts I consider) are even worse than murderers: since to die even is better than to live under such insolency. For the murderer dissevers the soul from the body, but this man ruins the soul with the body. And name what sin you will, none will you mention equal to this lawlessness. And if they that suffer such things perceived them, they would accept ten thousand deaths so they might not suffer this evil. For there is not, there surely is not, a more grievous evil than this insolent dealing. For if when discoursing about fornication Paul said, that Every sin which a man does is without the body, but he that commits fornication sins against his own body [1 Corinthians 6:18]; what shall we say of this madness, which is so much worse than fornication as cannot even be expressed? For I should not only say that you have become a woman, but that you have lost your manhood, and hast neither changed into that nature nor kept that which you had, but you have been a traitor to both of them at once, and deserving both of men and women to be driven out and stoned, as having wronged either sex. And that you may learn what the real force of this is, if any one were to come and assure you that he would make you a dog instead of being a man, would you not flee from him as a plague? But, lo! You have not made yourself a dog out of a man, but an animal more disgraceful than this. For this is useful unto service, but he that has thus given himself up is serviceable for nothing. Or again, if any one threatened to make men travail and be brought to bed, should we not be filled with indignation? But lo! now they that have run into this fury have done more grievously by themselves. For it is not the same thing to change into the nature of women, as to continue a man and yet to have become a woman; or rather neither this nor that. But if you would know the enormity of the evil from other grounds, ask on what account the lawgivers punish them that make men eunuchs, and you will see that it is absolutely for no other reason than because they mutilate nature. And yet the injustice they do is nothing to this. For there have been those that were mutilated and were in many cases useful after their mutilation. But nothing can there be more worthless than a man who has pandered himself. For not the soul only, but the body also of one who has been so treated, is disgraced, and deserves to be driven out everywhere. How many hells shall be enough for such? But if you scoff at hearing of hell and believest not that fire, remember Sodom. For we have seen, surely we have seen, even in this present life, a semblance of hell. For since many would utterly disbelieve the things to come after the resurrection, hearing now of an unquenchable fire, God brings them to a right mind by things present. For such is the burning of Sodom, and that conflagration! And they know it well that have been at the place, and have seen with their eyes that scourge divinely sent, and the effect of the lightnings from above. [Jude 7] Consider how great is that sin, to have forced hell to appear even before its time! For whereas many thought scorn of His words, by His deeds did God show them the image thereof in a certain novel way. For that rain was unwonted, for that the intercourse was contrary to nature, and it deluged the land, since lust had done so with their souls. Wherefore also the rain was the opposite of the customary rain. Now not only did it fail to stir up the womb of the earth to the production of fruits, but made it even useless for the reception of seed. For such was also the intercourse of the men, making a body of this sort more worthless than the very land of Sodom. And what is there more detestable than a man who has pandered himself, or what more execrable? Oh, what madness! Oh, what distraction! Whence came this lust lewdly revelling and making man's nature all that enemies could? Or even worse than that, by as much as the soul is better than the body. Oh, you that were more senseless than irrational creatures, and more shameless than dogs! For in no case does such intercourse take place with them, but nature acknowledges her own limits. But you have even made our race dishonored below things irrational, by such indignities inflicted upon and by each other. Whence then were these evils born? Of luxury; of not knowing God. For so soon as any have cast out the fear of Him, all that is good straightway goes to ruin.

Now, that this may not happen, let us keep clear before our eyes the fear of God. For nothing, surely nothing, so ruins a man as to slip from this anchor, as nothing saves so much as continually looking thereto. For if by having a man before our eyes we feel more backward at doing sins, and often even through feeling abashed at servants of a better stamp we keep from doing anything amiss, consider what safety we shall enjoy by having God before our eyes! For in no case will the Devil attack us when so conditioned, in that he would be laboring without profit. But should he see us wandering abroad, and going about without a bridle, by getting a beginning in ourselves he will be able to drive us off afterwards any whither. And as it happens with thoughtless servants at market, who leave the needful services which their masters have entrusted to them, and rivet themselves at a mere haphazard to those who fall in their way, and waste out their leisure there; this also we undergo when we depart from the commandments of God. For we presently get standing on, admiring riches, and beauty of person, and the other things which we have no business with, just as those servants attend to the beggars that do jugglers' feats, and then, arriving too late, have to be grievously beaten at home. And many pass the road set before them through following others, who are behaving in the same unseemly way. But let not us so do. For we have been sent to dispatch many affairs that are urgent. And if we leave those, and stand gaping at these useless things, all our time will be wasted in vain and to no profit, and we shall suffer the extreme of punishment. For if you wish yourself to be busy, you have whereat you ought to wonder, and to gape all your days, things which are no subject for laughter, but for wondering and manifold praises. As he that admires things ridiculous, will himself often be such, and even worse than he that occasions the laughter. And that you may not fall into this, spring away from it immediately. For why is it, pray, that you stand gaping and fluttering at sight of riches? What do you see so wonderful, and able to fix your eyes upon them? These gold-harnessed horses, these lackeys, partly savages, and partly eunuchs, and costly raiment, and the soul that is getting utterly soft in all this, and the haughty brow, and the bustlings, and the noise? And wherein do these things deserve wonder? What are they better than the beggars that dance and pipe in the market-place? For these too being taken with a sore famine of virtue, dance a dance more ridiculous than theirs, led and carried round at one time to costly tables, at another to the lodging of prostitute women, and at another to a swarm of flatterers and a host of hangers-on. But if they do wear gold, this is why they are the most pitiable, because the things which are nothing to them, are most the subject of their eager desire. Do not now, I pray, look at their raiment, but open their soul, and consider if it is not full of countless wounds, and clad with rags, and destitute, and defenceless! What then is the use of this madness of shows? For it were much better to be poor and living in virtue, than to be a king with wickedness; since the poor man in himself enjoys all the delights of the soul, and does not even perceive his outward poverty for his inward riches. But the king, luxurious in those things which do not at all belong to him, is punished in those things which are his most real concern, even the soul, the thoughts, and the conscience, which are to go away with him to the other world. Since then we know these things, let us lay aside the gilded raiment, let us take up virtue and the pleasure which comes thereof. For so, both here and hereafter, shall we come to enjoy great delights, through the grace and love towards man of our Lord Jesus Christ, through Whom, and with Whom, be glory to the Father, with the Holy Spirit, for ever and ever. Amen.

Rom. I. 28

Even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.

Lest he should seem to be hinting at them by delaying in his discourse so long over the unnatural sin, he next passes on to other kinds of sins also, and for this cause he carries on the whole of his discourse as of other persons. And as he always does when discoursing with believers about sins, and wishing to show that they are to be avoided, he brings the Gentiles in, and says, Not in the lust of concupiscence, even as the other Gentiles which know not God. [1 Thessalonians 4:5] And again: sorrow not, even as others which have no hope. [1 Thessalonians 4:13] And so here too he shows that it was to them the sins belonged, and deprives them of all excuse. For he says, that their daring deeds came not of ignorance, but of practice. And this is why he did not say, and as they knew not God; but as they did not like to retain God in their knowledge; as much as to say, that the sin was one of a perverted determination of obstinacy, more than of a sudden ravishment, and shows that it was not the flesh (as some heretics say) but the mind, to the wicked lust whereof the sins belonged, and that it was thence the fount of the evils flowed. For since the mind has become undistinguishing, all else is then dragged out of course and overturned, when he is corrupted that held the reins! (Plat. Phaedr. 246 A. B.)

Ver. 29. Being filled with all unrighteousness, wickedness, covetousness, maliciousness.

See how everything here is intensitive. For he says, being filled, and with all, and having named maliciousness in general, he also further pursues the particulars, and these too in excess, saying, Full of envy, murder, for the latter of these comes from the former, as was shown in Abel's case and Joseph's, and then after saying, debate, deceit, malignity;

Ver. 30. Whisperers, backbiters, haters of God, despiteful, and classing things which to many seem indifferent among his charges, he further strengthens his accusation, going up to the stronghold of their wickednesses, and styles them boasters. For even worse than sinning is it, even though sinning to be haughty-minded. Wherefore also he charges the Corinthians with it, saying, You are puffed up. [1 Corinthians 5:2] For if in a good action he that puffs himself up loses all, if any one do so among his sins, what vengeance is there of which he is not worthy, since such an one cannot repent any more? Next, he says, inventors of evil things; showing that they were not content with those already existing, but even invented others. And this again is like men that are full purposed and in earnest, not those that are hurried away and forced out of their course; and after mentioning the several kinds of maliciousness, and showing that here too they stood against nature itself (for he says, disobedient to parents), he then goes on to the root of the great pestilence, calling them,

Ver. 31. Without natural affection, implacable.

For this Christ Himself also pronounces to be the cause of wickedness, saying, When iniquity shall abound, the love of many shall wax cold. [Matthew 24:12]. This too St. Paul here says, calling them covenant-breakers, without natural affection, implacable, unmerciful, and showing that they were traitors even to the gift of nature. For we have a sort of family feeling even by nature towards one another, which even beasts have got towards each other. For every beast, it says, loves his like, and every man his neighbor. [Sirach 13:15] But these became more ferocious even than they. The disorder then which resulted to the world by evil doctrines, he proves to us by these witnesses, and clearly shows that the malady in either case came of the negligence of them that were disordered. He shows besides, what he did in the case of the doctrines, that they were here also deprived of all excuse; and so he says,

Ver. 32. Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Having assumed here two objections, he in the first place removes them. For what reason have you to say, he means, that you know not the things which ought to be done? At best, even if you did not know, you are to blame in having left God who instructs you. But as it is by many arguments we have shown that you do know, and transgress willingly. But are you drawn by passion? Why then do you both coöperate therewith and praise it? For they not only do such things, he says, but have pleasure in them that do them. Having then put the more grievous and the unpardonable sin first, that he might have done with it (Or convict you of it, ἵ να ἑλῃ); (for he that praises the sin is far worse than even he that trespasses;) having then put this the first, he by this method grapples more powerfully with him in the sequel, speaking on this wise,

Chap. ii. ver.

1. Therefore you are inexcusable, O man; whosoever you are that judgest; for wherein you judge another, you condemn yourself.

These things he says, with an aim at the rulers, inasmuch as that city then had the rule of the world put into its hands. He anticipated them therefore by saying, You are depriving yourself of defense, whoever you may be; for when you condemn an adulterer, and yourself commit adultery, although no man condemns you, in your judgment upon the guilty person you have also passed sentence against yourself.

Ver.

2. For we are sure that the judgment of God is according to truth against them who commit such things.

For lest any should say, until now I have escaped, to make him afraid, he says, that it is not so with God as it is here. For here (Plato in Theæt. et Phædon.) one is punished, and another escapes while doing the same thing. But hereafter it is not so. That he that judges then knows the right, he has said: but whence he knows it, he has not added; for it was superfluous. For in the case of ungodliness, he shows both that the ungodly was so even with a knowledge of God, and also whence he got that knowledge, namely, from the Creation. For inasmuch as it was not plain to all, he gave the cause also; but here he passes it over as a thing admitted. But when he says, whosoever you are that judgest, he is not addressing himself to the rulers only, but to private individuals and subjects also. For all men, even if they have no chair of state, nor executioners, nor stocks at command, yet even they judge those that offend, in conversations and public meetings (Gr. κοινοἵς συλλόγοις) and by the vote of their conscience. And no one would venture to say, that the adulterer does not deserve punishment. But it is others, he says, they condemn, and not themselves. And for this cause he stands forth vehemently against them, and says,

Ver.

3. And do you think this (4 manuscripts om. this), O man, who judges those who do such things, and does the same, that you shall escape the judgment of God?

For since he had shown the sin of the world to be great, from its doctrines, from its doings, and that they did yet sin though wise, and though they had the creation to lead them by the hand, and not by leaving God only, but also by choosing the images of creeping things, and by their dishonoring virtue, and deserting, in spite of nature's drawings back, to the service of vice even contrary to nature: he goes on next to show, that they who do such things are punished too. He did indeed at once point out a punishment by mentioning their very practice. For they received, he says, in themselves that recompense of their error which was meet. But as they do not perceive that, he mentions another also, which they stood most in fear of. And indeed already he chiefly pointed at this. For when he says, That the judgment of God is according to truth, he is speaking of no other than this. But he establishes the same again upon other further grounds, saying thus, And do you think this, O man, that judgest them which do such things, and doest the same, that you shall escape the judgment of God? You have not been acquitted of your own judgment, and will you escape through God's? Who indeed would say this? And yet you have judged yourself (3 manuscripts and not been acquitted). But since the rigorousness of the judgment-court was such, and thou were not able to spare even yourself, how should not God, that cannot do amiss, and who is in the highest sense just, be much surer to do the same? But have you condemned yourself, and is God to approve of you and praise you? And how can this be reasonable? And all the while you are deserving of a greater punishment, than he who is of you condemned. For sinning merely, is not the same thing with falling again into the same sins you have chastised another for committing. See, how he has strengthened the charge! For if you, he means, punish a person who has committed less sins, though by it you will put yourself to shame, how shall not God cast you in your suit, and condemn you more severely, who have committed greater transgressions, and this too when He will never make Himself ashamed, and you are already condemned by your own reckoning. But if you say, I know that I deserve punishment; yet through His long-suffering thinkest slightingly of it, and art confident because thou dost not suffer punishment immediately; this surely is a reason why you ought to be afraid and tremble. For the fact that you have not yet suffered punishment, will not result in your not suffering any punishment, but in your suffering a more severe one if you abide unamended. And so he goes on to say:

Ver.

4. Or despises thou the riches of His goodness and forbearance and long-sufferring; not knowing that the goodness of God leads you to repentance?

For after praising God's long-suffering, showing the gain thereof to be very great to them that heeded it (and this was the drawing sinners to repentance); he adds to the terror. For as to them, who avail themselves of it aright, it is a ground of safety; so to them that slight it, it is conducive to a greater vengeance. For whenever you utter this common notion, that God does not exact justice, because He is good and long-suffering, he says, You do but mention what will make the vengeance intenser. For God shows His goodness that you may get free from your sins, not that you may add to them. If then thou make not this use thereof, the judgment will be more fearful. Wherefore it is a chief ground for abstaining from sin, that God is long-suffering, and not for making the benefit a plea for obstinacy. For if He be long-suffering, He most certainly punishes. Whence does this appear? From what is next said. For if the wickedness be great and the wicked have not been requited, it is absolutely necessary that they should be requited. For if men do not overlook these things, how should God make an oversight? And so from this point he introduces the subject of the judgment. For the fact of showing many who, if they repent not, are liable, yet still are not punished here, introduces with it necessarily the judgment, and that with increase. Wherefore he says,

Ver.

5. But after your hardness and impenitent heart treasurest up unto yourself wrath.

For when a man is neither to be softened by goodness nor to be turned back by fear, what can be harder than such an one? For after that he had showed the goodness of God towards men, he then shows His vengeance that it is unbearable for him who does not even so return to repentance. And observe with what propriety he uses the words! You treasure up unto yourself wrath, he says, so making it plain what is certainly laid up, and showing that it is not He that judges, but he that is condemned, who is the author of this. For he says, you store up for yourself, not God for you. For He did all, whatsoever things were fitting, and created you with a power to discern between good and what was not so, and showed long-suffering over you, and called you to repentance, and threatened a fearful day, so by every means drawing you to repentance. But if you should continue unyielding, you store up unto yourself wrath against the day of wrath and revelation and (so all manuscripts but two) the righteous judgment of God. For lest on hearing of wrath you should think of any passion, he adds, the righteous judgment of God. And he said revelation with good reason, for then is this revealed when each man receives his desert. For here many men often annoy and practise harm to one without justice. But hereafter it is not so.

Ver. 6, 7. Who will render to every man according to his deeds, to them who by patient continuance in well doing, etc.

Since he had become awestriking and harsh by discoursing of the judgment and of the punishment that shall be, he does not immediately, as one might expect, enter upon the vengeance, but turns his discourse to what was sweeter, to the recompense of good actions, saying as follows,

Ver. 7. To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.

Here also he awakens those who had drawn back during the trials, and shows that it is not right to trust in faith only. For it is deeds also into which that tribunal will enquire. But observe, how when he is discoursing about the things to come, he is unable to tell clearly the blessings, but speaks of glory and honor. For in that they transcend all that man has, he has no image of them taken from this to show, but by those things which have a semblance of brightness among us, even by them he sets them before us as far as may be, by glory, by honor, by life. For these be what men earnestly strive after, yet are those things not these, but much better than these, inasmuch as they are incorruptible and immortal. See how he has opened to us the doors toward the resurrection of the body by speaking of incorruptibility. For incorruptibility belongs to the corruptible body. Then, since this sufficed not, he added glory and honor. For all of us are to rise incorruptible, but not all to glory, but some to punishment, and some to life.

Ver. 8. But unto them that are contentious, he says. Again, he deprives of excuse those that live in wickedness, and shows that it is from a kind of disputatiousness and carelessness that they fall into unrighteousness.

And do not obey the truth, but obey unrighteousness. See, here is another accusation again. For what defense can he set up, who flees from the light and chooses the dark? And he does not say, who are compelled by, lorded over by, but who obey unrighteousness, that one may learn that the fall is one of free choice, the crime not of necessity.

Ver. 9. Indignation and wrath, tribulation and anguish, upon every soul of man that does evil.

That is, if a man be rich, if a consul, if a very sovereign (so Field: several manuscripts and Edd. the emperor himself), by none of them is the account of the judgment out-faced. Since in this dignities have no place. Having then shown the exceeding greatness of the disease, and having added the cause, that it was from the carelessness of the disordered, and finally, that destruction awaits them and that amendment is easy, in the punishment also he again gives the Jew the heavier lot. For he that had enjoyed a larger share of instruction would also deserve to undergo a larger share of vengeance if doing lawlessly. And so the wiser or mightier men we are, the more are we punished if we sin. For if you are rich, you will have more money demanded of you than of the poor; and if wiser than others, a stricter obedience; and if you have been invested with authority, more shining acts of goodness; and so in the case of all the other things, you will have to bring in measures proportioned to your power.

Ver. 10. But glory, honor, and peace to every man that works good, to the Jew first, and also to the Gentile.

What Jew does he here mean? Or about what Gentiles is he discoursing? It is of those before Christ's coming. For his discourse had not hitherto come to the times of grace, but he was still dwelling upon the earlier times, so breaking down first from afar off and clearing away the separation between the Greek and the Jew, that when he should do this in the matter of grace, he might no more seem to be devising some new and degrading view. For if in the earlier times when this Grace had not shone forth in such greatness, when the estate of the Jews was solemn and renowned and glorious before all men, there was no difference, what could they say for themselves (τίνα ἂν ἔχοιεν λόγον εἰπεἵν;) now after so great a display of grace? And this is why he establishes it with so great earnestness. For when the hearer has been informed that this held in the earlier times, much more will he receive it after the faith. But by Greeks he here means not them that worshipped idols, but them that adored God, that obeyed the law of nature, that strictly kept all things, save the Jewish observances, which contribute to piety, such as were Melchizedek and his (οἱ περὶ), such as was Job, such as were the Ninevites, such as was Cornelius. Here then he is first breaking through the partition between the circumcision and the uncircumcision: and at a distance dissipates this distinction beforehand, so as to do it without being suspected, and to strike into it as compelled by another occasion, which is ever a characteristic of his Apostolic wisdom. For if he had showed it in the times of grace, what he said would have had a very suspicious look. But on describing the vice which possessed the world, and where end the ways of wickedness, to pass from that consecutively into the treatment of these points renders his teaching unsuspected. And that he means this, and for this purpose so put this together, is plain from hence: for if he were not intent upon effecting this, it were enough for him to have said, According to your hardness and impenitent heart you store up unto yourself wrath against the day of wrath; and then to have dropped this subject, since it would have been complete. But in that what he had in view was not to speak of the judgment to come only, but to show also that the Jew had no advantage of such a Greek, and so was not to be haughty-spirited, he advances farther, and speaks of them in order. But consider! He had put the hearer in fear, had advanced against him the fearful day, had told him what an evil it is to be living in wickedness, had showed him that no man sins of ignorance, nor with impunity, but that even though he suffer no punishment now, yet he certainly will suffer it: then he wishes to make good next that the teaching of the Law was not a thing of great importance. For it is upon works that both punishment and reward depend, not upon circumcision and uncircumcision. Since then he had said, that the Gentile shall by no means go unpunished and had taken this for granted, and upon it had made good that he shall also be rewarded, he next showed the Law and circumcision to be superfluous. For it is the Jews that he is here chiefly opposing. For inasmuch as they were somewhat captiously disposed, first, of their haughtiness, not deigning to be reckoned along with the Gentiles, and secondly thinking it ridiculous if the faith is to do away all sins; for this cause he accused the Gentiles first, in whose behalf he is speaking, that without suspicion and with boldness of speech, he may attack the Jews. And then having come to the enquiry concerning the punishment, he shows that the Jew is so far from being at all profited by the Law, that he is even weighed down by it. And this was his drift some way back. For if the Gentile be on this score inexcusable, because, when the creation led him on and his own reasonings, he yet did not amend, much more were the Jew so, who besides these had the teaching of the Law also. Having then persuaded him to a ready admission of these reasonings, in the case of other men's sins, he now compels him even against his will to do so in the case of his own. And in order that what he says may be more readily allowed, he leads him forward with the better things also in view, speaking on this wise: But glory and honor and peace to every man that works good, to the Jew first, and also to the Gentile. For here whatever good things a man has, he has with fightings, even if he be rich, if a prince, if a king. Even if he be not at variance with others, yet is he often so with himself, and has abundant war in his own thoughts. But there it is no such thing, but all is still and void of trouble, and in possession of true peace. Having then made good from what was said above, that they too which have not the Law are to enjoy the same blessings, he adds his reason in the following words:

Ver. 11. For there is no respect of persons with God.

For when he says that as well the Jew as the Gentile is punished if he sin, he needs no reasonings: but when he wants to prove that the Gentile is honored also, he then needs a foundation for it also; as it seemed wonderful and extravagant if he who had heard neither Law nor Prophets, were to be honored upon his working good. And this is why (as I also said before) he exercises their hearing in the times before grace, that he might afterwards more treatably bring in, along with the faith, the acquiescence in these things also. For here he is not at all suspected, as seeming not to be making his own point good. Having then said, Glory and honor and peace to every man that works good, to the Jew first, and also to the Gentile, he adds, For there is no respect of persons with God. Wonderful! What more than victory has he gained! For he shows, by reducing it to an absurdity, that it was not meet with God that it should be otherwise. For it would then be a case of respecting of persons. But of such character God is not. And he does not say, for if this were not so, God would be a respecter of persons, but with more of dignity, For there is no respect of persons with God. That it is not quality of persons, but difference of actions. Which He makes inquisition for. By so saying he shows that it was not in actions but in persons only that the Jew differed from the Gentile. The consequence of this would be thus expressed; For it is not because one is a Jew and the other a Gentile, that one is honored and the other disgraced, but it is from the works that either treatment comes. But he does not say so, since it would have roused the anger of the Jew, but he sets down something more, so bringing their haughty spirit yet lower, and quelling it for the admission of the other. But what is this? The next position.

Ver. 12. For as many, he says, as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law.

For here, as I said before, he shows not only the equality of the Jew and the Gentile, but that the Jew was even much burdened by the gift of the Law. For the Gentile is judged without law. But this without law (Gr. lawlessly) here expresses not the worse plight but the easier, that is, he has not the Law to accuse him. For without law (that is, without the condemnation arising from it), is he condemned solely from the reasonings of nature, but the Jew, in the Law, that is, with nature and the Law too to accuse him. For the greater the attention he enjoyed, the greater the punishment he will suffer. See how much greater is the necessity which he lays upon the Jews of a speedy recourse to grace! For in that they said, they needed not grace, being justified by the Law, he shows that they need it more than the Gentiles, considering they are liable to be punished more. Then he adds another reason again, and so farther contends for what has been said.

Ver 13. For not the hearers of the law are just before God.

Well does he add before God; for haply before men they may be able to appear dignified and to vaunt great things, but before God it is quite otherwise — the doers of the Law alone are justified. You see with what advantage he combats, by turning what they said to an opposite bearing. For if it is by the Law you claim to be saved, in this respect, says he, the Gentile will stand before you, when seen to be a doer of what is written in the Law. And how is it possible (one may say) for one who has not heard to be a doer? Not this only, he says, is possible, but what is much more even than this. For not only is it possible without hearing to be a doer, but even with hearing not to be so. Which last thing he makes plainer, and that with a greater advantage over them, when he says, You that teaches another, do you not teach yourself? [Romans 2:21] But here he is still making the former point good.

Ver. 14. For when the Gentiles, he says, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves.

I am not, he means, rejecting the Law, but even on this score I justify the Gentiles. You see how when undermining the conceit of Judaism, he gives no handle against himself as villifying the Law, but on the contrary by extolling it and showing its greatness he so makes good his whole position. But whenever he says by nature, he means by the reasonings of nature. And he shows that others are better than they, and, what is more better for this, that they have not received the Law, and have not that wherein the Jews seem to have an advantage over them. For on this ground he means they are to be admired, because they required not a law, and yet exhibited all the doings of the Law, having the works, not the letters, graven upon their minds. For this is what he says,

Ver. 15. Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.

Ver. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel.

See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. But what is most to be marvelled at in the discretion of the Apostle, it is worth while to mention now. For having shown, from the grounds given, that the Gentile is greater than the Jew; in the inference, and the conclusion of his reasoning, he does not state it, in order not to exasperate the Jew. But to make what I have said clearer, I will give the very words of the Apostle. For after saying, that it is not the hearers of the Law, but the doers of the Law, that shall be justified, it followed to say, For when the Gentiles, which have not the Law, do by nature the things contained in the Law, they are much better than those who are instructed by the Law. But this he does not say, but he stays at the encomium of the Gentiles, and does not yet awhile carry on his discourse by way of comparison, that so at least the Jew may receive what is said. And so he does not word it as I was doing, but how? For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these, not having the Law, are a law unto themselves; which show the work of the Law, written in their hearts, their conscience also bearing witness. For the conscience and reason does suffice in the Law's stead. By this he showed, first, that God made man independent, so as to be able to choose virtue and to avoid vice. And be not surprised that he proves this point, not once or twice, but several times. For this topic was very needful for him to prove owing to those who say, Why ever is it, that Christ came but now? And where in times before was the (most manuscripts this mighty) scheme of Providence? Now it is these that he is at present beating off by the way, when he shows that even in former times, and before the Law was given, the human race (Gr. nature) fully enjoyed the care of Providence. For that which may be known of God was manifest in them, and they knew what was good, and what bad; by means whereof they judged others, which he reproaches them with, when he says, wherein you judge another, you condemn yourself. But in the case of the Jews, besides what has been mentioned, there was the Law, and not reason or conscience only. And why does he put the words accusing or else excusing?— for, if they have a Law written, and show the work of it in them, how comes reason to be able to accuse them still? But he is not any longer speaking of those only who do well, but also of mankind (Gr. the nature) universally. For then our reasonings stand up, some accusing and some excusing. And at that tribunal a man needs no other accuser. Then to add to their fear, he does not say the sins of men, but the secrets of men. For since he said, Do you think, that judgest them that do such things, and doest the same, that you shall escape the judgment of God; that you may not expect such a sentence as you pass yourself, but may know, that that of God is far more exact than your own, he brings in, the secrets of men, and adds, through Jesus Christ according to my Gospel. For men sit in judgment upon overt acts alone. And above too he spoke of the Father alone, but as soon as he had crushed them with fear, he brought in the mention of Christ also. But he does not do barely this, but even here, after having made mention of the Father, he so introduces Him. And by the same things he raises the dignity of his preaching. For this preaching, he means, openly speaks out what nature taught by anticipation. Do you see with what wisdom he has bound them both to the Gospel and to Christ, and demonstrated that our affairs come not here to a stand, but travel further. And this he made good before also, when he said, you store up to yourself wrath against the day of wrath: and here again, God shall judge the secrets of men.

Now let each man enter into his own conscience, and reckoning up his transgressions, let him call himself to a strict account, that we be not then condemned with the world. [1 Corinthians 11:32] For fearful is that court, awful the tribunal, full of trembling the accounts, a river of fire rolls along (ἕ λκεται). A brother does not redeem: shall man redeem? [Psalm 49:8, Septuagint] Call then to mind what is said in the Gospel, the Angels running to and fro, of the bridechamber being shut, of the lamps going out, of the powers which drag to the furnaces. And consider this, that if a secret deed of any one of us were brought forth into the midst, today, before the Church only, what could he do but pray to perish, and to have the earth to gape for him, rather than have so many witnesses of his wickedness? How then shall we feel, when, before the whole world, all things are brought into the midst, in a theatre so bright and open, with both those known and those unknown to us seeing into everything? But alas! Wherewith am I forced to affright you! With men's estimation! When I ought to use the fear of God, and His condemnation. For what, pray, is to become of us then when bound, and gnashing our teeth, we are led away to the outer darkness? Or, rather, what shall we do (and this is the most fearful thought of all) when we offend (προσκρούσωμεν) God? For if any one have sense and reason, he has already endured a hell when he is out of sight of God. But since this does not pain, fire is therefore threatened. For we ought to smart not when we are punished, but when we sin. Thus listen to Paul wailing and lamenting over sins, for which he was not to be punished. For I am not meet, he says, to be called an Apostle, because I persecuted the Church. [1 Corinthians 15:9] Hear also David, when he is set free from the punishment, yet, as thinking that he had offended God, calling vengeance down upon himself, and saying, Let your hand be upon me and upon my father's house. [2 Samuel 24:17] For to have offended God is more distressing than to be punished. But now we are so wretchedly disposed, that, were there no fear of hell, we should not even choose readily to do any good thing. Wherefore were it for nothing else, yet for this at least, we should deserve hell, because we fear hell more than Christ (several manuscripts. God). But not so the blessed Paul, but contrariwise. But since we feel otherwise, for this reason are we condemned to hell: since, did we but love Christ as we should love Him, we should have known that to offend Him we love were more painful than hell. But since we love Him not, we know not the greatness of His punishment. And this is what I bewail and grieve over the most! And yet what has God not done, to be beloved of us? What has He not devised? What has He omitted? We insulted Him, when He had not wronged us in anything, but had even benefited us with blessings countless and unspeakable. We have turned aside from Him when calling and drawing us to Him by all ways, yet has He not even upon this punished us, but has run Himself unto us, and held us back, when fleeing, and we have shaken Him off and leaped away to the Devil. And not even on this has He stood aloof, but has sent numberless messengers to call us to Him again, Prophets, Angels, Patriarchs: and we have not only not received the embassy, but have even insulted those that came. But not even for this did He spew us out of His mouth, but like those slighted lovers that be very earnest, He went round beseeching all, the heaven, the earth, Jeremiah, Micah, and that not that He might weigh us down, but that He might speak in behalf of His own ways [Micah 6:1]: and along with the prophets He went also Himself to those that turned aside from Him, being ready to submit to examination, and deigning to condescend to a conference, and drawing them that were deaf to every appeal into a disputation with Himself. For He says, O my people, what have I done unto you, and wherein have I wearied you? Answer me. [Micah 6:3] After all this we killed the Prophets, we stoned them, we did them other cruel wrongs without number. What then? In their place He sent no longer Prophets, no longer Angels, no longer Patriarchs, but the Son Himself. He too was killed when He had come, and yet not even then did He quench His love, but kindled it even more, and keeps on beseeching us, after even His own Son was killed, and entreating us, and doing all things to turn us unto Himself. And Paul cries aloud, saying, Now then we are ambassadors for Christ, as though God did beseech you by us: be ye reconciled to God. [2 Corinthians 5:20] None of these things however reconciled us. Yet not even then did He leave us, but keeps on both threatening hell, and promising a kingdom, that even so He may draw us unto Himself. But we be still in an insensible mood. What can be worse than this brutishness? For had a man done these things, should we not many times over have let ourselves become slaves to him? But God when doing so we turn us away from! O what listlessness! O what unfeelingness! We that live continually in sins and wickednesses, if we happen to do any little good, like unfeeling domestics, with what a niggardly spirit do we exact it, and how particular are we about the recompense made, if what we have done has any recompense to come of it. And yet the recompense is the greater if you do it without any hope of reward. Why saying all this, and making exact reckoning, is language fitter for an hireling than a domestic of willing mind. For we ought to do everything for Christ's sake, not for the reward, but for Him. For this also was why He threatened hell and promised the kingdom, that He might be loved of us. Let us then so love Him as we ought to love Him. For this is the great reward, this is royalty and pleasure, this is enjoyment, and glory, and honor, this is light, this is the great happiness, which language (or reasoning) cannot set before us, nor mind conceive. Yet indeed I do not know how I was led so far in this way of speaking, and came to be exhorting men who do not even think slightly of power and glory here for Christ's sake, to think slightly of the kingdom. Yet still those great and noble men even attained to this measure of love. Hear, for instance, how Peter burns with love towards Him, setting Him before soul, and life, and all things. And when he had denied Him, it was not the punishment he was grieved for, but that he had denied Him Whom he longed for, which was more bitter to him than any punishment. And all this did he show before the grace of the Spirit was given. And he perseveringly pressed the question, Where are you going? [John 13:36] and before this; To whom shall we go? [John 6:67]; and again; I will follow You wherever You go. [Luke 22:33]¹ Now what he means is nearly this. Neither of things above nor of things below desire I any, save You only. This is passion; this is love. Can we so love, it will not be things present only, but even things to come, which we shall reckon as nothing compared with that love-charm, and even here shall we enjoy the Kingdom, delighting ourselves in the love of Him. And how is this to be? One may say. Let us reflect how oft we insult Him after numberless goodnesses, yet He stands and calls us to Him, and how often we run by Him, but He still does not overlook us, but runs to us, and draws us to Him, and catches us in unto Himself. For if we consider these things, and such as these, we shall be enabled to kindle this longing. For if it were a common man that so loved, but a king who was thus beloved, would he not feel a respect for the greatness of the love? Most assuredly he would. But when the case is reversed, and His Beauty (S. that beauty) is unspeakable, and the glory and the riches too of Him that loves us, and our vileness so great, surely we deserve the utmost punishment, vile as we are and outcasts, who are treated with so exceeding great love by One so great and wonderful, and yet wax wanton against His love? He needs not anything of ours, and yet He does not even now cease loving us. We need much what is His, and for all that we cleave not unto His love, but money we value above Him, and man's friendship, and ease of body, and power, and fame, before Him who values nothing more than us. For He had One Son, Very (Lit. true-born) and Only-Begotten, and He spared not even Him for us. But we value many things above Him. Were there not then good reason for a hell and torment, even were it twofold or threefold or manifold what it is? For what can we have to say for ourselves, if even Satan's injunctions we value more than the Laws of Christ, and are reckless of our own salvation that we may choose the works of wickedness, before Him who suffered all things for us? And what pardon do these things deserve? What excuse have they? Not one even. (5 manuscripts οὐδὲ μιἵς.) Let us stop then after this in our headlong course, and let us grow again sober; and reckoning up all these things, let us send up glory unto Him by our works (for words alone suffice not thereto), that we may also enjoy the glory that comes of Him, which may we all attain unto by the grace and love toward man of our Lord Jesus Christ, through Whom, and with Whom, to the Father be glory, with the Holy Spirit, for ever and ever. Amen.

Romans II. 17, 18

Behold, you are called a Jew, and restest in the Law, and makest your boast of God, and know His will, and approvest the things that are more excellent, being instructed out of the Law.

After saying that the Gentile wants nothing appertaining to salvation if he be a doer of the Law, and after making that wonderful comparison, he goes on to set down the glories of the Jews, owing to which they thought scorn of the Gentiles: and first the very name itself, which was of great majesty, as the name Christian is now. For even then the distinction which the appellation made was great. And so he begins from this, and see how he takes it down. For he does not say, Behold, you are a Jew, but art called so, and makest your boast in God; that is, as being loved by Him, and honored above all other men. And here he seems to me to be gently mocking their unreasonableness, and great madness after glory, because they misused this gift not to their own salvation, but to set themselves up against the rest of mankind, and to despise them. And know His will, and approvest the things that are more excellent. Indeed this is a disadvantage, if without working: yet still it seemed to be an advantage, and so he states it with accuracy. For he does not say, you do, but know; and approvest, not followest and doest. "testest things that differ." So Weiss, Godet, Wilke (Clavis N.T.), Lange, Tholuck. Alford, Philippi. This interpretation has the advantage of following the original meaning of both verbs.—G.B.S

Ver. 19. And art confident that you yourself.

Here again he does not say that you are a guide of the blind, but you are confident, so you boast, he says. So great was the unreasonableness of the Jews. Wherefore he also repeats nearly the very words, which they used in their boastings. See for instance what they say in the Gospels. You were altogether (ὅ λος 4 manuscripts ὅ λως) born in sin, and do you teach us? [John 9:34] And all men they utterly looked down upon, to convince them of which, Paul keeps extolling them and lowering the others, that so he may get more hold on them, and make his accusation the weightier. Wherefore he goes on adding the like things, and making more of them by different ways of relating them. For You are confident, he says, that you yourself art a leader of the blind,

Ver. 20. An instructor of the foolish, a teacher of babes, which hast the form of knowledge and truth, which is in the Law.

Here again he says not, in the conscience and in actions and in well-doings, but in the Law; and after saying so, he does here also what he did with regard to the Gentiles. For as there he says, for wherein you judge another, you condemn yourself, so says he here also.

Ver. 21. You therefore who teaches another, do you not teach yourself?

But there he frames his speech with more of sharpness, here with more of gentleness. For he does not say, However on this score you deserve greater punishment, because though entrusted with so great things you have not made a good use of any of them, but he carries his discourse on by way of question, turning them on themselves (ἐ ντρέπων), and saying, Thou that teachest another, do you not teach yourself? And here I would have you look at the discretion of Paul in another case. For he sets down such advantages of the Jews, as came not of their own earnestness, but by a gift from above, and he shows not only that they are worthless to them if neglectful, but that they even bring with them increase of punishment. For neither is the being called a Jew any well doing of theirs, nor yet is the receiving of the Law, nor the other things he has just enumerated, but of the grace from above. And towards the beginning he had said, that the hearing of the Law is valueless unless the doing be thereto added (for not the hearers of the Law, he says, are just before God,) but now he shows further still, that not only the hearing, but, what is more than the hearing, the teaching of the Law itself will not be able to screen the teacher, unless he do what he says; and not only will it not screen him, but will even punish him the more. And he has used his expressions well too, since he does not say, You have received the Law, but You rest in the Law. For the Jew was not wearied with going about to seek what was to be done, but had on easy terms the Law pointing the way leading to virtue. For if even the Gentiles have natural reason (and it is on this ground that these are better than they, in that they do the Law without hearing), yet still the others had greater facility. But if you say, I am not only a hearer, but even a teacher, this very thing is an aggravation of your punishment. For because they prided themselves upon this, from this above all he shows them to be ridiculous. But when he says, a guide of the blind, an instructor of the foolish, a teacher of babes, he is speaking their own pompous language. For they treated proselytes extremely ill, and these were the names they called them by. And this is why he dwells at large upon what were supposed to be their praises, well knowing that what was said gave ground for greater accusation; Which hast the form of knowledge and of the truth in the Law. As if any one who had a picture of the king, were to draw nothing after it, and they that were not entrusted with it were to imitate it exactly even without the original. And then after mentioning the advantages they had from God, he tells them of their failings, bringing forward what the prophets accused them of. You therefore who teaches another, do you not teach yourself? You that preaches that a man should not steal, do you steal? You who says a man should not commit adultery, do you commit adultery? You that abhors idols, do you commit sacrilege? For it was strictly forbidden them to touch any of the treasures upon the idols (so Field from the manuscripts: Vulg. in the idol temples) by reason of the defilement. But the tyranny of avarice, he says, has persuaded you (4 manuscripts and mar. us) to trample this Law also under foot. Then he brings the far more grievous charge afterwards, saying,

Ver. 23. You that makes a boast in the Law through breaking the Law do you dishonor God?

There are two accusations which he makes, or rather three. Both that they dishonor, and dishonor that whereby they were honored; and that they dishonor Him that honored them, which was the utmost extreme of unfeelingness. And then, not to seem to be accusing them of his own mind, he brings in the Prophet as their accuser, here briefly and concisely as it were in a summary, but afterwards more in detail, and here Isaiah, and after that David, when he had shown the grounds of reproof to be more than one. For to show, he means, that it is not I who speak these things to your reproach, hear what Isaiah says.

Ver. 24. For the name of God is blasphemed among the Gentiles through you. [Isaiah 52:5; Ezekiel 36:20-23]

See again another double accusation. For they not only commit insolence themselves, but even induce others to do so. What then is the use of your teaching when you teach not your own selves? Above, however, he merely said this, but here he has even turned it round to the contrary. For not only yourselves, but even others, do ye not teach what should be done. And what is far worse — ye not only teach not the things of the Law, but you even teach the opposite, viz. to blaspheme God, which is opposite to the Law. But the circumcision, one will say, is a great thing. Yea, I also confess it, but when? When (So all manuscripts S. then, when) it has the inward circumcision. And observe his judgment, in bringing in what he says about it so opportunely. For he did not begin straightway with it, since the conceit men had of it was great. But after he had shown them to have offended in that which was greater and to be responsible for the blasphemy against God, then having henceforth possession of the reader's judgment against them, and having stripped them of their pre-eminence, he introduces the discussion about circumcision, feeling sure that no one will any more advocate it, and says,

Ver. 25. For circumcision verily profits, if you keep the Law.

And yet, were this not so, a man might have rejected it and said, What is circumcision? For is it any good deed on his part that has it? Is it any manifestation of a right choice? For it takes place at an unripe age, and those in the wilderness too remained uncircumcised for a long time. And from many other points of view also, one might look at it as not necessary. And yet it is not on this foot that he rejects it, but upon the most proper ground, from the case of Abraham. For this is the most exceeding victory — to take the very reason for showing it to be of small regard, whence it was held by them in reverence. Now he might have said that even the prophets call the Jews uncircumcised. But this is no disparagement of circumcision, but of those that hold ill to it. For what he aims at is to show that even in the very best life, it has not the least force. This is what he next proves. And here he does not bring forward the Patriarch, but having previously overturned it upon other grounds, he keeps him till afterwards, when he brings in what he has to say of faith, on the words — How then was it reckoned to Abraham? when he was in circumcision, or in uncircumcision? For so long as it is struggling against the Gentile and the uncircumcised, he is unwilling to say anything of this, lest he should be over irksome to them. But when it comes in opposition to the faith, then he disengages himself more completely for a combat with it. Up to the present point then it is uncircumcision that the contest is against, and this is why he advances in His discourse in a subdued tone, and says,

For circumcision verily profits if you keep the Law; but if you be a breaker of the Law, your circumcision is made uncircumcision. For here he speaks of two uncircumcisions, and two circumcisions, as also two laws. For there is a natural law and there is a written law. But there is one also between these, that by works. And see how he points these three out, and brings them before you.

For when the Gentiles, he says, which have not the Law. What Law, say? The written one. Do by nature the things of the Law. Of what Law? Of that by works. These having not the Law. What Law? The written one. Are a law unto themselves. How so? By using the natural law. Who show the work of the Law. Of what law? Of that by actions. For that which is by writing lies outside; but this is within, the natural one, and the other is in actions. And one the writing proclaims; and another, nature; and another, actions. Of this third there is need, for the sake of which also those two exist, both the natural and the written. And if this be not present they are of no good, but even very great harm. And to show this in the case of the natural he said, For wherein you judge another, you condemn yourself. But of the written Law, thus — You who preaches that a man should not steal, do you steal? Thus also there are two uncircumcisions, one that of nature, and the second from conduct: and one circumcision in the flesh, and the other from the will. I mean for instance, a man has been circumcised upon the eighth day; this is circumcision of the flesh: a man has done all the Law bids him; this is circumcision of the mind which St. Paul requires above all, yea rather the Law also. See now how having granted it in words, he in deed does away with it. For he does not say the circumcision is superfluous, the circumcision is of no profit, of no use. But what says he? Circumcision verily profits if you keep the Law. [Deuteronomy 10:16; 30:6] He approves it so far, saying, I confess and deny not that the circumcision is honorable. But when? When it has the Law kept along with it.

But if you be a breaker of the Law, your circumcision is made uncircumcision. He does not say, it is no more profitable, lest he should seem to insult it. But having stripped the Jew of it, he goes on to smite him. And this is no longer any insult to circumcision, but to him who through listlessness has lost the good of it. As then in the case of those who are in dignified stations and are after convicted of the greatest misdemeanors, the judges deprive them of the honors of their stations and then punish them; so has Paul also done. For after saying, if you are a breaker of the Law, your circumcision is made uncircumcision, and having shown him to be uncircumcised, he condemns him after that without scruple.

Ver. 26. Therefore if the uncircumcision keep the righteousness of the Law, shall not his uncircumcision be turned into circumcision?

See how he acts. He does not say that the uncircumcision overcomes circumcision (for this was highly grating to those who then heard him), but that the uncircumcision has become circumcision. And he next enquires what circumcision is, and what uncircumcision and he says that circumcision is well doing and uncircumcision is evil doing. And having first transferred into the circumcision the uncircumcised, who has good deeds, and having thrust out the circumcised man that lived a corrupt life into the uncircumcision, he so gives the preference to the uncircumcised. And he does not say, To the uncircumcised, but goes on to the thing itself, speaking as follows: Shall not his uncircumcision be turned into circumcision? And he does not say reckoned, but turned to, which was more expressive. As also above he does not say your circumcision is reckoned uncircumcision, but has been made so.

Ver. 27. And shall not the uncircumcision which is by nature judge?

You see, he recognizes two uncircumcisions, one from nature, and the other from the will. Here, however, he speaks of that from nature, but does not pause here, but goes on, if it fulfil the Law, judge you, who by the letter and circumcision dost transgress the Law? See his exquisite judgment. He does not say, that the uncircumcision which is from nature shall judge the circumcision, but while where the victory had been, he brings in the uncircumcision, yet where the defeat is, he does not expose the circumcision as defeated; but the Jew himself who had it, and so by the wording spares offending his hearer. And he does not say, you that hast the Law and the circumcision, but yet more mildly, you who by the letter and circumcision dost transgress the Law. That is, such uncircumcision even stands up for the circumcision, for it has been wronged and comes to the Law's assistance, for it has been insulted, and obtains a notable triumph. For then is the victory decided, when it is not by Jew that Jew is judged, but by the uncircumcised; as when he says, The men of Nineveh shall rise in judgment against this generation, and shall condemn it. [Matthew 12:41] It is not then the Law that he dishonors (for he reverences it greatly), but him that does disgrace to the Law. Next, having settled these grounds clearly, he goes on confidently to define what the Jew really is; and he shows that it is not the Jew, nor the circumcision, but he that is no Jew, and uncircumcised, whom he is rejecting. And he seems indeed to stand up in its behalf, but yet does away with the opinion regarding it, securing men's concurrence by the conclusion he comes to. For he shows not only that there is no difference between the Jew and the uncircumcised, but that the uncircumcised has even the advantage, if he take heed to himself, and that it is he that is really the Jew; and so he says:

Ver. 12. For he is not a Jew which is one outwardly.

Here he attacks them as doing all things for show.

Ver. 29. But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter.

By saying this he sets aside all things bodily. For the circumcision is outwardly, and the sabbaths and the sacrifices and purifications: all of which he hints in a single word, when he says, For he is not a Jew which is one outwardly. But since much was made of the circumcision, inasmuch as even the sabbath gave way to it [John 7:22], he has good reason for aiming more especially against it. But when he has said in the spirit he thereafter paves the way for the conversation of the Church, and introduces the faith. For it too is in the heart and spirit and has its praise of God. And how comes he not to show that the Gentile which does aright is not inferior to the Jew which does aright, but that the Gentile which does aright is better than the Jew which breaks the Law? It was that he might make the victory an undoubted one. For when this is agreed upon, of necessity the circumcision of the flesh is set aside, and the need of a good life is everywhere demonstrated. For when the Greek is saved without these, but the Jew with these is yet punished, Judaism stands by doing nothing. And by Greek he again means not the idolatrous Greek, but the religous and virtuous, and free from all legal observances.

Chap. iii. ver.

1. What advantage then has the Jew?

Since he has set all aside, the hearing, the teaching, the name of the Jew, the circumcision, and all the other particulars by his saying that he is not a Jew which is one outwardly, but he which is one inwardly; he next sees an objection which starts up, and against this makes his stand. Now what is this objection? If, he means, these things are no use, what reason was there for that nation being called, and the circumcision too being given? What does he then and how does he solve it? By the same means as he did before: for as there, he told, not of their praises, but the benefits of God; nor their well doings (for to be called a Jew and to know His Will and to approve the things which are more excellent, was no well doing of their own, but came of the grace of God: and this the Prophet also says, upbraiding them; He has not done so to any nation, neither has he showed His judgments unto them; [Psalm 147:20] and Moses again; Ask now whether there has been any such thing as this? he says, did ever people hear the voice of God speaking out of the midst of the fire, and live?) [Deuteronomy 4:32-33], this then he does here also. For as, when speaking of circumcision, he did not say, Circumcision is valueless without a good life, but, Circumcision is of value with a good life, pointing out the same thing but in a more subdued tone. And again he does not say, If you be a breaker of the Law, thou who art circumcised art no whit profited, but your circumcision is made uncircumcision: and after this again, the uncircumcision, says he, shall judge, not the circumcision, but you that dost transgress the Law, so sparing the things of the Law, and smiting the persons. So he does here also. For after setting before himself this objection, and saying, what advantage then has the Jew? he says not, None, but he concurs with the statement, and confutes it again by the sequel, and shows that they were even punished owing to this preëminence. And how he does so, I will tell you when I have stated the objection. What advantage then, he says, has the Jew, or what profit is there of circumcision?

Ver.

2. Much every way: chiefly, because that they were entrusted with the oracles of God.

Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐ πιστεύθησαν? (they were trusted.) It means, that they had the Law put into their hands because He held them to be of so much account that He entrusted to them oracles which came down from above. I know indeed that some take the entrusted not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, For what if some did not believe? If they did not believe, how do some say, the oracles were believed in? What does he mean then? Why that God entrusted the same to them, and not that they trusted to the oracles: how else will the context make sense? For he farther goes on to say,

Ver.

3. For what if some did not believe?

And what comes next makes the same point clear. For he again adds and follows; Shall their unbelief make the faith of God without effect?

Ver.

4. God forbid. The word ἐ πιστεύθησαν, then, proclaims God's gift.

And I would have you here also note his judgment. For again he does not bring in his accusation of them on his own part, but as it were by way of objection, as if he said, But perhaps you will say, 'What then is the use of this circumcision since they used it not as was fitting, since they were trusted with the Law and were unfaithful to the trust?' And hitherto he is not a severe accuser, but as if to clear God of complaints against Him, he by this means turns the whole of the accusation round upon themselves. For why, he would say, do you complain that they did not believe? And how does this affect God? For as for His benefit, does the ingratitude of those benefited overturn it? Or does it make the honor to be no honor? For this is what the words, Shall their unfaithfulness make the faith of God without effect, amount to. God forbid. As if one should say, I have honored such an one. And if he did not receive the honor, this gives no ground for accusing me, nor impairs my kindness, but shows his want of feeling. But Paul does not say this merely, but what is much more. That not only does their unbelief not leave the soil of complaint upon God, but even shows His honor and love of man to be the greater, in that He is seen to have bestowed honor upon one who would dishonor Him. See how he has brought them out guilty of misdemeanors by means of what they gloried in; forasmuch as the honor with which God treated them was so great, that even when He saw what would come thereof, He withheld not His good-will toward them! Yet they made the honors bestowed on them a means of insulting Him that Honor them! Next, since he said, For what if some did not believe? (while clearly it was all of them that did not believe,) lest by speaking here too as the history allowed him, he should seem to be a severe accuser of them like an enemy, he puts that, which really took place, in the method of reasoning and syllogism, saying as follows: Yea, let God be true, but every man a liar. What he says is something of this sort. I do not mean, he says, that some did not believe, but if you will, suppose that all were unbelieving, so waiving what really happened, to fall in with the objector, that he might seem overbearing or to be suspected. Well, he says, in this way God is the more justified. What does the word justified mean? That, if there could be a trial and an examination of the things He had done for the Jews, and of what had been done on their part towards Him, the victory would be with God, and all the right on His side. And after showing this clearly from what was said before, he next introduces the Prophet also as giving his approval to these things, and saying, that You might be justified in Your sayings, and clear when You are judged. [Psalm 51:4] He then for His part did everything, but they were nothing the better even for this. Then he brings forward after this another objection that arises, and says,

Ver.

5. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous Who takes vengeance? I speak as a man.

Ver.

6. God forbid.

He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more clearly. What is it then he means? God honored the Jews: they did despite to Him. This gives Him the victory, and shows the greatness of His love towards man, in that He honored them even such as they were. Since then, he means, we did despite to Him and wronged Him, God by this very thing became victorious, and His righteousness was shown to be clear. Why then (a man may say) am I to be punished, who have been the cause of His victory by the despite I did Him? Now how does he meet this? It is, as I was saying, by another absurdity again. For if it were you, he says, that were the cause of the victory, and after this are punished, the thing is an act of injustice. But if He is not unjust, and yet you are punished, then you are no more the cause of the victory. And note his apostolic reverence; (or caution: εὐλάβεια); for after saying, Is God unrighteous Who takes vengeance? he adds, I speak as a man. As if, he means, any body were to argue in the way men reason. For what things seem with us to be justice, these the just judgment of God far exceeds, and has certain other unspeakable grounds for it. Next, since it was indistinct, he says the same thing over again:

Ver.

7. For if the truth of God has more abounded through my lie unto His glory: why yet am I also judged as a sinner?

For if God, he means is shown to be a Lover of man, and righteous, and good, by your acts of disobedience, you ought not only to be exempt from punishment but even to have good done unto you. But if so, that absurdity will be found to result, which is in circulation with so many, that good comes of evil, and that evil is the cause of good; and one of the two is necessary, either that He be clearly unjust in punishing, or that if He punish not, it is from our vices that He has the victory. And both of these are absurd to a degree. And himself meaning to show this too, he introduces the Greeks (i.e. heathens) as the fathers of these opinions, thinking it enough to allege against what he has mentioned the character of the persons who say these things. For then they used to say in ridicule of us, let us do evil that good may come. And this is why he has stated it clearly in the following language.

Ver.

8. If not (as some affirm that we say,) Let us do evil that good may come? Whose damnation is just.

For whereas Paul said, where sin abounded grace did much more abound [Romans 5:20], in ridicule of him and perverting what he said to another meaning, they said, We must cling to vice that we may get what is good. But Paul said not so; however to correct this notion it is that he says, What then? Shall we continue in sin that grace may abound? God forbid! (ib. 6:1, 2.) For I said it, he means, of the times which are past, not that we should make this a practice. To lead them away then from this suspicion, he said, that henceforth this was even impossible. For how shall we, he says, that are dead unto sin, live any longer therein? Against the Greeks then he inveighs (κατέδραμεν) without difficulty. For their life was exceeding abandoned. But of the Jews, even if their life seemed to have been careless, still they had great means of cloaking these things in the Law and circumcision, and the fact of God having conversed with them, and their being the teachers of all. And this is why he strips them even of these, and shows that for these they were the more punished, and this is the conclusion to which he has here drawn his discussion. For if they be not punished, he would say, for so doing, that blasphemous language — let us do evil that good may come — must necessarily gain currency. But if this be impious, and they who hold this language shall be punished (for this he declared by saying, whose damnation is just), it is plain that they are punished. For if they who speak it be deserving of vengeance, much more are they who act it, but if deserving thereof, it is as having done sin. For it is not man that punishes them, that any one should suspect the sentence, but God, that does all things righteously. But if they are righteously punished, it is unrighteously that they, who make ridicule of us, said what they did. For God did and does everything, that our conversation might shine forth and be upright on every side.

Let us then not be listless; for so we shall be able to recover the Greeks also from their error. But when we are in words lovers of wisdom, but in deeds behave unseemly, with what looks shall we face them? With what lips shall we discourse concerning doctrines? For he will say to each of us, How can you that have failed in what is less, claim to teach me about what is greater? You who as yet have not learned that covetousness is a vice, how can you be wise upon the things in heaven? But do you know that it is a vice? Then, the charge is the greater, because you transgress knowingly. And why speak I of the Greek, for even our laws allow us not to speak thus boldly when our life has become abandoned. For to the sinner, it says, says God, what have you to do to declare my statutes? [Psalm 50:16] There was a time when the Jews were carried away captive, and when the Persians were urgent with them, and called upon them to sing those divine songs unto them, they said, How shall we sing the Lord's song in a strange land? [Psalm 137:4] Now if it were un lawful to sing the oracles of God in a strange land, much less might the estranged soul do it. For estranged the merciless soul is. If the Law made those who were captives and had become slaves to men in a strange land, to sit in silence; much more is it right for those who are slaves to sin and are in an alien community (πολιτεί& 139·) to have a curb upon their mouths. And however they had their instruments then. For it says, Upon the willows in the midst thereof did we hang our instruments, but still they might not sing. And so we also, though we have a mouth and tongue, which are instruments of speech, have no right to speak boldly, so long as we be slaves to what is more tyrannical than any barbarian, sin. For tell me what have you to say to the Greek, if you plunder, and be covetous? will you say, Forsake idolatry, acknowledge God, and draw not near to gold and silver? Will he not then make a jest of you, and say, Talk to yourself first in this way? For it is not the same thing for a Gentile to practise idolatry, and a Christian to commit this same (4 manuscripts. om. same) sin. For how are we to draw others away from that idolatry if we draw not ourselves away from this? For we are nearer related to ourselves than our neighbor is, and so when we persuade not ourselves, how are we to persuade others? For if he that does not rule well over his own house, will not take care of the Church either [1 Timothy 3:5], how shall he that does not rule even over his own soul be able to set others right? Now do not tell me, that you do not worship an image of gold, but make this clear to me, that you do not do those things which gold bids you. For there be different kinds of idolatry, and one holds mammon lord, and another his belly his god, and a third some other most baneful lust. But, you do not sacrifice oxen to them as the Gentiles do. Nay, but what is far worse, you butcher your own soul. But you do not bow the knee and worship. Nay, but with greater obedience you do all that they command you, whether it be your belly, or money, or the tyranny of lust. For this is just what makes Gentiles disgusting, that they made gods of our passions; calling lust Venus, and anger Mars, and drunkenness Bacchus. If then you do not grave images as did they, yet do you with great eagerness bow under the very same passions, when you make the members of Christ members of an harlot, and plunge yourself into the other deeds of iniquity. [1 Corinthians 6:15] I therefore exhort you to lay to heart the exceeding unseemliness hereof, and to flee from idolatry:— for so does Paul name covetousness— and to flee not only covetousness in money, but that in evil desire, and that in clothing, and that in food, and that in everything else: since the punishment we shall have to suffer if we obey not God's laws is much severer. For, He says, the servant that knew his Lord's will, and did it not, shall be beaten with many stripes. [Luke 12:47] With a view then to escaping from this punishment, and being useful both to others and to ourselves, let us drive out all iniquity from our soul and choose virtue. For so shall we attain to the blessings which are to come, whereto may it be granted us all to attain by the grace and love toward man, etc.

Rom. III. 9-18

What then have we more than they? 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 understands, there is none that seeks after God. They are all gone out of the way, they are together become unprofitable; there is none that does 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 whatever things the Law says, it says 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 whatever things the prophet says, but whatever things the Law says? 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? [Galatians 4:21-22] And here he calls the Psalm the Law when he says, We know that whatever things the Law says, it says to them who are under the Law. Next he shows that neither are these things he said merely for accusation's sake, but that he 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) [Romans 10:3], 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 whatever things the Law says, it says 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 says, 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. 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 needs 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 you boast in the Law, he means, it puts you 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, but 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.

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, 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 [Romans 1:17], 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 [Matthew 1:1], he does not wait after Abraham to name Isaac also and Jacob, but mentions David along with (5 manuscripts 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, 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 learned 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 has offended belongs 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 has set forth to be a propitiation through faith in His blood, to declare His righteousness.

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 does 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 show 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 shows 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 does 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 believes 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 declares (ἐ νδείκνυται) Himself to do so, and He, so to say, finds a delight and a pride therein, how do you come to be dejected and to hide your face at what your Master glories 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 relaxing 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 does the soul which has 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 you might 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 justifies 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 has 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 has 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 had come, the season for those efforts was taken from them. For since all were convicted, He therefore saves by grace. And this is why He has 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 says that he is a teacher of babes, and makes 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, 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 has 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 has 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 has 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 justifies 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 takes care of all; and if He care for all, then He saves 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 you 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 you. 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. 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 says, being witnessed by the Law and the Prophets), so here this establishes 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 has 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. [Romans 12:15] 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 requires 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 does 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 does 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 you are pale and trembling and standing in fear? What evil has happened? Is it that your brother is in honor, and looked up to, and in esteem? Why, you ought to make chaplets, and rejoice, and glorify God, that your own member is in honor and looked up to! But are you pained that God is glorified? Do you see 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 ascends up to God: and so will the war from you 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 your brother's being in honor, and then glorified is God again through you also; and all will say, Blessed be God that has His household so minded, wholly freed from envy, and rejoicing together at one another's goods! And why do I speak of your brother? For if he were your foe and enemy, and God were glorified through him, a friend should you make of him for this reason. But you make your friend an enemy because God is glorified by his being in honor. And were any one to heal your body when in evil plight, though he were an enemy, you would count him thenceforward among the first of your friends: and do you reckon him that gladdens the countenance of Christ's Body, that is, the Church, and is your friend, to be yet an enemy? How else then could you 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 does 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 had 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 does not ruin the buildings of stone nor dig down an Altar of gold, but subverts and scornfully mars 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 Samuel 19:10] Tell me, do you not perceive that you are plotting against the sheep of Christ when you war with His Shepherd? Those sheep for whom also Christ shed His Blood, and bade us both to do and to suffer all things? Do you not remind yourself that your Master sought your glory and not His own, but you are seeking not that of your Master but your own? And yet if you saw His then you would have obtained your own also. But by seeking your own before His, you will 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 needs prayer and much entreaty. For if he that loves 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 has 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 envies them that love him? For envying is even worse than warring; since he that wars, 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 has subverted the Churches, this that has 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 you shall be his recourse, and you shall rule over him [Genesis 4:7, Septuagint]; 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 are you so vexed, you most miserable of men? Is it because God has had honor shown Him? Nay, this would show a Satanical spirit. Is it then because your brother outstrips you in good name? As for that, it is open to you in turn to outstrip him. And so, if you would 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 your crown had been a glorious one; but by thus destroying you pass a harder sentence of defeat upon yourself. But a grudging spirit has no sense of all this. And what ground have you 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 has done him? How it has filled the insatiate spirit of the devil, and has 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 your brother's case (for this is the end of His saying A new commandment I give unto you, That ye so love one another as I have loved you) [John 13:34]; 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 do you 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 you have done all, say, We are unprofitable servants, we have done that which was our duty to do. [Luke 17:10] 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 ever do give. Why then deprive yourself of what He wills you to have the right of? For the reason why He bade you give them to another was that you might have them yourself. For so long as you have them to yourself even you yourself hast them not. But when you have given to another, then have you received them yourself. 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 accrues 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 does God. For He says, Give to him that needs, lest some one should snatch it away from you, as an informer, for instance, or a calumniator, or a thief, or, after all these are avoided, death. For so long as you hold it yourself, you have no safe hold of it. But if you give it Me through the poor, I keep it all for you 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 keeps 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? what pretext to put forward? What defense? 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 has given to one that has 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 does the devil leap upon them that are rich, wishing to snatch from them, as from a child that holds 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 you, 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 deals frankly, and gives 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 consumes 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 manuscripts om. τᾥ) Who holds forth unto us heaven, immortal life, blessings unutterable? And what excuse shall we have? For how do you come 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 says, Seek the kingdom of heaven, and all these things shall be added to you. [Matthew 6:33] Do you see this extreme munificence? Those goods, He says, have been stored up for you, 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 you will receive it, does but make your 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 gives here, and along with the reason mentioned, as planning also some other greater advantage to us, He there keeps 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. 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 you of the goods of this life. For along with that promise He has placed another also, to the following effect, That every one that loves the things of the world to come, shall receive an hundred-fold in this life present, and shall inherit eternal life. [Matthew 19:29] 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 5:6-11], 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 their 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, You, O Peter, only art to receive an hundred-fold, but every one whosoever has 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. 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 assists 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 are you 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 you would leave your children much wealth, leave them God's care. For He Who, without your having done anything, gave you a soul, and formed you a body, and granted you life, when He sees you 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 anything 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, while 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 you 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 owes, and both looks with a more favorable eye upon those who have lent to Him, than on those who have not; and loves those the most to whom He owes the most. And so, if you would have Him for your Friend continually, make Him your Debtor to a large amount. For there is no lender so pleased at having those that owe to him, as Christ (6 manuscripts God) is rejoiced at having those that lend to Him. And such as He owes nothing to, He flees from; but such as He owes to, He even runs 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 you give not unto Him now, He will not ask of you after your departing hence. For it is here that He thirsts, here that He is an hungered. He thirsts, since He thirsts after your salvation; and it is for this that He even begs; for this that He even goes about naked, negotiating immortal life for you. 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 you 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 does all for the sake of you who art sick. For this reason also He uses no force in demanding, that He may make you great returns: that you may learn that it is not because He is in need that He asks of you, but that He may set right that you need. For this reason too He comes to you in a lowly guise, and with His right hand held forth. And if you give Him a farthing, He turns not away: and even if you reject Him, He departs not but comes again to you. For He desires, yea desires 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 has 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.

Romans IV. 1, 2

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

He had said (5 manuscripts 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. [Romans 1:17] 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 has the Jew? [Romans 3:1] and, What then have we more than they? [Romans 3:9] and again, where then is boasting? It is excluded [Romans 3:27]: and here, what then shall we say that Abraham our father? etc. Now since the Jews kept turning over and over the fact, that the Patriarch, and friend of God, was the first to receive circumcision, he wishes to show, that it was by faith that he too was justified. And this was quite a vantage ground to insist upon (περιουσία νίκης πολλἥς). For for a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. And this is why he passes by all the others, and leads his discourse back to this man. And he calls him father, as pertaining to the flesh, to throw them out of the genuine relationship (συγγενείας γνησίας) to him, and to pave the Gentiles' way to kinsmanship with him. And then he says, For if Abraham were justified by works, he has whereof to glory: but not before God. After saying that God justified the circumcision by faith and the uncircumcision through faith, and making the same sufficiently sure in what he said before, he now proves it by Abraham more clearly than he promised, and pitches the battle for faith against works, and makes this righteous man the subject of the whole struggle; and that not without special meaning. Wherefore also he sets him up very high by calling him forefather, and putting a constraint upon them to comply with him in all points. For, Tell me not, he would say, about the Jews, nor bring this man or that before me. For I will go up to the very head of all, and the source whence circumcision took its rise. For if Abraham, he says, was justified by works, he has whereof to glory: but not before God. What is here said is not plain, and so one must make it plainer. For there are two gloryings, one of works, and one of faith. After saying then, if he was justified by works, he has whereof to glory; but not before God; he points out that he might have whereof to glory from faith also, yea and much greater reason for it. For the great power of Paul is especially displayed in this, that he turns what is objected to the other side, and shows that what seemed rather to be on the side of salvation by works, viz. glorying or boldness of claim (παρρησιάζεσθαι) belonged much more truly to that by faith. For he that glories in his works has his own labors to put forward: but he that finds his honor in having faith in God, has a much greater ground for glorying to show, in that it is God that he glorifies and magnifies. For those things which the nature of the visible world tells him not of, in receiving these by faith in Him, he at once displays sincere love towards Him, and heralds His power clearly forth. Now this is the character of the noblest soul, and the philosophic spirit, and lofty mind. For to abstain from stealing and murdering is trifling sort of acquirement, but to believe that it is possible for God to do things impossible requires a soul of no mean stature, and earnestly affected towards Him; for this is a sign of sincere love. For he indeed honors God, who fulfils the commandments, but he does so in a much greater degree who thus follows wisdom (φιλοσοφὥν) by his faith. The former obeys Him, but the latter receives that opinion of Him which is fitting, and glorifies Him, and feels wonder at Him more than that evinced by works. For that glorying pertains to him that does aright, but this glorifies God, and lies wholly in Him. For he glories at conceiving great things concerning Him, which redound to His glory. And this is why he speaks of having whereof to glory before God. And not for this only, but also for another reason: for he who is a believer glories again, not only because he loves God in sincerity, but also because he has enjoyed great honor and love from him. For as he shows his love to Him by having great thoughts about Him, (for this is a proof of love), so does God also love him, though deserving to suffer for countless sins, not in freeing him from punishment only, but even by making him righteous. He then has whereof to glory, as having been counted worthy of mighty love.

Ver. 4. For to him that works is the reward not reckoned of grace, but of debt.

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 has 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 believes merely, but

Ver. 5. To him that believes in Him that justifies 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 does David say? And whom does he pronounce blessed? Is it him that triumphs in works, or him that has enjoyed grace? Him that has obtained pardon and a gift? And when I speak of blessedness, I mean the chiefest of all good things; for as righteousness is greater than a reward, so is blessedness greater than righteousness. Having then shown that the righteousness is better, not owing to Abraham's having received it only but also from reasonings (for he has whereof to boast, he says, before God); he again uses another mode of showing that it is more dignified, by bringing David in to give his suffrage this way. For he also, he says, pronounces him blessed who is so made righteous, saying,

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 works is the reward reckoned not of grace; but what the advantage of the faithful is, he brings Scriptural testimony to prove, saying, As David says, Blessed are they whose iniquities are forgiven, and whose sins are covered. What, he means, is it that you say? Is it that it is not of debt but of grace that he receivest," which scarcely makes sense receives forgiveness? But see it is this person who is pronounced blessed. For he would not have pronounced him so, unless he saw him in the enjoyment of great glory. And he does not say this forgiveness then comes upon the circumcision; but what says he?

Ver. 9. Comes 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.

After mentioning the Scripture above (for he said, What says 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 and seal of the righteousness that was by the faith, which he had being yet uncircumcised.

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? For if he was justified and crowned while in uncircumcision, the Jews came in afterwards, Abraham is then the father first of the uncircumcised, which through faith appertain to him, and then of those in the circumcision. For he is a forefather of two lines. See you faith lightening up? For till it came the patriarch was not justified. See you the uncircumcision offering no hindrance? For he was uncircumcised, yet was not hindered from being justified. The circumcision therefore is behind the faith. And why wonder that it is behind the faith, when it is even behind the uncircumcision. Nor is it behind faith only, but very far inferior to it, even so far as the sign is to the reality of which it is the sign; for instance, as the seal is to the soldier. (See Hom. iii. on 2 Cor. at the end.) And why, he says, did he want a seal then? He did not want it himself. For what purpose then did he receive it? With a view to his being the father alike of them that believe in uncircumcision and in circumcision. But not of those in circumcision absolutely: wherefore he goes on to say, To them who are not of the circumcision only. For if to the uncircumcised, it is not in that he is uncircumcised that he is their father, although justified in uncircumcision; but in that they imitated his faith; much less is it owing to circumcision that he is the forefather of those in the state of circumcision, unless faith also be added. For he says that the reason of his receiving circumcision was that either of us two parties might have him for a forefather, and that those in the uncircumcision might not thrust aside those in the circumcision. See how the former had him for their forefather first. Now if the circumcision be of dignity owing to its preaching righteousness, the uncircumcision even has no small preeminence in having received it before the circumcision. Then will you be able to have him as a forefather when you walk in the steps of that faith, and art not contentious, nor a causer of division in bringing in the Law. What faith? Tell me.

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 you off. Do not then demand this of him too. For it was you whom the thing was to be an assistance to, not he. But he calls it a sign of the righteousness. And this also was for your sake, since now it is not even this: for thou then were in need of bodily signs, but now there is no need of them. And was it not possible, one might say, from his faith to learn the goodness of his soul? Yes, it was possible but you stood in need of this addition also. For since thou did not imitate the goodness of his soul, and were not able to see it, a sensible circumcision was given you, that, after having become accustomed to this of the body, you might little by little be led on to the true love of wisdom in the soul also, and that having with much seriousness received it as a very great privilege, you might be instructed to imitate and revere your ancestor. This object then had God not only in the circumcision, but in all the other rites, the sacrifices, I mean, and the sabbath, and feasts. Now that it was for your sake that he received the circumcision, learn from the sequel. For after saying that he received a sign and a seal, he gives the reason also as follows. That he might be the father of the circumcision— to those who received the spiritual circumcision also, since if you have only this (i.e. the carnal), no farther good will come to you. For this is then a sign, when the reality of which it is the sign is found with you, that is, faith; since if you have not this, the sign to you has no longer the power of a sign, for what is it to be the sign of? Or what the seal of, when there is nothing to be sealed? Much as if you were to show one a purse with a seal to it, when there was nothing laid up within. And so the circumcision is ridiculous if there be no faith within. For if it be a sign of righteousness, but you have not righteousness, then you have no sign either. For the reason of your receiving a sign was that you might seek diligently for that reality whereof you have the sign: so that if you had been sure of diligently seeking thereafter without it, then you had not needed it. But this is not the only thing that circumcision proclaims, namely righteousness, but righteousness in even an uncircumcised man. Circumcision then does but proclaim, that there is no need of circumcision.

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

He had shown that faith is necessary, that it is older than circumcision, that it is more mighty than the Law, that it establishes 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, it is more mighty: if it has testimony borne to it by the Law, and establishes the Law, it is not opposed to it, but friendly and allied to it. Again, he shows upon other grounds too that it was not even possible by the Law to attain to the inheritance, and after having matched it with the circumcision, and gained it the victory, he brings it besides into contrast with the Law in these words, For if they which are of the Law be heirs, faith is made void. To prevent them anyone from saying that one may have faith and also keep up the Law, he shows this to be impracticable. For he that clings to the Law, as if of saving force, does disparagement to faith's power; and so he says, faith is made void, that is, there is no need of salvation by grace. For then it cannot show forth its own proper power; and the promise is made of none effect. This is because the Jew might say, What need have I of faith? If then this held, the things that were promised, would be taken away along with faith. See how in all points he combats with them from the early times and from the Patriarch. For having shown from thence that righteousness and faith went together in the inheritance, he now shows that the promise did likewise. For to prevent the Jew from saying, What matters it to me if Abraham was justified by faith? Paul says, neither can what you are interested with, the promise of the inheritance, come into effect apart from it: which was what scared them most. But what promise is he speaking of? That of his being the heir of the world, and that in him all should be blessed. And how does he say that this promise is made of none effect?

Ver. 15. Because the Law works wrath: for where no Law is, there is no transgression.

Now if it works 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 establishes, 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 kept to unseasonably, makes even the faith of none effect, and hinders the promise. By this he shows that faith, so far from being superfluous, is even necessary to that degree, that without it there is no being saved. For the Law works wrath, as all have transgressed it. But this does not even suffer wrath to arise at all: for where no Law is, he says, there is no transgression. Do you see how he not only does away with sin after it has existed, but does not even allow it to be produced? And this is why he says by grace. For what end? Not with a view to their being put to shame, but to the end that the promise might be sure to all the seed. Here he lays down two blessings, both that the things given are sure, and also that they are to all the seed, so gathering in those of the Gentiles, and showing that the Jews are without, if they contend against the faith. For this is a surer thing than that. For faith does you no hurt (be not contentious), but even now you are in danger from the Law, it preserves you. Next having said, to all the seed, he defines what seed he means. That which is of faith, he says, so blending with it their relationship to the Gentiles, and showing that they must not be proud of Abraham who do not believe as he did. And see a third thing which faith effected besides. It makes the relationship to that righteous man more definite (ἀ κρι βεστέραν), and holds him up as the ancestor of a more numerous issue. And this is why he does not say merely Abraham, but our father, ours who believe. Then he also seals what he has said by the testimony —

Ver. 17. As it is written, he says, I have made you 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 you would 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 quickens the dead, and calls 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 your 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 brings 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 considered his own body now dead.

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 fourth obstacle.

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 hears does not receive them, it is not the nature of things that is to blame, but the unreasonableness of him who receives them not. But was strong in faith. See the pertinacity of Paul. For since this discourse was about them that work and them that believe, he shows that the believer works more than the other, and requires more power, and great strength, and sustains no common degree of labor. For they counted faith worthless, as having no labor in it. Insisting then upon this, he shows that it is not only he that succeeds in temperance, or any other virtue of this sort, but he that displays faith also who requires even greater power. For as the one needs strength to beat off the reasonings of intemperance, so has the faithful also need of a soul endued with power, that he may thrust aside the suggestions of unbelief. How then did he become strong? By trusting the matter, he replies, to faith and not to reasonings: else he had fallen. But how came he to thrive in faith itself? By giving glory to God, he says.

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. And he does not use the word believed merely, but, being fully persuaded. For such a thing is faith, it is clearer than the demonstration by reasons, and persuades more fully. For it is not possible for another reasoning succeeding to it to shake it afterwards. He indeed that is persuaded with words may have his persuasion altered too by them. But he that stays himself upon faith, has henceforward fortified his hearing against words that may do hurt to it. Having said then, that he was justified by faith, he shows that he glorified God by that faith; which is a thing specially belonging to a good life. For, Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven. [Matthew 5:16] But lo! This is shown also to belong to faith! Again, as works need power, so does faith. For in their case the body often shares the toil, but in the faith the well-doing belongs to the soul alone. And so the labor is greater, since it has no one to share the struggles with it. Do you observe how he shows that all that belonged to works attached to faith in a far greater degree, as having whereof to glory before God — requiring power and labor — and again, glorifying God? And after saying, that what He had promised, He is able also to perform, he seems to me to speak beforehand of things to come. For it is not things present merely that He promises, but also things to come. For the present are a type of the other. It is then a sign of a weak, little, and pitiful mind not to believe. And so when any make faith a charge against us, let us make want of faith a charge against them in return, as pitiful, and little-minded, and foolish, and weak, and no better in disposition than asses. For as believing belongs to a lofty and high-born soul, so disbelieving does to a most unreasonable and worthless one, and such as is sunken drowsily (κατενηνεγμένης) into the senselessness of brutes. Therefore having left these, let us imitate the Patriarch, and glorify God as he gave Him glory. And what does it mean, gave Him glory? He held in mind His majesty, His boundless power. And having formed a just conception of Him, he was also fully persuaded about His promises.

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 Samuel 2:30], 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 wishes to be brought about for our sakes, since He does not need it Himself. For what distance do you 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, would 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 you? Nevertheless, free from the want of it as He is, still He says that He desires it for your sake. For if He endured for your sake to become a slave, why wonder that He upon the same ground lays 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 you come too near unto it, it will bite you [Sirach 21:2]: 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. And unless he find a person unarmed and solitary for his assaults, he does not venture to attack him. Except he see us travelling by the desert, he has not the courage to come near us. But the desert and place of the Devil is nothing else than sin. We then have need of the shield of faith, the helmet of salvation, the sword of the Spirit, not only that we may not get evil intreated, but that ever should he be minded to leap upon us, we may cut off his head. Need we have of continual prayer that he may be bruised under our feet, for he is shameless and full of hardihood, and this though he fights from beneath. But yet even so he gets the victory: and the reason is, that we are not earnestly set upon being above his blows. For he has not even the power to lift himself very high, but he trails along upon the ground. And of this the serpent is a type. But if God set him in that rank from the beginning, much more will He now. But if you dost not know what fighting from beneath may be, I also will try to explain to you the manner of this war. What then may this fighting from beneath [John 8:23] be? It is standing upon the lower things of the world to buffet us, such as pleasure and riches and all the goods of this life. And for this reason, whoever he sees flying toward heaven, first, he will not even be able to leap so far. Secondly, even if he should attempt he will speedily fall. For he has no feet; be not afraid: he has no wings; fear not. He trails upon the earth, and the things of the earth. Do thou then have naught in common with the earth, and you will not need labor even. For he has not any knowledge of open fight: but as a serpent he hides him in the thorns, nestling evermore in the deceitfulness of riches. [Matthew 13:22] And if you were to cut away the thorns, he will easily be put to flight, being detected: and if you know how to charm him with the inspired charms he will straightway be struck. For we have, we surely have, spiritual charms, even the Name of our Lord Jesus Christ and the might of the Cross. This charm will not only bring the serpent out of his lurking places, and cast him into the fire [Acts 28:5], but even wounds it heals. But if some that have said this Name have not been healed, it came of their own little faith, and was not owing to any weakness in what they said. For some did throng Jesus and press Him [Luke 8:44-45], and got no good therefrom. But the woman with an issue, without even touching His Body, but merely the hem of His garment, stanched a flux of blood of so long standing. (So St. Aug. Serm. LXII. iii. 4, p. 124 O.T.) This Name is fearful alike to devils, and to passions, and to diseases. In this then let us find a pleasure, herewith let us fortify ourselves. It was thus Paul waxed great, and yet he was of the like nature with ourselves, so the whole choir of the Disciples. But faith had made him a perfectly different person, and so much did it abound in them, that even their garments had great force. [Acts 19:12] What excuse then shall we deserve, if even the shadows and the garments of those men drove off death [Acts 5:15], but our very prayers do not so much as bring the passions down? What is the reason of it? Our temper is widely different. For what nature gives, is as much ours as theirs. For he was born and brought up just as we are, and dwelt upon the earth and breathed the air, as we do. But in other points he was far greater and better than we are, in zeal, in faith, and love. Let us then imitate him. Let us allow Christ to speak through us. He desires it more than we do: and by reason of this, He prepared this instrument, and would not have it remain useless and idle, but wishes to keep it ever in hand. Why then do you not make it serviceable for the Maker's hand, but let it become unstrung, and makest it relaxed through luxury, and unfit test the whole harp for His use, when you ought to keep the members of it in full stretch, and well strung, and braced with spiritual salt. For if Christ see our soul thus attuned, He will send forth His sounds even by it. And when this takes place, then shall you see Angels leaping for joy, (σκιρτὥντας) and Archangels too, and the Cherubim.

Let us then become worthy of His spotless hands. Let us invite Him to strike even upon our heart. For He rather needs not any inviting. Only make it worthy of that touch, and He will be foremost in running unto you. For if in consideration of their attainments not yet reached, He runs to them (for when Paul was not yet so advanced He yet framed that praise for him) when He sees 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 takes up His abode along with the Father, and the grace of the Spirit frequents. For where two or three are gathered together in My Name, it says, there am I in the midst of them. [Matthew 18:20] 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 fights, 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? [Galatians 6:2] 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 learned 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 my eyes [Jeremiah 9:1], 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. [Jeremiah 4:19] 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 Corinthians 10:16-18] Christ, Who was slain for us, the Victim that is placed thereon! [Hebrews 13:10] 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 defense 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 you perceive that when you speak ill of your brother, you are casting up mire out of your mouth, if you perceive that it is a member of Christ that you are slandering, that you are eating up your own flesh [Psalm 27:2], that you are making the judgment set for you more bitter (fearful and uncorrupt as it is), that the shaft is killing not him that is smitten, but yourself that shot it forth.

But he did you some wrong, maybe, and injured you? Groan at it, and do not rail. Weep, not for the wrong done you, but for his perdition, as your Master also wept at Judas, not because Himself was to be crucified, but because he was a traitor. Has he insulted you and abused you? Beseech God for him, that He may speedily become appeased toward him. He is your brother, he is a member of you, the fruit of the same pangs as yourself, he has been invited to the same Table. But he only makes fresh assaults upon me, it may be said. Then is your 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 has wounded him. Do not thou then give a further blow, nor cast yourself down together with him. For so long as you stand you have the means of saving him also. But if you dash yourself 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 will you that are fallen along with him? And how shall you, that could not support your own self, be able to lend a hand to another? Stand therefore now nobly, and setting your shield before you, and draw him, now he is dead, away from the battle by your long-suffering. Rage has 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 you have whetted your sword against the soul. But you first suffered 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 cries, (for He says, The voice of your brother's blood cries to Me,) [Genesis 4:10], 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. Do you see 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 5:45, 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 your brother Abel? [Genesis 4:9] For you have not extinguished the desire towards him by your envy, but hast kindled it up the more. You have not lessened his honor by slaying him, but hast made it the more ample. Yet before this God had even made him subject to you, whereas since you have slain him, even when dead, he will take vengeance upon you. 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? You did not fear him (he would say) while alive, you shall fear him therefore when dead. You did not tremble when on the point of thrusting with the sword. You shall be seized, now the blood is shed, with a continual trembling. While alive he was your servant, and you showed no forbearance to him. For this reason, now he is dead, he has become a master you shall 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.

Rom. IV. 23

Now it was not written for his sake alone, that it was imputed to him for righteousness; but for us also, to whom it shall be imputed, if we believe in Him that raised up Jesus our Lord from the dead.

After saying many great things of Abraham, and his faith, and righteousness, and honor before God, lest the hearer should say, What is this to us, for it is he that was justified? He places us close to the Patriarch again. So great is the power of spiritual words. For of one of the Gentiles, one who was recently come near, one who had done no work, he not only says that he is in nothing inferior to the Jew who believes (i.e. as a Jew), but not even to the Patriarch, but rather, if one must give utterance to the wondrous truth, even much greater. For so noble is our birth, that his faith is but the type of ours. And he does not say, If it was reckoned unto him, it is probable it will be also to us, that he might not make it matter of syllogism. But he speaks in authentic words of the divine law, and makes the whole a declaration of the Scripture. For why was it written, he says, save to make us see that we also were justified in this way? For it is the same God Whom we have believed, and upon the same matters, if it be not in the case of the same persons. And after speaking of our faith, he also mentions God's unspeakable love towards man, which he ever presents on all sides, bringing the Cross before us. And this he now makes plain by saying,

Ver. 25. Who was delivered for our offenses, and was raised again for our justification.

See how after mentioning the cause of His death, he makes the same cause likewise a demonstration of the resurrection. For why, he means, was He crucified? Not for any sin of His own. And this is plain from the Resurrection. For if He were a sinner, how should He have risen? But if He rose, it is quite plain that He was not a sinner. But if He was not a sinner, how came He to be crucified?— For others — and if for others, then surely he rose again. Now to prevent your saying, How, when liable for so great sins, came we to be justified? He points out One that blots out all sins, that both from Abraham's faith, whereby he was justified, and from the Saviour's Passion, whereby we were freed from our sins, he might confirm what he had said. And after mentioning His Death, he speaks also of His Resurrection. For the purpose of His dying was not that He might hold us liable to punishment and in condemnation, but that He might do good unto us. For for this cause He both died and rose again, that He might make us righteous.

Chap. v. ver.

1. Therefore being justified by faith, let us have peace with God through our Lord Jesus Christ.

What does Let us have peace mean? Some say, Let us not be at variance, through a peevish obstinacy for bringing in the Law. But to me he seems to be speaking now of our conversation. For after having said much on the subject of faith, he had set it before righteousness which is by works, to prevent any one from supposing what he said was a ground for listlessness, he says, let us have peace, that is, let us sin no more, nor go back to our former estate. For this is making war with God. And how is it possible, says one, to sin no more? How was the former thing possible? For if when liable for so many sins we were freed from all by Christ, much more shall we be able through Him to abide in the estate wherein we are. For it is not the same thing to receive peace when there had been none, and to keep it when it has been given, since to acquire surely is harder than to keep. Yet nevertheless the more difficult has been made easy, and carried out into effect. That which is the easier thing then will be what we shall easily succeed in, if we cling to Him who has wrought even the other for us. But here it is not the easiness only which he seems to me to hint at, but the reasonableness. For if He reconciled us when we were in open war with Him, it is reasonable that we should abide in a state of reconciliation, and give unto Him this reward for that He may not seem to have reconciled untoward and unfeeling creatures to the Father.

Ver.

2. By Whom also we have access, he says, by faith unto this grace. (7 manuscripts add, unto, etc.)

If then He has brought us near to Himself, when we were far off, much more will He keep us now that we are near. And let me beg you to consider how he everywhere sets down these two points; His part, and our part. On His part, however, there be things varied and numerous and diverse. For He died for us, and farther reconciled us, and brought us to Himself, and gave us grace unspeakable. But we brought faith only as our contribution. And so he says, by faith, unto this grace. What grace is this? Tell me. It is the being counted worthy of the knowledge of God, the being forced from error, the coming to a knowledge of the Truth, the obtaining of all the blessings that come through Baptism. For the end of His bringing us near was that we might receive these gifts. For it was not only that we might have simple remission of sins, that we were reconciled; but that we might receive also countless benefits. Nor did He even pause at these, but promised others, namely, those unutterable blessings that pass understanding alike and language. And this is why he has set them both down also. For by mentioning grace he clearly points at what we have at present received, but by saying, And we rejoice in hope of the glory of God, he unveils the whole of things to come. And he had well said, wherein also we stand. For this is the nature of God's grace. It has no end, it knows no bound, but evermore is on the advance to greater things, which in human things is not the case. Take an instance of what I mean. A person has acquired rule and glory and authority, yet he does not stand therein continuously, but is speedily cast out of it. Or if man take it not from him, death comes, and is sure to take it from him. But God's gifts are not of this kind; for neither man, nor occasion, nor crisis of affairs, nor even the Devil, nor death, can come and cast us out of them. But when we are dead we then more strictly speaking have possession of them, and keep going on enjoying more and more. And so if you feel in doubt about those to come; from those now present, and what you have already received, believe in the other also. For this is why he says, And we rejoice (καυχώμεθα) in hope of the glory of God, that you may learn, what kind of soul the faithful ought to have. For it is not only for what has been given, but for what is to be given, that we ought to be filled with confidingness, as though it were already given. For one rejoices in what is already given. Since then the hope of things to come is even as sure and clear as that of what is given, he says that in that too we in like manner rejoice. For this cause also he called them glory. For if it contributes unto God's glory, come to pass it certainly will, though it do not for our sakes, yet for Him it will. And why am I saying (he means) that the blessings to come are worthy of being gloried in (καυχήσεως)? Why even the very evils of this time present are able to brighten up our countenances, and make us find in them even our repose. Wherefore also he added,

Ver.

3. And not only so, but we glory in tribulations also.

Now, consider how great the things to come are, when even at things that seem to be distressful we can be elated; so great is God's gift, and such a nothing any distastefulness in them! For in the case of external goods, the struggle for them brings trouble and pain and irksomeness along with it; and it is the crowns and rewards that carry the pleasure with them. But in this case it is not so, for the wrestlings have to us no less relish than the rewards. For since there were sundry temptations in those days, and the kingdom existed in hopes, the terrors were at hand, but the good things in expectation, and this unnerved the feebler sort, even before the crowns he gives them the prize now, by saying that we should glory even in tribulations. And what he says is not you should glory, but we glory, giving them encouragement in his own person. Next since what he had said had an appearance of being strange and paradoxical, if a person who is struggling in famine, and is in chains and torments, and insulted, and abused, ought to glory, he next goes on to confirm it. And (what is more), he says they are worthy of being gloried in, not only for the sake of those things to come, but for the things present in themselves. For tribulations are in their own selves a goodly thing. How so? It is because they anoint us unto patient abiding. Wherefore after saying we glory in tribulations, he has added the reason, in these words, Knowing that tribulation works patience. Notice again the argumentative spirit of Paul, how he gives their argument an opposite turn. For since it was tribulations above all that made them give up the hopes of things to come, and which cast them into despondency, he says that these are the very reasons for confidingness, and for not desponding about the things to come, for tribulation, he says, works patience.

Ver. 4, 5. And patience experience, and experience hope; and hope makes not ashamed.

Tribulations, that is, are so far from confuting these hopes, that they even prove them. For before the things to come are realized, there is a very great fruit which tribulation has — patience; and the making of the man that is tried, experienced. And it contributes in some degree too to the things to come, for it gives hope a vigor within us, since there is nothing that so inclines a man to hope for blessings as a good conscience. Now no man that has lived an upright life is unconfiding about things to come, as of those who have been negligent there are many that, feeling the burden of a bad conscience, wish there were neither judgment nor retribution. What then? Do our goods lie in hopes? Yes, in hopes — but not mere human hopes, which often slip away, and put him that hoped to shame; when some one, who was expected to patronize him, dies, or is altered though he lives. No such lot is ours: our hope is sure and unmoveable. For He Who has made the promise ever lives, and we that are to be the enjoyers of it, even should we die, shall rise again, and there is absolutely nothing which can put us to shame, as having been elated at random, and to no purpose, upon unsound hopes. Having then sufficiently cleared them of all doubtfulness by these words of his, he does not let his discourse pause at the time present, but urges again the time to come, knowing that there were men of weaker character, who looked too for present advantages, and were not satisfied with these mentioned. And so he offers a proof for them in blessings already given. For lest any should say, But what if God be unwilling to give them to us? For that He can, and that He abides and lives, we all know: but how do we know, that He is willing, also, to do it? From the things which have been done already. What things done? The Love which He has shown for us. In doing what? Some may say. In giving the Holy Ghost. Wherefore after saying hope makes not ashamed, he goes on to the proof of this, as follows:

Because the love of God is, he does not say given, but shed abroad in our hearts, so showing the profusion of it. That gift then, which is the greatest possible, He has given; not heaven and earth and sea, but what is more precious than any of these, and has rendered us Angels from being men, yea sons of God, and brethren of Christ. But what is this gift? The Holy Spirit. Now had He not been willing to present us after our labors with great crowns, He would never have given us such mighty gifts before our labors. But now the warmth of His Love is hence made apparent, that it is not gradually and little by little that He honors us; but He has shed abroad the full fountain of His blessings, and this too before our struggles. And so, if you are not exceedingly worthy, despond not, since you have that Love of your Judge as a mighty pleader for you. For this is why he himself by saying, hope makes not ashamed, has ascribed everything not to our well-doings, but to God's love. But after mentioning the gift of the Spirit, he again passes to the Cross, speaking as follows:

Ver. 6-8. For while we were yet without strength, Christ in due time died for the ungodly. For scarcely for a righteous man will one die: yet pervadenture for a good man some would even dare to die. But God commends His love towards us.

Now what he is saying is somewhat of this kind. For if for a virtuous man, no one would hastily choose to die, consider your Master's love, when it is not for virtuous men, but for sinners and enemies that He is seen to have been crucified — which he says too after this, In that, if when we were sinners Christ died for us,

Ver. 9, 10. Much more then, being now justified by His Blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.

And what he has said looks indeed like tautology, but it is not to any one who accurately attends to it. Consider then. He wishes to give them reasons for confidence respecting things to come. And first he gives them a sense of shame from the righteous man's decision, when he says, that he also was fully persuaded that what God had promised He was able also to perform; and next from the grace that was given; then from the tribulation, as sufficing to lead us into hopes; and again from the Spirit, whom we have received. Next from death, and from our former viciousness, he makes this good. And it seems indeed, as I said, that what he had mentioned was one thing, but it is discovered to be two, three, and even many more. First, that He died: second, that it was for the ungodly; third, that He reconciled, saved, justified us, made us immortal, made us sons and heirs. It is not from His Death then only, he says, that we draw strong assertions, but from the gift which was given unto us through His Death. And indeed if He had died only for such creatures as we be, a proof of the greatest love would what He had done be! But when He is seen at once dying, and yielding us a gift, and that such a gift, and to such creatures, what was done casts into shade our highest conceptions, and leads the very dullest on to faith. For there is no one else that will save us, except He Who so loved us when we were sinners, as even to give Himself up for us. Do you see what a ground this topic affords for hope? For before this there were two difficulties in the way of our being saved; our being sinners, and our salvation requiring the Lord's Death, a thing which was quite incredible before it took place, and required exceeding love for it to take place. But now since this has come about, the other requisites are easier. For we have become friends, and there is no further need of Death. Shall then He who has so spared his enemies as not to spare His Son, fail to defend them now they have become friends, when He has no longer any need to give up his Son? For it is either because a person does not wish it, or because though he may wish it perhaps, yet he is unable to do it, that he does not save. Now none of these things can be said of God. For that He is willing is plain from His having given up His Son. But that He is able also is the very thing He proved likewise, from the very fact of His having justified men who were sinners. What is there then to prevent us any more from obtaining the things to come? Nothing! Then again, lest upon hearing of sinners, and enemies, and strengthless ones, and ungodly, you should be inclined to feel abashed and blush; hear what he says.

Ver. 11. And not only so, but we also joy in God through our Lord Jesus Christ, by Whom we have now received the atonement.

What means the not only so? Not only were we saved, he means, but we even glory for this very reason, for which some suppose we ought to hide our faces. For, for us who lived in so great wickedness to be saved, was a very great mark of our being exceedingly beloved by Him that saved us. For it was not by angels or archangels, but by His Only-begotten Son Himself, that He saved us. And so the fact of His saving us, and saving us too when we were in such plight, and doing it by means of His Only-begotten, and not merely by His Only-begotten, but by His Blood, weaves for us endless crowns to glory in. For there is not anything that counts so much in the way of glory and confidence, as the being treated as friends (φιλεἵσθαι) by God, and finding a Friend (φιλεἵν) in Him that loves (ἀ γαπὥντα) us. This it is that makes the angels glorious, and the principalities and powers. This is greater than the Kingdom, and so Paul placed it above the Kingdom. For this also I count the incorporeal powers blessed, because they love Him, and in all things obey Him. And on this score the Prophet also expressed his admiration at them. You that excel in strength, that fulfil His Word. [Psalm 103:20] And hence too Isaiah extols the Seraphim, setting forth their great excellency from their standing near that glory, which is a sign of the greatest love.

Let us then emulate the powers above, and be desirous not only of standing near the throne, but of having Him dwelling in us who sits upon the Throne. He loved us when we hated Him, and also continues to love us. For He makes His sun to rise on the evil and on the good and sends rain on the just and on the unjust. [Matthew 5:45] As then He loves us, do thou love Him. For He is our Friend (φιλεἵ γὰρ). And how comes it, some will say, that one who is our Friend threatens hell, and punishment, and vengeance? It is owing to His loving us alone. For all He does and is busied with, is with a view to strike out your wickedness, and to refrain with fear, as with a kind of bridle, your inclinableness to the worse side, and by blessings and by pains recovering you from your downward course, and leading you up to Him, and keeping you from all vice, which is worse than hell. But if you mock what is said, and would rather live continually in misery, than be punished for a single day, it is no marvel. For this is but a sign of your unformed judgment (ἀ τελοὕς γνώμης), drunkenness, and incurable disorder. Since little children even when they see the physician going to apply burning or the knife, flee and leap away screaming and convulsed, and choose to have a continual sore eating into their body, rather than to endure a temporary pain, and so enjoy health afterwards. But those who have come to discretion, know that to be diseased is worse than submitting to the knife, as also to be wicked is worse than to be punished. For the one is to be cured and to be healthy, the other to ruin one's constitution and to be in continual feebleness. Now that health is better than feebleness, surely is plain to every one. Thieves then ought to weep not when they have their sides pierced through, but when they pierce through walls and murder. For if the soul be better than the body (as it is), when the former is ruined there is more reason to groan and lament; but if a man does not feel it, so much the more reason to bewail it. For those that love with an unchastened love ought to be more pitied than those who have a violent fever, and those that are drunken, than those that are undergoing torture. But if these are more painful (some may say), how come we to give them the preference? Because there are many of mankind, who, as the proverb says, like the worse, and they choose these, and pass by the better. And this one may see happening as well in victuals as in forms of government, in emulous aims of life too, and in the enjoyment of pleasure, and in wives, and in houses, and in slaves, and in lands, and in the case of all other things. For which is more pleasurable pray, cohabiting with women or with males? With women or with mules? Yet still we shall find many that pass over women, and cohabit with creatures void of reason, and abuse the bodies of males. Yet natural pleasures are greater than unnatural ones. But still many there are that follow after things ridiculous and joyless, and accompanied with a penalty, as if pleasurable. Well but to them, a man may say, these things appear so. Now this alone is ground enough to make them miserable, that they think those things to be pleasurable which are not so. Thus they assume punishment to be worse than sin which it is not, but just the contrary. Yet, if it were an evil to the sinner, God would not have added evils to the evil; for He that does everything to extinguish evil, would not have increased it. Being punished then is no evil to the man who has done wrong, but not being punished, when in that plight, is evil, just as for the infirm not to be cured. (Plat. Gorg. p. 478, sqq.) For there is nothing so evil as extravagant desire. And when I say, extravagant, I mean that of luxury, and that of ill-placed glory, and that of power, and in general that of all things which go beyond what is necessary. For such is he who lives a soft and dissolute life, who seems to be the happiest of men, but is the most wretched, as superinducing upon his soul harsh and tyrannical sovereigns. For this cause has God made the present a life of labor to us, that He may rid us of that slavery, and bring us into genuine freedom. For this cause He threatened punishment, and made labors a part of our portion in life, so muzzling our vaunting spirit. In this way the Jews also, when they were fettered to the clay and brick making, were at once self-governed, and called continually upon God. But when they were in the enjoyment of freedom, then they murmured, and provoked the Lord, and pierced themselves through with countless evils. What then, it may be said, will you say to those frequent instances of men being altered for the worse by tribulations? Why, that this is no effect of tribulation, but of their own imbecility. For neither if a man had a weak stomach and could not take a bitter medicine which would act as a purgative, but was made even worse by it, would it be the drug we should find fault with, but the weakness of the part, as we should therefore here too with the yieldingness of temper. For he who is altered so by tribulation, is much more likely to be affected in this way by laxity. If he fails even when splinted, (or tied) (this is what affliction is), much more will he when the bandage is removed. If when braced up he is altered, much more when in a state of tumor (χαυνούμενος). And how am I, one may ask, to keep from being so altered by tribulation? Why, if you reflect that, wish it or not, you will have to bear the thing inflicted: but if you dost it with a thankful spirit, you will gain very greatly thereby; but if you are indignant at it, and ragest and blaspheme, you will not make the calamity lighter, but you will render its wave more troublous. By feeling then in this way, let us turn what is necessary into a matter of our own choice. What I mean is this — suppose one has lost his own son, another all his property: if you reflect that it is not in the nature of things for what has taken place to be undone; while it is to gain fruit from the misfortune, though irremediable, even that of bearing the circumstance nobly; and if instead of using blasphemous words, thou were to offer up words of thanksgiving to the Lord, so would evils brought upon you against your will become to you the good deeds of a free choice. Have you seen a son taken prematurely away? Say, the Lord has given, the Lord has taken away. Do you see your fortune exhausted? Say, naked came I out of my mother's womb, and naked shall I return there. [Job 1:21] Do you see evil men faring well, and just men faring ill and undergoing ills without number, and do you not know where to find the cause? Say, I became even as it were a beast before You. Yet I am ever with You. [Psalm 73:22] But if you will search out the cause, reflect that He has fixed a day in which He will judge the world, and so you will throw off perplexity, for then every man will meet his deserts, even as Lazarus and the rich man. Call to mind the Apostles, for they too rejoiced at being scourged, at being driven about and undergoing numberless sufferings, because they were counted worthy to suffer shame for His Name's sake. [Acts 5:41] And do thou, then, if you are sick, bear it nobly, and own yourself indebted to God for it, and you shall receive the same reward with them. But how, when in feebleness and pain, are you to be able to feel grateful to the Lord? You will if you love Him sincerely. For if the Three Children who were thrown into the furnace, and others who were in prisons, and in countless other evils, ceased not to give thanks, much more will they who are in a state of disease, be able to do this. For there is not, assuredly there is not, anything which vehement desire does not get the better of. But when the desire is even that of God, it is higher than anything, and neither fire, nor the sword, nor poverty, nor infirmity, nor death, nor anything else of the kind appears dreadful to one who has gotten this love, but scorning them all, he will fly to heaven, and will have affections no way inferior to those of its inhabitants, seeing nothing else, neither heaven, nor earth, nor sea, but gazing only at the one Beauty of that glory. And neither the vexations of this life present will depress him, nor the things which are goodly and attended with pleasure elate him or puff him up. Let us then love with this love (for there is not anything equal unto it) both for the sake of things present and for the sake of things to come. Or rather, more than for these, for the nature of the love itself. For we shall be set free both from the punishments of this life and of that which is to come, and shall enjoy the kingdom. Yet neither is the escape from hell, nor the fruition of the kingdom, anything great in comparison of what is yet to be said. For greater than all these things is it to have Christ our beloved at once and our lover. For if when this happens with men it is above all pleasure; when both happen from God, what language or what thought is able to set before one the blessedness of this soul? There is none that can, save the experience of it only. That then we may by experience come to know what is this spiritual joy, and life of blessedness, and untold treasure of good things, let us leave everything to cling to that love, with a view as well to our own joy as to the glory of God. For unto Him is the glory and power, with His Only-begotten, and the Holy Ghost, now, and ever, and unto all ages evermore. Amen.

Rom. V. 12

Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon (διἥλθεν 6 manuscripts εἴς ...) all men, for that all have sinned.

As the best physicians always take great pains to discover the source of diseases, and go to the very fountain of the mischief, so does the blessed Paul also. Hence after having said that we were justified, and having shown it from the Patriarch, and from the Spirit, and from the dying of Christ (for He would not have died unless He intended to justify), he next confirms from other sources also what he had at such length demonstrated. And he confirms his proposition from things opposite, that is, from death and sin. How, and in what way? He enquires whence death came in, and how it prevailed. How then did death come in and prevail? Through the sin of one. But what means, for that all have sinned? This; he having once fallen, even they that had not eaten of the tree did from him, all of them, become mortal.

Ver. 13. For until the Law sin was in the world, but sin is not imputed where there is no law.

The phrase till the Law some think he used of the time before the giving of the Law — that of Abel, for instance, or of Noah, or of Abraham— till Moses was born. What was the sin in those days, at this rate? Some say he means that in Paradise. For hitherto it was not done away, (he would say,) but the fruit of it was yet in vigor. For it had borne that death whereof all partake, which prevailed and lorded over us. Why then does he proceed, But sin is not imputed when there is no law? It was by way of objection from the Jews, say they who have spoken on our side, that he laid this position down and said, if there be no sin without the Law, how came death to consume all those before the Law? But to me it seems that the sense presently to be given has more to be said for it, and suits better with the Apostle's meaning. And what sense is this? In saying, that till the Law sin was in the world, what he seems to me to mean is this, that after the Law was given the sin resulting from the transgression of it prevailed, and prevailed too so long as the Law existed. For sin, he says, can have no existence if there be no law. If then it was this sin, he means, from the transgression of the Law that brought forth death, how was it that all before the Law died? For if it is in sin that death has its origin, but when there is no law, sin is not imputed, how came death to prevail? From whence it is clear, that it was not this sin, the transgression, that is, of the Law, but that of Adam's disobedience, which marred all things. Now what is the proof of this? The fact that even before the Law all died: for death reigned, he says, from Adam to Moses, even over them that had not sinned.

How did it reign? After the similitude of Adam's transgression, who is the figure of Him that was to come. Now this is why Adam is a type of Christ. How a type? It will be said. Why in that, as the former became to those who were sprung from him, although they had not eaten of the tree, the cause of that death which by his eating was introduced; thus also did Christ become to those sprung from Him, even though they had not wrought righteousness, the Provider of that righteousness which through His Cross He graciously bestowed on us all. For this reason, at every turn he keeps to the one, and is continually bringing it before us, when he says, As by one man sin entered into the world — and, If through the offense of one many be dead: and, Not as it was by one that sinned, so is the gift; and, The judgment was by one to condemnation: and again, If by one (or, the one) man's offense death reigned by one; and Therefore as by the offense of one. And again, As by one man's disobedience many (or, the many) were made sinners. And so he lets not go of the one, that when the Jew says to you, How came it, that by the well-doing of this one Person, Christ, the world was saved? You might be able to say to him, How by the disobedience of this one person, Adam, came it to be condemned? And yet sin and grace are not equivalents, death and life are not equivalents, the Devil and God are not equivalents, but there is a boundless space between them. When then as well from the nature of the thing as from the power of Him that transacts it, and from the very suitableness thereof (for it suits much better with God to save than to punish), the preëminence and victory is upon this side, what one word have you to say for unbelief, tell me? However, that what had been done was reasonable, he shows in the following words.

Ver. 15. But not as the offense, so is also the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto the many.

For what he says is somewhat of this kind. If sin had so extensive effects, and the sin of one man too; how can grace, and that the grace of God, not the Father only, but also the Son, do otherwise than be the more abundant of the two? For the latter is far the more reasonable supposition. For that one man should be punished on account of another does not seem to be much in accordance with reason. But for one to be saved on account of another is at once more suitable and more reasonable. If then the former took place, much more may the latter. Hence he has shown from these grounds the likelihood and reasonableness of it. For when the former had been made good, this would then be readily admitted. But that it is even necessarily so, he makes good from what follows. How then does he make it good?

Ver. 16. And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation, but the free gift is of many offenses unto justification.

And what is this that he is speaking of? It is that sin had power to bring in death and condemnation; but grace did not do away that one sin only, but also those that followed after in its train. Lest then the words as and so might seem to make the measure of the blessings and the evils equal, and that you might not think, upon hearing of Adam, that it was only that sin which he had brought in which was done away with, he says that it was from many offenses that an indemnity was brought about. How is this plain? Because after the numberless sins committed after that in paradise, the matter issued in justification. But where righteousness is, there of necessity follows by all means life, and the countless blessings, as does death where sin was. For righteousness is more than life, since it is even the root of life. That there were several goods then brought in, and that it was not that sin only that was taken away, but all the rest along with it, he points out when he says, that the gift was of many offenses unto justification. In which a proof is necessarily included, that death was also torn up by the roots. But since he had said, that the second was greater than the first, he is obliged to give further grounds again for this same thing. For, before, he had said that if one man's sin slew all, much more will the grace of One have the power to save. After that he shows that it was not that sin only that was done away by the grace, but all the rest too, and that it was not that the sins were done away only, but that righteousness was given. And Christ did not merely do the same amount of good that Adam did of harm, but far more and greater good. Since then he had made such declarations as these, he wants again here also further confirmation of these. And how does he give this confirmation? He says,

Ver. 17. For if by one man's offense death reigned by one, much more they which receive abundance of grace and of the gift and (so Field with most manuscripts) of righteousness shall reign in life by one, Jesus Christ.

What he says, amounts to this nearly. What armed death against the world? The one man's eating from the tree only. If then death attained so great power from one offense, when it is found that certain received a grace and righteousness out of all proportion to that sin, how shall they still be liable to death? And for this cause, he does not here say grace, but superabundance of grace. For it was not as much as we must have to do away the sin only, that we received of His grace, but even far more. For we were at once freed from punishment, and put off all iniquity, and were also born again from above [John 3:3] and rose again with the old man buried, and were redeemed, justified, led up to adoption, sanctified, made brothers of the Only-begotten, and joint heirs and of one Body with Him, and counted for His Flesh, and even as a Body with the Head, so were we united unto Him! All these things then Paul calls a superabundance of grace, showing that what we received was not a medicine only to countervail the wound, but even health, and comeliness, and honor, and glory and dignities far transcending our natural state. And of these each in itself was enough to do away with death, but when all manifestly run together in one, there is not the least vestige of it left, nor can a shadow of it be seen, so entirely is it done away. As then if any one were to cast a person who owed ten mites (ὀ βόλους) into prison, and not the man himself only, but wife and children and servants for his sake; and another were to come and not to pay down the ten mites only, but to give also ten thousand talents of gold, and to lead the prisoner into the king's courts, and to the throne of the highest power, and were to make him partaker of the highest honor and every kind of magnificence, the creditor would not be able to remember the ten mites; so has our case been. For Christ has paid down far more than we owe, yea as much more as the illimitable ocean is than a little drop. Do not then, O man, hesitate as you see so great a store of blessings, nor enquire how that mere spark of death and sin was done away, when such a sea of gifts was brought in upon it. For this is what Paul intimated by saying that they who have received the abundance of the grace and righteousness shall reign in life. And as he had now clearly demonstrated this, he again makes use of his former argument, clenching it by taking up the same word afresh, and saying that if for that offense all were punished, then they may be justified too by these means. And so he says,

Ver. 18. Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life.

And he insists again upon it, saying,

Ver. 19. For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous.

What he says seems indeed to involve no small question: but if any one attends to it diligently, this too will admit of an easy solution. What then is the question? It is the saying that through the offense of one many were made sinners. For the fact that when he had sinned and become mortal, those who were of him should be so also, is nothing unlikely. But how would it follow that from his disobedience another would become a sinner? For at this rate a man of this sort will not even deserve punishment, if, that is, it was not from his own self that he became a sinner. What then does the word sinners mean here? To me it seems to mean liable to punishment and condemned to death. Now that by Adam's death we all became mortals, he had shown clearly and at large. But the question now is, for what purpose was this done? But this he does not go on to add: for it contributed nothing to his present object. For it is against a Jew that the contest is, who doubted and made scorn of the righteousness by One. And for this reason after showing that the punishment too was brought in by one upon all, the reason why this was so he has not added. For he is not for superfluities, but keeps merely to what is necessary. For this is what the principles of disputation did not oblige him to say any more than the Jew; and therefore he leaves it unsolved. But if any of you were to enquire with a view to learn, we should give this answer: That we are so far from taking any harm from this death and condemnation, if we be sober-minded, that we are the gainers even by having become mortal, first, because it is not an immortal body in which we sin; secondly, because we get numberless grounds for being religious (φιλοσοφίας). For to be moderate, and to be temperate, and to be subdued, and to keep ourselves clear of all wickedness, is what death by its presence and by its being expected persuades us to. But following with these, or rather even before these, it has introduced other greater blessings besides. For it is from hence that the crowns of the martyrs come, and the rewards of the Apostles. Thus was Abel justified, thus was Abraham, in having slain his son, thus was John, who for Christ's sake was taken off, thus were the Three Children, thus was Daniel. For if we be so minded, not death only, but even the devil himself will be unable to hurt us. And besides there is this also to be said, that immortality awaits us, and after having been chastened a little while, we shall enjoy the blessings to come without fear, being as if in a sort of school in the present life, under instruction by means of disease, tribulation, temptations, and poverty, and the other apparent evils, with a view to our becoming fit for the reception of the blessings of the world to come.

Ver. 20. Moreover the Law entered: that the offense might abound.

Since then he had shown that the world was condemned from Adam, but from Christ was saved and freed from condemnation, he now seasonably enters upon the discussion of the Law, here again undermining the high notions of it. For it was so far from doing any good, he means, or from being any way helpful, but the disorder was only increased by its having come in. But the particle that again does not assign the cause, but the result. For the purpose of its being given was not in order that it might abound, for it was given to diminish and destroy the offense. But it resulted the opposite way, not owing to the nature of the Law, but owing to the listlessness of those who received it. But why did he not say the Law was given, but the Law entered by the way? It was to show that the need of it was temporary, and not absolute or imperative. And this he says also to the Galatians, showing the very same thing another way. For before faith came, he says, we were kept under the Law, shut up unto the faith which should afterwards be revealed. And so it was not for itself, but for another, that it kept the flock. For since the Jews were somewhat gross-minded, and enervated, and indifferent to the gifts themselves, this was why the Law was given, that it might convict them the more, and clearly teach them their own condition, and by increasing the accusation might the more repress them. But be not thou afraid, for it was not that the punishment might be greater that this was done, but that the grace might be seen to be greater. And this is why he proceeds,

But where sin abounded, grace did much more abound.

He does not say did abound, but did much more abound. For it was not remission from punishment only that He gave us, but that from sins, and life also. As if any were not merely to free a man with a fever from his disease, but to give him also beauty, and strength, and rank; or again, were not to give one an hungered nourishment only, but were to put him in possession of great riches, and were to set him in the highest authority. And how did sin abound? Some will say. The Law gave countless commands. Now since they transgressed them all, trangression became more abundant. Do you see what a great difference there is between grace and the Law? For the one became an addition to the condemnation, but the other, a further abundance of gifts. Having then mentioned the unspeakable munificence, he again discusses the beginning and the root both of death and of life. What then is the root of death? It is sin. Wherefore also he says,

Ver. 21. That as sin reigned unto death, even so might grace reign through righteousness unto eternal life, through our Lord Jesus Christ.

This he says to show that the latter ranks as a king, the former, death, as a soldier, being marshalled under the latter, and armed by it. If then the latter (i.e. sin) armed death, it is plain enough that the righteousness destructive hereof, which by grace was introduced, not only disarms death, but even destroys it, and undoes entirely the dominion thereof, in that it is the greatest of the two, as being brought in not by man and the devil, but by God and grace, and leading our life unto a goodlier estate, and to blessings unlimited. For of it there will never be any end (to give you a view of its superiority from this also). For the other cast us out of our present life, but grace, when it came, gave us not the present life, but the immortal and eternal one. But for all these things Christ is our voucher. Doubt not then for your life if you have righteousness, for righteousness is greater than life as being mother of it.

Chap. vi. ver.

1. What then? Shall we continue in sin, that grace may abound? God forbid.

He is again turning off to exhortation, yet introducing it not directly, lest he should seem to many to be irksome and vexing, but as if it rose out of the doctrines. For if, even so diversifying his address, he was afraid of their being offended at what he said, and therefore said, I have written the more boldly unto you in some sort, [Romans 15:15] much more would he have seemed to them, had he not done so, to be too harsh. Since then he showed the greatness of the grace by the greatness of the sins it healed, and owing to this it seemed in the eyes of the unthinking to be an encouragement to sin (for if the reason, they would say, why greater grace was shown, was because we had done great sins, let us not give over sinning, that grace may be more displayed still), now that they might not say this or suspect it, see how he turns the objection back again. First he does it by his deprecation. God forbid. And this he is in the habit of doing at things confessed on all hands to be absurd. And then he lays down an irrefragable argument. And what is it?

Ver.

2. How shall we, he says, that are dead to sin, live any longer therein?

What does we are dead mean? Does it mean that as for that, and as far as it goes, we have all received the sentence of death? Or, that we became dead to it by believing any being enlightened. This is what one should rather say, since the sequel makes this clearly right. But what is becoming dead to it? The not obeying it in anything any more. For this baptism effected once for all, it made us dead to it. But this must of our own earnestness thenceforth continually be maintained, so that, although sin issue countless commands to us, we may never again obey it, but abide unmovable as a dead man does. And indeed he elsewhere says that sin itself is dead. But there he sets that down as wishing to show that virtue is easy, Romans 7:8? But here, as he earnestly desires to rouse the hearer, he puts the death on his side. Next, since what was said was obscure, he again explains, using what he had said also in the way of reproof.

Ver. 3, 4. Do you not know, he says, my brethren, that so many of us as were baptized into Christ were baptized into His death? Therefore we are buried with Him by baptism into death.

What does being baptized into His Death mean? That it is with a view to our dying as He did. For Baptism is the Cross. What the Cross then, and Burial, is to Christ, that Baptism has been to us, even if not in the same respects. For He died Himself and was buried in the Flesh, but we have done both to sin. Wherefore he does not say, planted together in His Death, but in the likeness of His Death. For both the one and the other is a death, but not of the same subject; since the one is of the Flesh, that of Christ; the other of sin, which is our own. As then that is real, so is this. But if it be real, then what is of our part again must be contributed. And so he proceeds,

That as Christ was raised up from the dead by the Glory of the Father, even so we also should walk in newness of life.

Here he hints, along with the duty of a careful walk, at the subject of the resurrection. In what way? Do you believe, he means, that Christ died, and that He was raised again? Believe then the same of yourself. For this is like to the other, since both Cross and Burial is yours. For if you have shared in Death and Burial, much more will you in Resurrection and Life. For now the greater is done away with, the sin I mean, it is not right to doubt any longer about the lesser, the doing away of death.

But this he leaves for the present to the conscience of his hearers to reason out, but himself, after the resurrection to come had been set before us, demands of us another, even the new conversation, which is brought about in the present life by a change of habits. When then the fornicator becomes chaste, the covetous man merciful, the harsh subdued, even here a resurrection has taken place, the prelude to the other. And how is it a resurrection? Why, because sin is mortified, and righteousness has risen again, and the old life has been made to vanish, and this new and angelic one is being lived in. But when you hear of a new life, look for a great alteration, a wide change. But tears come into my eyes, and I groan deeply to think how great religiousness (φιλοσοφίαν) Paul requires of us, and what listlessness we have yielded ourselves up to, going back after our baptism to the oldness we before had, and returning to Egypt, and remembering the garlic after the manna. [Numbers 11:5] For ten or twenty days at the very time of our Illumination, we undergo a change, but then take up our former doings again. But it is not for a set number of days, but for our whole life, that Paul requires of us such a conversation. But we go back to our former vomit, thus after the youth of grace building up the old age of sins. For either the love of money, or the slavery to desires not convenient, or any other sin whatsoever, uses to make the worker thereof old. Now that which decays and waxes old is ready to vanish away. [Hebrews 8:13] For there is no body, there surely is none, to be seen as palsied by length of time, as a soul is decayed and tottering with many sins. Such an one gets carried on to the last degree of doting, yielding indistinct sounds, like men that are very old and crazed, being surcharged with rheum, and great distortion of mind, and forgetfulness, and with scales upon its eyes, and disgustful to men, and an easy prey to the devil. Such then are the souls of sinners; not so those of the righteous, for they are youthful and well-favored, and are in the very prime of life throughout, ever ready for any fight or struggle. But those of sinners, if they receive even a small shock, straightway fall and are undone. And it was this the Prophet made appear, when he said, that like as the chaff which the wind scatters from the face of the earth [Psalm 1:4], thus are they that live in sin whirled to and fro, and exposed to every sort of harm. For they neither see like a healthy person, nor hear with simplicity, they speak not articulately, but are oppressed with great shortness of breath. They have their mouth overflowing with spittle. And would it were but spittle, and nothing offensive! But now they send forth words more fetid than any mire, and what is worst, they have not power even to spit this saliva of words away from them, but taking it in their hand with much lewdness, they smear it on again, so as to be coagulating, and hard to perspire through. Perhaps you are sickened with this description. Ought ye not, then to be more so at the reality? For if these things when happening in the body are disgustful, much more when in the soul. Such was that son who wasted out all his share, and was reduced to the greatest wretchedness, and was in a feebler state than any imbecile or disordered person. But when he was willing, he became suddenly young by his decision alone and his change. For as soon as he had said, I will return to my Father, this one word conveyed to him all blessings; or rather not the bare word, but the deed which he added to the word. For he did not say, Let me go back, and then stay there; but said, Let me go back, and went back, and returned the whole of that way. Thus let us also do; and even if we have gotten carried beyond the boundary, let us go up to our Father's house, and not stay lingering over the length of the journey. For if we be willing, the way back again is easy and very speedy. Only let us leave the strange and foreign land; for this is what sin is, drawing us far away from our Father's house; let us leave her then, that we may speedily return to the house of our Father. For our Father has a natural yearning towards us, and will honor us if we be changed, no less than those that are unattainted, if we change, but even more, just as the father showed that son the greater honor. For he had greater pleasure himself at receiving back his son. And how am I to go back again? One may say. Do but put a beginning upon the business, and the whole is done. Stay from vice, and go no farther into it, and you have laid hold of the whole already. For as in the case of the sick, being no worse may be a beginning of getting better, so is the case with vice also. Go no further, and then your deeds of wickedness will have an end. And if you do so for two days, you will keep off on the third day more easily; and after three days you will add ten, then twenty, then an hundred, then your whole life. (Cf. Hom. xvii. on St. Matt. p. 267, O.T.) For the further you go on, the easier will you see the way to be, and you will stand on the summit itself, and will at once enjoy many goods. For so it was when the prodigal came back, there were flutes, and harps, and dancings, and feasts, and assemblings: and he who might have called his son to account for his ill-timed extravagance, and flight to such a distance, did nothing of the sort, but looked upon him as unattainted, and could not find it in him even to use the language of reproach, or rather, even to mention barely to him the former things, but threw himself upon him, and kissed him, and killed the calf, and put a robe upon him, and placed on him abundant honors. Let us then, as we have such examples before us, be of good cheer and keep from despair. For He is not so well pleased with being called Master, as Father, nor with having a slave as with having a son. And this is what He likes rather than that. This then is why He did all that He has done; and spared not even His Only-begotten Son [Romans 8:32], that we might receive the adoption of sons, that we might love Him, not as a Master only, but as a Father. And if He obtained this of us He takes delight therein as one that has glory given him, and proclaims it to all though He needs nothing of ours. This is what, in Abraham's case for instance, He everywhere does, using these words, I am the God of Abraham, Isaac, and Jacob. And yet it was they of His household who should have found an honor in this; but now it is the Lord evidently who does this; for this is why He says to Peter, Lovest thou Me more than these? [John 21:17] to show that He seeks nothing so much as this from us. For this too He bade Abraham offer his son to Him, that He might make it known to all that He was greatly beloved by the patriarch. Now this desire to be loved exceedingly comes from loving exceedingly. For this cause too He said to the Apostles, He that loves father or mother more than Me, is not worthy of Me. [Matthew 10:37] For this cause He bids us esteem that even which is in the most close connection with us, our soul or, life, John 12:25, as second to the love of him, since He wishes to be beloved by us with exceeding entireness. For we too, if we have no strong feelings about a person, have no strong desire for his friendship either, though he be great and noble; whereas when we love any one warmly and really, though the person loved be of low rank and humble, yet we esteem love from him as a very great honor. And for this reason He Himself also called it glory not to be loved by us only, but even to suffer those shameful things in our behalf. [John 12:23] However, those things were a glory owing to love only. But whatever we suffer for Him, it is not for love alone; but even for the sake of the greatness and dignity of Him we long for, that it would with good reason both be called glory, and be so indeed. Let us then incur dangers for Him as if running for the greatest crowns, and let us esteem neither poverty, nor disease, nor affront, nor calumny, nor death itself, to be heavy and burdensome, when it is for Him that we suffer these things. For if we be right-minded, we are the greatest possible gainers by these things, as neither from the contrary to these shall we if not right-minded gain any advantage. But consider; does any one affront you and war against you? Does he not thereby set you upon your guard, and give you an opportunity of growing like God? For if you love him that plots against you, you will be like Him that makes His Sun to rise upon the evil and good. [Matthew 5:45] Does another take your money away? If you bear it nobly, you shall receive the same reward as they who have spent all they have upon the poor. For it says, You took joyfully the spoiling of your goods, knowing that you have in heaven a better and an enduring substance. [Hebrews 10:34] Has any one reviled you and abused you, whether truly or falsely, he weaves for you a very great crown if you bear meekly his contumely; since he too, who calumniates, provides for us an abundant reward. For rejoice, it says, and be exceeding glad, when men say all manner of evil against you falsely, because great is your reward in Heaven. [Matthew 5:12] And he too that speaks truth against us is of the greatest service, if we do but bear meekly what is said. For the Pharisee spoke evil of the Publican, and with truth, still instead of a Publican he made him a righteous man. [Luke 18:11] And what need to go into particular instances. For any one that will go to the conflicts of Job may learn all these points accurately. And this is why Paul said, God for us, who against us? [Romans 8:31] As then by being earnest, we gain even from things that vex us, so by being listless, we do not even improve from things that favor us. For what did Judas profit, tell me, by being with Christ? Or what profit was the Law to the Jew? Or Paradise to Adam? Or what did Moses profit those in the wilderness? And so we should leave all, and look to one point only, how we may husband aright our own resources. And if we do this, not even the devil himself will ever get the better of us, but will make our profiting the greater, by putting us upon being watchful. Now in this way it is that Paul rouses the Ephesians, by describing his fierceness. Yet we sleep and snore, though we have to do with so crafty an enemy. And if we were aware of a serpent nestling by our bed, we should make much ado to kill him. But when the devil nestles in our souls, we fancy that we take no harm, but lie at our ease; and the reason is, that we see him not with the eyes of our body. And yet this is why we should rouse us the more and be sober. For against an enemy whom one can perceive, one may easily be on guard; but one that cannot be seen, if we be not continually in arms, we shall not easily escape. And the more so, because he has no notion of open combat (for he would surely be soon defeated), but often under the appearance of friendship he insinuates the venom of his cruel malice. In this way it was that he suborned Job's wife, by putting on the mask of natural affectionateness, to give that wretchless advice. And so when conversing with Adam, he puts on the air of one concerned and watching over his interests, and says, that your eyes shall be opened in the day that you eat of the tree. [Genesis 3:5] Thus Jephtha too he persuaded, under the pretext of religion, to slay his daughter, and to offer the sacrifice the Law forbade. Do you see what his wiles are, what his varying warfare? Be then on your guard, and arm yourself at all points with the weapons of the Spirit, get exactly acquainted with his plans, that you may both keep from being caught, and easily catch him. For it was thus that Paul got the better of him, by getting exactly acquainted with these. And so he says, for we are not ignorant of his devices. [2 Corinthians 2:11] Let us then also be earnest in learning and avoiding his stratagems, that after obtaining a victory over him, we may, whether in this present life or in that which is to come, be proclaimed conquerors, and obtain those unalloyed blessings, by the grace and love toward man, etc.

Rom. VI. 5

For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.

What I had before occasion to remark, that I mention here too, that he continually digresses into exhortation, without making any twofold division as he does in the other Epistles, and setting apart the former portion for doctrines, and the latter for the care of moral instruction. Here then he does not do so, but blends the latter with the subject throughout, so as to gain it an easy admission. Here then he says there are two mortifyings, and two deaths, and that one is done by Christ in Baptism, and the other it is our duty to effect by earnestness afterwards. For that our former sins were buried, came of His gift. But the remaining dead to sin after baptism must be the work of our own earnestness, however much we find God here also giving us large help. For this is not the only thing Baptism has the power to do, to obliterate our former transgressions; for it also secures against subsequent ones. As then in the case of the former, your contribution was faith that they might be obliterated, so also in those subsequent to this, show forth the change in your aims, that you may not defile yourself again. For it is this and the like that he is counselling you when he says, for if we have been planted together in the likeness of His Death, we shall be also in the likeness of His Resurrection. Do you observe, how he rouses the hearer by leading him straightway up to his Master, and taking great pains to show the strong likeness? This is why he does not say in death, lest you should gainsay it, but, in the likeness of His Death. For our essence itself has not died, but the man of sins, that is, wickedness. And he does not say, for if we have been partakers of the likeness of His Death; but what? If we have been planted together, so, by the mention of planting, giving a hint of the fruit resulting to us from it. For as His Body, by being buried in the earth, brought forth as the fruit of it the salvation of the world; thus ours also, being buried in baptism, bore as fruit righteousness, sanctification, adoption, countless blessings. And it will bear also hereafter the gift of the resurrection. Since then we were buried in water, He in earth, and we in regard to sin, He in regard to His Body, this is why he did not say, we were planted together in His Death, but in the likeness of His Death. For both the one and the other is death, but not that of the same subject. If then he says, we have been planted together in His Death, we shall be in that of His Resurrection, speaking here of the Resurrection which (Gr. be of His Resurrection) is to come. For since when he was upon the subject of the Death before, and said, Do you not know, brethren, that so many of us as were baptized into Christ were baptized into His Death? he had not made any clear statement about the Resurrection, but only about the way of life after baptism, bidding men walk in newness of life; therefore he here resumes the same subject, and proceeds to foretell to us clearly that Resurrection. And that you may know that he is not speaking of that resulting from baptism, but about the other, after saying, for if we were planted together in the likeness of His Death, he does not say that we shall be in the likeness of His Resurrection, but we shall belong to the Resurrection. For to prevent your saying, and how, if we did not die as He died, are we to rise as He rose? When he mentioned the Death, he did not say, planted together in the Death, but, in the likeness of His Death. But when he mentioned the Resurrection, he did not say, in the likeness of the Resurrection, but we shall be of the Resurrection itself. And he does not say, We have been made, but we shall be, by this word again plainly meaning that Resurrection which has not yet taken place, but will hereafter. Then with a view to give credibility to what he says, he points out another Resurrection which is brought about here before that one, that from that which is present you may believe also that which is to come. For after saying, we shall be planted together in the Resurrection, he adds,

Ver. 6. Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed.

So putting together both the cause and the demonstration of the Resurrection which is to come. And he does not say is crucified, but is crucified with Him, so bringing baptism near to the Cross. And on this score also it was that he said above, We have been planted together in the likeness of His Death that the body of sin might be destroyed, not giving that name to this body of ours, but to all iniquity. For as he calls the whole sum of wickedness the old man, thus again the wickedness which is made up of the different parts of iniquity he calls the body of that man. And that what I am saying is not mere guesswork, hearken to Paul's own interpretation of this very thing in what comes next. For after saying, that the body of sin might be destroyed, he adds, that henceforth we should not serve sin. For the way in which I would have it dead is not so that you should be destroyed and die, but so that you sin not. And as he goes on he makes this still clearer.

Ver. 7. For he that is dead, he says, is freed (Gr. justified) from sin.

This he says of every man, that as he that is dead is henceforth freed from sinning, lying as a dead body, so must he that has come up from baptism, since he has died there once for all, remain ever dead to sin. If then you have died in baptism, remain dead, for any one that dies can sin no more; but if you sin, you mar God's gift. After requiring of us then heroism (Gr. philosophy) of this degree, he presently brings in the crown also, in these words.

Ver. 8. Now if we be dead with Christ.

And indeed even before the crown, this is in itself the greater crown, the partaking with our Master. But he says, I give even another reward. Of what kind is it? It is life eternal. For we believe, he says, that we shall also live with Him. And whence is this clear?

Ver. 9. That Christ being raised from the dead, dies no more.

And notice again his undauntedness, and how he makes the thing good from opposite grounds. Since then it was likely that some would feel perplexed at the Cross and the Death, he shows that this very thing is a ground for feeling confident henceforward.

For suppose not, he says, because He once died, that He is mortal, for this is the very reason of His being immortal. For His death has been the death of death, and because He did die, He therefore does not die. For even that death

Ver. 10. He died unto sin.

What does unto sin mean? It means that He was not subject even to that one, but for our sin, that He might destroy it, and cut away its sinews and all its power, therefore He died. Do you see how he affrights them? For if He does not die again, then there is no second laver, then do thou keep from all inclinableness to sin. For all this he says to make a stand against the let us do evil that good may come. Let us remain in sin that grace may abound. To take away this conception then, root and branch, it is, that he sets down all this. But in that He lives, He lives unto God, he says — that is, unchangeably, so that death has no more any dominion over Him. For if it was not through any liability to it that He died the former death, save only for the sin of others, much less will He die again now that He has done that sin away. And this he says in the Epistle to the Hebrews also, But now once, he says, in the end of the world has He appeared to put away sin by the Sacrifice of Himself. And as it is appointed unto men once to die, and after that the judgment; so Christ was once offered to bear the sins of many, and unto them that look for Him shall He appear the second time without sin unto salvation. [Hebrews 9:26-28] And he both points out the power of the life that is according to God, and also the strength of sin. For with regard to the life according to God, he shows that Christ shall die no more. With regard to sin, that if it brought about the death even of the Sinless, how can it do otherwise than be the ruin of those that are subject to it? And then as he had discoursed about His life; that none might say, What has that which you have been saying to do with us? He adds,

Ver. 11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God.

He well says, reckon, because there is no setting that, which he is speaking of, before the eyes as yet. And what are we to reckon? One may ask. That we are dead unto sin, but alive unto God. In Jesus Christ our Lord. For he that so lives will lay hold of every virtue, as having Jesus Himself for his ally. For that is what, in Christ, means, for if He raised them when dead, much more when alive will He be able to keep them so.

Ver. 12. Let not sin therefore reign in your mortal body, that you should obey it in the lusts thereof.

He does not say, let not the flesh live or act, but, let not sin reign, for He came not to destroy our nature, but to set our free choice aright. Then to show that it is not through any force or necessity that we are held down by iniquity, but willingly, he does not say, let it not tyrannize, a word that would imply a necessity, but let it not reign. For it is absurd for those who are being conducted to the kingdom of heaven to have sin empress over them, and for those who are called to reign with Christ to choose to be the captives of sin, as though one should hurl the diadem from off his head, and choose to be the slave of a frantic woman, who came begging, and was clothed in rags. Next since it was a heavy task to get the upper hand of sin, see how he shows it to be even easy, and how he allays the labor by saying, in your mortal body. For this shows that the struggles were but for a time, and would soon bring themselves to a close. At the same time he reminds us of our former evil plight, and of the root of death, as it was from this that, contrary even to its beginning, it became mortal. Yet it is possible even for one with a mortal body not to sin. Do you see the abundancy of Christ's grace? For Adam, though as yet he had not a mortal body, fell. But you, who hast received one even subject to death, can be crowned. How then, is it that sin reigns? he says. It is not from any power of its own, but from your listlessness. Wherefore after saying, let it not reign, he also points out the mode of this reigning, by going on to say that you should obey it in the lusts thereof. For it is not honor to concede to it (i.e. to the body) all things at will, nay, it is slavery in the extreme, and the height of dishonor; for when it does what it lists, then is it bereft of all liberties; but when it is put under restraints, then it best keeps its own proper rank.

Ver. 13. Neither yield ye your members as instruments of unrighteousness unto sin...but as instruments of righteousness.

The body then is indifferent between vice and virtue, as also instruments (or arms) are. But either effect is wrought by him that uses it. As if a soldier fighting in his country's behalf, and a robber who was arming against the inhabitants, had the same weapons for defense. For the fault is not laid to the suit of armor, but to those that use it to an ill end. And this one may say of the flesh too which becomes this or that owing to the mind's decision, not owing to its own nature. For if it be curious after the beauty of another, the eye becomes an instrument of iniquity, not through any agency of its own (for what is of the eye, is but seeing, not seeing amiss), but through the fault of the thought which commands it. But if you bridle it, it becomes an instrument of righteousness. Thus with the tongue, thus with the hands, thus with all the other members. And he well calls sin unrighteousness. For by sinning a man deals unrighteously either by himself or by his neighbor, or rather by himself more than by his neighbor. Having then led us away from wickedness, he leads us to virtue, in these words:

But yield yourselves unto God, as those that are alive from the dead.

See how by his bare words he exhorts them, on that side naming sin and on this God. For by showing what a difference there is between the rulers, he casts out of all excuse the soldier that leaves God, and desires to serve under the dominion of sin. But it is not only in this way, but also by the sequel, that he establishes this; by saying, as alive from the dead. For by these he shows the wretchedness of the other, and the greatness of God's gift. For consider, he says, what you were, and what you have been made. What then were ye? Dead, and ruined by a destruction which could not from any quarter be repaired. For neither was there any one who had the power to assist you. And what have you been made out of those dead ones? Alive with immortal life. And by whom? By the all-powerful God. You ought therefore to marshal yourselves under Him with as much cheerful readiness, as men would who had been made alive from being dead.

And your members as instruments of righteousness.

Hence, the body is not evil, since it may be made an arm of righteousness. But by calling it an arm, he makes it clear that there is a hard warfare at hand for us. And for this reason we need strong armor, and also a noble spirit, and one acquainted too with the ways of this warfare; and above all we need a commander. The Commander however is standing by, ever ready to help us, and abiding unconquerable, and has furnished us with strong arms likewise. Farther, we have need of a purpose of mind to handle them as should be, so that we may both obey our Commander, and take the field for our country. Having then given us this vigorous exhortation, and reminded us of arms, and battle, and wars, see how he encourages the soldier again and cherishes his ready spirit.

Ver. 14. For sin shall no more have dominion over you; for you are not under the Law, but under grace.

If then sin has no more dominion over us, why does he lay so great a charge upon them as he does in the words, Let not sin reign in your mortal body, and, yield not ye your members as instruments of unrighteousness unto sin? What does that here said mean then? He is sowing a kind of seed in this statement, which he means to develop afterwards, and to cultivate in a powerful argument. What then is this statement? It is this; that our body, before Christ's coming, was an easy prey to the assaults of sin. For after death a great swarm of passions entered also. And for this cause it was not lightsome for running the race of virtue. For there was no Spirit present to assist, nor any baptism of power to mortify. [John 7:39] But as some horse (Plato Phædr. §74) that answers not the rein, it ran indeed, but made frequent slips, the Law meanwhile announcing what was to be done and what not, yet not conveying into those in the race anything over and above exhortation by means of words. But when Christ had come, the effort became afterwards more easy, and therefore we had a more distant goal (μείζονα τὰ σκάμματα) set us, in that the assistance we had given us was greater. Wherefore also Christ says, Unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven. [Matthew 5:20] But this he says more clearly in the sequel. But at present he alludes here briefly to it, to show that unless we stoop down very low to it, sin will not get the better of us. For it is not the Law only that exhorts us, but grace too which also remitted our former sins, and secures us against future ones. For it promised them crowns after toils, but this (i.e. grace) crowned them first, and then led them to the contest. Now it seems to me that he is not signifying here the whole life of a believer, but instituting a comparison between the Baptism and the Law. And this he says in another passage also; The letter kills, but the Spirit gives life. [2 Corinthians 3:6] For the Law convinces of transgression, but grace undoes transgression. As then the former by convincing establishes sin so the latter by forgiving suffers us not to be under sin. And so you are in two ways set free from this thraldom; both in your not being under the Law, and in your enjoying grace. After then he had by these words given the hearer a breathing time, he again furnishes him a safeguard, by introducing an exhortation in reply to an objection, and by saying as follows.

Ver. 15. What then? Shall we sin, because we are not under the Law, but under grace? God forbid.

So he first adopted a form of adjuration, because it was an absurd thing he had named. And then he makes his discourse pass on to exhortation, and shows the great facility of the struggle, in the following words.

Ver. 16. Do you not know, that to whom you yield yourselves servants to obey, his servants you are to whom you obey; whether of sin unto death, or of obedience unto righteousness?

I do not, he would say, mention hell as yet, nor that great (manuscript Bodl. long) punishment, but the shame it is in this world, when you become slaves, and slaves of your own accord too, and sin's slaves, and when the wages are such as a second death. For if before baptism, it wrought death of the body, and the wound required so great attendance, that the Lord of all came down to die, and so put a stop to the evil; if after so great a gift, and so great liberty, it seize you again, while you bend down under it willingly, what is there that it may not do? Do not then run into such a pit, or willingly give yourself up. For in the case of wars, soldiers are often given up even against their will. But in this case, unless you desert of yourself, there is no one who will get the better of you. Having then tried to shame them by a sense of duty, he alarms them also by the rewards, and lays before them the wages of both; righteousness, and death, and that a death not like the former, but far worse. For if Christ is to die no more, who is to do away with death? No one! We must then be punished, and have vengeance taken upon us forever. For a death preceptible to the senses is not still to come in this case, as in the former, which gives the body rest, and separates it from the soul. For the last enemy, death, is destroyed [1 Corinthians 15:26], whence the punishment will be deathless. But not to them that obey, for righteousness, and the blessings springing from it, will be their rewards.

Ver. 17. But God be thanked, that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered unto you. (Lit. into which you were delivered.)

After shaming them by the slavery, after alarming them by the rewards, and so exhorting them, he again rights them by calling the benefits to mind. For by these he shows that they were great evils from which they were freed, and that not by any labors of their own, and that things henceforth would be more manageable. Just as any one who has rescued a captive from a cruel tyrant, and advises him not to run away back to him, reminds him of his grievous thraldom; so does Paul set the evils passed away most emphatically before us, by giving thanks to God. For it was no human power that could set us free from all those evils, but, thanks be to God, who was willing and able to do such great things. And he well says, You have obeyed from the heart. You were neither forced nor pressed, but you came over of your own accord, with willing mind. Now this is like one that praises and rebukes at once. For after having willingly come, and not having had any necessity to undergo, what allowance can you claim, or what excuse can you make, if you run away back to your former estate? Next that you may learn that it came not of your own willing temper only, but the whole of it of God's grace also, after saying, You have obeyed from the heart, he adds, that form of doctrine which was delivered you. For the obedience from the heart shows the free will. But the being delivered, hints the assistance from God. But what is the form of doctrine? It is living aright, and in conformity with the best conversation.

Ver. 18. Being then made free from sin, you became the servants of righteousness.

There are two gifts of God which he here points out. The freeing from sin, and also the making them servants to righteousness, which is better than any freedom. For God has done the same as if a person were to take an orphan, who had been carried away by savages into their own country, and were not only to free him from captivity, but were to set a kind father over him, and bring him to very great dignity. And this has been done in our case. For it was not our old evils alone that He freed us from, since He even led us to the life of angels, and paved the way for us to the best conversation, handing us over to the safe keeping of righteousness, and killing our former evils, and deadening the old man, and leading us to an immortal life.

Let us then continue living this life; for many of those who seem to breathe and to walk about are in a more wretched plight than the dead. For there are different kinds of deadness; and one there is of the body, according to which Abraham was dead, and still was not dead. For God, He says, is not a God of the dead, but of the living. [Matthew 22:32] Another is of the soul which Christ alludes to when He says, Let the dead bury their dead. [Matthew 8:22] Another, which is even the subject of praise, which is brought about by religion (φιλοσοφίας), of which Paul says, Mortify your members which are upon the earth. [Colossians 3:5] Another, which is the cause even of this, the one which takes place in baptism. For our old man, he says, has been crucified [Romans 6:6], that is, has been deadened. Since then we know this, let us flee from the deadness by which, even though alive, we die. And let us not be afraid of that with which common death comes on. But the other two, whereof one is blissful, having been given by God, the other praiseworthy (cf. Ar. Eth. i. 12), which is accomplished by ourselves together with God, let us both choose and be emulous of. And of those two, one does David pronounce blessed, when he says, Blessed are they whose iniquities are forgiven [Psalm 32:1]; and the other, Paul holds in admiration, saying, and writing to the Galatians, They that be Christ's have crucified the flesh. [Galatians 5:24] But of the other couple, one Christ declares to be easy to hold in contempt, when He says, Fear not them which kill the body, but are not able to kill the soul: and the other fearful, for, Fear (He says) Him that is able to destroy both body and soul in hell. [Matthew 10:28] And therefore let us flee from this, and choose that deadness which is held blessed and admirable; that of the other two, we may escape the one and not fear the other: for it is not the least good to us to see the sun, and to eat and drink, unless the life of good words be with us. For what would be the advantage, pray, of a king dressed in a purple robe and possessed of arms, but without a single subject, and exposed to all that had a mind to attack and insult him? In like manner it will be no advantage to a Christian to have faith, and the gift of baptism, and yet be open to all the passions. In that way the disgrace will be greater, and the shame more. For as such an one having the diadem and purple is so far from gaining by this dress any honor to himself, that he even does disgrace to that by his own shame: so the believer also, who leads a corrupt life, is so far from becoming, as such, an object of respect, that he is only the more one of scorn. For as many, it says, as sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law. [Romans 2:12]. And in the Epistle to the Hebrews, he says, He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who had trodden under foot the Son of God? [Hebrews 10:28-29] And with reason. For I placed (He might say) all the passions in subjection to you by baptism. How then comes it that you have disgraced so great a gift, and hast become one thing instead of another? I have killed and buried your former transgressions, like worms — how is it that you have bred others?— for sins are worse than worms, since these do harm to the body, those to the soul; and those make the more offensive stench. Yet we perceive it not, and so we are at no pains to purge them out. Thus the drunkard knows not how disgustful the stale wine is, but he that is not drunken has a distinct perception of it. So with sins also, he that lives soberly knows thoroughly that other mire, and the stain. But he that gives himself up to wickedness, like a man made drowsy with drunkenness, does not even know the very fact that he is ill. And this is the most grievous part of vice, that it does not allow those who fall into it even to see the greatness of their own bane, but as they lie in the mire, they think they are enjoying perfumes. And so they have not even the power of getting free, but when full of worms, like men that pride themselves in precious stones, so do they exult in these. And for this reason they have not so much as the will to kill them, but they even nourish these up, and multiply them in themselves, until they send them on to the worms of the world to come. For these are providers for those, and are not only providers, but even the fathers of those that never die; as it says, their worm shall not die. [Mark 9:44] These kindle the hell which never extinguishes. To prevent this from happening then, let us do away with this fountain of evil, and extinguish the furnace, and let us draw up the root of wickedness from beneath, since you will do no good by cutting the tree off from above, if the root remains below, and sends up fresh shoots of the same kind again. What then is the root of the evils? Learn from the good husbandman i.e. St. Paul, 1 Corinthians 3:6-9, who has an accurate knowledge of such things, and tends the spiritual vine and cultivates the whole world. Now what does he say is the cause of all the evils? The love of money. For the love of money is the root of all evils. [1 Timothy 6:10]. Hence come fightings, and enmities and wars; hence emulations, and railings, and suspicions, and insults; hence murders, and thefts, and violations of sepulchres.

Through this, not cities and countries only, but roads and habitable and inhabitable parts, and mountains, and groves, and hills, and, in a word, all places are filled with blood and murder. And not even from the sea has this evil withdrawn, but even there also with great fury has it revelled, since pirates beset it on all sides, thus devising a new mode of robbery. Through this have the laws of nature been subverted, and the claims of relationship set aside, and the laws of piety itself broken through. For the thraldom of money has armed, not against the living only, but even against the departed too, the right hands of such men. And at death even, they make no truce with them, but bursting open the sepulchres, they put forth their impious hands even against dead bodies, and not even him that has let go of life will they suffer to be let go from their plotting. And all the evils that you may find, whether in the house or in the market-place, or in the courts of law, or in the senate, or in the king's palace, or in any other place whatsoever, it is from this that you will find they all spring. For this evil it is, this assuredly, which fills all places with blood and murder, this lights up the flame of hell, this makes cities as wretchedly off as a wilderness, yea, even much worse. For those that beset the high roads, one can easily be on one's guard against, as not being always upon attack. But they who in the midst of cities imitate them are so much the worse than them, in that these are harder to guard against, and dare to do openly what the others do with secrecy. For those laws, which have been made with a view to stopping their iniquity, they draw even into alliance and fill the cities with this kind of murders and pollutions. Is it not murder, pray, and worse than murder, to hand the poor man over to famine, and to cast him into prison, and to expose him not to famine only, but to tortures too, and to countless acts of insolence? For even if you do not do these things yourself to him, yet you are the occasion of their being done, you do them more than the ministers who execute them. The murderer plunges his sword into a man at once, and after giving him pain for a short time, he does not carry the torture any farther. But do you who by your calumnies, by your harassings, by your plottings, make light darkess to him, and set him upon desiring death ten thousand times over, consider how many deaths you perpetrate instead of one only? And what is worse than all, you plunder and are grasping, not impelled to it by poverty, without any hunger to necessitate you, but that your horse's bridle may be spattered over with gold enough, or the ceiling of your house, or the capitals of your pillars. And what hell is there that this conduct would not deserve, when it is a brother, and one that has shared with yourself in blessings unutterable, and has been so highly honored by the Lord, whom you, in order that you may deck out stones, and floors, and the bodies of animals with neither reason, nor perception of these ornaments, are casting into countless calamities? And your dog is well attended too, while man, or rather Christ, for the sake of the hound, and all these things I have named, is straitened with extreme hunger. What can be worse than such confusion? What more grievous than such lawlessness as this? What streams of fire will be enough for such a soul? He that was made in the Image of God stands in unseemly plight, through your inhumanity; but the faces of the mules that draw your wife glisten with gold in abundance, as do the skins and woods which compose that canopy. And if it is a seat that is to be made, or a footstool, they are all made of gold and silver. But the member of Christ, for whom also He came hither from Heaven, and shed His precious Blood, does not even enjoy the food that is necessary for him, owing to your rapaciousness. But the couches are mantled with silver on every side, while the bodies of the saints are deprived even of necessary clothing. And to you Christ is less precious than anything else, servants, or mules, or couch, or chair, or footstool; for I pass over furniture of still meaner use than these, leaving it to you to know of it. But if you are shocked at hearing this, stand aloof from doing it, and then the words spoken will not harm you. Stand aloof, and cease from this madness. For plain madness it is, such eagerness about these things. Wherefore letting go of these things, let us look up, late as it is, towards Heaven, and let us call to mind the Day which is coming, let us bethink ourselves of that awful tribunal, and the exact accounts, and the sentence incorruptible. Let us consider that God, who sees all these things, sends no lightnings from Heaven; and yet what is done deserves not thunderbolts merely. Yet He neither does this, nor does He let the sea loose upon us, nor does He burst the earth in two, He quenches not the sun, nor does He hurl the heaven with its stars upon us. He does not move anything from its place, but suffers them to hold their course, and the whole creation to minister to us. Pondering all this then, let us be awestruck with the greatness of His love toward man, and let us return to that noble origin which belongs to us, since at present certainly we are in no better plight than the creatures without reason, but even in a much worse one. For they do love their kin, and need but the community of nature to cause affection towards each other. But thou who besides nature hast countless causes to draw you together and attach you to the member of yourself; the being honored with the Word, the partaking in one religion, the sharing in countless blessings; art become of wilder nature than they, by displaying so much carefulness about profitless things, and leaving the Temples of God to perish in hunger and nakedness, and often surrounding them also with a thousand evils. For if it is from love of glory that you do these things, it is much more binding on you to show your brother attention, than your horse. For the better the creature that enjoys the act of kindness, the brighter the crown that is woven for such carefulness. Since now while you fall into the contrary of all this, you pull upon yourself accusers without number, yet perceivest it not. For who is there that will not speak ill of you? Who that will not indite you as guilty of the greatest atrocity and misanthrophy, when he sees that you disregard the human race, and settest that of senseless creatures above men, and besides senseless creatures, even the furniture of your house? Have you not heard the Apostles say, that they who first received the word sold both houses and lands [Acts 4:34], that they might support the brethren? But you plunder both houses and lands, that you may adorn a horse or wood-work, or skins, or walls, or a pavement. And what is worse is, that it is not men only, but women too are afflicted with this madness, and urge their husbands to this empty sort of pains, by forcing them to lay out their money upon anything rather than the necessary things. And if any one accuse them for this, they are practised with a defense, itself loaded with much to be accused. For both the one and the other are done at once, says one.

What say you? Are you not afraid to utter such a thing, and to set the same store by horses and mules and couches and footstools, as by Christ an hungered? Or rather not even comparing them at all, but giving the larger share to these, and to Him meting out with difficulty a scant share? Do you not know that all belongs to Him, both you and yours? Do you not know that He fashioned your body, as well as gave you a soul, and apportioned you the whole world? But you are not for giving a little recompense to Him. But if you let a little hut, you require the rent with the utmost rigor, and though reaping the whole of His creation, and dwelling in so wide a world, you have not courage to lay down even a little rent, but has given up to vainglory yourself and all you have. For this is that whereof all these things come. The horse is none the better above his natural excellence for having this ornament, neither yet is the person mounted upon him, for sometimes he is only in the less esteem for it; since many neglect the rider and turn their eyes to the horse's ornaments, and to the attendants behind and before, and to the fan-bearers. But the man, who is lackeyed by these, they hate and turn their heads from, as a common enemy. But this does not happen when you adorn your soul, for then men, and angels, and the Lord of angels, all weave you a crown. And so, if you are in love with glory, stand aloof from the things which you are now doing, and show your taste not in your house, but in your soul, that you may become brilliant and conspicuous. For now nothing can be more cheap than you are, with your soul unfurnished, and but the handsomeness of your house for a screen. But if you are impatient of hearing me speak in this way, listen to what one of those that are without did, and at all events be shamed by their philosophy. For it is said that a certain one of them, who went into a palace that shone with gold in abundance, and glistened with the great beauty of the marbles and the columns, when he saw the floor strewed with carpets in all directions, spat in the face of the master of the house, and when found fault with for it said, that since there was no other part of the house where he could do this, he was obliged to do this affront to his face. See how ridiculous a man is, who displays his taste in exteriors, and how little he is in the eyes of all reasonable men. And with good reason. For if a person were to leave your wife to be clad in rags, and to be neglected, and clothed your maid-servants with brilliant dresses, you would not bear it meekly, but would be exasperated, and say that it was insulting in the extreme. Reason then in this way about your soul. When you display your taste in walls then, and pavement, and furniture, and other things of the kind, and do not give liberally in alms, or practise the other parts of a religious life (φιλοσοφίαν); you do nothing less than this, or rather what is worse than this by far. For the difference between servant and mistress is nothing, but between soul and flesh, there is a great disparity. But if it be so with the flesh, much more is it with a house or a couch or a footstool. What kind of excuse then do you deserve, who puttest silver on all these, but for it hast no regard, though it be covered with filthy rags, squalid, hungry, and full of wounds, torn by hounds unnumbered [Luke 16:20-21]; and after all this fanciest that you shall get you glory by displaying your taste in externals wound about you? And this is the very height of phrenzy, while ridiculed, reproached, disgraced, dishonored, and falling into the severest punishment, still to be vain of these things! Wherefore, I beseech you, laying all this to heart, let us become sober-minded, late as it is, and become our own masters, and transfer this adorning from outward things to our souls. For so it will abide safe from spoiling, and will make us equal to the angels, and will entertain us with unaltering good, which may we all attain by the grace and love toward man, etc.