Other Writings, Part 9

Rom. VI. 19

I speak after the manner of men because of the infirmity of your flesh: for as you have yielded your members (so 4 manuscripts Sav. the members of your flesh) servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

Since he had required great strictness of life, charging us to be dead to the world, and to have died unto wickedness, and to abide with no notion towards the workings of sin, and seemed to be saying something great and burdensome, and too much for human nature; through a desire to show that he is not making any exorbitant demand, nor even as much as might be expected of one who enjoyed so great a gift, but one quite moderate and light, he proves it from contraries, and says, I speak after the manner of men, as much as to say, Going by human reasonings; by such as one usually meets with. For he signifies either this, or the moderateness of it, by the term applied, after the manner of men. For elsewhere he uses the same word. There has no temptation taken you but such as is common to man [1 Corinthians 10:13], that is, moderate and small. For as you have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. And truly the masters are very different ones, but still it is an equal amount of servitude that I ask. For men ought to give a much larger one, and so much the larger as this is a greater and better mastership than the other. Nevertheless I make no greater demand because of the infirmity, and that, he does not say of your free will or readiness of spirit, but of your flesh, so making what he says the less severe. And yet on one side there is uncleanness, on the other holiness: on the one iniquity, and on the other righteousness. And who is so wretched, he says, and in such straits as not to spend as much earnestness upon the service of Christ, as upon that of sin and the devil? Hear then what follows, and you will see clearly that we do not even spend this little. For when (stated in this naked way) it does not seem credible or easy to admit, and nobody would endure to hear that he does not serve Christ so much as he did serve the devil, he proves it by what follows, and renders it credible by bringing that slavery before us, and saying how they did serve him.

Ver. 20. For when you were the servants of sin, you were free from righteousness.

Now what he says is somewhat of this kind, When ye lived in wickedness, and impiety, and the worst of evils, the state of compliance ye lived in was such that you did absolutely no good thing at all. For this is, you were free from righteousness. That is you were not subject to it, but estranged from it wholly. For you did not even so much as divide the manner of servitude between righteousness and sin, but gave yourselves wholly up to wickedness. Now, therefore, since you have come over to righteousness, give yourselves wholly up to virtue, doing nothing at all of vice, that the measure you give may be at least equal. And yet it is not the mastership only that is so different, but in the servitude itself there is a vast difference. And this too he unfolds with great perspicuity, and shows what conditions they served upon then, and what now. And as yet he says nothing of the harm accruing from the thing, but hitherto speaks of the shame.

Ver. 21. What fruit had ye then in those things whereof you are now ashamed?

So great was the slavery, that even the recollection of it now makes you ashamed; but if the recollection makes one ashamed, the reality would much more. And so you gained now in two ways, in having been freed from the shame; and also in having come to know the condition you were in; just as then you were injured in two ways, in doing things deserving shame, and in not even knowing to be ashamed. And this is worse than the former. Yet still ye kept in a state of servitude. Having then proved most abundantly the harm of what took place then from the shame of it, he comes to the thing in question. Now what is this thing? For the end of those things is death. Since then shame seems to be no such serious evil, he comes to what is very fearful, I mean death; though in good truth what he had before mentioned were enough. For consider how exceeding great the mischief must be, inasmuch as, even when freed from the vengeance due to it, they could not get free of the shame. What wages then, he says, do you expect from the reality, when from the bare recollection, and that too when you are freed from the vengeance, you hide your face and blush, though under such grace as you are! But God's side is far otherwise.

Ver. 22. For now being made free from sin, and become servants to God, you have your fruit unto holiness, and the end everlasting life.

Of the former, the fruit was shame, even after the being set free. Of these the fruit is holiness, and where holiness is, there is all confidence. But of those things the end is death, and of these everlasting life. Do you see how he points out some things as already given, and some as existing in hope, and from what are given he draws proof of the others also, that is from the holiness of the life. For to prevent your saying (i.e. as an objection) everything lies in hope, he points out that you have already reaped fruits, first the being freed from wickedness, and such evils as the very recollection of puts one to shame; second, the being made a servant unto righteousness; a third, the enjoying of holiness; a fourth, the obtaining of life, and life too not for a season, but everlasting. Yet with all these, he says, do but serve as you served it. For though the master is far preferable, and the service also has many advantages, and the rewards too for which you are serving, still I make no further demand. Next, since he had mentioned arms and a king, he keeps on with the metaphor in these words:

Ver. 23. For the wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord.

After speaking of the wages of sin, in the case of the blessings, he has not kept to the same order (τάξιν, rank or relation): for he does not say, the wages of good deeds, but the gift of God; to show, that it was not of themselves that they were freed, nor was it a due they received, neither yet a return, nor a recompense of labors, but by grace all these things came about. And so there was a superiority for this cause also, in that He did not free them only, or change their condition for a better, but that He did it without any labor or trouble upon their part: and that He not only freed them, but also gave them much more than before, and that through His Son. And the whole of this he has interposed as having discussed the subject of grace, and being on the point of overthrowing the Law next. That these things then might not both make them rather listless, he inserted the part about strictness of life, using every opportunity of rousing the hearer to the practice of virtue. For when he calls death the wages of sin, he alarms them again, and secures them against dangers to come. For the words he uses to remind them of their former estate, he also employs so as to make them thankful, and more secure against any inroads of temptations. Here then he brings the hortatory part to a stop, and proceeds with the doctrines again, speaking on this wise.

Chap. vii. ver.

1. Do you not know, brethren, for I speak to them that know the Law.

Since then he had said, we are dead to sin, he here shows that not sin only, but also the Law, has no dominion over them. But if the Law has none, much less has sin: and to render his language palatable, he uses a human example to make this plain by. And he seems to be stating one point, but he sets down at once two arguments for his proposition. One, that when a husband is dead, the woman is no longer subject to her husband, and there is nothing to prevent her becoming the wife of another man: and the other, that in the present case it is not the husband only that is dead but the wife also. So that one may enjoy liberty in two ways. Now if when the husband is dead, she is freed from his power, when the woman is shown to be dead also, she is much more at liberty. For if the one event frees her from his power, much more does the concurrence of both. As he is about to proceed then to a proof of these points, he starts with an encomium of the hearers, in these words, Do you not know, brethren, for I speak to them that know the Law, that is, I am saying a thing that is quite agreed upon, and clear, and to men too that know all these things accurately,

How that the Law has dominion over a man as long as he lives?

He does not say, husband or wife, but man, which name is common to either creature; For he that is dead, he says, is freed (Gr. justified) from sin. The Law then is given for the living, but to the dead it ceases to be ordained (or to give commands). Do you observe how he sets forth a twofold freedom? Next, after hinting this at the commencement, he carries on what he has to say by way of proof, in the woman's case, in the following way.

Ver. 2, 3. For the woman which has an husband is bound by the Law to her husband, so long as he lives: but if the husband be dead, she is loosed from the Law of her husband. So then, if while her husband lives, she be married to another man, she is called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

He keeps continually upon this point, and that with great exactness, since he feels quite sure of the proof grounded on it: and in the husband's place he puts the Law, but in the woman's, all believers. Then he adds the conclusion in such way, that it does not tally with the premiss; for what the context would require would be, and so, my brethren, the Law does not rule over you, for it is dead. But he does not say so, but only in the premiss hinted it, and in the inference, afterwards, to prevent what he says being distasteful, he brings the woman in as dead by saying,

Wherefore, my brethren, you also have become dead to the Law.

As then the one or the other event gives rise to the same freedom, what is there to prevent his showing favor to the Law without any harm being done to the cause? For the woman which has an husband is bound by the Law to her husband as long as he lives. What has become now (3 manuscripts then) of those that speak evil of the Law? Let them hear, how even when forced upon it, he does not bereave it of its dignity, but speaks great things of its power; if while it is alive the Jew is bound, and they are to be called adulterers who transgress it, and leave it whiles it is alive. But if they let go of it after it has died, this is not to be wondered at. For in human affairs no one is found fault with for doing this: but if the husband be dead, she is loosed from the law of her husband. You see how in the example he points out the Law as dead, but in the inference he does not do so. So then if it be while her husband lives, the woman is called an adulteress. See how he dwells upon the accusations of those who transgress the Law, while it is yet living. But since he had put an end to it, he afterwards favors it with perfect security, without doing any harm hereby to the faith. For if while her husband lives, she be married to another man, she is called an adulteress. Thus it would have been natural to say next, you also, my brethren, now the Law is dead, will not be judged guilty of adultery, if you become married to another husband. Yet he does not use these words, but what? You have become dead to the Law; if you have been made dead, you are no longer under the Law. For if, when the husband is dead, the woman is no longer liable to it, much more when herself is dead also she is freed from the former. Do you note the wisdom of Paul, how he points out that the Law itself designs that we should be divorced from it, and married to another? For there is nothing, he means, against your living with another husband, now the former is dead; for how should there be, since when the husband was alive it allowed this to her who had a writing of divorcement? But this he does not set down, as it was rather a charge against the woman; for although this had been granted, still it was not cleared of blame. [Matthew 19:7-8] For in cases where he has gained the victory by requisite and accredited proofs, he does not go into questions beyond the purpose; not being captious. The marvel then is this, that it is the Law itself that acquits us who are divorced from it of any charge, and so the mind of it was that we should become Christ's. For it is dead itself, and we are dead; and the grounds of its power over us are removed in a twofold way. But he is not content with this alone, but also adds the reason of it. For he has not set down death without special purpose, but brings the cross in again, which had wrought these things, and in this way too he puts us under an engagement. For you have not been freed merely, he means, but it was through the Lord's death. For he says,

You have become dead to the Law by the Body of Christ.

Now it is not on this only he grounds his exhortation, but also on the superiority of this second husband. And so he proceeds: that you should be married to another, even to Him Who is raised from the dead.

Then to prevent their saying, If we do not choose to live with another husband, what then? For the Law does not indeed make an adulteress of the widow who lives in a second marriage, but for all that it does not force her to live in it. Now that they may not say this, he shows that from benefits already conferred, it is binding on us to choose it: and this he lays down more clearly in other passages, where he says, You are not your own; and, You are bought with a price; and, Be not ye the servants of men [1 Corinthians 6:19-20; 7:23]; and again, One died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them. [2 Corinthians 5:15] This is then what he here alludes to in the words, By the Body. And next he exhorts to better hopes, saying, That we should bring forth fruit unto God. For then, he means, you brought forth fruit unto death, but now unto God.

Ver. 5. For when we were in the flesh, the motions of sins, which were by the Law, did work in our members to bring forth fruit unto death.

You see then the gain to be got from the former husband! And he does not say when we were in the Law, so in every passage shrinking from giving a handle to heretics; but when we were in the flesh, that is, in evil deeds, in a carnal life. What he says then is, not that they were in the flesh before, but now they went about without any bodies; but by saying what he does, he neither says that the Law is the cause of sins, nor yet frees it from odium. For it held the rank of a bitter accuser, by making their sins bare: since that, which enjoins more to him who is not minded to obey at all, makes the offense greater. And this is why he does not say, the motions of sins which were produced by the Law, but which were through the Law [Romans 2:27], without adding any produced, but simply through the Law, that is to say, which through the Law were made apparent, were made known. Next that he might not accuse the flesh either; he does not say which the members wrought, but which did work (or were wrought) in our members, to show that the origin of the mischief was elsewhere, from the thoughts which wrought in us, not from the members which had them working in them. For the soul ranks as a performer, and the fabric of the flesh as a lyre, sounding as the performer obliges it. So the discordant tune is to be ascribed not to the latter, but to the former sooner than to the latter.

Ver. 6. But now, he says, we are delivered from the Law. (κατηργήθημεν, made of no effect.)

See how he again in this place spares the flesh and the Law. For he does not say that the Law was made of no effect, or that the flesh was made of no effect, but that we were made of no effect (i.e., were delivered). And how were we delivered? Why by the old man, who was held down by sin, being dead and buried. For this is what he sets forth in the words, being dead to that, wherein we were held. As if he had said, the chain by which we were held down was deadened and broken through, so that that which held down, namely sin, held down no more. But do not fall back or grow listless. For you have been freed with a view to being servants again, though not in the same way, but in newness of spirit, and not in the oldness of the letter. Now what does he mean here? For it is necessary to disclose it here, that when we come upon the passage, we may not be perplexed with it. When then Adam sinned (he means), and his body became liable to death and sufferings, it received also many physical losses, and the horse became less active and less obedient. But Christ, when He came, made it more nimble for us through baptism, rousing it with the wing of the Spirit. And for this reason the marks for the race, which they of old time had to run, are not the same as ours. Since then the race was not so easy as it is now. For this reason, He desires them to be clear not from murder only, as He did them of old time, but from anger also; nor is it adultery only that He bids them keep clear of, but even the unchaste look; and to be exempt not from false swearing only, but even from true. [Matthew 5:21-33] And with their friends He orders them to love their enemies also. And in all other duties, He gives us a longer ground to run over, and if we do but obey, threatens us with hell, so showing that the things in question are not matters of free-will offering for the combatants, as celibacy and poverty are, but are binding upon us absolutely to fulfil. For they belong to necessary and urgent requisites, and the man who does not do them is to be punished to the utmost. This is why He said, Unless your righteousness exceeds the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of heaven. [Matthew 5:20] But he that does not see the kingdom, shall certainly fall into hell. For this cause Paul too says, Sin shall not have dominion over you, because you are not under the Law, but under grace. And here again, that you should serve in newness of spirit, and not in the oldness of the letter. For it is not the letter that condemns, that is the old Law, but the Spirit that helps. And for this reason among the ancients, if any were found practising virginity, it was quite astonishing. But now the thing is scattered over every part of the world. And death in those times some few men did with difficulty despise, but now in villages and cities there are hosts of martyrs without number, consisting not of men only, but even of women. And next having done with this, he again meets an objection which is rising, and as he meets it, gives confirmation to his own object. And so he does not introduce the solution of it as main argument, but by way of opposing this; that by the exigency of meeting it, he may get a plea for saying what he wishes, and make his accusation not so unpalatable. Having then said, in the newness of the Spirit, and not in the oldness of the letter, he proceeds.

Ver. 7. What then? Is the Law sin? God forbid.

Even before this he had been saying, that the motions of sins, which were by the Law did work in our members [Romans 7:5]: and, sin shall have no dominion over you, for you are not under the Law. [Romans 6:14] And that where no law is, there is no transgression. [Romans 4:15] And, but the Law came in, that the offense might abound [Romans 5:20]; and, the Law works wrath. [Romans 4:15] Now as all these things seem to bring the Law into disrepute, in order to correct the suspicion arising from them, he supposes also an objection, and says, What then, is the Law sin? God forbid. Before the proof he uses this adjuration to conciliate the hearer, and by way of soothing any who was troubled at it. For so, when he had heard this, and felt assured of the speaker's disposition, he would join with him in investigating the seeming perplexity, and feel no suspicions of him. Wherefore he has put the objection, associating the other with him. Hence, he does not say, What am I to say? But What shall we say then? As though a deliberation and a judgment were before them, and a general meeting called together, and the objection came forward not of himself, but in the course of discussion, and from real circumstances of the case. For that the letter kills, he means, no one will deny, or that the Spirit gives life [2 Corinthians 3:6]; this is plain too, and nobody will dispute it. If then these are confessedly truths, what are we to say about the Law? That it is sin? God forbid. Explain the difficulty then. Do you see how he supposes the opponent to be present, and having assumed the dignity of the teacher, he comes to the explaining of it. Now what is this? Sin, he says, the Law is not. Nay, I had not known sin, but by the Law. Notice the reach of his wisdom! What the Law is not, he has set down by way of objection, so that by removing this, and thereby doing the Jew a pleasure, he may persuade him to accept the less alternative. And what is this? Why that I had not known sin, but by the Law. For I had not known lust, except the Law had said, You shall not covet.

Do you observe, how by degrees he shows it to be not an accuser of sin only, but in a measure its producer? Yet not from any fault of its own, but from that of the froward Jews, he proves it was, that this happened. For he has taken good heed to stop the mouths of the Manichees, that accuse the Law; and so after saying, Nay, I had not known sin, but by the Law; and, I had not known lust, except the Law had said, You shall not covet; he adds,

Ver. 8. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.

Do you see how he has cleared it of all blame? For sin, he says, taking occasion by the commandment, it was, and not the Law, that increased the concupiscence, and the reverse of the Law's intent was brought about. This came of weakness, and not of any badness. For when we desire a thing, and then are hindered of it, the flame of the desire is but increased. Now this came not of the Law; for it hindered us (3 manuscripts endeavored) of itself to keep us off from it; but sin, that is, your own listlessness and bad disposition, used what was good for the reverse. But this is no fault in the physician, but in the patient who applies the medicine wrongly. For the reason of the Law being given was, not to inflame concupiscence, but to extinguish it, though the reverse came of it. Yet the blame attaches not to it, but to us. Since if a person had a fever, and wanted to take cold drink when it was not good for him, and one were not to let him take his fill of it, and so increase his lust after this ruinous pleasure, one could not deservedly be found fault with. For the physician's business is simply prohibiting it, but the restraining himself is the patient's. And what if sin did take occasion from it? Surely there are many bad men who by good precepts grow in their own wickedness. For this was the way in which the devil ruined Judas, by plunging him into avarice, and making him steal what belonged to the poor. However it was not the being entrusted with the bag that brought this to pass, but the wickedness of his own spirit. And Eve, by bringing Adam to eat from the tree, threw him out of Paradise. But neither in that case was the tree the cause, even if it was through it that the occasion took place. But if he treats the discussion about the Law with somewhat of vehemence, do not feel surprise. For Paul is making a stand against the present exigency, and suffers not his language to give a handle even to those that suspected otherwise, but takes great pains to make the present statement correct. Do not then sift what he is now going on to say (4 manuscripts here saying) by itself, but put beside it the purpose by which he is led on to speak of these things, and reckon for the madness of the Jews, and their vigorous spirit of contention, which as he desires earnestly to do away with, he seems to bear violently (πολὺς πνεἵν) against the Law, not to find fault with it, but to unnerve their vigor. For if it is any reproach to the Law that sin takes occasion by it, this will be found to be the case in the New Testament also. For in the New Testament there are thousands of laws, and about many more (far more, Field) important matters. And one may see the same come to pass there also, not with regard to covetousness [lust, as Romans 7:7] only, but to all wickedness generally. For He says, if I had not come and spoken unto them, they had not had sin, [John 15:22] Here then sin finds a footing in this fact, and so the greater punishment. And again when Paul discourses about grace, he says, Of how much sorer punishment, suppose ye, shall he be counted worthy, who has trodden under foot the Son of God. [Hebrews 10:29] Has not then the worse punishment its origin from hence, from the greater benefit? And the reason why he says the Greeks were without excuse was, because being honored with the gift of reason, and having gotten a knowledge of the beauty of the creation, and having been placed in a fair way for being led by it to the Creator, they did not so use the wisdom of God, as it was their duty. Do you see that to the wicked in all cases occasions of greater punishment result from good things? But we shall not in this accuse the benefits of God, but rather upon this even admire them the more: but we shall throw the blame on the spirit of those who abuse the blessings to contrary purpose. Let this then be our line with regard to the Law also. But this is easy and feasible — the other is what is a difficulty. How is it that he says I had not known lust except the Law had said, You shall not covet? Now if man had not known lust, before he received the Law, what was the reason for the flood, or the burning of Sodom? What does he mean then? He means vehement lust: and this is why he did not say, lust, but all manner of concupiscence, intimating, in that, its vehemency. And what, it will be said, is the good of the Law, if it adds to the disorder? None; but much mischief even. Yet the charge is not against the Law, but the listlessness of those who received it. For sin wrought it, though by the Law. But this was not the purpose of the Law, nay, the very opposite, Sin then became stronger, he says, and violent. But this again is no charge against the Law but against their obstinacy. For without the Law sin is dead. That is, was not so ascertainable. For even those before the Law knew that they had sinned, but they came to a more exact knowledge of it after the giving of the Law. And for this reason they were liable to a greater accusation: since it was not the same thing to have nature to accuse them, and besides nature the Law, which told them distinctly every charge.

Ver. 9. For I was alive without the Law once.

When, pray, was that? Before Moses. See how he sets himself to show that it, both by the things it did, and the things it did not do, weighed down human nature. For when I was alive without the Law, he means, I was not so much condemned.

But when the commandment came, sin revived, and I died.

This seems indeed to be an accusing of the Law. But if any one will look closely at it, it will be seen to be even an encomium of it. For it did not give existence to sin that before was not, but only pointed out what had escaped notice. And this is even a praise of the Law, if at least before it they had been sinning without perceiving it. But when this came, if they gained nothing besides from it, at all events this they were distinctly made acquainted with, the fact that they had been sinning. And this is no small point, with a view to getting free from wickedness. Now if they did not get free, this has nothing to do with the Law; which framed everything with a view to this end, but the accusation lies wholly against their spirit, which was perverse beyond all supposition. For what took place was not the natural thing — their being injured by things profitable. And this is why he says And the commandment, which was ordained to life, I found to be unto death. He does not say, it was made, or it brought forth death, but was found, so explaining the novel and unusual kind of discrepancy, and making the whole fall upon their own pate. For if, he says, you would know the aim of it, it led to life, and was given with this view. But if death was the issue of this, the fault is with them that received the commandment, and not of this, which was leading them to life. And this is a point on which he has thrown fresh light by what follows.

Ver. 11. For sin taking occasion by the commandment deceived me, and by it slew me.

You observe how he everywhere keeps to sin, and entirely clears the Law of accusation. And so he proceeds as follows.

Ver. 12. Wherefore the law is holy, and the commandment holy, and just, and good.

But, if you be so minded, we will bring before you the language of those who wrest these declarations. For this will make our own statements clearer. For there are some that say, that he is not here saying what he does of the Law of Moses, but some take it of the law of nature; some, of the commandment given in Paradise. Yet surely Paul's object everywhere is to annul this Law, but he has not any question with those. And with much reason; for it was through a fear and a horror of this that the Jews obstinately opposed grace. But it does not appear that he has ever called the commandment in Paradise Law at all; no, nor yet any other writer. Now to make this plainer from what he has really said, let us follow out his words, retracing the argument a little. Having then spoken to them about strictness of conversation, he goes on to say, Do you not know, brethren, how that the Law has dominion over a man as long as he lives? Wherefore you have become dead to the Law. Therefore if these things are said about the natural law, we are found to be without the natural law. And if this be true, we are more senseless than the creatures which are without reason. Yet this is not so, certainly. For with regard to the law in Paradise, there is no need to be contentious, lest we should be taking up a superfluous trouble, by entering the lists against things men have made up their minds upon. In what sense then does he say, I should not have known sin but by the Law? He is speaking, not of absolute want of knowledge, but of the more accurate knowledge. For if this were said of the law of nature, how would what follows suit? For I was alive, he says, without the Law once. Now neither Adam, nor any body else, can be shown ever to have lived without the law of nature. For as soon as God formed him, He put into him that law of nature, making it to dwell by him as a security to the whole kind (Gr. Nature, see p. 365). And besides this, it does not appear that he has anywhere called the law of nature a commandment. But this he calls as well a commandment, and that just and holy, as a spiritual law. But the law of nature was not given to us by the Spirit. For barbarians, as well as Greeks and other men, have this law. Hence it is plain, that it is the Mosaic Law that he is speaking of above, as well as afterwards, and in all the passages. For this cause also he calls it holy, saying, Wherefore the Law is holy, and the commandment holy, and just, and good. For even though the Jews have been unclean since the Law, and unjust and covetous, this does not destroy the virtue of the Law, even as their unbelief does not make the faith of God of none effect. So from all these things it is plain, that it is of the Law of Moses that he here speaks.

Ver. 13. Was then that which is good made death unto me? God forbid. But sin that it might appear sin. (4 manuscripts om. ἡ.)

That is, that it might be shown what great evil sin is, namely, a listless will, an inclinableness to the worse side, the actual doing (3 manuscripts om. this clause), and the perverted judgment. For this is the cause of all the evils; but he amplifies it by pointing out the exceeding grace of Christ, and teaching them what an evil He freed the human race from, which, by the medicines used to cure it, had become worse, and was increased by the preventives. Wherefore he goes on to say: That sin, by the commandment, might become exceeding sinful. Do you see how these things are woven together everywhere? By the very means he uses to accuse sin, he again shows the excellency of the Law. Neither is it a small point which he has gained by showing what an evil sin is, and unfolding the whole of its poison, and bringing it to view. For this is what he shows, by saying, that sin by the commandment might become exceeding sinful. That is, that it may be made clear what an evil sin is, what a ruinous thing. And this is what was shown by the commandment. Hereby he also shows the preëminence of grace above the Law, the preëminence above, not the conflict with, the Law. For do not look to this fact, that those who received it were the worse for it; but consider the other, that the Law had not only no design of drawing wickedness out to greater lengths, but even seriously aimed at hewing down what already existed. But if it had no strength, give to it indeed a crown for its intention, but adore more highly the power of Christ, which abolished, cut away: and plucked up the very roots an evil so manifold and so hard to be overthrown. But when you hear me speak of sin, do not think of it as a substantial power, but evil doing, as it comes upon men and goes from them continually, and which, before it takes place, has no being, and when it has taken place, vanishes again. This then was why the Law was given. Now no law is ever given to put an end to things natural, but in order to correct a way of acting purposely wicked. And this the lawgivers that are without too are aware of, and all mankind in general. For it is the evils from viciousness alone that they are for setting right, and they do not undertake to extirpate those allotted us along with our nature; since this they cannot do. For things natural remain unalterable (Arist. Eth. b. 2, c. 1), as we have told you frequently in other discourses also.

And so let us leave these contests, and again practise ourselves in exhortation. Or rather, this last part belongs to those contests. For if we cast out wickedness, we should bring virtue in also: and by these means we shall clearly teach that wickedness is no natural evil, and shall be able easily to stop the mouths of them that enquire for the origin of evil, not by means of words only, but of actions also, since we share the same nature with them, but are freed from their wickedness. For let us not be looking at the laboriousness of virtue, but at the possibility of succeeding in it. But if we be in earnest, it will be at once light and palatable to us. But if you tell me of the pleasure of vice, tell out its end too. For it issues in death, even as virtue leads us to life. Or if you think fit let us rather scrutinize them both even before their end; for we shall see that vice has a great deal of pain attached to it, and virtue great pleasure. For what pray is so painful as a bad conscience? Or what more pleasing than a good hope? For there is nothing, assuredly there is nothing, which is used to cut us so deep, and press so hard on us, as the expectation of evil: nothing that so keeps us up, and all but gives us wings, as a good conscience. And this we may get a knowledge of even by what takes place before our eyes. For they that dwell in a prison, and are in expectation of sentence against them, let them have the enjoyment of luxury repeated beyond count, live a more afflicting life than those that go a begging by the by-roads, yet with nothing upon their consciences to trouble them. For the expectation of a dreadful end will not let them perceive those pleasures which they have in their hands. And why do I speak of prisoners? Why, as for those that are living out of prison, and have a good fortune, yet have a bad conscience about them, handicraftsmen that work for their bread, and spend the whole day amid their labor, are in a far better plight than they. And for this reason too we say, How miserable the gladiators are (though seeing them as we do in taverns, drunken, luxurious, gormandizing), and call them the most miserable of men, because the calamity of the end which they must expect is too great to admit of comparison with that pleasure. Now if to them a life of this sort seems to be pleasing, remember what I am continually telling you, that it is no such marvel that a man who lives in vice should not flee from the misery and pain of vice. For see how a thing so detestable as that, yet seems to be delectable to those who practice it. Yet we do not on this account say, how happy they are, for this is just the very reason why we think them pitiable, because they have no notion of the evils they are among. And what would you say of adulterers, who for a little pleasure undergo at once a disgraceful slavery, and a loss of money, and a perpetual fear (Hor. Sat. II. vii. 58-67), and in fact the very life of a Cain, or rather one that is even much worse than his; filled with fears for the present, and trembling for the future, and suspecting alike friend and foe, and those that know about it, and those that know nothing? Neither when they go to sleep are they quit of this struggle, their bad conscience shaping out for them dreams that abound with sundry terrors, and in this way horrifying them. Far otherwise is the chaste man, seeing he passes the present life unshackled and at full liberty. Weigh then against the little pleasure, the sundry fluctuations of these terrors, and with the short labor of continency, the calm of an entire life; and you will find the latter has more of pleasantness than the former. But as for the man that is set upon plundering and laying hands upon other men's goods, tell me if he has not to undergo countless pains in the way of running about, fawning upon slaves, freemen, doorkeepers; alarming and threatening, acting shamelessly, watching, trembling, in agony, suspecting everything. Far otherwise is the man that holds riches in contempt, for he too enjoys pleasure in abundance, and lives with no fear, and in perfect security. And if any one were to go through the other instances of vice, he would find much trouble, and many rocks. But what is of greater importance is, that in the case of virtue the difficulties come first, and the pleasant part afterwards, so the trouble is even thus alleviated. But in the case of vice, the reverse. After the pleasure, the pains and the punishments, so that by these besides the pleasure is done away. For as he who waits for the crown, perceives nothing of present annoyance, so he that has to expect the punishments after the pleasures has no power of gathering in a gladness that is unalloyed, since the fear puts everything in confusion. Or rather if any one were to scrutinize the thing with care, even before the punishment which follows upon these things, he would find that even at the very moment when vice is boldly entered upon, a great deal of pain is felt. And, if you think fit, let us just examine this in the case of those who plunder other men's goods. Or those who in any way get together money, and setting aside the fears, and dangers, and trembling, and agony, and care, and all these things, let us suppose the case of a man, who has got rich without any annoyance, and feels sure about maintaining his present fortune (which he has no means of doing, still for all that let it be assumed for argument's sake). What sort of pleasure then is he to gather in from having so much about him? On the contrary, it is just this very thing that will not let him be glad-hearted. For as long as ever he desires other things besides, he is still upon the rack. Because desire gives pleasure at the time it has come to a stand. If thirsty, for instance, we feel refreshed, when we have drunk as much as we wish; but so long as we keep thirsty, even if we were to have exhausted all the fountains in the world, our torment were but growing greater; even if we were to drink up ten thousand rivers, our state of punishment were more distressing. And thou also, if you were to receive the goods of the whole world, and still to covet, would make your punishment the greater, the more things you had tasted of. Fancy not then, that from having gathered a great sum together you shall have anything of pleasure, but rather by declining to be rich. But if you covet to be rich you will be always under the scourge. For this is a kind of love that does not reach its aim; and the longer journey you have gone, the further off you keep from the end.

Is not this a paradox then, a derangement, a madness in the extreme? Let us then forsake this first of evils, or rather let us not even touch this covetousness at all. Yet, if we have touched it, let us spring away from its first motions (προοιμίων). For this is the advice the writer of the Proverbs gives us, when he speaks about the harlot: Spring away, he says, tarry not, neither go thou near to the door of her house [Proverbs 5:8]: this same thing I would say to you about the love of money. For if by entering gradually you fall into this ocean of madness, you will not be able to get up out of it with ease, and as if you were in whirlpools, struggle as often as ever you may, it will not be easy for you to get clear; so after falling into this far worse abyss of covetousness, you will destroy your own self, with all that belongs to you. [Acts 8:20] And so my advice is that we be on our watch against the beginning, and avoid little evils, for the great ones are gendered by these. For he who gets into a way of saying at every sin, This matters nothing! will little by little ruin himself entirely. At all events it is this which has introduced vice; which has opened the doors to the robber (5 manuscripts devil), which has thrown down the walls of cities, this saying at each sin, This matters nothing! Thus in the case of the body too, the greatest of diseases grow up, when trifling ones are made light of. If Esau had not first been a traitor to his birthright, he would not have become unworthy of the blessings. If he had not rendered himself unworthy of the blessings, he would not have had the desire of going on to fratricide. If Cain had not fallen in love with the first place, but had left that to God, he would not have had the second place. Again, when he had the second place, if he had listened to the advice, he would not have travailed with the murder. Again, if after doing the murder he had come to repentance, when God called him, and had not answered in an irreverent way, he would not have had to suffer the subsequent evils. But if those before the Law did owing to this listlessness come to the very bottom of misery, only consider what is to become of us, who are called to a greater contest, unless we take strict heed unto ourselves, and make speed to quench the sparks of evil deeds before the whole pile is kindled. Take an instance of my meaning. Are you in the habit of false swearing? Do not stop at this only, but away with all swearing, and you will have no further need of trouble. For it is far harder for a man that swears to keep from false swearing, than to abstain from swearing altogether. Are you an insulting and abusive person? A striker too? Lay down as a law for yourself not to be angry or brawl in the least, and with the root the fruit also will be gotten rid of. Are you lustful and dissipated? Make it your rule again not even to look at a woman [Job 31:1], or to go up into the theatre, or to trouble yourself with the beauty of other people whom you see about. For it is far easier not even to look at a woman of good figure, than after looking and taking in the lust, to thrust out the perturbation that comes thereof, the struggle being easier in the preliminaries (προοιμίοις). Or rather we have no need of a struggle at all if we do not throw the gates open to the enemy, or take in the seeds of mischief (κακίας). And this is why Christ chastised the man who looks unchastely upon a woman [Matthew 5:28], that He might free us from greater labor, before the adversary became strong, bidding us cast him out of the house while he may be cast out even with ease. For what need to have superfluous trouble, and to get entangled with the enemies, when without entanglement we may erect the trophy, and before the wrestling seize upon the prize? For it is not so great a trouble not to look upon beautiful women, as it is while looking to restrain one's self. Or rather the first would be no trouble at all, but immense toil and labor comes on after looking. Since then this trouble is less (most manuscripts add, to the incontinent), or rather there is no labor at all, nor trouble, but the greater gain, why do we take pains to plunge into an ocean of countless evils? And farther, he who does not look upon a woman, will overcome such lust not only with greater ease, but with a higher purity, as he on the other hand who does look, gets free with more trouble, and not without a kind of stain, that is, if he does get free at all. For he that does not take a view of the beautiful figure, is pure also from the lust that might result. But he who lusts to look, after first laying his reason low, and polluting it in countless ways, has then to cast out the stain that came of the lust, that is, if he do cast it out. This then is why Christ, to prevent our suffering in this way, did not prohibit murder only, but wrath; not adultery only, but an unchaste look even: not perjury only, but all swearing whatsoever. Nor does he make the measure of virtue stop here, but after having given these laws, He proceeds to a still greater degree. For after keeping us far away from murder, and bidding us to be clear of wrath, He bids us be ready even to suffer ill, and not to be prepared to suffer no more than what he who attacks us pleases, but even to go further, and to get the better of his utmost madness by the overflowingness of our own Christian spirit (τἥς οἱκείας φιγοσοφίας). For what He says is not, If a man smite you on your right cheek, bear it nobly and hold your peace; but He adds to this the yielding to him the other too. For He says, Turn to him the other also. [Matthew 5:39] This then is the brilliant victory, to yield him even more than what he wishes, and to go beyond the bounds of his evil desire by the profuseness of one's own patient endurance. For in this way you will put a stop to his madness, and also receive from the second act again the reward of the first, besides putting a stop to wrath against him. See you, how in all cases it is we that have it in our power not to suffer ill, and not they that inflict it? Or rather it is not the not suffering ill alone, but even the having benefits (Sav. conj. παθεἵν εὖ, so 2 manuscripts) done us that we have in our own power. And this is the truest wonder, that we are so far from being injured, if we be right-minded, that we are even benefited, and that too by the very things that we suffer unjustly at the hands of others. Reflect then; has such an one done you an affront? You have the power of making this affront redound to your honor. For if you do an affront in return, you only increase the disgrace. But if you bless him that did you the affront, you will see that all men give you victory, and proclaim your praise. Do you see how by the things wherein we are wronged, we get good done unto us if we be so minded? This one may see happening in the case of money matters, of blows, and the same in everything else. For if we requite them with the opposite, we are but twining a double crown about us, one for the ills we have suffered, as well as one for the good we are doing. Whenever then a person comes and tells you that such an one has done you an affront, and keeps continually speaking ill of you to everybody, praise the man to those who tell you of him. For thus even if you wish to avenge yourself, you will have the power of inflicting punishment. For those who hear you, be they ever so foolish, will praise you, and hate him as fiercer than any brute beast, because he, without being at all wronged, caused you pain, but you, even when suffering wrong, requited him with the opposite. And so you will have it in your power to prove that all that he said was to no purpose. For he who feels the tooth of slander, gives by his vexation a proof that he is conscious of the truth of what is said. But he who smiles at it, by this very thing acquits himself of all suspicion with those who are present. Consider then how many good things you cull together from the affair. First, you rid yourself of all vexation and trouble. Secondly (rather this should come first), even if you have sins, you put them off, as the Publican did by bearing the Pharisee's accusation meekly. Besides, you will by this practice make your soul heroic (Gr. philosophic), and will enjoy endless praises from all men, and will divest yourself of any suspicion arising from what is said. But even if you are desirous of taking revenge upon the man, this too will follow in full measure, both by God's punishing him for what he has said, and before that punishment by your heroic conduct standing to him in the place of a mortal blow. For there is nothing that cuts those who affront us so much to the heart, as for us who are affronted to smile at the affront. As then from behaving with Christian heroism so many honors will accrue to us, so from being little-minded just the opposite will befall us in everything. For we disgrace ourselves, and also seem to those present to be guilty of the things mentioned, and fill our soul with perturbation, and give our enemy pleasure, and provoke God, and add to our former sins. Taking then all this into consideration, let us flee from the abyss of a little mind (μικροψυχίας), and take refuge in the port of patient endurance (μακροθυμίας), that here we may at once find rest unto our souls [Matthew 11:29], as Christ also set forth, and may attain to the good things to come, by the grace and love toward man, etc.

Rom. VII. 14

For we know that the Law is spiritual: but I am carnal, sold under sin.

After having said that great evils had taken place, and that sin, taking occasion by the commandment, had grown stronger, and the opposite of what the Law mainly aimed at had been the result, and after having thrown the hearer into a great deal of perplexity, he goes on next to give the rationale of these events, after first clearing the Law of any ill suspicion. For lest — upon hearing that it was through the commandment that sin took that occasion, and that it was when it came that sin revived, and through it deceived and killed — any one should suppose the Law to be the source of these evils, he first sets forth its defense with considerable advantage, not clearing it from accusation only, but encircling it also with the utmost praise. And this he lays down, not as granting it for his own part, but as declaring a universal judgment. For we know, he says, that the Law is spiritual. As if he had said, This is an allowed thing, and self-evident, that it is spiritual, so far is it from being the cause of sin, or to blame for the evils that have happened. And observe, that he not only clears it of accusation, but bestows exceeding great praise upon it. For by calling it spiritual, he shows it to be a teacher of virtue and hostile to vice; for this is what being spiritual means, leading off from sin of every kind. And this the Law did do, by frightening, admonishing, chastening, correcting, recommending every kind of virtue. Whence then, was sin produced, if the teacher was so admirable? It was from the listlessness of its disciples. Wherefore he went on to say, but I am carnal; giving us a sketch now of man, as comporting himself in the Law, and before the Law. Sold under sin. Because with death (he means) the throng of passions also came in. For when the body had become mortal, it was henceforth a necessary thing for it to receive concupiscence, and anger, and pain, and all the other passions, which required a great deal of wisdom (φιλοσοφίας) to prevent their flooding us, and sinking reason in the depth of sin. For in themselves they were not sin, but, when their extravagancy was unbridled, it wrought this effect. Thus (that I may take one of them and examine it as a specimen) desire is not sin: but when it has run into extravagance, being not minded to keep within the laws of marriage, but springing even upon other men's wives; then the thing henceforward becomes adultery, yet not by reason of the desire, but by reason of its exorbitancy. And observe the wisdom of Paul. For after praising the Law, he hastens immediately to the earlier period, that he may show the state of our race, both then and at the time it received the Law, and make it plain how necessary the presence of grace was, a thing he labored on every occasion to prove. For when he says, sold under sin, he means it not of those who were under the Law only, but of those who had lived before the Law also, and of men from the very first. Next he mentions the way in which they were sold and made over.

Ver. 15. For that which I do, I know not.

What does the I know not mean?— I am ignorant. And when could this ever happen? For nobody ever sinned in ignorance. Do you see, that if we do not receive his words with the proper caution, and keep looking to the object of the Apostle, countless incongruities will follow? For if they sinned through ignorance, then they did not deserve to be punished. As then he said above, for without the Law sin is dead, not meaning that they did not know they were sinning, but that they knew indeed, but not so distinctly; wherefore they were punished, but not so severely: and again; I should not have known lust; not meaning an entire ignorance of it, but referring to the most distinct knowledge of it; and said, that it also wrought in me all manner of concupiscence, not meaning to say that the commandment made the concupiscence, but that sin through the commandment introduces an intense degree of concupiscence; so here it is not absolute ignorance that he means by saying, For what I do, I know not; since how then would he have pleasure in the law of God in his inner man? What then is this, I know not? I get dizzy, he means, I feel carried away, I find a violence done to me, I get tripped up without knowing how. Just as we often say, Such an one came and carried me away with him, without my knowing how; when it is not ignorance we mean as an excuse, but to show a sort of deceit, and circumvention, and plot. For what I would, that I do not: but what I hate, that I do. How then can you be said not to know what you are doing? For if you will the good, and hate the evil, this requires a perfect knowledge. Whence it appears that he says, that I would not, not as denying free will, or as adducing any constrained necessity. For if it was not willingly, but by compulsion, that we sinned, then the punishments that took place before would not be justifiable. But as in saying I know not, it was not ignorance he set before us, but what we have said; so in adding the that I would not, it is no necessity he signifies, but the disapproval he felt of what was done. Since if this was not his meaning in saying, That which I would not, that I do: he would else have gone on, But I do what I am compelled and enforced to. For this is what is opposed to willing and power (ἐ ξουσί& 139·). But now he does not say this, but in the place of it he has put the word, that I hate, that you might learn how when he says, that I would not, he does not deny the power. Now, what does the that I would not mean? It means, what I praise not, what I do not approve, what I love not. And in contradistinction to this, he adds what follows; But what I hate, that I do.

Ver. 16. If then I do that which I would not, I consent unto the Law, that it is good.

You see here, that the understanding is not yet perverted, but keeps up its own noble character even during the action. For even if it does pursue vice, still it hates it the while, which would be great commendation, whether of the natural or the written Law. For that the Law is good, is (he says) plain, from the fact of my accusing myself, when I disobey the Law, and hate what has been done. And yet if the Law was to blame for the sin, how comes it that he felt a delight in it, yet hated what it orders to be done? For, I consent, he says, unto the Law, that it is good.

Ver 17, 18. Now then it is no more I that do it, but sin that dwells in me. For I know that in me, that is, in my flesh, dwells no good thing.

On this text, those who find fault with the flesh, and contend it was no part of God's creation, attack us. What are we to say then? Just what we did before, when discuss sing the Law: that as there he makes sin answerable for everything so here also. For he does not say, that the flesh works it, but just the contrary, it is not I that do it, but sin that dwells in me. But if he does say that there dwells no good thing in it, still this is no charge against the flesh. For the fact that no good thing dwells in it, does not show that it is evil itself. Now we admit, that the flesh is not so great as the soul, and is inferior to it, yet not contrary, or opposed to it, or evil; but that it is beneath the soul, as a harp beneath a harper, and as a ship under the pilot. And these are not contrary to those who guide and use them, but go with them entirely, yet are not of the same honor with the artist. As then a person who says, that the art resides not in the harp or the ship, but in the pilot or harper, is not finding fault with the instruments, but pointing out the great difference between them and the artist; so Paul in saying, that in my flesh dwells no good thing, is not finding fault with the body, but pointing out the soul's superiority. For this it is that has the whole duty or pilotage put into its hands, and that of playing. And this Paul here points out, giving the governing power to the soul, and after dividing man into these two things, the soul and the body, he says, that the flesh has less of reason, and is destitute of discretion, and ranks among things to be led, not among things that lead. But the soul has more wisdom, and can see what is to be done and what not, yet is not equal to pulling in the horse as it wishes. And this would be a charge not against the flesh only, but against the soul also, which knows indeed what it ought to do, but still does not carry out in practice what seems best to it. For to will, he says, is present with me; but how to perform that which is good, I find not. Here again in the words, I find not, he does not speak of any ignorance or perplexity, but a kind of thwarting and crafty assault made by sin, which he therefore points more clearly out in the next words.

Ver. 19, 20. For the good that I would I do not: but the evil which I would not that I do. Now if I do that I would not, it is no more I that do it but sin that dwells in me.

Do you see, how he acquits the essence of the soul, as well as the essence of the flesh, from accusation, and removes it entirely to sinful actions? For if the soul wills not the evil, it is cleared: and if he does not work it himself, the body too is set free, and the whole may be charged upon the evil moral choice. Now the essence of the soul and body and of that choice are not the same, for the two first are God's works, and the other is a motion from ourselves towards whatever we please to direct it. For willing is indeed natural (ἕ μφυτον), and is from God: but willing on this wise is our own, and from our own mind.

Ver. 21. I find then a law, that when I would do good, evil is present with me.

What he says is not very clear. What then is it that is said? I praise the law, he says, in my conscience, and I find it pleads on my side so far as I am desirous of doing what is right, and that it invigorates this wish. For as I feel a pleasure in it, so does it yield praise to my decision. Do you see how he shows, that the knowledge of what is good and what is not such is an original and fundamental part of our nature, and that the Law of Moses praises it, and gets praise from it? For above he did not say so much as I get taught by the Law, but I consent to the Law; nor further on that I get instructed by it, but I delight in it. Now what is I delight? It is, I agree with it as right, as it does with me when wishing to do what is good. And so the willing what is good and the not willing what is evil was made a fundamental part of us from the first. But the Law, when it came, was made at once a stronger accuser in what was bad, and a greater praiser in what was good. Do you observe that in every place he bears witness to its having a kind of intensitiveness and additional advantage, yet nothing further? For though it praises and I delight in it, and wish what is good the evil is still present with me, and the agency of it has not been abolished. And thus the Law, with a man who determines upon doing anything good, only acts so far as auxiliary to him, as that it has the same wish as himself. Then since he had stated it indistinctly, as he goes on he gives a yet more distinct interpretation, by showing how the evil is present, how too the Law is a law to such a person only who has a mind to do what is good.

Ver. 22. For I delight, he says, in the law of God after the inward man.

He means, for I knew even before this what was good, but when I find it set down in writing, I praise it.

Ver. 23. But I see another law warring against the law of my mind.

Here again he calls sin a law warring against the other, not in respect of good order, but from the strict obedience yielded to it by those who comply with it. As then it gives the name of master κύριον [Matthew 6:24; Luke 16:13] to Mammon, and of god [Philippians 3:19] to the belly, not because of their intrinsically deserving it, but because of the extreme obsequiousness of their subjects; so here he calls sin a law, owing to those who are so obsequious to it, and are afraid to leave it, just as those who have received the Law dread leaving the Law. This then, he means, is opposed to the law of nature; for this is what is meant by the law of my mind. And he next represents an array and battle, and refers the whole struggle to the law of nature. For that of Moses was subsequently added over and above: yet still both the one and the other, the one as teaching, the other as praising what was right, wrought no great effects in this battle; so great was the thraldom of sin, overcoming and getting the upper hand as it did. And this Paul setting forth, and showing the decided (κατὰ κράτος) victory it had, says, I see another law warring against the law of my mind, and bringing me into captivity. He does not use the word conquering only, but bringing me into captivity to the law of sin. He does not say the bent of the flesh, or the nature of the flesh, but the law of sin. That is, the thrall, the power. In what sense then does he say, Which is in my members? Now what is this? Surely it does not make the members to be sin, but makes them as distinct from sin as possible. For that which is in a thing is diverse from that wherein it is. As then the commandment also is not evil, because by it sin took occasion, so neither is the nature of the flesh, even if sin subdues us by means of it. For in this way the soul will be evil, and much more so too, since it has authority in matters of action. But these things are not so, certainly they are not. Since neither if a tyrant and a robber were to take possession of a splendid mansion and a king's court, would the circumstance be any discredit to the house, inasmuch as the entire blame would come on those who contrived such an act. But the enemies of the truth, along with their impiety, fall unawares also into great unreasonableness. For they do not accuse the flesh only, but they also disparage the Law. And yet if the flesh were evil, the Law would be good. For it wars against the Law, and opposes it. If, however, the Law be not good, then the flesh is good. For it wars and fights against it even by their own account. How come they then to assert that both belong to the devil, putting things opposed to each other before us? Do you see, along with their impiety, how great is their unreasonableness also? But such doctrines as these are not the Church's, for it is the sin only that she condemns; and both the Laws which God has given, both that of nature and that of Moses, she says are hostile to this, and not to the flesh; for the flesh she denies to be sin, for it is a work of God's, and one very useful too in order to virtue, if we live soberly.

Ver. 24. O wretched man that I am! Who shall deliver me from the body of this death?

Do you notice what a great thraldom that of vice is, in that it overcomes even a mind that delighted in the Law? For no one can rejoin, he means, that I hate the Law and abhor it, and so sin overcomes me. For I delight in it, and consent to it, and flee for refuge to it, yet still it had not the power of saving one who had fled to it. But Christ saved even one that fled from Him. See what a vast advantage grace has! Yet the Apostle has not stated it thus; but with a sigh only, and a great lamentation, as if devoid of any to help him, he points out by his perplexity the might of Christ, and says, O wretched man that I am! Who shall deliver me from the body of this death? The Law has not been able: conscience has proved unequal to it, though it praised what was good, and did not praise it only, but even fought against the contrary of it. For by the very words wars against he shows that he was marshalled against it for his part. From what quarter then is one to hope for salvation?

Ver. 25. I thank God through Jesus Christ our Lord.

Observe how he shows the necessity of having grace present with us, and that the well-doings herein belong alike to the Father and the Son. For if it is the Father Whom he thanks, still the Son is the cause of this thanksgiving. But when you hear him say, Who shall deliver me from the body of this death? do not suppose him to be accusing the flesh. For he does not say body of sin, but body of death: that is, the mortal body — that which has been overcome by death, not that which gendered death. And this is no proof of the evil of the flesh, but of the marring (ἐ πηρείας, thwarting) it has undergone. As if any one who was take captive by the savages were to be said to belong to the savages, not as being a savage, but as being detained by them: so the body is said to be of death, as being held down thereby, not as producing it. Wherefore also it is not the body that he himself wishes to be delivered from, but the mortal body, hinting, as I have often said, that from its becoming subject to suffering, it also became an easy prey to sin. Why then, it may be said, the thraldom of sin being so great before the times of grace, were men punished for sinning? Because they had such commands given them as might even under sin's dominion be accomplished. For he did not draw them to the highest kind of conversation, but allowed them to enjoy wealth, and did not forbid having several wives, and to gratify anger in a just cause, and to make use of luxury within bounds. [Matthew 5:38] And so great was this condescension, that the written Law even required less than the law of nature. For the law of nature ordered one man to associate with one woman throughout. And this Christ shows in the words, He which made them at the beginning, made them male and female. [Matthew 19:4] But the Law of Moses neither forbade the putting away of one and the taking in of another, nor prohibited the having of two at once! [Matthew 5:31] And besides this there are also many other ordinances of the Law, that one might see those who were before its day fully performing, being instructed by the law of nature. They therefore who lived under the old dispensation had no hardship done them by so moderate a system of laws being imposed upon them. But if they were not, on these terms, able to get the upper hand, the charge is against their own listlessness. Wherefore Paul gives thanks, because Christ, without any rigorousness about these things, not only demanded no account of this moderate amount, but even made us able to have a greater race set before us. And therefore he says, I thank my God through Jesus Christ. And letting the salvation which all agreed about pass, he goes from the points he had already made good, to another further point, in which he states that it was not our former sins only that we were freed from, but we were also made invincible for the future. For there is, he says, now no condemnation to them which are in Christ Jesus, who walk not after the flesh. Yet he did not say it before he had first recalled to mind our former condition again in the words, So then with the mind I myself serve the law of God, but with the flesh the law of sin.

Chap. viii. ver.

1. There is therefore no condemnation to them which are in Christ Jesus.

Then as the fact that many fall into sin even after baptism presented a difficulty (ἀ ντέπιπτεν), he consequently hastened to meet it, and says not merely to them that are in Christ Jesus, but adds, who walk not after the flesh; so showing that all afterward comes of our listlessness. For now we have the power of walking not after the flesh, but then it was a difficult task. Then he gives another proof of it by the sequel, in the words,

Ver.

2. For the law of the Spirit of life has made me free.

It is the Spirit he is here calling the law of the Spirit. For as he calls sin the law of sin, so he here calls the Spirit the law of the Spirit. And yet he named that of Moses as such, where he says, For we know that the Law is spiritual. What then is the difference? A great and unbounded one. For that was spiritual, but this is a law of the Spirit. Now what is the distinction between this and that? The other was merely given by the Spirit, but this even furnishes those that receive it with the Spirit in large measure. Wherefore also he called it the law of life in contradistinction to that of sin, not that of Moses. For when he says, It freed me from the law of sin and death, it is not the law of Moses that he is here speaking of, since in no case does he style it the law of sin: for how could he one that he had called just and holy so often, and destructive of sin too? But it is that which wars against the law of the mind. For this grievous war did the grace of the Spirit put a stop to, by slaying sin, and making the contest light to us and crowning us at the outstart, and then drawing us to the struggle with abundant help. Next as it is ever his wont to turn from the Spirit to the Son and the Father, and to reckon all our estate to lean upon the Trinity, so does he here also. For after saying, Who shall deliver me from the body of this death, he pointed at the Father as doing this by the Son, then again at the Holy Spirit along with the Son. For the law of the Spirit of Life in Christ Jesus has made me free, he says. Then again, at the Father and the Son;

Ver.

3. For what the Law could not do, he says, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.

Again, he seems indeed to be disparaging the Law. But if any one attends strictly, he even highly praises it, by showing that it harmonizes with Christ, and gives preference to the same things. For he does not speak of the badness of the Law, but of what it could not do; and so again, in that it was weak, not, in that it was mischievous, or designing. And even weakness he does not ascribe to it, but to the flesh, as he says, in that it was weak through the flesh, using the word flesh here again not for the essence and subsistency itself, but giving its name to the more carnal sort of mind. In which way he acquits both the body and the Law of any accusation. Yet not in this way only, but by what comes next also. For supposing the Law to be of the contrary part, how was it Christ came to its assistance, and fulfilled its requisitions, and lent it a helping hand by condemning sin in the flesh? For this was what was lacking, since in the soul the Lord had condemned it long ago. What then? Is it the greater thing that the Law accomplished, but the less that the Only-Begotten did? Surely not. For it was God that was the principal doer of that also, in that He gave us the law of nature, and added the written one to it. Again, there were no use of the greater, if the lesser had not been supplied. For what good is it to know what things ought to be done, if a man does not follow it out? None, for it were but a greater condemnation. And so He that has saved the soul it is, Who has made the flesh also easy to bridle. For to teach is easy, but to show besides a way in which these things were easily done, this is the marvel. Now it was for this that the Only-Begotten came, and did not depart before He had set us free from this difficulty. But what is greater, is the method of the victory; for He took none other flesh, but this very one which was beset with troubles. So it is as if any one were to see in the street a vile woman of the baser sort being beaten, and were to say he was her son, when he was the king's, and so to get her free from those who ill treated her. And this He really did, in that He confessed that He was the Son of Man, and stood by it (i.e. the flesh), and condemned the sin. However, He did not endure to smite it besides; or rather, He smote it with the blow of His death, but in this very act it was not the smitten flesh which was condemned and perished, but the sin which had been smiting. And this is the greatest possible marvel. For if it were not in the flesh that the victory took place, it would not be so astonishing, since this the Law also wrought. But the wonder is, that it was with the flesh (μετὰ σαρκὸς) that His trophy was raised, and that what had been overthrown numberless times by sin, did itself get a glorious victory over it. For behold what strange things there were that took place! One was, that sin did not conquer the flesh; another, that sin was conquered, and conquered by it too. For it is not the same thing not to get conquered, and to conquer that which was continually overthrowing us. A third is, that it not only conquered it, but even chastised it. For by not sinning it kept from being conquered, but by dying also, He overcame and condemned it, having made the flesh, that before was so readily made a mock of by it, a plain object of fear to it. In this way then, He at once unnerved its power, and abolished the death by it introduced. For so long as it took hold of sinners, it with justice kept pressing to its end. But after finding a sinless body, when it had given it up to death, it was condemned as having acted unjustly. Do you observe, how many proofs of victory there are? The flesh not being conquered by sin, Its even conquering and condemning it, Its not condemning it barely, but condemning it as having sinned. For after having convicted it of injustice, he proceeds to condemn it, and that not by power and might barely, but even by the rules of justice. For this is what he means by saying, for sin condemned sin in the flesh. As if he had said that he had convicted it of great sin, and then condemned it. So you see it is sin that gets condemned everywhere, and not the flesh, for this is even crowned with honor, and has to give sentence against the other. But if he does say that it was in the likeness of flesh that he sent the Son, do not therefore suppose that His flesh was of a different kind. For as he called it sinful, this was why he put the word likeness. For sinful flesh it was not that Christ had, but like indeed to our sinful flesh, yet sinless, and in nature the same with us. And so even from this it is plain that by nature the flesh was not evil. For it was not by taking a different one instead of the former, nor by changing this same one in substance, that Christ caused it to regain the victory: but He let it abide in its own nature, and yet made it bind on the crown of victory over sin, and then after the victory raised it up, and made it immortal. What then, it may be said, is this to me, whether it was this flesh that these things happened in? Nay, it concerns you very much. Wherefore also he proceeds:

Ver.

4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh.

What means this word, righteousness? Why, the end, the scope, the well-doing. For what was its design, and what did it enjoin? To be without sin. This then is made good to us (κατώρθωται ἡμἵν) now through Christ. And the making a stand against it, and the getting the better of it, came from Him. But it is for us to enjoy the victory. Then shall we never sin henceforth? We never shall unless we have become exceedingly relaxed and supine. And this is why he added, to them that walk not after the flesh. For lest, after hearing that Christ has delivered you from the war of sin, and that the requisition (δικαίωμα) of the Law is fulfilled in you, by sin having been condemned in the flesh, you should break up all your defences; therefore, in that place also, after saying, there is therefore no condemnation, he added, to them that walk not after the flesh; and here also, that the requisition of the Law might be fulfilled in us, he proceeds with the very same thing; or rather, not with it only, but even with a much stronger thing. For after saying, that the righteousness of the Law might be fulfilled in us that walk not after the flesh, he proceeds, but after the Spirit.

So showing, that it is not only binding upon us to keep ourselves from evil deeds, but also to be adorned (κομᾅν) with good. For to give you the crown is His; but it is yours to hold it fast when given. For the righteousness of the Law, that one should not become liable to its curse, Christ has accomplished for you. Be not a traitor then to so great a gift, but keep guarding this goodly treasure. For in this passage he shows that the Font will not suffice to save us, unless, after coming from it, we display a life worthy of the Gift. And so he again advocates the Law in saying what he does. For when we have once become obedient to Christ, we must use all ways and plans so that its righteousness, which Christ fulfilled, may abide in us, and not come to naught.

Ver.

5. For they that are after the flesh do mind the things of the flesh.

Yet even this is no disparaging of the flesh. For so long as it keeps its own place, nothing amiss comes to pass. But when we let it have its own will in everything, and it passes over its proper bounds, and rises up against the soul, then it destroys and corrupts everything, yet not owing to its own nature, but to its being out of proportion, and the disorder thereupon ensuing. But they that are after the Spirit do mind the things of the Spirit.

Ver.

6. For to be carnally minded is death. He does not speak of the nature of the flesh, or the essence of the body, but of being carnally minded, which may be set right again, and abolished. And in saying thus, he does not ascribe to the flesh any reasoning power of its own. Far from it. But to set forth the grosser motion of the mind, and giving this a name from the inferior part, and in the same way as he often is in the habit of calling man in his entireness, and viewed as possessed of a soul, flesh. But to be spiritually minded. Here again he speaks of the spiritual mind, in the same way as he says further on, But He that searches the hearts knows what is the mind of the spirit [Romans 8:27]; and he points out many blessings resulting from this, both in the present life, and in that which is to come. For as the evils which being carnally minded introduces, are far outnumbered by those blessings which a spiritual mind affords. And this he points out in the words life and peace. The one is in contraposition to the first — for death is what he says to be carnally minded is. And the other in contraposition to the following. For after mentioning peace, he goes on,

Ver.

7. Because the carnal mind is enmity against God: and this is worse than death. Then to show how it is at once death and enmity; for it is not subject to the Law of God, he says, neither indeed can be. But be not troubled at hearing the neither indeed can be. For this difficulty admits of an easy solution. For what he here names carnal mindedness is the reasoning (or way of thinking, λογισμὸν) that is earthly, gross, and eager-hearted after the things of this life and its wicked doings. It is of this he says neither yet can it be subject to God. And what hope of salvation is there left, if it be impossible for one who is bad to become good? This is not what he says. Else how would Paul have become such as he was? How would the (penitent) thief, or Manasses, or the Ninevites, or how would David after falling have recovered himself? How would Peter after the denial have raised himself up? [1 Corinthians 5:5] How could he that had lived in fornication have been enlisted among Christ's fold? [2 Corinthians 2:6-11] How could the Galatians who had fallen from grace [Galatians 5:4], have attained their former dignity again? What he says then is not that it is impossible for a man that is wicked to become good, but that it is impossible for one who continues wicked to be subject to God. Yet for a man to be changed, and so become good, and subject to Him, is easy. For he does not say that man cannot be subject to God, but, wicked doing cannot be good. As if he had said, fornication cannot be chastity, nor vice virtue. And this it says in the Gospel also, A corrupt tree cannot bring forth good fruit [Matthew 7:18], not to bar the change from virtue to vice, but to say how incapable continuance in vice is of bringing forth good fruits. For He does not say that an evil tree cannot become a good one, but that bring forth good fruit it cannot, while it continues evil. For that it can be changed, He shows from this passage, and from another parable, when He introduces the tares as becoming wheat, on which score also He forbids their being rooted up; Lest, He says, ye root up also the wheat with them [Matthew 13:29]; that is, that which will spring (γίνεσθαι, 4 manuscripts τίκτεσθαι) from them. It is vice then he means by carnal mindedness, and by spiritual mindedness the grace given, and the working of it discernible in the right determination of mind, not discussing in any part of this passage, a substance and an entity, but virtue and vice. For that which you had no power to do under the Law, now, he means, you will be able to do, to go on uprightly, and with no intervening fall, if you lay hold of the Spirit's aid. For it is not enough not to walk after the flesh, but we must also go after the Spirit, since turning away from what is evil will not secure our salvation, but we must also do what is good. And this will come about, if we give our souls up to the Spirit, and persuade our flesh to get acquainted with its proper position, for in this way we shall make it also spiritual; as also if we be listless we shall make our soul carnal. For since it was no natural necessity which put the gift into us, but the freedom of choice placed it in our hands, it rests with you henceforward whether this shall be or the other. For He, on His part, has performed everything. For sin no longer wars against the law of our mind, neither does it lead us away captive as heretofore, for all that state has been ended and broken up, and the affections cower in fear and trembling at the grace of the Spirit. But if you will quench the light, and cast out the holder of the reins, and chase the helmsman away, then charge the tossing thenceforth upon yourself. For since virtue has been now made an easier thing (for which cause also we are under far stricter obligations of religious living), consider how men's condition lay when the Law prevailed, and how at present, since grace has shone forth. The things which aforetime seemed not possible to any one, virginity, and contempt of death, and of other stronger sufferings, are now in full vigor through every part of the world, and it is not with us alone, but with the Scythians, and Thracians, and Indians, and Persians, and several other barbarous nations, that there are companies of virgins, and clans of martyrs, and congregations of monks, and these now grown even more numerous than the married, and strictness of fasting, and the utmost renunciation of property. Now these are things which, with one or two exceptions, persons who lived under the Law never conceived even in a dream. Since you see then the real state of things voiced with a shriller note than any trumpet, let not yourself grow soft and treacherous to so great a grace. Since not even after the faith is it possible for a listless man to be saved! For the wrestlings are made easy that you may strive and conquer, nor that you should sleep, or abuse the greatness of the grace by making it a reason for listlessness, so wallowing again in the former mire. And so he goes on to say,

Ver.

8. So then they that are in the flesh cannot please God.

What then? Are we, it will be said, to cut our bodies in pieces to please God, and to make our escape from the flesh? And would you have us be homicides, and so lead us to virtue? You see what inconsistencies are gendered by taking the words literally. For by the flesh in this passage, he does not mean the body, or the essence of the body, but that life which is fleshly and worldly, and uses self-indulgence and extravagance to the full, so making the entire man flesh. For as they that have the wings of the Spirit, make the body also spiritual, so do they who bound off from this, and are the slaves of the belly, and of pleasure, make the soul also flesh, not that they change the essence of it, but that they mar its noble birth. And this mode of speaking is to be met with in many parts of the Old Testament also, to signify by flesh the gross and earthly life, which is entangled in pleasures that are not convenient. For to Noah He says, My Spirit shall not always make its abode in these men, because they are flesh. Genesis 6:3 as the Septuagint gives it And yet Noah was himself also compassed about with flesh. But this is not the complaint, the being compassed about with the flesh, for this is so by nature, but the having chosen a carnal life. Wherefore also Paul says, But they that are in the flesh cannot please God. Then he proceeds:

Ver.

9. But you are not in the flesh, but in the Spirit.

Here again, he does not mean flesh absolutely, but such sort of flesh, that which was in a whirl and thraldom of passions. Why then, it may be said, does he not say so, nor state any difference? It is to rouse the hearer, and to show that he that lives aright is not even in the body. For inasmuch as it was in a manner clear to every one that the spiritual man was not in sin, he states the greater truth that it was not in sin alone, that the spiritual man was not, but not even in the flesh was he henceforward, having become from that very moment an Angel, and ascended into heaven, and henceforward barely carrying the body about. Now if this be your reason for disparaging the flesh, because it is by its name that he calls the fleshly life, at this rate you are also for disparaging the world, because wickedness is often called after it, as Christ also said to His disciples, You are not of this world; and again to His brethren, He says, The world cannot hate you, but me it hates. [John 15:19]¹ And it was to show this that he said, For our light affliction, which is but for a moment, etc. [2 Corinthians 4:17] So well had he tutored even the flesh to be in harmony with the spirit. If so be that the Spirit of God dwell in you (εἴπερ.) He often uses this if so be, not to express any doubt, but even when he is quite persuaded of the thing, and instead of since, as when he says, If it is a righteous thing, for seeing it is a righteous thing with God to recompense tribulation to them that trouble you. [2 Thessalonians 1:6] Again, Have ye suffered so many things in vain, if it be yet in vain? [Galatians 3:4]

Now if any man have not the Spirit of Christ. He does not say, if you have not, but he brings forward the distressing word, as applied to other persons. He is none of His, he says.

Ver.

10. And if Christ be in you.

Again, what is good he applies to them, and the distressing part was short and parenthetic. And that which is an object of desire, is on either side of it, and put at length too, so as to throw the other into shade. Now this he says, not as affirming that the Spirit is Christ, far from it, but to show that he who has the Spirit not only is called Christ's, but even has Christ Himself. For it cannot but be that where the Spirit is, there Christ is also. For wheresoever one Person of the Trinity is, there the whole Trinity is present. For It is undivided in Itself, and has a most entire Oneness. What then, it may be said, will happen, if Christ be in us? The body is dead because of sin; but the Spirit is life because of righteousness. You see the great evils that come of not having the Holy Spirit; death, enmity against God, inability to satisfy His laws, not being Christ's as we should be, the want of His indwelling. Consider now also what great blessings come of having the Spirit. Being Christ's, having Christ himself, vying with the Angels (for this is what mortifying the flesh is), and living an immortal life, holding henceforward the earnests of the Resurrection, running with ease the race of virtue. For he does not say so little as that the body is henceforward inactive for sin, but that it is even dead, so magnifying the ease of the race. For such an one without troubles and labors gains the crown. Then afterward for this reason he adds also, to sin, that you may see that it is the viciousness, not the essence of the body, that He has abolished at once. For if the latter had been done, many things even of a kind to be beneficial to the soul would have been abolished also. This however is not what he says, but while it is yet alive and abiding, he contends, it is dead. For this is the sign of our having the Son, of the Spirit being in us, that our bodies should be in no respect different from those that lie on the bier with respect to the working of sin (so the manuscripts Sav. of the body. The preceding words are slightly corrupt.) But be not affrighted at hearing of mortifying. For in it you have what is really life, with no death to succeed it: and such is that of the Spirit. It yields not to death any more, but wears out death and consumes it, and that which it receives, it keeps it immortal. And this is why after saying the body is dead, he does not say, but the Spirit 'lives,' but, is life, to point out that He (the Spirit) had the power of giving this to others also. Then again to brace up his hearer, he tells him the cause of the Life, and the proof of it. Now this is righteousness; for where there is no sin, death is not to be seen either; but where death is not to be seen, life is indissoluble.

Ver.

11. But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up our Lord shall also quicken your mortal bodies by His Spirit that dwells in you.

Again, he touches the point of the Resurrection, since this was the most encouraging hope to the hearer, and gave him a security from what had happened unto Christ. Now be not thou afraid because you are compassed about with a dead body. Let it have the Spirit, and it shall assuredly rise again. What then, shall the bodies which have not the Spirit not rise? How then must all stand before the judgment-seat of Christ? [Romans 14:10] or how will the account of hell be trustworthy? For if they that have not the Spirit rise not, there will not be a hell at all. What then is it which is said? All shall rise, yet not all to life, but some to punishment and some to life. [John 5:29] This is why he did not say, shall raise up, but shall quicken. [Daniel 12:2] And this is a greater thing than resurrection, and is given to the just only. And the cause of this honor he adds in the words, By His Spirit that dwells in you. And so if while here thou drive away the grace of the Spirit, and do not depart with it still safe, you will assuredly perish, though thou dost rise again. For as He will not endure then, if He see His Spirit shining in you, to give you up to punishment, so neither will He allow them, if He see It quenched, to bring you into the Bride-chamber, even as He admitted not those virgins. [Matthew 25:12]

Suffer not your body then to live in this world, that it may live then! Make it die, that it die not. For if it keep living, it will not live: but if it die, then shall it live. And this is the case with resurrection in general. For it must die first and be buried, and then become immortal. But this has been done in the Font. It has therefore had first its crucifixion and burial, and then been raised. This has also happened with the Lord's Body. For that also was crucified and buried (7 manuscripts died) and rose again. This then let us too be doing: let us keep continually mortifying it in its works. I do not mean in its substance — far be it from me — but in its inclinations towards evil doings. For this is a life too, or rather this only is life, undergoing nothing that is common to man, nor being a slave to pleasures. For he who has set himself under the rule of these, has no power even to live through the low spirits, the fears, and the dangers, and the countless throng of ills, that rise from them. For if death must be expected, he has died, before death, of fear. And if it be disease he dreads, or affront, or poverty, or any of the other ills one cannot anticipate, he is ruined and has perished. What then can be more miserable than a life of this sort? But far otherwise is he that lives to the Spirit, for he stands at once above fears and grief and dangers and every kind of change: and that not by undergoing no such thing, but, what is much greater, by thinking scorn of them when they assail him. And how is this to be? It will be if the Spirit dwell in us continually. For he does not speak of any short stay made thereby, but of a continual indwelling. Hence he does not say the Spirit which dwelt, but which dwells in us, so pointing to a continual abiding. He then is most truly alive, who is dead to this life. Hence he says, The Spirit is life because of righteousness. And to make the thing clearer, let me bring before you two men, one who is given up to extravagances and pleasures, and the deceitfulness of this life; and the other made dead to all these; and let us see which is more really the living one. For let one of these two be very rich and much looked up to, keeping parasites and flatterers, and let us suppose him to spend the whole day upon this, in revelling and drunkenness: and let the other live in poverty, and fasting, and hard fare, and strict rules (φιλοσοφί& 139·), and at evening partake of necessary food only; or if you will let him even pass two or three days without food. Which then of these two think we (3 manuscripts you) is most really alive? Men in general will, I know, reckon the former so, the man that takes his pleasure (Sav. σκιρτὥντα, manuscripts τρυφὥντα) and squanders his goods. But we reckon the man that enjoys the moderate fare. Now then since it is still a subject of contest and opposition let us go into the houses of them both, and just at the very time too when in your judgment the rich man is living in truest sense, in the very season of self-indulgence, and when we have got in, let us look and see the real condition of each of these men. For it is from the actions that it appears which is alive and which dead. Shall we not find the one among his books, or in prayer and fasting, or some other necessary duty, awake and sober, and conversing with God? But the other we shall see stupid in drunkenness, and in no better condition than a dead man. And if we wait till the evening, we shall see this death coming upon him more and more, and then sleep again succeeding to that: but the other we shall see even in the night keeping from wine and sleep. Which then shall we pronounce to be most alive, the man that lies in a state of insensibility, and is an open laughing-stock to everybody? Or the man that is active, and conversing with God? For if you go up to the one, and tell him something he ought to know, you will not hear him say a word, any more than a dead man. But the latter, whether you choose to be in his company at night or by day, you will see to be an angel rather than a man, and will hear him speak wisdom about things in Heaven. Do you see how one of them is alive above all men living, and the other in a more pitiable plight even than the dead? And even if he have a mind to stir he sees one thing instead of another, and is like people that are mad, or rather is in a worse plight even than they. For if any one were to do them any harm, we should at once feel pity for the sufferer, and rebuke the doer of the wrong. But this man, if we were to see a person trample on him, we should not only be disinclined to pity, but should even give judgment against him, now that he was fallen. And will you tell me this is life, and not a harder lot than deaths unnumbered? So you see the self-indulgent man is not only dead, but worse than dead, and more miserable than a man possessed. For the one is the object of pity, the other of hatred. And the one has allowance made him, the other suffers punishment for his madness. But if externally he is so ridiculous, as having his saliva tainted, and his breath stinking of wine, just consider what case his wretched soul, inhumed as it were in a grave, in such a body as this, is probably in. For one may look upon this as much the same as if one were to permit a damsel, comely, chaste, free-born, of good family, and handsome, to be trampled on, and every way insulted by a serving woman, that was savage, and disgustful, and impure; drunkenness being something of this sort. And who, being in his senses, would not choose to die a thousand deaths, rather than live a single day in this way? For even if at daylight he were to get up, and seem to be sober from that revelling (or absurd show, κωμῳδίας, 1 manuscript κώμου) of his, still even then it is not the clear brightness of temperance which he enjoys, since the cloud from the storm of drunkenness still is hanging before his eyes. And even if we were to grant him the clearness of sobriety, what were he the better? For this soberness would be of no service to him, except to let him see his accusers. For when he is in the midst of his unseemly deeds, he is so far a gainer in not perceiving those that laugh at him. But when it is day he loses this comfort even, and while his servants are murmuring, and his wife is ashamed, and his friends accuse him, and his enemies make sport of him, he knows it too. What can be more miserable than a life like this, to be laughed at all day by everybody, and when it is evening to do the same unseemly things afresh. But what if you would let me put the covetous before you? For this is another, and even a worse intoxication. But if it be an intoxication, then it must be a worse death by far than the former, since the intoxication is more grievous. And indeed it is not so sad to be drunk with wine as with covetousness. For in the former case, the penalty ends with the sufferings (several manuscript sufferer,) and results in insensibility, and the drunkard's own ruin. But in this case the mischief passes on to thousands of souls, and kindles wars of sundry kinds upon all sides. Come then and let us put this beside the other, and let us see what are the points they have in common, and in what again this is worse than it, and let us make a comparison of drunkards today. For with that blissful man, who lives to the Spirit, let them not be put at all in comparison, but only tried by one another. And again, let us bring the money-table before you, laden as it is with blood. What then have they in common, and in what are they like each other? It is in the very nature of the disease. For the species of drunkenness is different, as one comes of wine, the other of money, but its way of affecting them is similar, both being alike possessed with an exorbitant desire. For he who is drunken with wine, the more glasses he has drunk off, the more he longs for; and he that is in love with money, the more he compasses, the more he kindles the flame of desire, and the more importunate he renders his thirst. In this point then they resemble each other. But in another the covetous man has the advantage (in a bad sense). Now what is this? Why that the other's affection is a natural one. For the wine is hot, and adds to one's natural drought, and so makes drunkards thirsty. But what is there to make the other man always keep desiring more? How comes it that when he is increased in riches, then he is in the veriest poverty? This complaint then is a perplexing one, and has more of paradox about it. But if you please, we will take a view of them after the drunkenness also. Or rather, there is no such thing as ever seeing the covetous man after his drunkenness, so continual a state of intoxication is he in! Let us then view them both in the state of drunkenness, and let us get a distinct notion which is the most ridiculous, and let us again figure to ourselves a correct sketch of them. We shall see then the man who dotes with his wine at eventide with his eyes open, seeing no one, but moving about at mere hap-hazard, and stumbling against such as fall in his way, and spewing, and convulsed, and exposing his nakedness in an unseemly manner. See Habakkuk 2:16 And if his wife be there, or his daughter, or his maid-servant, or anybody else, they will laugh at him heartily. And now let us bring before you the covetous man. Here what happens is not deserving of laughter only, but even of a curse, and exceeding wrath, and thunderbolts without number. At present however let us look at the ridiculous part, for this man as well as the other has an ignorance of all, whether friend or foe. And like him too, though his eyes are open, he is blinded. And as the former takes all he sees for wine, so does this man take all for money. And his spewing is even more disgusting. For it is not food that he vomits, but words of abuse, of insolence, of war, of death, that draws upon his own head lightnings without number from above. And as the body of the drunkard is livid and dissolving, so also is the other's soul. Or rather, even his body is not free from this disorder, but it is taken even worse, care eating it away worse than wine does (as do anger too and want of sleep), and by degrees exhausting it entirely. And he that is seized with illness from wine, after the night is over may get sober. But this person is always drunken day and night, watching or sleeping, so paying a severer penalty for it than any prisoner, or person at work in the mines, or suffering any punishment more grievous than this, if such there be. Is it then life pray, and not death? Or rather, is it not a fate more wretched than any death? For death gives the body rest, and sets it free from ridicule, as well as disgrace and sins: but these drunken fits plunge it into all these, stopping up the ears, dulling the eyesight, keeping down the understanding in great darkness. For it will not bear the mention of anything but interest, and interest upon interest, and shameful gains, and odious traffickings, and ungentlemanly and slavelike transactions, barking like a dog at everybody, and hating everybody, averse to everybody, at war with everybody, without any reason for it, rising up against the poor, grudging at the rich, and civil to nobody. And if he have a wife, or children, or friends, if he may not use them all towards getting gain, these are to him more his enemies than natural enemies. What then can be worse than madness of this sort, and what more wretched? When a man is preparing rocks for his own self on every side, and shoals, and precipices, and gulfs, and pits without number, while he has but one body, and is the slave of one belly. And if any thrust you into a state office, you will be a runaway, through fear of expense. Yet to yourself you are laying up countless charges far more distressing than those, enlisting yourself for services not only more expensive, but also more dangerous, to be done for mammon, and not paying this tyrant a money contribution only, nor of bodily labor, torture to the soul, and grief, but even of your blood itself, that you may have some addition to your property (miserable and sorrow-stricken man!) out of this barbarous slavery. Do you not see those who are taken day by day to the grave, how they are carried to tombs naked and destitute of all things, unable to take with them anything that is in the house, but bearing what clothes they have about them to the worm? Consider these day by day, and perchance the malady will abate, unless you mean even by such an occasion to be still more mad at the expensiveness of the funeral rites— for the malady is importunate, the disease terrible! This then is why we address you upon this subject at every meeting, and constantly foment your hearing, that at all events by your growing accustomed to such thoughts, some good many come. But be not contentious, for it is not only at the Day to come, but even before it, that this manifold malady brings with it sundry punishments. For if I were to tell you of those who pass their days in chains, or of one nailed to a lingering disease, or of one struggling with famine, or of any other thing whatsoever, I could point out no one who suffers so much as they do who love money. For what severer evil can befall one, than being hated by all men, than hating all men, than not having kindly feeling towards any, than being never satisfied, than being in a continual thirst, than struggling with a perpetual hunger, and that a more distressing one than what all men esteem such? Than having pains day by day, than being never sober, than being continually in worries and harasses? For all these things, and more than these, are what the covetous set their shoulder to; in the midst of their gaining having no perception of pleasure, though scraping to themselves from all men, because of their desiring more. But in the case of their incurring a loss, if it be but of a farthing, they think they have suffered most grievously, and have been cast out of life itself. What language then can put these evils before you? And if their fate here be such, consider also what comes after this life, the being cast out of the kingdom, the pain that comes from hell, the perpetual chains, the outer darkness, the venomous worm, the gnashing of teeth, the affliction, the sore straitening, the rivers of fire, the furnaces that never get quenched. And gathering all these together, and weighing them against the pleasure of money, tear up now this disease root and branch, that so receiving the true riches, and being set free from this grievous poverty, you may obtain the present blessings, and those to come, by the grace and love toward man, etc.

Romans VIII. 12, 13

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

After showing how great the reward of a spiritual life is, and that it makes Christ to dwell in us, and that it quickens our mortal bodies, and wings them to heaven, and renders the way of virtue easier, he next fitly introduces an exhortation to this purpose. Therefore we ought not to live after the flesh. But this is not what he says, for he words it in a much more striking and powerful way, thus, we are debtors to the Spirit. For saying, we are debtors not to the flesh, indicates this. And this is a point he is everywhere giving proof of, that what God has done for us is not matter of debt, but of mere grace. But after this, what we do is no longer matter of free-will offering, but of debt. For when he says, You are bought with a price, be not ye the servants of men [1 Corinthians 7:23]; and when he writes, You are not your own [1 Corinthians 6:19]; and again in another passage he calls these selfsame things to their mind, in these words, If (most manuscripts om. if) One died for all, then all died that they should not henceforth live unto themselves. [2 Corinthians 5:15] And it is to establish this that he says here also, We are debtors; then since he said we are not debtors to the flesh, lest you should again take him to be speaking against the nature of the flesh, he does not leave speaking, but proceeds, to live after the flesh. For there are many things which we do owe it, as giving it food, warmth, and rest, medicine when out of health, clothing, and a thousand other attentions. To prevent your supposing then that it is this ministration he is for abrogating when he says, We are not debtors to the flesh, he explains it by saying, to live after the flesh. For the care that I am for abrogating is, he means, that which leads to sin, as I should be for its having what is healing to it. And this he shows further on. For when he says, Make not provision for the flesh, he does not pause at this, but adds, to fulfil the lusts thereof. [Romans 13:14] And this instruction he gives us here also, meaning, Let it have attention shown it indeed, for we do owe it this, yet let us not live according to the flesh, that is, let us not make it the mistress of our life. For it must be the follower, not the leader, and it is not it that must regulate our life, but the laws of the Spirit must it receive. Having then defined this point, and having proved that we are debtors to the Spirit, to show next for what benefits it is that we are debtors, he does not speak of those past (a thing which serves as a most striking proof of his judgment), but those which were to come; although even the former were enough for the purpose. Yet still he does not set them down in the present case, or mention even those unspeakable blessings, but the things to come. For a benefit once for all conferred does not, for the most part, draw men on so much as one which is expected, and is to come. After adding this then, he first uses the pains and ills that come of living after the flesh, to put them in fear, in the following words; For if you live after the flesh you shall die, so intimating to us that deathless death, punishment, and vengeance in hell. Or rather if one were to look accurately into this, such an one is, even in this present life, dead. And this we have made clear to you in the last discourse. But if you through the Spirit, do mortify the deeds of the body, you shall live. You see that it is not the essence of the body whereof we are discoursing, but the deeds of the flesh. For he does not say, if you through the Spirit do mortify the essence of the body, but the deeds of it, and these not all deeds, but such as are evil. And this is plain in what follows: for if you do this, you shall live, he says. And how is it in the nature of things for this to be, if it was all deeds that his language applied to? For seeing and hearing and speaking and walking are deeds of the body; and if we mortify these, we shall be so far from living, that we shall have to suffer the punishment of a manslayer. What sort of deeds then does he mean us to mortify? Those which tend toward wickedness, those which go after vice, which there is no other way of mortifying save through the Spirit. For by killing yourself you may put an end to the others. And this you have no right to do. But to these (you can put an end) by the Spirit only. For if This be present, all the billows are laid low, and the passions cower under It, and nothing can exalt itself against us. So you see how it is on things to come, as I said before, that he grounds his exhortations to us, and shows that we are debtors not owing to what has been already done only. For the advantage of the Spirit is not this only, that He has set us free from our former sins, but that He renders us impregnable against future ones, and counts us worthy of the immortal life. Then, to state another reward also, he proceeds:

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

Now this is again a much greater honor than the first. And this is why he does not say merely, As many as live by the Spirit of God, but, as many as are led by the Spirit of God, to show that he would have Him use such power over our life as a pilot does over a ship, or a charioteer over a pair of horses. And it is not the body only, but the soul itself too, that he is for setting under reins of this sort. For he would not have even that independent, but place its authority also under the power of the Spirit. For lest through a confidence in the Gift of the Font they should turn negligent of their conversation after it, he would say, that even supposing you receive baptism, yet if you are not minded to be led by the Spirit afterwards, you lose the dignity bestowed upon you, and the pre-eminence of your adoption. This is why he does not say, As many as have received the Spirit, but, as many as are led by the Spirit, that is, as many as live up to this all their life long, they are the sons of God. Then since this dignity was given to the Jews also, for it says, I said you are Gods, and all of you children of the Most High [Psalm 82:6]; and again, I have nourished and brought up children [Isaiah 1:2]; and so, Israel is My first-born [Exodus 4:22]; and Paul too says, Whose is the adoption [Romans 9:4]— he next asserts the great difference between the latter and the former honor. For though the names are the same, he means, still, the things are not the same. And of these points he gives a clear demonstration, by introducing a comparison drawn both from the persons so advanced (κατορθούντων) and from what was given them, and from what was to come. And first he shows what they of old had given them. What then was this? A spirit of bondage: and so he thus proceeds,

Ver. 15. For you have not received the spirit of bondage again to fear.

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

But this is plain. But what the spirit of bondage may be, is not so plain, and there is need of making it clearer. Now what he says is so far from being clear, that it is in fact very perplexing. For the people of the Jews did not receive the Spirit. What then is his meaning here? It is the letter he gives this name to, for spiritual it was, and so he called the Law spiritual also, and the water from the Rock, and the Manna. For they did eat, he says, of the same spiritual meat, and all drank of the same spiritual drink. [1 Corinthians 10:3-4] And to the Rock he gives this name, when he says, For they drank of that spiritual Rock which followed them. Now it is because all the rites then wrought were above nature that he calls them spiritual, and not because those who then partook of them received the Spirit. And in what sense were those letters, letters of bondage? Set before yourself the whole dispensation, and then you will have a clear view of this also. For recompenses were with them close at hand, and the reward followed immediately, being at once proportionate, and like a kind of daily ration given to domestic servants, and terrors in abundance came to their height before their eyes, and their purifications concerned their bodies, and their continency extended but to their actions. But with us it is not so, since the imagination even and the conscience gets purged out. For He does not say, You shall do no murder, only, but even you shall not be angry: so too, it is not, You shall not commit adultery, but you shall not look unchastely. So that it is not to be from fear of present punishment, but out of desire towards Himself, that both our being habitually virtuous, and all our single good deeds are to come. Neither does he promise a land flowing with milk and honey, but makes us joint-heir with the Only-Begotten, so making us by every means stand aloof from things present, and promising to give such things especially as are worth the acceptance of men made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of them. And so they, even if they had the name of sons, were but as slaves; but we as having been made free, have received the adoption, and are waiting for Heaven. And with them He discoursed through the intervention of others, with us by Himself. And all that they did was through the impulse of fear, but the spiritual act through a coveting and a vehement desire. And this they show by the fact of their overstepping the commandments. They, as hirelings and obstinate persons, so never left murmuring: but these do all for the pleasing of the Father. So too they blasphemed when they had benefits done them: but we are thankful at being jeoparded. And if there be need of punishing both of us upon our sinning, even in this case the difference is great. For it is not on being stoned and branded and maimed by the priests, as they were, that we are brought round. But it is enough for us to be cast out from our Father's table, and to be out of sight for certain days. And with the Jews the honor of adoption was one of name only, but here the reality followed also, the cleansing of Baptism, the giving of the Spirit, the furnishing of the other blessings. And there are several other points besides, which go to show our high birth and their low condition. After intimating all these then by speaking of the Spirit, and fear, and the adoption, he gives a fresh proof again of having the Spirit of adoption. Now what is this? That we cry, Abba, Father. And how great this is, the initiated know (St. Cyr. Jer. Cat. 23, §11, p. 276, O.T.), being with good reason bidden to use this word first in the Prayer of the initiated. What then, it may be said, did not they also call God Father? Do you not hear Moses, when he says, You deserted the God that begot you? [Deuteronomy 32:15, Septuagint] Do you not hear Malachi reproaching them, and saying, that one God formed you, and there is one Father of you all? [Malachi 2:10, Septuagint] Still, if these words and others besides are used, we do not find them anywhere calling God by the name, or praying in this language. But we all, priests and laymen, rulers and ruled, are ordered to pray herein. And this is the first language we give utterance to, after those marvellous throes, and that strange and unusual mode of labor. If in any other instances they so called Him, that was only of their own mind. But those in the state of grace do it through being moved by the in-working of the Spirit. For as there is a Spirit of Wisdom, after which they that were unwise became wise, and this discloses itself in their teaching: and a Spirit of Power there is, whereby the feeble raised up the dead, and drove out devils; a Spirit also of the gift of healing, and a Spirit of prophecy, and a Spirit of tongues, so also a Spirit of adoption. And as we know the Spirit of prophecy, in that he who has it foretells things to come, not speaking of his own mind, but moved by the Grace; so too is the Spirit of adoption, whereby he that is gifted with it calls God, Father, as moved by the Spirit. Wishing to express this as a most true descent, he used also the Hebrew tongue, for he does not say only, Father, but Abba, Father, which name is a special sign of true-born children to their fathers. After mentioning then the diversity resulting from their conversation, that resulting from the grace which had been given, and that from their freedom, he brings forward another demonstration of the superiority which goes with this adoption. Now of what kind is this?

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

For it is not from the language merely, he says, that I make my assertion, but from the cause out of which the language has its birth; since it is from the Spirit suggesting it that we so speak. And this in another passage he has put into plainer words, thus: God has sent forth the Spirit of his Son into our hearts, crying, Abba Father. [Galatians 4:6] And what is that, Spirit bears witness with spirit? The Comforter, he means, with that Gift, which is given unto us. For it is not of the Gift alone that it is the voice, but of the Comforter also who gave the Gift, He Himself having taught us through the Gift so to speak. But when the Spirit bears witness what farther place for doubtfulness? For if it were a man, or angel, or archangel, or any other such power that promised this, then there might be reason in some doubting. But when it is the Highest Essence that bestows this Gift, and bears witness by the very words He bade us use in prayer, who would doubt any more of our dignity? For not even when the Emperor elects any one, and proclaims in all men's hearing the honor done him, does anybody venture to gainsay.

Ver. 17. And if children, then heirs.

Observe how he enhances the Gift little by little. For since it is a possible case to be children, and yet not become heirs (for it is not by any means all children that are heirs), he adds this besides — that we are heirs. But the Jews, besides their not having the same adoption as we, were also cast out from the inheritance. For He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen [Matthew 21:41]: and before this, He said that many shall come from the East and from the West, and shall sit down with Abraham, but the children of the Kingdom shall be cast out. (ib. 8:11, 12.) But even here he does not pause, but sets down something even greater than this. What may this be then? That we are heirs of God; and so he adds, heirs of God. And what is more still, that we are not simply heirs, but also joints heirs with Christ. Observe how ambitious he is of bringing us near to the Master. For since it is not all children that are heirs, he shows that we are both children and heirs; next, as it is not all heirs that are heirs to any great amount, he shows that we have this point with us too, as we are heirs of God. Again, since it were possible to be God's heir, but in no sense joint heir with the Only-Begotten, he shows that we have this also. And consider his wisdom. For after throwing the distasteful part into a short compass, when he was saying what was to become of such as live after the flesh, for instance, that they shall die, when he comes to the more soothing part, he leads forth his discourse into a large room, and so expands it on the recompense of rewards, and in pointing out that the gifts too are manifold and great. For if even the being a child were a grace unspeakable, just think how great a thing it is to be heir! But if this be great, much more is it to be joint heir. Then to show that the Gift is not of grace only, and to give at the same time a credibility to what he says, he proceeds, If so be that we suffer with Him, that we may be also glorified together. If, he would say, we be sharers with Him in what is painful, much more shall it be so in what is good. For He who bestowed such blessings upon those who had wrought no good, how, when He sees them laboring and suffering so much, shall he do else than give them greater requital? Having then shown that the thing was a matter of return, to make men give credit to what was said, and prevent any from doubting, he shows further that it has the virtue of a gift. The one he showed, that what was said might gain credit even with those that doubted, and that the receivers of it might not feel ashamed as being evermore receiving salvation for nought; and the other, that you might see that God outdoes the toils by His recompenses. And the one he has shown in the words, If so be that we suffer with Him, that we may be also glorified together. But the other in proceeding to add;

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

In what went before, he requires of the spiritual man the correcting of his habits (Mar. and 6 manuscripts passions), where he says, You are not debtors to live after the flesh, that such an one, for instance, should be above lust, anger, money, vainglory, grudging. But here having reminded them of the whole gift, both as given and as to come, and raised him up aloft with hopes, and placed him near to Christ, and showed him to be a joint-heir of the Only-Begotten; he now leads him forth with confidence even to dangers. For to get the better of the evil affections in us, is not the same thing with bearing up under those trials, scourges, famine, plunderings, bonds, chains, executions. For these last required much more of a noble and vigorous spirit. And observe how he at once allays and rouses the spirit of the combatants. For after he had shown that the rewards were greater than the labors, he both exhorts to greater efforts, and yet will not let them be elated, as being still outdone by the crowns given in requital. And in another passage he says, For our light affliction, which is but for a moment, works a far more exceeding and eternal weight of glory [2 Corinthians 4:17]: it being the deeper sort of persons he was then speaking to. Here, however, he does not allow that the afflictions were light; but still he mingles comfort with them by the compensation which good things to come afford, in the words, For I reckon that the sufferings of this present time are not worthy to be compared, and he does not say, with the rest (ἄ νεσιν) that is to come, but what is much greater, with the glory which is to come. For it does not follow, that where rest is there is glory; but that where glory is there is rest, does follow: then as he had said that it is to come, he shows that it already is. For he does not say, that which is to be, but which shall be revealed in us, as if already existing but unrevealed. As also in another place he said in clearer words, Our life is hid with Christ in God. Be then of a good heart about it. For already has it been prepared, and awaits your labors. But if it vexes you that it is yet to come, rather let this very thing rejoice you. For it is owing to its being great and unutterable, and transcending our present condition, that it is stored up there. And so he has not put barely the sufferings of this present time, but he speaks so as to show that it is not in quality only, but in quantity also, that the other life has the advantage. For these sufferings, whatever they are, are attached to our present life; but the blessings to come reach themselves out over ages without end. And since he had no way of giving a particular description of these, or of putting them before us in language, he gives them a name from what seems to be specially an object of desire with us, glory. For the summit of blessings and the sum of them, this seems to be. And to urge the hearer on in another way also, he gives a loftiness to his discourse by the mention of the creation, gaining two points by what he is next saying, the contempt of things present, and the desire of things to come, and a third beside these, or rather the first, is the showing how the human race is cared for on God's part and in what honor He holds our nature. And besides this, all the doctrines of the philosophers, which they had framed for themselves about this world, as a sort of cobweb or child's mound, he throws down with this one doctrine. But that these things may stand in a clearer light, let us hear the Apostle's own language.

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

And the meaning is something of this kind. The creation itself is in the midst of its pangs, waiting for and expecting these good things whereof we have just now spoken. For earnest expectation (ἀ ποκαραδοκία, looking out) implies expecting intensely. And so his discourse becomes more emphatic, and he personifies this whole world as the prophets also do, when they introduce the floods clapping their hands, and little hills leaping, and mountains skipping, not that we are to fancy them alive, or ascribe any reasoning power to them, but that we may learn the greatness of the blessings, so great as to reach even to things without sense also. The very same thing they do many times also in the case of afflicting things, since they bring in the vine lamenting, and the wine too, and the mountains, and the boardings of the Temple howling, and in this case too it is that we may understand the extremity of the evils. It is then in imitation of these that the Apostle makes a living person of the creature here, and says that it groans and travails: not that he heard any groan conveyed from the earth and heaven to him, but that he might show the exceeding greatness of the good things to come; and the desire of freedom from the ills which now pervaded them. For the creature was made subject to vanity, not willingly, but by reason of him who has subjected the same. What is the meaning of, the creation was made subject to vanity? Why that it became corruptible. For what cause, and on what account? On account of you, O man. For since you have taken a body mortal and liable to suffering, the earth too has received a curse, and brought forth thorns and thistles. But that the heaven, when it is waxen old along with the earth, is to change afterwards to a better portion (λἥξιν v. p. 384) hear from the Prophet in his words; You, O Lord, from the beginning hast founded the earth, and the heavens are the work of Your hands. They shall perish, but you shall endure; and they all shall grow old like a garment, and You shall fold them up like a cloak, and they shall be changed. [Psalm 102:25-26] Isaiah too declares the same, when he says, Look to the heaven above, and upon the earth beneath, for the heavens are as a firmament of smoke, and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner. [Isaiah 51:6]. Now you see in what sense the creation is in bondage to vanity, and how it is to be freed from the ruined state. For the one says, You shall fold them up as a garment, and they shall be changed; and Isaiah says, and they that dwell therein shall perish in like manner, not of course meaning an utter perishing. For neither do they that dwell therein, mankind, that is, undergo such an one, but a temporary one, and through it they are changed into an incorruptible [1 Corinthians 15:53] state, and so therefore will the creature be. And all this he showed by the way, by his saying in like manner [2 Peter 3:13], which Paul also says farther on. At present, however, he speaks about the bondage itself, and shows for what reason it became such, and gives ourselves as the cause of it. What then? Was it harshly treated on another's account? By no means, for it was on my account that it was made. What wrong then is done it, which was made for my sake, when it suffers these things for my correction? Or, indeed, one has no need to moot the question of right and wrong at all in the case of things void of soul and feeling. But Paul, since he had made it a living person, makes use of none of these topics I have mentioned, but another kind of language, as desiring to comfort the hearer with the utmost advantage. And of what kind is this? What have you to say? He means. It was evil intreated for your sake, and became corruptible; yet it has had no wrong done it. For incorruptible will it be for your sake again. This then is the meaning of in hope. But when he says, it was not willingly that it was made subject, it is not to show that it is possessed of judgment that he says so, but that you may learn that the whole is brought about by Christ's care, and this is no achievement of its own. And now say in what hope?

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

Now what is this creation? Not yourself alone, but that also which is your inferior, and partakes not of reason or sense, this too shall be a sharer in your blessings. For it shall be freed, he says, from the bondage of corruption, that is, it shall no longer be corruptible, but shall go along with the beauty given to your body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too. And to show this he proceeds. (εἰς) Into the glorious liberty of the children of God. That is, because of their liberty. For as a nurse who is bringing up a king's child, when he has come to his father's power, does herself enjoy the good things along with him, thus also is the creation, he means. You see how in all respects man takes the lead, and that it is for his sake that all things are made. See how he solaces the struggler, and shows the unspeakable love of God toward man. For why, he would say, do you fret at your temptations? You are suffering for yourself, the creation for you. Nor does he solace only, but also shows what he says to be trustworthy. For if the creation which was made entirely for you is in hope, much more ought thou to be, through whom the creation is to come to the enjoyment of those good things. Thus men (3 manuscripts fathers) also when a son is to appear at his coming to a dignity, clothe even the servants with a brighter garment, to the glory of the son; so will God also clothe the creature with incorruption for the glorious liberty of the children.

Ver. 22. For we know that the whole creation groans and travails in pain together until now.

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

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

That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drove out devils, and raised the dead by their shadow [Acts 5:15], or garments [Acts 19:12], consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groans, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, Waiting for the adoption. What do you say, let me hear? You insisted on it at every turn, and cried aloud, that we were already made sons, and now do you place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, to wit, the redemption of our body. That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and greater, having no longer any change to fear from death and sin. Then therefore will the grace be secure, when our body shall be freed from death and its countless ailments (or passions). For this is full redemption (ἀ πολύτρωσις), not a redemption only, but such, that we shall never again return to our former captivity. For that you may not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to your view the things to come, setting before you the change of your body (Gr. changing your body), and along with it the change of the whole creation. And this he has put in a clearer light in another passage, where he says, Who shall change our vile body, that it may be fashioned like His glorious Body. [Philippians 3:21] And in another place again he writes and says, But when this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. [1 Corinthians 15:54] But to show, that with the corruption of the body the constitution of the things of this life will also come to an end, he wrote again elsewhere, For the fashion of this world passes away. [1 Corinthians 7:31]

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

Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good things, lest we should seek our all in this world, and be traitors to the nobility that faith gives us, he says, For we are (Gr. were) saved by hope. And this is about what he means. We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. For I put you this question, he would say, Were you not liable for countless sins? Were you not in despair? Were you not under sentence? Were not all out of heart about your salvation? What then saved you? It was your hoping in God alone, and trusting to Him about His promises and gifts, and nothing besides had you to bring in. If it was this then that saved you, hold it fast now also. For that which afforded you so great blessings, to a certainty will not deceive you in regard to things to come. For in that it found you dead, and ruined, and a prisoner, and an enemy, and yet made you a friend, and a son, and a freeman, and righteous, and a joint-heir, and yielded such great things as no one ever expected even, how, after such munificence and attachment, will it betray you in what is to follow? Say not to me, hopes again! expectations again! faith again! For it is in this way thou were saved from the beginning, and this dowry was the only one that you brought in to the Bridegroom. Hold it then fast and keep it: for if you demand to have everything in this world, you have lost that well-doing of yours, through which you became bright, and this is why he proceeds to say, But hope that is seen is not hope; for what a man sees, why does he yet hope for?

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

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

Ver. 26. Likewise the Spirit also helps our infirmities.

For the one point is your own, that of patience, but the other comes of the Spirit's furnishings, Who also cherishes (Gr. anoints) you unto this hope, and through it again lightens your labors. Then that you might know that it is not in your labors only and dangers that this grace stands by you, but even in things the most easy seemingly, it works with you, and on all occasions bears its part in the alliance, he proceeds to say,

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

And this he said to show the Spirit's great concern about us, and also to instruct them not to think for certainty that those things are desirable which to man's reasonings appear so. For since it was likely that they, when they were scourged, and driven out, and suffering grievances without number, should be seeking a respite, and ask this favor of God, and think it was advantageous to them, by no means (he says) suppose that what seem blessings to you really are so. For we need the Spirit's aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, For we know not what we should pray for as we ought. In order that the learner might not feel any shame at his ignorance, he does not say, you know not, but, we know not. And that he did not say this merely to seem moderate, he plainly shows from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And for the thorn that was given him in the flesh [2 Corinthians 12:8], that is the dangers, he often besought God, and was entirely unsuccessful. And so was Moses, who in the Old Testament prays to see Palestine [Deuteronomy 3:26], and Jeremiah when he made supplication for the Jews [Jeremiah 15:1], and Abraham when he interceded for the people of Sodom. But the Spirit Itself makes intercession for us with groanings which cannot be uttered. This statement is not clear, owing to the cessation of many of the wonders which then used to take place. Wherefore I must needs inform you of the state of things at that time, and in this way the rest of the subject will be cleared. What therefore was the state of things then? God did in those days give to all that were baptized certain excellent gifts, and the name that these had was spirits. For the spirits of the Prophets, it says, are subject to the prophets. [1 Corinthians 14:32] And one had the gift of prophecy and foretold things to come; and another of wisdom, and taught the many; and another of healings, and cured the sick; and another of miracles, and raised the dead; another of tongues, and spoke different languages. And with all these there was also a gift of prayer, which also was called a spirit, and he that had this prayed for all the people. For since we are ignorant of much that is profitable for us and ask things that are not profitable, the gift of prayer came into some particular person of that day, and what was profitable for all the whole Church alike, he was the appointed person to ask for in behalf of all, and the instructor of the rest. Spirit then is the name that he gives here to the grace of this character, and the soul that receives the grace, and intercedes to God, and groans. For he that was counted worthy of such grace as this, standing with much compunction, and with many mental groanings falling before God, asked the things that were profitable for all. And of this the Deacon of the present day is a symbol when he offers up the prayers for the people. This then is what Paul means when he says, the Spirit itself makes intercession for us with groanings that cannot be uttered.

Ver. 27. But He that searches the hearts.

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

Because he makes intercession for the saints according to the will of God.

Not (he means) that he informs God as if ignorant, but this is done that we may learn to pray for proper things, and to ask of God what is pleasing to Him. For this is what the according to God is. And so this was with a view to solace those that came to Him, and to yield them excellent instruction. For He that furnished the gifts, and gave besides blessings without number, was the Comforter. Hence it says, all these things works one and the self-same Spirit. [1 Corinthians 12:11] And it is for our instruction that this takes place, and to show the love of the Spirit, it condescends even to this. And it is from this that the person praying gets heard, because the prayer is made according to the will of God.

You see from how many points he instructs them in the love that was shown them and the honor that was done them. And what is there that God has not done for us? The world He has made corruptible for us, and again for us incorruptible. He suffered His Prophets to be ill-treated for our sake, sent them into captivity for us, let them fall into the furnace, and undergo ills without number. Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punishes the devil for us, He has seated us on the Right Hand, He was reproached for us. For the reproaches of them that reproached you, it says, fell upon me. [Psalm 69:9] Yet still, when we are drawing back after so great favor, He leaves us not, but again entreats, and on our account incites others to entreat for us, that He may show us favor. And so it was with Moses. For to him He says, Let Me alone, that I may blot them out [Exodus 32:10], that He might drive him upon supplicating on their behalf. And now He does the same thing. Hence He gave the gift of prayer. But this He does, not as Himself standing in need of entreaty, but that we might not, from being saved without effort (ἁ πλὥς), grow indifferent. For this cause it is on account of David, and of this person and that, He often says, that He is reconciled with them, to establish again this very thing, that the reconciliation may be with all due formality. Still He would have looked more loving toward man, if it had not been through this and the other prophet, but of Himself, that He told them that He ceased to be angry. But the reason of His not holding to that point was, that this ground of reconciliation might not become an occasion for listlessness. Wherefore to Jeremiah also He said, Pray not for this people, for I will not hear you [Jeremiah 11:14], not as wishing to stop his praying (for He earnestly longs for our salvation), but to terrify them: and this the prophet also seeing did not cease praying. And that you may see that it was not through a wish to turn him from it, but to shame them that He said this, hear what it says. Do you see not what these are doing? [Ezekiel 8:6, not verbally from Septuagint] And when He says to the city Though you wash yourself with nitre, and take you much soap (Gr. herb), yet you are stained before Me [Jeremiah 2:22], it is not that He may cast them into despair that He so speaks, but that He may rouse them to repentance. For as in the case of the Ninevites, by giving the sentence without limitation, and holding out no good hope, He scared them the more, and led them to repentance, so He does here also, both to rouse them, and to render the prophet more venerated, that in this way at least they may hear him. Then, since they kept on in a state of incurable madness, and were not to be sobered even by the rest being carried away, he first exhorts them to remain there. But when they kept not up to this, but deserted to Egypt, this indeed He allowed them, but requires of them not to desert to irreligion as well as to Egypt. [Jeremiah 43:8] But when they did not comply in this either, He sends the prophet along with them, so that they might not after all suffer total wreck. [Jeremiah 44:28] For since they did not follow Him when He called, He next follows them to discipline them, and hinder their being hurried further into vice, and as a father full of affection does a child who takes all treatment in the same peevish way, conducting him about everywhere with himself, and following him about. This was the reason why He sent not Jeremiah only into Egypt, but also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master love the people exceedingly, they continued themselves to do so likewise. Much as if a right-minded servant were to take compassion upon an intractable son when he saw his father grieving and lamenting about him. And what was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, they underwent numberless grievances. And after all this they would run back to them. Samuel, for instance, ceased not to mourn for Saul, miserably insulted as he was by him, and injured irreparably. [1 Samuel 15:35] Still he held none of these things in remembrance. And for the people of the Jews, Jeremiah has composed Lamentations in writing. And when the general of the Persians had given him liberty to dwell securely, and with perfect freedom, wherever he pleased, he preferred above dwelling at home the affliction of the people, and their hard durance in a strange land. [Jeremiah 11:5] So Moses left the palace and the sort of living herein, and hasted to be among their calamities. And Daniel abode for twenty days following without food, pinching himself with the most severe fast, that he might reconcile God to them. [Daniel 10:2] And the three Children too, when in the furnace, and so fierce a fire, put up a supplication for them. For it was not on their account that they were grieved, as they were saved; but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, In a contrite heart and an humble spirit let us be accepted. Song. ver. 16 For them Joshua also rent his garments. [Joshua 7:6] For them Ezekiel too wailed and lamented when he saw them cut down. [Ezekiel 9:8] And Jeremy said, Let me alone, I will weep bitterly. [Isaiah 22:4] And before this, when he did not venture openly to pray for a remittance of their sad estate, he sought for some limited period, when he says, How long, O, Lord? [Isaiah 6:11] For full of affectionateness is the whole race of the saints. Wherefore also St. Paul says, Put on therefore, as the elect saints of God, bowels of mercy, kindness, humbleness of mind. [Colossians 3:12] You see the strict propriety of the word, and how he would have us continually merciful. For he does not say, show mercy only, but put it on, that like as our garment is always with us, so may mercy be. And he does not say merely mercy, but bowels of mercy, that we may imitate the natural affection of relations.

But we do just the contrary, and if any one comes to ask a single penny of us, we insult them, abuse them, call them impostors. Do you not shudder, man, and blush to call him an impostor for bread? Why even supposing such an one is practising imposture, he deserves to be pitied for it, because he is so pressed with famine as to put on such a character. This then is a reproach to our cruelty. For since we had not the heart to bestow with readiness, they are compelled to practise a great many arts, so as to put a cheat off upon our inhumanity, and to soften down our harshness. Now if it was gold and silver that he asked of you, then there would be some reason in your suspicions. But if it is necessary food that he comes to you for, why be showing yourself wise so unseasonably, and take so over exact an account of him, accusing him of idleness and sloth? For if we must talk in this way, it is not others but ourselves that we ought to address. When therefore you are going to God to ask forgiveness for your sins, then call these words to mind, and you will know you deserve to have these things said to you by God, much more than the poor man by you. And yet God has never said such words to you as Stand off, since you are an impostor, always coming to church and hearing My laws, but when abroad, setting gold, and pleasure (ἐ πιθυμίαν), and friendship, and in fact anything above My commandments. And now you make yourself humble, but when your prayers are over you are bold, and cruel, and inhuman. Get you hence, therefore, and never come to Me any more. Yet this, and more than this, we deserve to have said to us; but still He never did reproach us in any such way, but is long-suffering and fulfils everything on His own part, and gives us more than we ask for. Calling this to mind then, let us relieve the poverty of those that beg of us, and if they do impose upon us, let us not be over exact about it. For such a salvation is it that we ourselves require, one with pardon, with kindness (φιλανθρωπίας), with much mercy along with it. For it is not possible, it certainly is not, if our estate were searched into strictly, that we should ever be saved, but we must needs be punished and brought to ruin altogether. Let us not then be bitter judges of others lest we also get a strict account demanded of us. For we have sins that are too great to plead any excuse. And therefore let us show more mercy towards those who have committed inexcusable sins, that we also may lay up for ourselves the like mercy beforehand. And yet be as large-hearted as we may, we shall never be able to contribute such love toward man as we stand in need of at the hand of a God that loves man. How then is it other than monstrous, when we are in need of so many things ourselves, to be over exact with our fellow servants, and do all we can against ourselves? For you do not in this way so much prove him unworthy of your liberality, as yourself of God's love toward man. For he that deals over exactly with his fellow servant, will be the more sure to find the like treatment at God's hand. Let us not speak against ourselves, but even if they come out of idleness or wilfulness, let us bestow. For we also do many sins through wilfulness, or rather we do them all through wilfulness, and yet God does not presently call us to punishment, but gives us a set time for penance, nurturing us day by day, disciplining us, teaching us, supplying us with all other things, that we too may emulate this mercy of His. Let us then quell this cruelty, let us cast out this brutal spirit, as benefiting thereby ourselves rather than others. For to these we give money, and bread, and clothing, but for ourselves we are laying up beforehand very great glory, and such as there is no putting into words. For we receive again our bodies incorruptible, and are glorified together and reign together with Christ. And how great this is we shall see from hence — or rather there is no means of making us see it clearly now. But to start from our present blessings, and to get from them at least some kind of scanty notice of it, I will endeavor so far as I may be able to put before you what I have been speaking of. Tell me then, if when you were grown old, and were living in poverty, and any one were to promise suddenly to make you young, and to bring you to the very prime of life, and to render you very strong, and preëminently beautiful, and were to give you the kingdom of the whole earth for a thousand years, a kingdom in the state of the deepest peace, what is there that you would not choose to do, and to suffer to gain this promise? (4 manuscripts and Sav. Mar. object.) See then, Christ promises not this, but much more than this. For the distance between old age and youth is not to be compared with the difference of corruption and incorruption, nor that of a kingdom and poverty to that of the present glory and the future, but the difference is that of dreams and a reality. Or rather I have yet said nothing to the purpose, since there is no language capable of setting before you the greatness of the difference between things to come and things present. And as for time, there is no place for the idea of difference. For what mode is there for a man to compare with our present state a life that has no limit? And as for the peace it is as far removed from any present peace, as peace is different from war; and for the incorruption, it is as much better as a clear pearl is than a clod of clay. Or rather, say as great a thing as one may, nothing can put it before you. For were I even to compare the beauty of our bodies then to the light of the sunbeam, or the brightest lightning, I shall not yet be saying anything that is worthy of that brilliancy. Now for such things as these what money so much that it were not worth the while to give up? What bodies, or rather what souls is it not worth one's while to give up? At present if any one were to lead you into the palace, and in presence of all were to give you an opportunity of conversing with the king, and make you sit at his table, and join in his fare, you would call yourself the happiest of men. But when you are to go up to Heaven, and stand by the King of the universe Himself, and to vie with angels in brightness, and to enjoy even that unutterable glory, do you hesitate whether you ought to give up money? Whereas if you had to put off life itself, you ought to leap and exult, and mount on wings of pleasure. But you, that you may get an office (ἀ ρχὴν), as a place to pillage from (for call a thing of this sort gain, I cannot), put all you have to hazard, and after borrowing of others, will, if need be, pawn your wife and children too without hesitation.

But when the kingdom of Heaven is set before you, that office (ἀ ρχἥς) which has none to supersede you in it, and God bids you take not a part of a corner of the earth, but the whole of Heaven entirely, are you hesitating, and reluctant, and gaping after money, and forgetful that if the parts of that Heaven which we see are so fair and delightful, how greatly so must the upper Heaven be, and the Heaven of Heaven? But since we have as yet no means of seeing this with our bodily eyes, ascend in your thought, and standing above this Heaven, look up unto that Heaven beyond this, into that height without a bound, into that Light surcharged with awe, into the crowds of the Angels, into the endless ranks of Archangels, into the rest of the incorporeal Powers. And then lay hold again of the image (cf. Plat. Rep. vii. p. 516) thereof we have, after coming down from above, and make a sketch of the estate of a king with us, as his men in gold armor, and his pairs of white mules proudly decked with gold, and his chariots set with jewels and his snow-like cushions (στρωμνὴν Poll. x. 41), and the spangles that flutter about the chariot, and the dragons shaped out in the silken hangings, and the shields with their gold bosses, and the straps that reach up from these to the rim of them through so many gems, and the horses with the gilded trappings and the gold bits. But when we see the king we immediately lose sight of all these. For he alone turns our eyes to him, and to the purple robe, and the diadem, and the throne, and the clasp, and the shoes, all that splendor of his appearance. After gathering all these things together then with accuracy, then again remove your thoughts from these things to things above, and to that awful day in which Christ is coming. For then you will not see any pairs of mules, nor golden chariots, nor dragons and shields, but things that are big with a mighty awe, and strike such amazement that the very incorporeal Powers are astonished. For the powers of the Heavens, He says, shall be shaken. [Matthew 24:29] Then is the whole Heaven thrown open, and the gates of those concaves unfold themselves, and the Only-begotten Son of God comes down, not with twenty, not with a hundred men for His bodyguard, but with thousands, ten thousands of Angels and Archangels, Cherubim and Seraphim, and other Powers, and with fear and trembling shall everything be filled, whiles the earth is bursting itself up, and the men that ever were born, from Adam's birth up to that day, are rising from the earth, and all are caught up; [1 Thessalonians 4:17] when Himself appears with such great glory as that the sun, and the moon, and all light whatever, is cast into the shade, being outshone by that radiance. What language is to set before us that blessedness, brightness, glory? Alas! My soul. For weeping comes upon me and great groaning, as I reflect what good things we have fallen from, what blessedness we are estranged from. For estranged we are (I am now speaking of my own case still), unless we do some great and astonishing work; speak not then of hell to me now, for more grievous than any hell is the fall from this glory, and worse than punishments unnumbered the estrangement from that lot. But still we are gaping after this present world, and we take not thought of the devil's cunning, who by little things bereaves us of those great ones, and gives us clay that he may snatch from us gold, or rather that he may snatch Heaven from us, and shows us a shadow that he may dispossess us of the reality, and puts phantoms before us in dreams (for such is the wealth of this world), that at daybreak he may prove us the poorest of men. Laying these things to heart, late though it be, let us fly from this craft, and pass to the side of things to come. For we cannot say that we were ignorant how exposed to accidents the present life is, since things every day din in our ears more loudly than a trumpet, the worthlessness, the ridiculousness, the shamefulness, the dangers, the pitfalls, of the present scene. What defense then shall we have to set up for pursuing things so subject to hazards, and laden with shame, with so much eagerness, and leaving things unfailing, which will make us glorious and bright, and giving our whole selves up to the thraldom of money? For the slavery to these things is worse than any bondage. And this they know who have been counted worthy to obtain their freedom from it. That ye then may also feel this goodly liberty, burst the bonds asunder, spring out of the snare. And let there be no gold lying by in your houses, but that which is more precious than millions of money, alms and love to man, for your treasure. For this gives us boldness toward God, but the other covers us with deep shame, and causes the devil to bear hard (σφοδρὸν πνεἵν) upon us. Why then arm your enemy, and make him stronger? Arm your right hand against him, and transfer all the splendor of your house into your soul, and stow away all your fortune in your mind, and instead of a chest and a house, let heaven keep your gold. And let us put all our property about our own selves; for we are much better than the walls, and more dignified than the pavement. Why then do we, to the neglect of our own selves, waste all our attention upon those things, which when we are gone we can no longer reach, and often even while we stay here we cannot keep hold of, when we might have such riches as to be found not in this life only, but also in that, in the easiest circumstances? For he who carries about his farms and house and gold upon his soul, wherever he appears, appears with all this wealth. And how is this possible to be effected? One may ask. It is possible, and that with the utmost ease. For if you transfer them to Heaven by the poor man's hand, you will transfer them entire into your own soul. And if death should afterwards come upon you, no one will take them from you, but you will depart to be rich in the next world too. This was the kind of treasure Tabitha had. Hence it was not her house that proclaimed her wealth, nor the walls, nor the stones, nor the pillars, but the bodies of widows furnished with dress, and their tears that were shed, and death that played the runaway, and life that came back again. Let us also make unto ourselves such-like treasures, let us build up for ourselves such-like houses. In this way we shall have God for our Fellow-worker, and we ourselves shall be workers together with Him. For Himself brought the poor from not being into being, and you will prevent them, after they have been brought into life and being, from perishing with hunger and other distress, by tending them and setting them upright, staying up the Temple of God in every quarter. What can be equal to this in respect both of utility and of glory? Or if as yet you have not gained any clear notion of the great adornment He bestowed upon you when He bade you relieve poverty, consider this point with yourself. If He had given you so great power, that you were able to set up again even the Heaven if it were falling, would you not think the thing an honor far too great for you? See now He has held you worthy of a greater honor. For that which in His esteem is more precious than the Heavens, He has trusted you to repair. For of all things visible there is nothing in God's esteem equal to man. For Heaven and earth and sea did He make for him, and finds more pleasure in dwelling with him than in the Heaven. And yet we, though with a knowledge of this, bestow no attention nor forethought upon the temples of God; but leaving them in a neglected state, we provide houses splendid and large for ourselves. This is why we are devoid of all good things, and greater beggars than the poorest poor, because we pride ourselves in these houses which we cannot take away with us when we go hence, and leave those alone which we might move away along with our own selves. For the bodies of the poor after dissolution must needs rise again; and God, Who has given this charge, will bring them forth, and praise those who have taken care of them, and treat such with regard (θαυμάσεται), because when they were on the point of falling to ruin at one time by starvation, at another by nakedness and cold, these repaired them by all means in their power. But still, even with all these praises set before us, we loiter yet, and decline undertaking this honorable charge. And Christ indeed has not where to lodge, but goes about a stranger, and naked, and hungry, and you set up houses out of town, and baths, and terraces, and chambers without number, in thoughtless vanity; and to Christ you give not even a share of a little hut, while for daws and vultures you deck out upper chambers. What can be worse than such insanity as this? What more grievous than such madness? For madness it is in the last stage of it, or rather one has no name to suit it, use whatever one may. Yet still if we be so minded, it is possible to beat off the disorder, tenacious as it is; and not possible only, but even easy; and not easy merely, but even easier is it to get rid of this pest than of the sufferings of the body, since the Physician is so much greater. Let us then draw Him to ourselves, and invite Him to aid us in the attempt, and let us contribute our share, good-will, I mean, and energy. For He will not require anything further, but if He can meet with this only, He will confer all that is His part. Let us then contribute our share, that in this world we may enjoy a genuine health, and may attain to the good things to come, by the grace and love towards man, etc.

Rom. VIII. 28

And we know that all things work together for good to them that love God.

Here he seems to me to have mooted this whole topic with a view to those who were in danger; or, rather, not this only, but also what was said a little before this. For the words, the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; and those, that the whole creation groans; and the saying, that we are saved by hope; and the phrase, we with patience wait for; and that, we know not what we should pray for as we ought; are all of them said to these. For he instructs them not to choose just what they may think, themselves, to be useful, but what the Spirit may suggest; for many things that seem to one's self profitable, do sometimes even cause much harm. Quiet, for instance, and freedom from dangers, and living out of fear, seemed to be advantageous for them. And what wonder if they did to them, since to the blessed Paul himself this seemed to be so? Still he came afterwards to know that the opposite to all these are the things advantageous, and when he came to know it, he was content. So he that besought the Lord thrice to be freed from hazards, when once he heard Him say, My grace is sufficient for you, for My Power is perfected in weakness [2 Corinthians 12:8-9], was afterwards delighted at being persecuted, and insulted, and having irreparable ills done him. For, I glory, he says, in persecutions, in insults (Eng. V. reproaches), in necessities. [2 Corinthians 12:10] And this was his reason for saying, For we know not what we should pray for as we ought. And he exhorted all men to give up these matters to the Spirit. For the Holy Spirit is very mindful of us, and this is the will of God. Having then cheered them by all methods, he proceeds to what we have heard today, putting forward a reason strong enough to reclaim them. For he says, we know that all things work together for good to them that love God. Now when he speaks of all things, he mentions even the things that seem painful. For should even tribulation, or poverty, or imprisonment, or famines, or deaths, or anything else whatsoever come upon us, God is able to change all these things into the opposite. For this is quite an instance of His unspeakable power, His making things seemingly painful to be lightsome to us, and turning them into that which is helpful to us. And so he does not say, that them that love God, no grievance approaches, but, that it works together for good, that is to say, that He uses the grievous things themselves to make the persons so plotted against approved. And this is a much greater thing than hindering the approach of such grievances, or stopping them when they have come. And this is what He did even with the furnace at Babylon. For He did not either prevent their falling into it, or extinguish the flame after those saints were cast into it, but let it burn on, and made them by this very flame greater objects of wonder, and with the Apostles too He wrought other like wonders continually. [Mark 16:18] For if men who have learned to be philosophic can use the things of nature to the opposite of their intention, and appear even when living in poverty in easier circumstances than the rich, and shine through disgrace: much more will God work for those that love Him both these and also greater things by far. For one needs only one thing, a genuine love of Him, and all things follow that. As then things seemingly harmful do good to these, so do even things profitable harm those who love Him not. For instance, the exhibition of miracles and wisdom in His teaching only injured the Jews, as did the rightness of doctrine; and for the former they called Him a possessed person [John 8:48], for the other one that would be equal to God [John 5:18]: and because of the miracles (ib. 11:47, 53), they even went about to kill Him. But the thief when crucified, when nailed to the Cross, and reviled, and suffering ills unnumbered, not only was not hurt, but even gained the greatest good therefrom. See how for those who love God all things work together for good. After mentioning then this great blessing, one which far exceeds man's nature, since to many this seemed even past belief, he draws a proof of it from past blessings, in these words, to them who are called according to His purpose. Now consider, he means, from the calling, for instance, what I have just said. Why then did He not from the first call all? Or why not Paul himself as soon as the rest? Does it not seem that the deferring was harmful? But it was still by the event shown to be for the best. The purpose he here mentions, however, that he might not ascribe everything to the calling; since in this way both Greeks and Jews would be sure to cavil. For if the calling alone were sufficient, how came it that all were not saved? Hence he says, that it is not the calling alone, but the purpose of those called too, that works the salvation. For the calling was not forced upon them, nor compulsory. All then were called, but all did not obey the call.

Ver. 29. For whom He did foreknow, He also did predestinate to be conformed to the Image of His Son.

See what superb honor! For what the Only-begotten was by Nature, this they also have become by grace. And still he was not satisfied with this calling of them conformed thereto, but even adds another point, that He might be the first-born. And even here he does not come to a pause, but again after this he proceeds to mention another point, Among many brethren. So wishing to use all means of setting the relationship in a clear light. Now all these things you are to take as said of the Incarnation. For according to the Godhead He is Only-begotten. See, what great things He has given unto us! Doubt not then about the future. For he shows even upon other grounds His concern for us by saying, that things were fore-ordered in this way from the beginning. For men have to derive from things their conceptions about them, but to God these things have been long determined upon, and from of old He bare good-will toward us (πρὸς ἡμἅς διέκειτο), he says.

Ver. 30. Moreover whom He did predestinate, them He also called; and whom He called, them He also justified.

Now He justified them by the regeneration of the laver. And whom He justified, them He also glorified by the gift, by the adoption.

Ver. 31. What shall we then say to these things?

As if he should say, Let me then hear no more about the dangers and the malicious devices from every quarter. For even if some disbelieve the things to come, still they have not a word to say against the good things that have already taken place; as, for instance, the friendship of God towards you from the first, the justifying, the glory. And yet these things He gave you by means seemingly distressing. And those things which you thought to be disgracing, the Cross, scourges, bonds, these are what have set the whole world aright. As then by what Himself suffered, though of aspect forbidding in man's eye, even by these He effected the liberty and salvation of the whole race; so also is He wont to do in regard to those things which you endure, turning your sufferings unto glory and renown for you. If God be for us, who can be against us?

Why, it may be said, who is there that is not against us? Why the world is against us, both kings and peoples, both relations and countrymen. Yet these that be against us, so far are they from thwarting us at all, that even without their will they become to us the causes of crowns, and procurers of countless blessings, in that God's wisdom turns their plots unto our salvation and glory. See how really no one is against us! For it was this which gave new lustre to Job, the fact that the devil was in arms against him. For the devil moved at once friends against him, his wife against him, and wounds, and servants, and a thousand other machinations. And it turned out that none of them was against him on the whole. And yet this was no great thing to him, though it was great in itself, but what is a far greater thing is, that it turned out that they were all for him. For since God was for him, even things seemingly against him all became for him. And this happened with the Apostles also, inasmuch as both the Jews, and they of the Gentiles, and false brethren, and rulers, and peoples, and famines, and poverty, and ten thousand things were against them; and yet nothing was against them. For the things which made them the most bright and conspicuous, and great in the sight both of God and of men, were these. Just reflect then what a word Paul has uttered about the faithful, and those who are truly (ἀ κριβὥς) crucified, such as not even the Emperor with his diadem can achieve. For against him there are abundance of barbarians that arm themselves, and of enemies that invade, and of bodyguards that plot, and of subjects many that oftentimes are ever and anon rebelling, and thousands of other things. But against the faithful who takes good heed unto God's laws, neither man, nor devil, nor anything besides, can stand! For if you take away his money, you have become the procurer of a reward to him. If you speak ill of him, by the evil report he gains fresh lustre in God's sight. If you cast him into starvation, the more will his glory and his reward be. If (what seems the most severe stroke of all) you give him over to death, you are twining a crown of martyrdom about him. What then is equivalent to this way of life, being that against which nothing can be done, but even they that seem to devise mischief are no less of service to him than benefactors? This is why he says, If God be for us, who can be against us? Next, not being satisfied with what he had already said, the greatest sign of His love for us, and that which he always is dwelling over, that he sets down here also; I mean, the slaying of His Son. For He did not only justify us, he means, and glorify us, and make us conformed to that Image, but not even His Son did He spare for you. And therefore he proceeds to say,

Ver. 32. He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?

And here the words he uses are high-wrought (μεθ᾿ ὑτερβολἥς) and exceedingly warm, to show his love. How then is He to neglect us, in whose behalf He spared not His own Son, but delivered Him up for us all? For reflect what goodness it is not to spare even His own Son, but to give Him up, and to give Him up for all, and those worthless, and unfeeling, and enemies, and blasphemers. How then shall He not with Him also freely give us all things? What he means then is much as follows; If He gave His own Son, and not merely gave Him, but gave Him to death, why doubt any more about the rest, since you have the Master? Why be dubious about the chattels, when you have the Lord? For He that gave the greater thing to His enemies, how shall He do else than give the lesser things to His friends?

Ver. 33. Who shall lay anything to the charge of God's elect?

Here he is against those who say, that faith is no profit, and will not believe the complete change. (i.e. in baptism see p. 349.) And see how swiftly he stops their mouths, by the worthiness of Him that elected. He does not say, Who shall lay anything to the charge of God's servants? Or of God's faithful ones? But of God's elect? And election is a sign of virtue. For if when a horse-breaker has selected colts fit for the race, no one can find fault with them, but he would get laughed at who should find fault; much more when God selects souls are they that lay any charge against them deserving of laughter.

It is God that justifies.

Ver. 34. Who is He that condemns?

He does not say, it is God that forgave our sins, but what is much greater, It is God that justifies. For when the Judge's sentence declares us just, and a Judge such as that too, what signifies the accuser? Hence neither is it right to fear temptations, for God is for us, and has shown it by what He has done; nor again Jewish triflings, for He has both elected and justified us, and the wondrous thing is that it was also by the death of His Son that He did so. Who then is to condemn us, since God crowns us, and Christ was put to death for us, and not only was put to death, but also after this intercedes for us?

For, It is Christ, he says, that died, yea rather, that is risen from the dead, Who is at the right hand of God, Who also makes intercession for us.

For though seen now in His own dignity, He has not left caring for us, but even makes intercession for us, and still keeps up the same love. For He was not contented with being put to death alone. And this is a sign for the most part of very great love, to be doing not only what falls to His lot, but also to address Another on this behalf. For this is all he meant to signify by the interceding, using a way of speaking better suited to man, and more condescending, that he might point out love. Since unless we take the words, He spared not, also with the same understanding, many inconsistencies will come of it. And that you may see that such is the point he is aiming at, after first saying, that He is at the Right Hand, he next proceeds to say, that He makes intercession for us, when he had shown an equality of honor and rank, so that hence it may appear that the Intercession is not a sign of inferiority, but of love only. For being Life itself (αὐτοζωή) [Psalm 36:9], and a Well of good things of every kind, and with the same power as the Father, both to raise up the dead and to quicken them, and do all besides that He does, how could He need to be a suppliant in order to help us? [John 5:19-36] He that of His own power set free those who were given over and condemned, even from that condemnation; and made them righteous, and sons, and led them to the very highest honors, and brought to pass things which had never been hoped for: how should He, after having achieved all this, and having shown our nature on the King's throne, require to be a suppliant to do the easier things? [Acts 7:55; Hebrews 10:12; Revelation 7:17] You see how it is shown by every argument, that there is no other reason for his having mentioned intercession, save to show the warmth and vigorousness of His love for us; for the Father also is represented to us as beseeching men to be reconciled to Him. For we are ambassadors of Christ, as though God did beseech you by us. [2 Corinthians 5:20] Still, though God beseeches, and men are ambassadors in Christ's stead to men, we do not understand on that account anything done unworthy of that dignity; but one thing only do we gather from all that is told us, namely, the intenseness of the love. This then let us do here also. If then the Spirit even makes intercession for us with groanings that cannot be uttered, and Christ died and intercedes for us, and the Father spared not His own Son for you, and elected you, and justified you, why be afraid any more? Or why tremble when enjoying such great love, and having such great interest taken in you? In this way then, after showing His great providence over us from the first, he afterwards brings out what comes next in a bold style, and does not say, you ought also to love Him, but, as if grown enthusiastic at this unspeakable Providence over us, he says,

Ver. 35. Who shall separate us from the love of Christ?

And he does not say of God, so indifferent is it to him whether he mentions the Name of Christ or of God. Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Observe the blessed Paul's judgment. For he does not mention the things that we are daily getting taken by, love of money and desire of glory and the thraldom of anger, but things that are far more enthralling than these, and of power to put a force upon nature itself, and to wrench open the sternness of the resolution many times even against our will, are what he puts down here, tribulations and distresses. For even if the things mentioned are easy to tell up, still each single word has in it thousands of lines of temptation. For when he says, tribulation, he mentions prisons and bonds, and calumnies, and banishments, and all the other hardships, so in one word running through an ocean of dangers without stint, and exhibiting to us, in fact by a single word, all the evils that men meet with. Yet still he dares them all! Wherefore he brings them forward in the shape of questions, as if it was incontrovertible that nothing could move a person so beloved, and who had enjoyed so much providence over him. Then that this might not seem as if he had forgotten himself, he brings in the Prophet also, who declared this before, a long while ago and says,

Ver. 36. For Your sake we are killed all the day long, we are accounted as sheep for the slaughter. [Psalm 43:22]

That is, we are exposed to all to be evil entreated of them. But yet against so many and so great dangers and these recent horrors, the object of our conflicts is given as a sufficient consolation, or rather not sufficient only, but even much more. For it is not for men, nor for any other of the things of this life that we suffer, but for the King (he says) of the universe. But this is not the only crown, for he encircles them with another besides, and that varied and manifold. Since then, as they were men they could not have deaths without number to undergo, he shows that in this way the prize is none the less. For even if by nature it were fated to die once, by choice God has granted us to suffer this every day, if we be so minded. Whence it is plain that we shall depart with as many crowns as we have lived days, or rather with many more. For it is possible in a day to die not once alone or twice, but many times. For he who is always ready unto this, keeps continually receiving a full reward. This then is what the Psalmist (Προφήτης) hints at, when he says, all the day. And for this reason the Apostle also brought him before them to rouse them up the more. For if, he means, those in the old dispensation, who had the land as their reward, and the other things which come to a close along with this life, did so look down upon the present life and the temptations and dangers of it, what pardon should we find if we deal so languidly after the promise of Heaven, and the Kingdom above, and its unutterable blessings, so as not to come even up to the same measure as they? And this he does not say indeed, but leaves it to his hearers' consciences, and is satisfied with the quotation alone. He shows too that their bodies become a sacrifice, and that we must not be disturbed or troubled at God having so ordered it. And he exhorts them in other ways besides. For to prevent any from saying that he is merely philosophizing here before having any experience of realities, he adds, we are accounted as sheep for the slaughter, meaning the daily deaths of the Apostles. You see his courage and his goodness. For as they, he means, when slaughtered make no resistance, so neither do we. But since the feebleness of the mind of man, even after so great things, was afraid of the multitude of temptations, see how he again rouses the hearer, and gives him a lofty and exulting spirit, by saying,

Ver. 37. Nay, in all these things we are more than conquerors through Him that loved us.

For what is indeed wonderful is this, not that we are conquerors only, but that we are so by the very things meant as plots against us. And we are not merely conquerors, but we are more than conquerors, that is, are so with ease, without toil and labor. For without undergoing the real things, by only setting our mind aright, we raise our trophies against our enemies. And with good reason. For it is God that strives together with us. Do not then be doubtful, if though beaten we get the better of our beaters, if driven out we overcome our persecutors, if dying we put the living to fight. For when you take the power and also the love of God into account, there is nothing to prevent these wondrous and strange things from coming to pass, and that victory the most advantageous should shine upon us. For they did not merely conquer, but in a wondrous way, and so that one might learn that those who plotted against them had a war not against men, but against that invincible Might. See the Jews then with these among them, and at a loss quite, and saying, What are we to do to these men? [Acts 4:16] For it is marvellous indeed, that though they had hold of them and had got them liable to their courts, and imprisoned them and beat them, they were yet at a loss and in perplexity, as they got overcome by the very things whereby they expected to conquer. And neither kings nor people, nor ranks of demons, nor the devil himself, had power to get the better of them, but were all overcome at a very great disadvantage, finding that all they planned against them became for them. And therefore he says, we are more than conquerors. For this was a new rule of victory for men to prevail by their adversaries, and in no instance to be overcome, but to go forth to these struggles as if they themselves had the issue in their own hands.

Ver. 38, 39. For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

These are great things here mentioned. But the reason we do not enter into them is, because we have not so great love. Yet still though they are great, as he wished to show that they were nothing beside the love wherewith he was loved of God; after it he then places his own, lest he should seem to be saying great things about himself. And what he says is somewhat of this kind. Why speak, he means, of things present, and evils inherited in this life? For even if a person were to tell me of things to come, and of powers; of things, such as death and life; of powers, such as angels and archangels, and all the superior orders of beings; even these would be little to me compared with the love of Christ. For even if a person were to threaten me with that future death to which there is no death, to separate me from Christ, nor if he promised the life without end, would I agree to it. Why mention kings here below and consuls? And this one or that? For if you tell me of angels, or all the powers above, or all existing things, or all that are to come, they are all small to me, both those in the earth, and those in heaven, and those under the earth, and those above heaven, compared to this charm. Then as though these were not enough to set before them the strong desire which he had, he gives a being to others again of like magnitude, and says, nor any other creation. And what he means is nearly this, even if there were any other creation as great as the visible, and as great as the intelligible, none of them could part me from that love. This he says not as if the Angels attempted it, or the other Powers, far from it, but as wishing to show quite to the utmost the charm he had toward Christ. For Christ he loved not for the things of Christ, but for His sake the things that were His, and to Him alone he looked, and one thing he feared, and that was falling from his love for Him. For this thing was in itself more dreadful than hell, as to abide in it was more desirable than the Kingdom.

What then should we now deserve, when he is found not to esteem even the things in Heaven as compared with the desire for Christ, and we set more store by things of mire and clay than by Christ? And he out of desire of Him would take up with falling into hell, and being banished from the Kingdom, if the choice between the two were put to him: but we are not even above the present life. Are we worthy then to touch his very shoes, when we have come to be so far short of his largeness of mind? For he for Christ's sake does not think anything even of a kingdom; but we think slightingly of Himself, but things of His we make great account of. And would it were of things of His. But now it is not even this; but with a Kingdom held out to us, we let that alone, and keep pursuing shadows and dreams all our days. And yet God in His love toward man and exceeding gentleness, has done the same as if an affectionate father should, on his son's becoming disinclined to a continual stay with him, manage to bring this about in another way. For since we have not the right feeling of desire after Him, He keeps putting various other things before us, so as to hold us to Himself. Yet not even for this do we abide with Him, but we keep springing off to childish playthings. Not so Paul, but like a noble spirited child, who is open and attached to his father, he seeks only after the Father's presence, and other things he sets not so much store by; or rather, it is much more than a child. For he does not value the Father and things that are His at the same rate, but when he looks to the Father, he counts them nothing, but would choose rather to be chastised and beaten, so he was with Him, than to be apart from Him and indulge his ease. Let us then shudder, all of us that do not even feel above money for the sake of Christ, or rather such of us as do not feel above it for our own sakes. For it was Paul alone who suffered in good earnest all things for Christ's sake, not for the sake of the kingdom, or his own honor, but owing to his affection to Him. But as for us, neither Christ nor the things of Christ draw us from the things of this life; but as serpents, or snakes, or swine, or even as all of them at once, so do we keep dragging on in the mire. For wherein are we better than those brutes, when with so many and such great examples before us we still keep bowing down, and have not the heart to look up to Heaven for ever so little a time? Yet did God give up even His Son. But you will not so much as share your bread with Him, Who was given up for you, Who was slain for you. The Father for your sake spared not Him, and this too when He was indeed His Son, but you do not look upon Him even when pining with starvation, and this too when you should but spend of His own, and spend it too for your own good! What can be worse than such a breach of law as this? He was given up for you, He was slain for you, He goes about in hunger for you, it is of His own you should give, that you may yourself get the gain, and still you do not give! What sort of stone is there than which these are not more senseless, who in despite of such great inducements, continue in this diabolical cruel-heartedness? For He was not satisfied even with death and the Cross only, but He took up with becoming poor also, and a stranger, and a beggar, and naked, and being thrown into prison, and undergoing sickness, that so at least He might call you off. If you will not requite Me, He says, as having suffered for you, show mercy on Me for My poverty. And if you are not minded to pity Me for My poverty, do for My disease be moved, for My imprisonment be softened. And if even these things make you not charitable, for the easiness of the request comply with Me. For it is no costly gift I ask, but bread and lodging, and words of comfort; but if even after this you still continue unsubdued, still for the Kingdom's sake be improved for the rewards which I have promised. Have you then no regard even for these? Yet still for very nature's sake be softened at seeing Me naked, and remember that nakedness wherewith I was naked on the Cross for you; or, if not this, yet that wherewith I am now naked through the poor. I was then bound for you, nay, still am so for you, that whether moved by the former ground or the latter, you might be minded to show some pity. I fasted for you, again I am hungry for you. I was thirsty when hanging on the Cross, I am thirsty also through the poor, that by the former as also by the latter I may draw you to Myself, and make you charitable to your own salvation. Hence also of you that owest Me the requital of benefits without number, I make not demand as of one that owes, but crown you as one that favors Me, and a kingdom do I give you for these small things. For I do not say so much as put an end to My poverty, or give Me riches, and yet I did become poor for you; yet still I ask for bread and clothing, and a small solace for My hunger. And if I be thrown into prison, I do not insist upon your loosing My bonds and setting Me free, but one thing only do I seek after, that you would visit Me, Who was (or am) bound for you, and I shall have received favor enough, and for this only will I give you Heaven. And yet I delivered you from most galling bonds, but for Me it is quite enough, if you will but visit Me when in prison. For I am able indeed to crown you even without all this; yet I would fain be a debtor to you, that the crown may give you some feeling of confidence. This is why, though I am able to support Myself, I come about begging, and stand beside your door, and stretch out Mine hand, since My wish is to be supported by you. For I love you exceedingly, and so desire to eat at your table, which is the way with those that love a person. And I glory [John 15:8] in this. And when the whole world are spectators, then am I to herald you forth, and in the hearing of all men to display you as My supporter. Yet we, when we are supported by any one, feel ashamed, and cover our faces; but He, as loving us exceedingly, even if we hold our peace, will then tell out what we did with much praise, and is not ashamed to say, that when Himself was naked we clothed Him, and fed Him when hungry. Let us then lay all these things to heart, and not be contented with passing mere praises upon them, but let us even accomplish what I have been speaking of. For what is the good of these applauses and clamors? I demand one thing only of you, and that is the display of them in real action, the obedience of deeds. This is my praise, this your gain, this gives me more lustre than a diadem. When you have left the Church then, this is the crown that you should make for me and for you, through the hand of the poor; that both in the present life we may be nourished with a goodly hope, and after we have departed to the life to come, we may attain to those good things without number, to which may all of us attain by the grace and love toward man, etc.

Rom. IX. 1

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost.

Did I not seem yesterday to you to have spoken some great and exorbitant things of Paul's love toward Christ? And great indeed they were, too great for any words to express. Yet what you have heard today are as far above those things, as those things were above ours. And yet I did not think they could be exceeded, still when I came to what has been read today it did appear far more glorious than the whole of the former. And that he was aware of this himself he shows by his exordium. For as on the point of entering upon greater things than those, and therefore liable to be disbelieved by the generality, he first uses a strong asseveration about the matter he is going to speak of; which many are in the habit of doing when they are going to say somewhat which is not believed by the generality, and about which they feel the utmost certainty in their own minds. Hence he says, I say the truth in Christ, I lie not, and my conscience bears witness,

Ver. 2, 3. That I have a great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ.

What do you say, O Paul? From Christ, your beloved One, from Whom neither kingdom nor hell, nor things visible nor intelligible, nor another world as great, would separate you, is it from Him that you would now be accursed? What has happened? Have you changed, have you given over that love? No, he replies, fear not. Rather I have even made it more intense. How then is it that you would fain be accursed, and seekest a separation, and a removal to such a distance, that after it there is no possibility of finding a more distant one? Because I love Him exceedingly, he may reply. How, pray, and in what manner? For the things seem a riddle. Or rather, if you will, let us learn what the curse is, and then we will question him upon these points, and shall understand this unspeakable and extraordinary love. What then is the curse? Hear his own words, If any man love not our Lord Jesus Christ, let him be accursed. anathema, 1 Corinthians 16:22 That is, let him be set apart from all, removed from all. For as in the case of a thing dedicated (ἀ νάθημα), which is set apart for God, no one would venture so much as to touch it with his hand or even to come near it; so too with a man who is put apart from the Church, in cutting him off from all, and removing him as far off as possible, he calls him by this name (ἀ νάθεμα) in a contrary sense, thus with much fear denouncing to all men to keep apart from him, and to spring away from him. For the thing set apart, no one, from respect of it, ventures to come near to. But from him who is cut off, all men separate themselves from a very opposite feeling. And so the separation is the same, and both the one and the other are equally removed from the generality. Still, the mode of separation is not the same, but in this case it is the opposite to what it is in that. For from the one they keep back as being dedicated to God; from the other as being estranged from God, and broken off from the Church. This then is what Paul means when he says, I could wish that myself were accursed from Christ. And he does not say merely that I could be willing, but using a stronger term, he says even, I could wish (or pray ηὐχόμην). But if what he says trouble you in your (ἀ σθενέστερον) feebleness, consider the real state of the case, not only that he wished to be separated, but also the cause for which he wished it, and then you will see the greatness of his love. For he even circumcised Timothy, Acts 16:3, and we pay no attention to what was done, but to the intention of it, and the cause of it, and hence we wonder at him the more. And he not only circumcised a person, but he even shaved himself and sacrificed [Acts 18:18; Acts 21:24], and yet surely we do not therefore assert him to be a Jew, but upon this very score to be perfectly free from Judaizing, and clear of it, and a genuine worshipper of Christ. As then when you see him circumcising and sacrificing, you do not therefore condemn him as Judaizing, but upon this very score have the best reason for crowning him as quite an alien to Judaism; thus when you see him to have become desirous of being accursed, do not therefore be troubled, but upon this very ground give him the loudest praise, when you know the cause why he wishes this. For if we do not look narrowly into the causes, we shall call Elijah a manslayer, and Abraham not a manslayer only, but a murderer of his son. And Phinees and Peter we shall implead for murder likewise. Nor is it in the case of the saints alone, but also of the God of the universe, that he who does not keep to this rule, will be suspecting sundry unbecoming things. Now to prevent this happening in all cases of the kind, let us bring together both the cause, and the intention, and the time, and all that makes in behalf of what is so done, and in this way let us investigate the actions. And this we must do now also in the case of this blessed soul. Now what is the cause? It is Jesus Himself Who is so beloved. And yet he does not say for Him; for what he says is, I would wish that I were accursed from Him for my brethren. And this comes of his humbleness of mind. For he has no wish to make himself conspicuous, as if he were saying something great, and doing Christ a favor in this. Wherefore also he said my kinsmen, that he may conceal his high aim (πλεονέκτημα ). Since to see that he wished it all for Christ's sake, just hear what comes next. After speaking of kinsmen then, he proceeds,

Ver. 4, 5. To whom pertains the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God,and the promises; whose are the father's, and of whom as concerning the flesh Christ came, Who is over all, God blessed forever. Amen.

And what is this? One asks. For if with a view to the belief of others he was willing to become accursed, he ought to have also wished for this in the Gentiles' behalf. But if he wishes it in the Jews' behalf only, it is a proof that he did not wish it for Christ's sake, but for his own relationship to them. But in fact if he had prayed for the Gentiles only, this would not have been equally clear. But since it is for the Jews only, it is a clear proof that it is only for Christ's glory that he is thus earnest. And I am aware that what I am saying will seem a paradox to you. Still if you do not make a disturbance, I will presently endeavor to make it clear. For what he has said he has not said nakedly; but since all were talking and accusing God, that after being counted worthy of the name of sons, and receiving the Law, and knowing Him beyond all men, and enjoying such great glory, and serving him beyond the whole world, and receiving the promises, and being from fathers who were His friends, and what was the greatest thing of all, having been forefathers of Christ Himself (for this is the meaning of the words, of whom, as concerning the flesh, Christ came), they are now cast out and disgraced; and in their place are introduced men who had never known Him, of the Gentiles. Now since they said all this, and blasphemed God, Paul hearing it, and being cut to the heart, and vexed for God's glory's sake, wished that he were accursed, had it been possible, so that they might be saved, and this blasphemy be put a stop to, and God might not seem to have deceived the offspring of those to whom He promised the gifts. And that you may see that it was in sorrow for this, that the promise of God might not seem to fall to the ground, which said to Abraham, I will give this land to you and to your seed, that he uttered this wish, he proceeds,

Ver. 6. Not as though the word of God had taken none effect.

To show that he had courage (Mar. and 4 manuscripts wished) to bear all these things for the word of God, that is, the promise made to Abraham. For as Moses seemed to be pleading for the Jews, yet was doing everything for God's glory (for he says, Lest they say, Because He was not able to save them, He led them forth to destroy them in the wilderness [Deuteronomy 9:28]; stay Your wrath), so also does Paul, That they may not say (he means) that the promise of God has fallen to the ground, and He has disappointed us of that He vouched to us, and this word has not issued in deed, I could wish to be accursed. This then was why he did not speak of the Gentiles (for to them no promises had been made by Him, nor had they worshipped Him, wherefore neither did any blaspheme Him on their account), but it was for the Jews who had both received the promise, and had also been brought into closer connection with Him than others, that he expressed this wish. Do you see, that if he had expressed it for the Gentiles, he would not have been shown to be doing this so purely for Christ's glory? But since he was willing to become accursed in the Jews' behalf, then it was most evidenced that it was for Christ's sake only that he desired this. And for this cause he says,

To whom pertains the adoption, and the glory, and the service of God, and the promises.

For the Law, he means, which speaks of Christ, comes from thence, and all the covenants made with them, and Himself came from them, and the Fathers who received the promises were all from them. Yet still the opposite has resulted, and they have fallen from all their good things. Hence, he means, I am vexed, and if it were possible to be separated from the company about Christ, and to be made an alien, not from the love of Him (that be far from him; for even all this he was doing through love), but from all that enjoyment and glory, I would accept that lot, provided my Master were not to be blasphemed, that He might not have to hear some saying, that it has been all for stage-effect; He promises to one, and gives to another. He was sprung from one race, He saved another. It was to the forefathers of the Jews that He made the promises, and yet He has deserted their descendants, and put men, who never at any time knew Him, into their good things. They labored in the practice of the Law, and reading the Prophets, while men who have come but yesterday from heathen altars and images have been set up above them. What foresight is there in all this? Now that these things may not be said of my Master, he means, even if they are said unjustly, I would willingly lose even the kingdom and that glory unutterable, and any sufferings would I undergo, as considering it the greatest consolation possible no longer to hear Him Whom I so long for, so blasphemed. But if you be still against allowing this explanation, just reflect that many fathers have at many times taken up with thus much for their children, and have chosen to be separated from them, and rather to see them in honor, considering their honor dearer to them than their company. But since we are so short of love like this (Bacon, N. O. Aph. lib. 2, §7), we cannot even form an idea of what is here meant. For there be some that are so wholly unworthy even to hear the name of Paul, and that stand at such an interval and distance from that vehemency of his, as to fancy that he says this of temporal death. Who I should say were as ignorant of Paul, as the blind of the sun's rays, or even much more so. For he that died daily, and set before him dangers thick as a snow-storm, and then said, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine? and still unsatisfied with what he had said, and after going above the heaven and the heaven of heavens, and running through the Angels and Archangels, and all the higher orders of beings, and taking in at once things present, things to come, things visible, things intelligible, things grievous, and things good, that were on either part, and leaving nothing out at all, yet not even thus satiated, but even bodying forth another non-existing creation, how should he, by way of saying some great thing after all those things, make mention of a temporal death? It is not so, surely it is not! But such a notion is that of worms nestling in their dunghill. For had he said this, in what sense would he be wishing himself accursed from Christ? For death [Philippians 1:23] of that sort would have joined him more closely with the band of Christ, and made him enjoy that glory the more. Yet some there are who venture to say things different from these, even more ridiculous. It was not then, they say, death that he wished to have, but to be a treasure, a thing set apart, of Christ's. And who even of the most worthless and indolent that would not wish for this? And in what way was this likely to be in his kinsmen's behalf? Let us then leave these fables and trifles (for it is no more worth while making a reply to these things than to children babbling at play), and let us go back again to the words themselves, luxuriating in this very ocean of love, and fearlessly swimming there in every direction, and reflecting upon the unspeakable flame of love— or rather say what one may, one shall say nothing worthy the subject. For there is no ocean so wide, no flame so intense, as this. And no language can set it forth as it deserves, but he alone knew it who in good earnest gained it. And now let me bring the words themselves before you again.

For I could wish that I myself were accursed. What does the I myself mean? It means I that have been a teacher [1 Corinthians 9:27] of all, that have gathered together countless good deeds, that am waiting for countless crowns, that desired Him so much, as to value His love above all things, who all my days am burning for Him, and hold all things [Philippians 3:8] of second importance to the love of Him. For even being loved by Christ was not the only thing he cared for, but loving Him exceedingly also. And this last he cared most for (τούτου μάλιστα ἦν). So it was that he looked to this only, and took all things light-heartedly. For he kept one aim in view in all circumstances, the fulfilling of this excellent love. And this he wishes for. But since things were not to take this course, nor he to become accursed, he next attempts to go into a defense against the charges, and so to bring what was bruited abroad by all before them as to overthrow it. And before he openly enters into his defense against these, he first lays down some seeds of it beforehand. For when he says, to whom pertains the adoption, and the glory, and the giving of the Law, and the service of God, and the promises, he does but say that God willed them indeed to be saved, and this he showed by His former dealings, and by Christ's having sprung from them, and by what He promised to the Fathers. But they out of their own untreatable temper thrust the benefit away from them. And this is also the reason of his setting down such things as set forth God's gift, not such as were encomiums upon them. For the adoption came of His grace, and so too the glory, and the promises, and the Law. After taking all these things then into consideration, and reflecting how earnest God along with His Son, had been for their salvation, he lifts up his voice aloud, and says, Who is blessed forever. Amen.

So himself offering up thanksgiving for all men unto the Only-Begotten of God. What, he says, if others do blaspheme? Still we who know His mysteries, and His unspeakable Wisdom, and great Providence over us, know well that it is not to be blasphemed, but to be glorified, that He is worthy. Still not satisfied with being himself conscious of it, he endeavors next to use arguments, and to use a sharper way of speech against them. And he does not direct his aim at them, without first divesting them of a suspicion they had. Lest then he should seem to be addressing them as enemies, further on he says Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. [Romans 10:1] And here, along with other remarks, he so ordered things, as not to seem to be saying what he was going to say out of enmity against them. Hence he does not decline calling them even kinsmen and brothers. For even if it was for Christ's sake that he said what he did, still he is for drawing (ἐ πισπἅται) their mind to him also, and paves his way to what he has to say, and quits himself of all suspicion owing to what had to be said against them, and then he at last goes into the subject most of them were looking for. For many, as I have already stated, wanted to know what was the reason why they who had received the promise fell short of it, while those who had even never heard of it were saved before them. Therefore, to clear up this difficulty, he brings forward the answer before the objection. For to prevent any from saying, What? Are you more thoughtful for God's glory than God is for His own? And does He need your aid that His word may not fall to the ground? In reply to these things he says, I spoke this not as if God's Word had fallen to the ground, but to show my love for Christ. For as things have had this issue, we are in no want of words in God's behalf, or of showing that stand His promise did. God said to Abraham, To you and to your seed will I give the land. And, In your seed shall all the nations of the earth be blessed. [Genesis 12:7] Let us see then, he says, of what sort this seed is. For it is not all that are from him that are his seed. Whence he says, For they are not all Israel that are of (or from) Israel.

Ver. 7. Neither, because they are the seed of Abraham, are they all children.

Now when you come to know of what kind the seed of Abraham is, you will see that the promise is given to his seed, and know that the word has not fallen to the ground. Of what kind, pray, is the seed then? It is no saying of mine, he means, but the Old Testament itself explains itself by saying as follows, In Isaac shall your seed be called. [Genesis 21:12] What is, In Isaac? Explain.

Ver. 8. That is, they which are the children of the flesh, these are not the children of God: but the children of the promise, these are counted for the seed.

And observe the judgment and depth of Paul's mind. For in interpreting, he does not say, they which are the children of the flesh, these are not the children of Abraham, but, the children of God: so blending the former things with the present, and showing that even Isaac was not merely Abraham's son. And what he means is something of this sort: as many as have been born as Isaac was, they are sons of God, and of the seed of Abraham. And this is why he said, in Isaac shall your seed be called. That one may learn that they who are born after the fashion of Isaac, these are in the truest sense Abraham's children. In what way was Isaac born then? Not according to the law of nature, not according to the power of the flesh, but according to the power of the promise. What is meant then by the power of the promise?

Ver. 9. At this time will I come, and Sarah shall have a son.

This promise then and word of God it was that fashioned Isaac, and begot him. For what if a womb was its instrument and the belly of a woman? Since it was not the power of the belly, but the might of the promise that begot the child. Thus are we also gendered by the words of God. Since in the pool of water it is the words of God which generate and fashion us. For it is by being baptized into the Name of the Father and of the Son and of the Holy Ghost that we are gendered. And this birth is not of nature, but of the promise of God. [John 3:3; Ephesians 5:26; James 1:18; 1 Peter 3:21] For as after first foretelling the birth of Isaac, He then accomplished it; so ours also He had announced before, many ages ago by all the Prophets, and afterwards brought it to pass. You know how great He has set it forth as being, and how, as He promised a great thing, He furnished it with abundant ease! [Hosea 2:1]¹, nor embraces, nor the madness of desire, but God's love toward man, which wrought the whole. [Titus 3:5] And as in that case it was when the age was past hope, so in this also it was when the old age of sins had come over us, that Isaac suddenly sprang up in youth, and we all became the children of God, and the seed of Abraham. [Isaiah 40:31]

Ver. 10. And not only this; but when Rebecca also had conceived by one, even by our father Isaac.

The subject in question was an important one. Hence he turns to several arguments, and endeavors by all means to solve the difficulty. For if it was at once strange and new for them to be cast out after so great promises, it is much more strange that we even should come into their good things, who did not expect anything of the kind. And the case was the same as if a king's son, who had promises made him that he should succeed to the power he had, were to be cast into the level of disreputable men, and in his place a condemned man, and one laden with evils unnumbered, after being taken out of prison, were to come into the power, which properly was the other's. For he means, what have you to say? That the son is unworthy? Well, but so is this man unworthy, and much more so. Hence he ought either to have been punished along with the former, or to have been honored along with him. Now it was something of this sort which befell the Jews and the Gentiles, or something far more strange than this. Now that all were unworthy, he has shown above, where he says, For all have sinned, and come short of the glory of God. [Romans 3:23] But the new thing is, that when all were unworthy, the Gentiles were saved alone. And beside this there is another difficulty that some one may start, he says. If God had no intention of fulfilling the promises to them, why make them at all? For men who know not the future, and are many times deceived, do promise even the undeserving that they shall have their largesses. But He Who knows beforehand things to come as well as things present, and has a clear knowledge that they will make themselves undeserving of the promises, and therefore will not receive any of the things specified — why should He promise at all? Now what is Paul's way of meeting all this? It is by showing what the Israel is to whom He made the promise. For when this has been shown, there is at the same time demonstrated the fact that the promises were all fulfilled. And to point this out he said, For they are not all Israel that are of Israel. And this is why he does not use the name of Jacob, but that of Israel, which was a sign of the virtue of that just man, and of a gift from above, and of having seen God. [Genesis 32:28] Yet, all, he says, have sinned, and come short of the glory of God. [Romans 3:23] Now if all have sinned, how come some to be saved, and some to perish? It is because all were not minded to come to Him, since for His part all were saved, for all were called. However, he does not set this down yet awhile, but meets it from an advantageous position, and from other examples, by bringing before them another question, and as in the former case meets a difficulty very great, by another difficulty. For when he was discussing how by Christ being justified all the rest enjoyed that righteousness, he brought in Adam's case, saying, For if by one man's offense death reigned, much more they which receive abundance of grace shall reign in life. [Romans 5:17]. And the case of Adam, indeed, he does not clear up, but from it he clears up His (or his own), and shows that it was more reasonable that He Who died in their behalf should have power over them at His will. For that when one had sinned all should be punished, does not seem to be so very reasonable to most men. But that when One had done aright all should be justified, is at once more reasonable and more suited to God. Yet still he has not solved the difficulty he raised. For the more obscure that point remained, the more the Jew was put to silence. And the difficulty of his position passed over to the other, and this become clearer from it (Mar. and 4 manuscripts than that). So in this passage also, it is by raising other difficulties that he meets the questions raised, inasmuch as it was against Jews that he was contending. Hence he takes no pains to solve the examples which he has brought before us. For he was not answerable for them as in the fight against the Jews. But from them he makes his own subject throughout clearer. Why do you feel surprised, he means, that some of the Jews were saved, and some not saved at this time? Why of old, in the patriarch's times, one may see this happening. For why was Isaac only called the seed, and yet he was the father of Ishmael also, and of several others. But he was of a mother that was a slave. And what has this to do with his father? Still I will not be captious. Let this son be set aside on his mother's account. What are we to say of those sprung from Keturah? Were they not free, and from a mother that was free? How came they not to be honored with the same preference as Isaac? And why do I speak of these? For Rebecca was even Isaac's only wife, and bearing two children she bore them both to Isaac; still those so born, though of the same father, and the same mother, and the fruit of the same labor, being both of one father and one mother, and twins besides, yet did not enjoy the same lot. And yet here you have no mother's slavery to account for it, as in Ishmael's case, nor can you say that one was begotten of this womb and the other of a different one, as in the case of Keturah and Sarah, since in this case they had the same hour in common to them for their birth. This was why Paul then, in order to give a clearer example, says that this happened not in Isaac's case only, but when Rebecca also had conceived by one, even by our father Isaac.

Ver. 11-13. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calls, it was said to her, the elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.

What was the cause then why one was loved and the other hated? Why was it that one served, the other was served? It was because one was wicked, and the other good. And yet the children being not yet born, one was honored and the other condemned. For when they were not as yet born, God said, the elder shall serve the younger. With what intent then did God say this? Because He does not wait, as man does, to see from the issue of their acts the good and him who is not so, but even before these He knows which is the wicked and which not such. And this took place in the Israelites' case also, in a still more wonderful way. Why, he says, do I speak of Esau and of Jacob, of whom one was wicked and the other good? For in the Israelites' case, the sin belonged to all, since they all worshipped the calf. Yet notwithstanding some had mercy shown them, and others had not.

Ver. 15. For I will have mercy, He says, on whom I will have mercy, and I will show compassion on whom I will show compassion. [Exodus 33:19]

This one may see also in the case of those who are punished, for what would you say of Pharaoh who was punished, and had to pay so heavy a penalty? You say he was hardened and disobedient. Was he then alone such, and not even one person else? How came he then to be so severely punished? Why even in the case of the Jews did he call that a people which was no people, or again, why not count all worthy of equal honor? For if they be (it says) as the sand of the sea, yet shall a remnant be saved. [Isaiah 10:22] And why is it to be only a remnant? You see what difficulty he has filled the subject with. And with great propriety. For when you have power to throw your adversary into perplexity, do not at once bring forward the answer, because if he be found himself responsible for the same ignorance, why take unnecessary dangers upon yourself? Why make him more bold, by drawing it all upon yourself? Now tell me, O thou Jew, that hast so many perplexing questions, and art unable to answer any of them, how you come to annoy us on account of the call of the Gentiles? I, however, have a good reason to give you why the Gentiles were justified and you were cast out. And what is the reason? It is that they are of faith, you of the works of the Law. And it is owing to this obstinacy of yours that you have in every way (Mar. and several manuscripts all) been given up. For, they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. [Romans 10:3] The clearing up then of the whole passage, to give the whole sense summarily, is here brought out by that blessed person. But that this may be clearer, let us investigate the things he says also one by one; this knowing, that what the blessed Paul aimed at was, to show by all that he said that God only knows who are worthy, and no man whatever knows, even if he seem to know ever so well, but that in this sentence of his there are sundry aberrations. For He that knows the secrets of the hearts, He only knows for a certainty who deserve a crown, and who punishment and vengeance. Hence it is that many of those, by men esteemed good, He convicts and punishes, and those suspected to be bad He crowns, after showing it not to be so; thus forming his sentence not after the judgment of us slaves, but after his own keen and uncorrupt decision, and not waiting for the issue of actions to look at the wicked and him who is not so therefrom. But that we may not make the subject more obscure, again let us go to the very words of the Apostle.

Ver. 10. And not only this, but when Rebecca also had conceived by one.

I might, he implies, have mentioned the children by Keturah besides, but I do not. But to gain the victory from a vantage ground it is those born of one and the same father, and mother too, that I bring forward. For they were both sprung from Rebecca, and from Isaac the true-born, the elect, the son honored above all, of whom He said, In Isaac shall your seed be called, who became the father of us all; but if he was our father, then should his sons have been our fathers; yet it was not so. You see how this happens not in Abraham's case only, but also in that of his son himself, and how it is faith and virtue in all cases that is conspicuous, and gives the real relationship its character. For hence we learn that it is not only from the manner of birth, but owing to their being worthy of the father's virtue, that the children are called children of him. For if it were only owing to the manner of the birth, then ought Esau to have enjoyed the same as Jacob did. For he also was from a womb as good as dead, and his mother was barren. Yet this was not the only thing required, but the character too, which fact contributes no common amount of practical instruction for us. And he does not say that one is good and another bad, and so the former was honored; lest this kind of argument should be wielded against him, What, are those of the Gentiles good men rather than those of the circumcision? For even supposing the truth of the matter was so, still he does not state it yet, as that would have seemed to be vexatious. But it is upon God's knowledge that he has cast the whole, and this no one would venture to gainsay, though he were ever so frantic. For the children being not yet born, he says, it was said to her, The elder shall serve the younger. And he shows that noble birth after the flesh is of no avail, but we must seek for virtue of soul, which even before the works of it God knows of. For the children, he says, being not yet born, nor having done any good or evil, that the purpose of God according to election might stand, it was said to her that the elder shall serve the younger: for this was a sign of foreknowledge, that they were chosen from the very birth. That the election made according to foreknowledge, might be manifestly of God, from the first day He at once saw and proclaimed which was good and which not. Do not then tell me that you have read the Law (he means) and the Prophets, and hast been a servant for such a long time. For He that knows how to assay the soul, knows which is worthy of being saved. Yield then to the incomprehensibleness of the election. For it is He alone Who knows how to crown aright. How many, for instance, seemed better than St. Matthew; to go by the exhibition of works then visible. But He that knows things undeclared, and is able to assay the mind's aptitude, knew the pearl though lying in the mire, and after passing by others, and being well pleased with the beauty of this, He elected it, and by adding to the noble born free-will grace from Himself, He made it approved. For if in the case of these arts which are perishable, and indeed in other matters, those that are good judges do not use the grounds on which the uninstructed form their decision, in selecting out of what is put before them; but from points which they are themselves well aware of, they many times disparage that which the uninstructed approve, and decide upon what they disparage: and horse-breakers often do this with horses, and so the judges of precious stones, and workmen in other arts: much more will the God that loves man, the infinite Wisdom, Who alone has a clear knowledge of all things, not allow of man's guesses, but will out of His own exact and unfailing Wisdom pass his sentence upon all men. Hence it was that He chose the publican, the thief, and the harlot; but dishonored priests, and elders, and rulers, and cast them out. And this one may see happening in the martyrs' case also. Many accordingly of those who were utterly cast aside, have in the time of trial been crowned. And, on the other hand, some that have been held great ones by many have stumbled and fallen. Do not then call the Creator to account, nor say, Why is it that one was crowned and another punished? For He knows how to do these things with exactness. Whence also he says, Jacob have I loved, and Esau have I hated. That it was with justice, you indeed know from the result: but Himself even before the result knew it clearly. For it is not a mere exhibition of works that God searches after, but a nobleness of choice and an obedient temper (γνώμην εὐγνώμονα) besides. For a man of this kind, if he should ever sin through some surprise, will speedily recover himself. And if he should even stay long haply in a state of vice, he will not be overlooked, but God Who knows all things will speedily draw him out. And so he that is herein corrupted, even if he seem to do some good things, will perish, in that he does this with an ill intention. Hence even David, after committing murder and adultery, since he did this as being carried away by surprise, and not from habitual practice of wickedness, speedily washed it out. The Pharisee, however, who had not perpetrated any such crime [Luke 18:11], but even had good deeds besides to boast of, lost all by the bad spirit he had chosen.

Ver. 14. What shall we say then? Is there unrighteousness with God? God forbid.

Hence there is no such thing in the case of us and the Jews. And then he goes on with another thing, a more clear than this. And of what sort is it?

Ver. 15. For he says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Here again he adds force to the objection by dividing it in two and meeting it, and starting another fresh difficulty. But to make what I have said clearer, one must needs explain it. God, he means, said that the elder shall serve the younger, before the travail. What then? Is God unrighteous? By no means. Now listen to what follows also. For in that case the virtue or the vice, might be the decisive thing. But here there was one sin on which all the Jews joined, that of the molten calf, and still some were punished, and some were not punished. And this is why He says, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Exodus 33:19: observe context For it is not yours to know, O Moses, he means, which are deserving of My love toward man, but leave this to Me. But if Moses had no right to know, much less have we. And this is why he did not barely quote the passage, but also called to our minds to whom it was said. For it is Moses, he means, that he is speaking to, that at least by the dignity of the person he might make the objector modest. Having then given a solution of the difficulties raised, he divides it in two, by bringing forward another objection besides, as follows:

Ver. 16, 17. So then it is not of him that wills, nor of him that runs, but of God that shows mercy. For the Scripture says unto Pharaoh, Even for this same purpose have I raised you up, that I might show my power in you, and that my name might be declared throughout all the earth.

As then in the one case, he means, some were saved and some were punished, so here also. This man was reserved for this very purpose. And then he again urges the objection.

Ver. 18, 19. Therefore He has mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does he then find fault? For who has resisted His will?

See what pains he takes to embarrass the subject in every way. And the answer he does not produce immediately, it being a useful thing not to do so, but he first stops the disputant's mouth, saying as follows,

Ver. 20. Nay but, O man, who are you that repliest against God?

This he does to take down the objector's unseasonable inquisitiveness, and excessive curiosity, and to put a check upon it, and teach him to know what God is, and what man, and how incomprehensible His foreknowledge is, and how far above our reason, and how obedience to Him in all points is binding. So when he has made this preparatory step in his hearer, and has hushed and softened down his spirit, then with great felicity he introduces the answer, having made what he says easy of admittance with him. And he does not say, it is impossible to answer questions of this kind, but that (5 manuscripts No, but what? That) it is presumptuous to raise them. For our business is to obey what God does, not to be curious even if we do not know the reason of them. Wherefore he said, Who are you that repliest against God? You see how very light he makes of him, how he bears down his swelling spirit! Who are you? are you a sharer of His power? compare Job 38 nay, are you sitting in judgment upon God? Why in comparison with Him you can not have a being even! nor this or that sort of being, but absolutely none! For the expression, who are you? does much more set him at naught than you are nothing. And he takes other ways of showing further his indignation in the question, and does not say, Who are you that answerest God? but, that repliest against, that is, that gainsayest, and that opposest. For the saying things ought to be so, and ought not to be so, is what a man does that replies against. See how he scares them, how he terrifies them, how he makes them tremble rather than be questioning and curious. This is what an excellent teacher does; he does not follow his disciples' fancy everywhere, but leads them to his own mind, and pulls up the thorns, and then puts the seed in, and does not answer at once in all cases to the questions put to him.

Ver. 20, 2l. Shall the thing formed say to Him that formed it, Why have You made me thus? Hath not the potter Read Jeremiah 18:1-10 power, of the same lump to make one vessel unto honor, and another unto dishonor?

Here it is not to do away with free-will that he says this, but to show, up to what point we ought to obey God. For in respect of calling God to account, we ought to be as little disposed to it as the clay is. For we ought to abstain not from gainsaying or questioning only, but even from speaking or thinking of it at all, and to become like that lifeless matter, which follows the potter's hands, and lets itself be drawn about anywhere he may please. And this is the only point he applied the illustration to, not, that is, to any enunciation of the rule of life, but to the complete obedience and silence enforced upon us. And this we ought to observe in all cases, that we are not to take the illustrations quite entire, but after selecting the good of them, and that for which they were introduced, to let the rest alone. As, for instance, when he says, He couched, he lay down as a lion; [Numbers 24:9] let us take out the indomitable and fearful part, not the brutality, nor any other of the things belonging to a lion. And again, when He says, I will meet them as a bereaved bear [Hosea 13:8], let us take the vindictiveness. And when he says, our God is a consuming fire [Hebrews 12:29], the wasting power exerted in punishing. So also here must we single out the clay, the potter, and the vessels. And when he does go on to say, Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? do not suppose that this is said by Paul as an account of the creation, nor as implying a necessity over the will, but to illustrate the sovereignty and difference of dispensations; for if we do not take it in this way, various incongruities will follow, for if here he were speaking about the will, and those who are good and those not so, He will be Himself the Maker of these, and man will be free from all responsibility. And at this rate, Paul will also be shown to be at variance with himself, as he always bestows chief honor upon free choice. There is nothing else then which he here wishes to do, save to persuade the hearer to yield entirely to God, and at no time to call Him to account for anything whatever. For as the potter (he says) of the same lump makes what he pleases, and no one forbids it; thus also when God, of the same race of men, punishes some, and honors others, be not thou curious nor meddlesome herein, but worship only, and imitate the clay. And as it follows the hands of the potter, so do thou also the mind of Him that so orders things. For He works nothing at random, or mere hazard, though thou be ignorant of the secret of His Wisdom. Yet you allow the other of the same lump to make various things, and findest no fault: but of Him you demand an account of His punishments and honors, and will not allow Him to know who is worthy and who is not so; but since the same lump is of the same substance, you assert that there are the same dispositions. And, how monstrous this is! And yet not even is it on the potter that the honor and the dishonor of the things made of the lump depends, but upon the use made by those that handle them, so here also it depends on the free choice. Still, as I said before, one must take this illustration to have one bearing only, which is that one should not contravene God, but yield to His incomprehensible Wisdom. For the examples ought to be greater than the subject, and than the things on account of which they are brought forward, so as to draw on the hearer better. Since if they were not greater and did not mount far above it, he could not attack as he ought, and shame the objectors. However, their ill-timed obstinacy he silenced in this way with becoming superiority. And then he introduces his answer. Now what is the answer?

Ver. 22, 23, 24. What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He has chosen, not of the Jews only, but also of the Gentiles.

What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calls him not only a vessel of wrath, but also one fitted for destruction. That is, fully fitted indeed, but by his own proper self. For neither had God left out anything of the things likely to recover him, nor did he leave out anything of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, He endured him with much long-suffering, being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way (not that we should appear approved, he says, but that you should do that which is honest,) [2 Corinthians 13:7], much less does God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man. But it does not say, love towards man, but glory, to show that this is especially God's glory, and for this He was above all things earnest. But in saying, which He had afore prepared unto glory, he does not mean that all is God's doing. Since if this were so, there were nothing to hinder all men from being saved. But he is setting forth again His foreknowledge, and doing away with the difference between the Jews and the Gentiles. And on this topic again he grounds a defense of his statement, which is no small one. For it was not in the case of the Jews only that some men perished, and some were saved, but with the Gentiles also this was the case. Wherefore he does not say, all the Gentiles, but, of the Gentiles, nor, all the Jews, but, of the Jews. As then Pharaoh became a vessel of wrath by his own lawlessness, so did these become vessels of mercy by their own readiness to obey. For though the more part is of God, still they also have contributed themselves some little. Whence he does not say either, vessels of well-doing, or vessels of boldness (παρρησίας), but vessels of mercy, to show that the whole is of God. For the phrase, it is not of him that wills, nor of him that runs, even if it comes in the course of the objection, still, were it said by Paul, would create no difficulty. Because when he says, it is not of him that wills, nor of him that runs, he does not deprive us of free-will, but shows that all is not one's own, for that it requires grace from above. For it is binding on us to will, and also to run: but to confide not in our own labors, but in the love of God toward man. And this he has expressed elsewhere. Yet not I, but the grace which was with me. [1 Corinthians 15:10] And he well says, Which He had afore prepared unto glory. For since they reproached them with this, that they were saved by grace, and thought to make them ashamed, he far more than sets aside this insinuation. For if the thing brought glory even to God, much more to them through whom God was glorified. But observe his forbearance, and unspeakable wisdom. For when he had it in his power to adduce, as an instance of those punished, not Pharaoh, but such of the Jews as had sinned, and so make his discourse much clearer, and show that where there were the same fathers, and the same sins, some perished, and some had mercy shown them, and persuade them not to be doubtful-minded, even if some of the Gentiles were saved, while the Jews were perishing; that he might not make his discourse irksome, the showing forth of the punishment he draws from the foreigner, so that he may not be forced to call them vessels of wrath. But those that obtained mercy he draws from the people of the Jews. And besides, he also has spoken in a sufficient way in God's behalf, because though He knew very well that the nation was fitting itself as a vessel of destruction, still He contributed all on His part, His patience, His long-suffering, and that not merely long-suffering, but much long-suffering; yet still he was not minded to state it barely against the Jews. Whence then are some vessels of wrath, and some of mercy? Of their own free choice. God, however, being very good, shows the same kindness to both. For it was not those in a state of salvation only to whom He showed mercy, but also Pharaoh, as far as His part went. For of the same long-suffering, both they and he had the advantage. And if he was not saved, it was quite owing to his own will: since, as for what concerns God, he had as much done for him as they who were saved. Having then given to the question that answer which was furnished by facts, in order to give his discourse the advantage of other testimony in its favor, he introduces the prophets also making the same declarations aforetime. For Hosea, he says, of old put this in writing, as follows:

Ver. 25. I will call them My people, which were not My people; and her beloved, which was not beloved.

Here to prevent their saying, that you are deceiving us here with specious reasoning, he calls Hosea to witness, who cries and says, I will call them My people, who were not My people. [Hosea 2:23] Who then are the not-people? Plainly, the Gentiles. And who the not-beloved? The same again. However, he says, that they shall become at once people, and beloved, and sons of God.

Ver. 26. For even they shall be called, he says, the children of the living God.

But if they should assert that this was said of those of the Jews who believed, even then the argument stands. For if with those who after so many benefits were hard-hearted and estranged, and had lost their being as a people, so great a change was wrought, what is there to prevent even those who were not estranged after being taken to Him, but were originally aliens, from being called, and, provided they obey, from being counted worthy of the same blessings? Having then done with Hosea, he does not content himself with him only, but also brings Isaiah in after him. sounding in harmony with him.

Ver. 27. For Esaias, he says, cries concerning Israel.

That is, speaks out boldly, and uses no dissimulation. Why then lay a charge against us, when they afore declared the same thing with more than trumpet's loudness? And what does Isaiah cry? Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. [Isaiah 10:22]

Do you see that he too does not say that all are to be saved, but that those that are worthy shall? For I regard not the multitude, he means, nor does a race diffused so far distress me, but those only do I save that yield themselves worthy of it. And he does not mention the sand of the sea without a reason, but to remind them of the ancient promise whereof they had made themselves unworthy. Why then are you troubled, as though the promise had failed, when all the Prophets show that it is not all that are to be saved? Then he mentions the mode of the salvation also. Observe the accuracy of the Prophet, and the judgment of the Apostle, what a testimony he has cited, how exceedingly apposite! For it not only shows us that those to be saved are some and not all, but also adds the way they are to be saved. How then are they to be saved, and how will God count them worthy of the benefit?

Ver. 28. He will finish the work, and cut it short in righteousness, he says, because a short work will the Lord make upon the earth. [Isaiah 10:23, Septuagint]

What he means then is somewhat of this sort. There is no need of fetching a circuit, and of trouble, and the vexation of the works of the Law, for the salvation is by a very short way. For such is faith, it holds salvation in a few short words. For if you shall confess with your mouth the Lord Jesus, and believe in your heart that God has raised Him from the dead, you shall be saved. [Romans 10:9] Now you see what this, the Lord shall make a short word (LXX. lit.) upon earth, is. And what is indeed wonderful is, that this short word carries with it not salvation only, but also righteousness.

Ver 29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and had been made like Gomorrha. [Isaiah 1:9]

Here again he shows another thing, that not even those few were saved from their own resources. For they too would have perished, and met with Sodom's fate, that is, they would have had to undergo utter destruction (for they (of Sodom) were also destroyed root and branch, and left not even the slightest remnant of themselves,) and they too, he means, would have been like these, unless God had used much kindness to them, and had saved them by faith. And this happened also in the case of the visible captivity, the majority having been taken away captive and perished, and some few only being saved.

Ver. 30, 31. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is by faith. But Israel, which followed after the law of righteousness, has not attained to the law of righteousness.

Here at last is the clearest answer. For since he had used a proof as well from facts (for they are not all Israel that are of Israel) as from the case of the forefathers Jacob and Esau, and from the prophets Hosea and Isaiah, he further gives the most decisive answer, after first adding to the perplexity. The points discussed, then, are two; one that the Gentiles attained, and the other that they attained it without following after it, that is, without taking pains about it. And again in the Jews' case also there are two difficulties of the same kind; one that Israel attained not, the other that, though they took pains, they attained not. Whence also his use of words is more emphatical. For he does not say that they had, but that they attained to righteousness. For what is especially new and unusual is, that they who followed after it attained not, but they which followed not after it attained. And he seems to be indulging them by saying, followed after. But afterwards he strikes the blow home. For since he had a strong answer to give them, he had no fear of making the objection a little harsher. Hence he does not speak of faith either, and the righteousness ensuing thereon, but shows that before the faith even, on their own ground they were worsted and condemned. For thou, O Jew, he says, hast not found even the righteousness which was by the Law. For you have transgressed it, and become liable to the curse. But these that came not through the Law, but by another road, have found a greater righteousness than this, that, namely, which is of faith. And this he had also said before. For if Abraham was justified by works, he has whereof to glory, but not before God [Romans 4]: so showing that the other righteousness was greater than this. Before, then, I said that there were two difficulties, but now they have even become three questions: that the Gentiles found righteousness, and found it without following after it, and found a greater than that of the Law. These same difficulties are again felt in the Jews' case with an opposite view. That Israel did not find, and though he took pains he did not find, and did not find even the less. Having then thrust his hearer into perplexity, he proceeds to give a concise answer, and tells him the cause of all that is said. When then is the cause?

Ver. 32. Because they sought it not by faith, but as it were by the works of the Law.

This is the clearest answer in the passage, which if he had said immediately upon starting he would not have gained so easy a hearing. But since it is after many perplexities, and preparations, and demonstrations that he sets it down, and after using countless preparatory steps, he has at last made it more intelligible, and also more easily admitted. For this he says is the cause of their destruction: Because it was not by faith, but as it were by the works of the Law, that they wished to be justified. And he does not say, by works, but, as it were by the works of the Law, to show that they had not even this righteousness.

For they stumbled at that stumbling-stone;

Ver. 33. As it is written, Behold I lay in Sion a stumbling-stone, and rock of offense: and whosoever believes in Him shall not be ashamed.

You see again how it is from faith that the boldness comes, and the gift is universal; since it is not of the Jews only that this is said, but also of the whole human race. For every one, he would say, whether Jew, or Grecian, or Scythian, or Thracian, or whatsoever else he may be, will, if he believes, enjoy the privilege of great boldness. But the wonder in the Prophet is that he foretells not only that they should believe, but also that they should not believe. For to stumble is to disbelieve. As in the former passage he points out them that perish and them that are saved, where he says, If the number of the children of Israel be as the sand of the sea, the remnant shall be saved. And, If the Lord of Sabaoth had not left us a seed, we should have been as Sodoma. And, He has called not of the Jews only, but also of the Gentiles; so here too he implies that some will believe, and some will stumble. But stumbling comes of not taking heed, of gaping after other things. Since then they did give heed to the Law, they stumbled on the stone, And a stone of stumbling and rock of offense he calls it from the character and end of those that believe not.

Is then the language used made plain to you? Or does it still want much in clearness? I think indeed that, to those who have been attending, it is easy to get a clear view of it. But if it has slipped anybody's memory, you can meet in private, and learn what it was. And this is why I have continued longer upon this explanatory part of the discourse, that I might not be compelled to break off the continuity of the context, and so spoil the clearness of the statements. And for this cause too I will bring my discourse to a conclusion here, without saying anything to you on the more immediately practical points, as I generally do, lest I should make a fresh indistinctness in your memories by saying so much. It is time now to come to the proper conclusion, by shutting up the discourse with the doxology to the God of all. Let us then both pause, me that am speaking and you that are hearing, and offer up glory to Him. For His is the kingdom, and the power, and the glory, for ever and ever. Amen.

Rom. X. 1

Brethren, my heart's desire and prayer to God for them is, that they might be saved.

He is now going again to rebuke them more vehemently than before. Wherefore he again does away with every suspicion of hatred, and makes a great effort beforehand to correct misapprehension. Do not then, he says, mind words or accusations, but observe that it is not in any hostile spirit that I say this. For it is not likely that the same person should desire their salvation, and not desire it only, but even pray for it, and yet should also hate them, and feel aversion to them. For here he calls his exceeding desire, and the prayer which he makes (εὐδοκίαν), heart's desire. For it is not the being freed from punishment only, but that they may also be saved, that he makes so great a point of, and prays for. Nor is it from this only, but also from the sequel that he shows the goodwill that he has towards them. For from what is open to him, as far as he can, he forces his way, and is contentious to find out some shadow at least of an excuse for them. And he has not the power, being overcome by the nature of the facts.

Ver.

2. For I bear them record, says he, that they have a zeal of God, but not according to knowledge.

Ought not this then to be a ground for pardoning and not for accusing them? For if it is not of man that they are separated, but through zeal, they deserved to be pitied rather than punished. But observe how adroitly he favors them in the word, and yet shows their unseasonable obstinacy.

Ver.

3. For they being ignorant, he says, of God's righteousness.

Again the word would lead to pardon. But the sequel to stronger accusation, and such as does away with defense of any kind.

And going about, he says, to establish their own righteousness, have not submitted themselves unto the righteousness of God.

And these things he says to show, that it was from a petulancy and love of power that they erred, rather than from ignorance, and that not even this righteousness from the deeds of the Law did they establish. [Matthew 21:38; John 12:19, 42] For saying going about to establish is what one would do to show this. And in plain words indeed he has not stated this (for he has not said, that they fell short of both righteousnesses), but he has given a hint of it in a very judicious manner, and with the wisdom so befitting him. For if they are still going about to establish that, it is very plain that they have not yet established it. If they have not submitted themselves to this, they have fallen short of this also. But he calls it their own righteousness, either because the Law was no longer of force, or because it was one of trouble and toil. But this he calls God's righteousness, that from faith, because it comes entirely from the grace from above, and because men are justified in this case, not by labors, but by the gift of God. But they that evermore resisted the Holy Ghost, and vexatiously tried to be justified by the Law, came not over to the faith. But as they did not come over to the faith, nor receive the righteousness thereupon ensuing, and were not able to be justified by the Law either, they were thrown out of all resources.

Ver.

4. For Christ is the end of the Law for righteousness to every one that believes.

See the judgment of Paul. For as he had spoken of a righteousness, and a righteousness, lest they of the Jews which believed should seem to have the one but be excluded from the other, and to be accused of lawlessness (for even these there was no less cause to fear about as being still newly come in), and lest Jews should again expect to achieve it, and should say, Though we have not at present fulfilled it, yet we certainly will fulfil it, see what ground he takes. He shows that there is but one righteousness, and that has its full issue in this, and that he that has taken to himself this, the one by faith, has fulfilled that also. But he that rejects this, falls short as well of that also. For if Christ be the end of the Law, he that has not Christ, even if he seem to have that righteousness, has it not. But he that has Christ, even though he have not fulfilled the Law aright, has received the whole. For the end of the physician's art is health. As then he that can make whole, even though he has not the physician's art, has everything; but he that knows not how to heal, though he seem to be a follower of the art, comes short of everything: so is it in the case of the Law and of faith. He that has this has the end of that likewise, but he that is without this is an alien from both. For what was the object of the Law? To make man righteous. But it had not the power, for no one fulfilled it. This then was the end of the Law and to this it looked throughout, and for this all its parts were made, its feasts, and commandments, and sacrifices, and all besides, that man might be justified. But this end Christ gave a fuller accomplishment of through faith. Be not then afraid, he says, as if transgressing the Law in having come over to the faith. For then do you transgress it, when for it thou dost not believe Christ. If you believe in Him, then you have fulfilled it also, and much more than it commanded. For you have received a much greater righteousness. Next, since this was an assertion, he again brings proof of it from the Scriptures.

Ver.

5. For Moses, he says, describes the righteousness which is of the Law.

What he means is this. Moses shows us the righteousness ensuing from the Law, what sort it is of, and whence. What sort is it then of, and what does it consist in? In fulfilling the commandments. He (R.T. the man), that does these things, He says, shall live by (or in), them. [Leviticus 18:5] And there is no other way of becoming righteous in the Law save by fulfilling the whole of it. But this has not been possible for any one, and therefore this righteousness has failed them. (διαπέπτωκεν). But tell us, Paul, of the other righteousness also, that which is of grace. What is that then, and of what does it consist? Hear the words in which he gives a clear sketch of it. For after he had refuted the other, he next goes on to this, and says,

Ver. 6, 7, 8, 9. But the righteousness which is of faith speaks on this wise, Say not in your heart, Who shall ascend into heaven (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what says it? The word is near you, even in your mouth, and in your heart, that is, the word of faith which we preach. That if you shall confess with your mouth the Lord Jesus, and shall believe in your heart that God has raised Him from the dead, you shall be saved.

To prevent the Jews then from saying, How came they who had not found the lesser righteousness to find the greater? He gives a reason there was no answering, that this way was easier than that. For that requires the fulfilment of all things (for when you do all, then you shall live); but the righteousness which is of faith does not say this, but what?

If you confess with your mouth the Lord Jesus, and believe in your heart that God has raised Him from the dead, you shall be saved. Then again that we may not seem to be making it contemptible by showing it to be easy and cheap, observe how he expands his account of it. For he does not come immediately to the words just given, but what does he say? But the righteousness which is of faith says on this wise; Say not in your heart, Who shall go up into heaven? (that is, to bring Christ down); or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) For as to the virtue manifested in works there is opposed a listlessness, which relaxes our labors, and it requires a very wakeful soul not to yield to it: thus, when one is required to believe, there are reasonings which confuse and make havoc of the minds of most men, and it wants a soul of some vigor to shake them thoroughly off. And this is just why he brings the same before one. And as he did in Abraham's case, so he does here also. For having there shown that he was justified by faith, lest he should seem to have gotten so great a crown by a mere chance, as if it were a thing of no account, to extol the nature of faith, he says, Who against hope believed in hope, that he might become the father of many nations. And being not weak in faith, he considered his own body now dead, and the deadness of Sarah's womb. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what He had promised He was able also to perform [Romans 4:18-21]: so he showed that there is need of vigor, and a lofty soul, that takes in things beyond expectation, and stumbles not at appearances. This then he does here also, and shows that it requires a wise mind, and a spirit heavenly (Gr. heaven-reaching) and great. And he does not say merely, Say not, but, Say not in your heart, that is, do not so much as think of doubting and saying with yourself, And how can this be? You see that this is a chief characteristic of faith, to leave all the consequences of this lower world, and so to seek for that which is above nature, and to cast out the feebleness of calculation, and so to accept everything from the Power of God. The Jews, however, did not merely assert this, but that it was not possible to be justified by faith. But himself turns even what had taken place to another account, that having shown the thing to be so great, that even after it had taken place it required faith, he might seem with good reason to bestow a crown on these: and he uses the words which are found in the Old Testament, being always at pains to keep quite clear of the charges of love of novelties, and of opposition to it. For this, which he here says of faith, Moses says to them of the commandment, so showing that they had enjoyed at God's hand a great benefit. For there is no need to say, he means, that one must go up to heaven, or cross a great sea, and then receive the commandments, but things so great and grand has God made of easy access to us. And what means the phrase, The Word is near you? That is, It is easy. For in your mind and in your tongue is your salvation. There is no long journey to go, no seas to sail over, no mountains to pass, to get saved. But if you be not minded to cross so much as the threshold, you may even while you sit at home be saved. For in your mouth and in your heart is the source of salvation. And then on another score also he makes the word of faith easy, and says, that God raised Him from the dead. For just reflect upon the worthiness of the Worker, and you will no longer see any difficulty in the thing. That He is Lord then, is plain from the resurrection. And this he said at the beginning even of the Epistle. Which was declared to be the Son of God with power ... by the resurrection from the dead. [Romans 1:4] But that the resurrection is easy too, has been shown even to those who are very unbelieving, from the might of the Worker of it. Since then the righteousness is greater, and light and easy to receive, is it not a sign of the utmost contentiousness to leave what is light and easy, and set about impossibilities? For they could not say that it was a thing they declined as burdensome. See then how he deprives them of all excuse. For what do they deserve to have said in their defense, who choose what is burdensome and impracticable, and pass by what is light, and able to save them, and to give them those things which the Law could not give? All this can come only from a contentious spirit, which is in a state of rebellion against God. For the Law is galling (ἐ παχθὴς), but grace is easy. The Law, though they dispute never so much, does not save; Grace yields the righteousness resulting from itself, and that from the Law likewise. What plea then is to rescue them, since they are disposed to be contentious against this, but cling to that to no purpose whatever? Then, since he had made a strong assertion, he again confirms it from the Scripture.

Ver. 11-13. For the Scripture says, he proceeds, Whosoever believes in Him, shall not be ashamed. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the Name of the Lord shall be saved.

You see how he produces witnesses, whether to the faith, or to the confession of it. For the words, Every one that believes, point out the faith. But the words, Whosoever shall call upon, set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, showing again that there is no difference between the Jew and the uncircumcised. For there is, he says, no difference between the Jew and the Greek. And what he had said about the Father, when he was arguing this point, that he says here about the Son. For as before he said in asserting this, Is He the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also: seeing it is one God [Romans 3:29-30]:— So he says here also, For the same Lord over all is rich unto all (and upon all). [Romans 3:22] You see how he sets Him forth as exceedingly desiring our salvation, since He even reckons this to be riches to Himself; so that they are not even now to despair, or fancy that, provided they would repent, they were unpardonable. For He who considers it as riches to Himself to save us, will not cease to be rich. Since even this is riches, the fact of the gift being shed forth unto all. For since what distresses him the most was, that they, who were in the enjoyment of a prerogative over the whole world, should now by the faith be degraded from these thrones, and be no wit better off than others, he brings the Prophets in constantly as foretelling, that they would have equal honor with them. For whosoever, he says, believes in Him shall not be ashamed [Isaiah 28:16]; and, Whosoever shall call upon the Name of the Lord shall be saved. [Joel 2:32] And the whosoever is put in all cases, that they might not say anything in reply. But there is nothing worse than vainglory. For it was this, this most especially, which proved their ruin. Whence Christ also said to them, How can you believe, which receive glory one of another, and seek not the glory which comes of God only? [John 5:44] This, with ruin, exposes men also to much ridicule and before the punishment in the other world involves them in ills unnumbered in this. And if it seem good, that you may learn this clearly, leaving for the present the heavens which that puts us out of, and the hell which it thrusts us into, let us investigate the whole matter as here before us. What then can be more wasteful than this? What more disgraceful, or more offensive? For that this disorder is a wasteful one is plain from the people who spend to no purpose whatsoever on theatres, horse-races, and other such irrelevant expenditures: from those that build the fine and expensive houses, and fit up everything in a useless style of extravagance, on which I must not enter in this discourse. But that a person diseased in this way must needs be extravagant, and expensive, and rapacious, and covetous, anybody can see. For that he may have food to give the brute, he thrusts his hand into the substance of others. And why do I talk of substance? It is not money only but souls also that this fire devours, and it works not death here only, but also hereafter. For vanity is the mother of hell, and greatly kindles that fire, and the venomous worm. One may see that it has power even over the dead. And what can be worse than this? For the other passions are put an end to by death, but this even after death shows its force, and strives to display its nature even in the dead corpse. For when men give orders on their death-bed to raise to them fine monuments, which will waste all their substance, and take pains to lay out beforehand a vast extravagance in their funeral, and in their lifetime insult the poor that come to them for a penny and a single loaf, but when they are dead give a rich banquet to the worm, why seek any more exorbitant thraldom to the disease? From this mischief also irregular loves are conceived. For there are many whom it is not the beauty of the appearance, nor the desire of lying with her, but the wish to boast that I have made conquest of such an one, has even drawn into adultery. And why need I mention the other mischiefs that spring of this? For I had rather be long (3 manuscripts διηνεκὥς) the slave of ten thousand savages, than of vanity once. For even they do not put such commands upon their captives, as this vice lays upon its votaries. Because it says, Be thou every one's slave, be he nobler or be he lower than yourself. Despise your soul, neglect virtue, laugh at freedom, immolate your salvation, and if you do any good thing, do it not to please God, but to display it to the many, that for these things you may even lose your crown. And if you give alms, or if you fast, undergo the pains, but take care to lose the gain. What can be more cruel than these commands? Hence grudging bears sway, hence haughtiness, hence covetousness, the mother of evils. For the swarm of domestics, and the black servants liveried in gold, and the hangers on, and the flatterers, and the silver-tinselled chariots, and the other absurdities greater than these, are not had for any pleasure's sake or necessity, but for mere vanity. Yes, one will say, but that this affliction is an evil, anybody can see; but how we are to keep quite clear of it, this is what you should tell us. Well then, in the first place, if you persuade yourself that this disorder is a baneful one, you will have made a very good beginning towards correcting it. For when a man is sick, he speedily sends for the physician, if he be first made acquainted with the fact that he is sick. But if you seek for another way besides to escape from hence, look to God continually, and be content with glory from Him; and if you find the passion tickling you, and stirring you to tell your well-doings to your fellow-servants, bethink yourself next, that after telling them you gain nothing. Quench the absurd desire, and say to your soul, Lo, you have been so long big with your own well-doings to tell them, and you have not had the courage to keep them to yourself, but hast blabbed them out to all. What good then have you gotten from this? None at all, but loss to the utmost, and avoidance of all that had been gathered together with much labor. And besides this, consider another thing also, which is, that most men's opinion is perverted, and not perverted only, but that it withers away so soon.

For supposing they do admire you for the time, when the occasion has gone by they will have forgotten it all, and have taken away from you the crown God had given, and have been unable to secure to you that from themselves. And yet if this were abiding, it were a most miserable thing to exchange that for this. But when even this has gone, what defense shall we be able to make for betraying the abiding one for the sake of the unabiding one, for losing such blessings for the sake of credit with a few? And indeed even if they who praise were numerous, even for this they were to be pitied, and the more so the more numerous those who do it. But if you are surprised at what I have said, hear Christ giving His sentence in this way, Woe unto you, when all men speak well of you. [Luke 6:26] And so indeed it should seem. For if in every art you look to the workmen (δημιουργους) in it to be judges of it, how come you to trust the proving of virtue to the many, and not most of all to Him Who knows it more surely then any, and is best able to applaud and to crown it? This saying then, let us inscribe both on our walls and our doors and our mind, and let us keep constantly saying to ourselves, Woe unto us, when all men speak well of us. For even they that so speak slander one afterward as a vain person, and fond of honor, and covetous of their good word. But God does not so. But when He sees you coveting the glory that comes of Him, then He will praise you most, and respect (θαυμάσεται om. in most manuscripts) you, and proclaim you conqueror. Not so man; but, when he finds you slavish instead of free, by gratifying you often by bare words with false praise, he snatches from you your true meed, and makes you more of a menial than a purchased slave. For those last men get to obey them after their orders, but thou even without orders makest yourself a slave. For thou dost not even wait to hear something from them, but if you merely know wherein you may gratify them, even without their command you do all. What hell then should we not deserve, for giving the wicked pleasure, and courting their service before they give orders, while we will not hearken to God, even when He every day commands and exhorts us? And yet if you are covetous of glory and praise, avoid the praise that comes of men, and then you will attain to glory. Turn aside from fair speeches, and then you will obtain praises without number both from God and from men. For there is no one we are used to give so much glory to, as the man who looks down upon glory, or to praise and respect so much as the man who thinks scorn of getting respected and praised. And if we do so, much more will the God of the universe. And when He glorifies you and praises you, what man can be more justly pronounced blessed? For there is not a greater difference between glory and disgrace, than between the glory from above and that of men. Or rather, there is a much greater, aye an infinite difference. For if this, even when it does not get put beside any other, is but a base and uncomely one, when we come to scrutinize it by the other's side, just consider how great its baseness will be found to be! For as a prostitute stands at her place and lets herself out to any one, so are they that be slaves of vanity. Or rather, these be more base than she. For that sort of women do in many instances treat those enamoured of them with scorn. But you prostitute yourself to everybody, whether runaway slaves, or thieves, or cut-purses (for it is of these and such as these that the play-houses that applaud you consist), and those whom as individuals you hold to be nothing worth, when in a body, you honor more than your own salvation and show yourself less worthy of honor than any of them. For how can you be else than less worthy, when you stand in need of the good word of others, and fancy that you have not enough by yourself, unless you receive the glory that comes of others? Do you not perceive, pray, beside what I have said, that as you are an object of notice, and known to every body, if you should commit a fault, you will have accusers unnumbered; but if unknown, you will remain in security? Yes, a man may say, but then if I do well I shall have admirers unnumbered. Now the fearful thing is, that it is not only when you sin, but even when you do aright, that the disorder of vanity does you mischief, in the former case subverting thousands, in the present bereaving you entirely of your reward. It is then a sad thing, and replete with disgrace of every kind, to be in love with glory even in civil matters. But when even in spiritual you are in the same plight what excuse is there left remaining for you, when you are not minded to yield God even as much honor as you have yourself from your servants? For even the slave looks to the eyes of his master [Psalm 123:2], and the hireling to his employer, who is to pay him wages, and the disciple to his master. But you do just the contrary. Having left the God that hired you, even your Master, you look to your fellow-servants; and this knowing that God remembers your well-doings even after this life, but man only for the present. And when you have spectators assembled in Heaven, you are gathering together spectators upon earth. And where the wrestler struggles, there he would be honored; but thou, while your wrestling is above, art anxious to gain you a crown below. And what can be worse than madness like this? But let us look, if it seem proper, at the crowns also. For one is formed by haughtiness, and a second by grudging against another, and a third by dissimulation and flattery, another again by wealth, and another by servile obsequiousness. And like as children at their childish play put crowns of grass upon one another, and many a time laugh at him that is crowned behind his back; thus now also they that pass their praises upon you, many a time joke by themselves at their putting the grass upon us. And would it were grass only! But now the crown is laden with much mischief, and ruins all our well-doings. Taking then the vileness of it into consideration, flee from the damage entailed. For how many would you have to praise you? A hundred? Or twice, or thrice, or four times as many? Or rather, if you please, put them at ten times or twenty times as many, and let there be two or four thousand, or if you will, even ten thousand to applaud you. Still these be no better than so many daws cawing from above. Or rather taking the assemblage of the angels into consideration, these will seem more vile than even worms, and their good word of not so much solidity as a cobweb, or a smoke, or a dream.

Hear then how Paul, who saw through these things thoroughly, is so far from seeking after them, that he even deprecates them, in the words, But God forbid that I should glory, save in the cross of Christ. [Galatians 6:14] This glory then be thou also emulous of, that you may not provoke the Master, because in so doing you are insulting God, and not yourself alone. For if you even were a painter, and had some pupil, and he were to omit showing you his practice of the art, but set forth his painting publicly just to any body that chanted to observe it, you would not take it quietly. But if this even with your fellow-servants were an insult, how much more with the Master! But if you have a mind to learn on other grounds to feel scorn for the thing, be of a lofty mind, laugh at appearances, increase your love of real glory, be filled with a spiritual temper, say to your soul as Paul did, Do you not know that we shall judge angels? [1 Corinthians 6:3] and having by this roused it up, go on to rebuke it, and say, You who judges the angels, will you let yourself be judged of off-scourings, and be praised with dancers, and mimics, and gladiators, and horse-drivers? For these men do follow after applause of this sort. But do thou poise your wing high above the din of these, and emulate that citizen of the wilderness, John, and learn how he was above regarding the multitude, and did not turn him to look at flatterers, but when he saw all the dwellers in Palestine poured forth about him, and wondering, and astonished at him, he was not puffed up with such honor as this, but rose up against them, and discoursing to his great concourse as if to one youth, he thus rebuked them and said, You serpents, you generation of vipers! [Matthew 3:7] Yet it was for him that they had run together, and left the cities, in order to see that holy personage, and still none of these things unnerved him. For he was far above glory, and free from all vanity. So also Stephen, when he saw the same people again, not honoring him, but mad upon him, and gnashing their teeth, being lifted above their wrath, said, You stiff-necked and uncircumcised in heart. [Acts 7:51] Thus also Elias, when those armies were present, and the king, and all the people, said, How long halt ye upon both your hips? 1 Kings 18:21, Septuagint, true sense of halt. But we flatter all, court all, with this servile obsequiousness buying their honor. Wherefore all things are turned upside down, and for this favor the business of Christianity is betrayed, and everything neglected for the opinion of the generality. Let us then banish this passion, and then we shall have a right notion of liberty, and of the haven, and the calm. For the vain man is ever like persons in a storm, trembling, and fearing, and serving a thousand masters. But he that is clear of this thraldom, is like men in havens, enjoying a liberty untainted. Not so that person, but as many acquaintances as he has, so many masters has he, and he is forced to be a slave to all of them. How then are we to get free from this hard bondage? It is by growing enamoured of another glory, which is really glory. For as with those that are enamoured of persons, the sight of some handsomer one does by its being seen take them off from the first: so with those that court the glory which comes from us men, the glory from heaven, if it gleams on them, has power to lead them off from this. Let us then look to this, and become thoroughly acquainted with it, that by feeling admiration of its beauty, we may shun the hideousness of the other, and have the benefit of much pleasure by enjoying this continually. Which may we all attain to by the grace and love toward man, etc.

Romans X. 14, 15

How then shall they call on Him in Whom they have not believed? And how shall they believe in Him of Whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent? As it is written.

Here again he takes from them all excuse. For since he had said, I bear them record that they have a zeal of God, but not according to knowledge, and that being ignorant of God's righteousness, they submitted not themselves to it: he next shows, that for this ignorance itself they were punishable before God. This he does not say indeed so, but he makes it good by carrying on his discourse in the way of question, and so convicting them more clearly, by framing the whole passage out of objections and answers. But look further back. The Prophet, says he, said, Whosoever shall call upon the Name of the Lord shall be saved. Now somebody might say perhaps, But how could they call upon Him Whom they had not believed? Then there is a question from him after the objection; And why did they not believe? Then an objection again. A person certainly may say, And how could they believe, since they had not heard? Yet hear they did, he implies. Then another objection again. And how could they hear without a preacher? Then an answer again. Yet preach they did, and there were many sent forth for this very purpose. And whence does it appear that these are those persons sent? Then he brings the prophet in next, who says, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! [Isaiah 3:7] You see how by the kind of preaching he points out the preachers. For there was nothing else that these men went about telling everywhere, but those unspeakable good things, and the peace made by God with men. And so by disbelieving, it is not we, he implies, whom you disbelieve, but Isaiah the prophet, who spoke many years ago, that we were to be sent, and to preach, and to say what we do say. If the being saved, then, came of calling upon Him, and calling upon Him from believing, and believing from hearing, and hearing from preaching, and preaching from being sent, and if they were sent, and did preach, and the prophet went round with them to point them out, and proclaim them, and say that these were they whom they showed of so many ages ago, whose feet even they praised because of the matter of their preaching; then it is quite clear that the not believing was their own fault only. And that because God's part had been fulfilled completely.

Ver. 16, 17. But they have not all obeyed the Gospel. For Esaias says, Lord, who has believed our report? So then faith comes by hearing, and hearing by the word of God. [Isaiah 53:1]

Since they pressed him with another objection again to this effect, that if these were the persons sent upon the mission by God, all ought to have hearkened to them: observe Paul's judgment, and see how he shows that this very thing which made the confusion, did in fact do away with confusion and embarrassment. What offends you, O Jew, he would say, after so great and abundant evidence, and demonstration of the points? That all did not submit to the Gospel? Why this very thing, when taken along with the others, is of force to certify you of the truth of my statements, even in that some do not believe. For this too the prophet foretold. Notice his unspeakable wisdom too; how he shows more than they were looking for, or expected him to have to say in reply. For what is it that you say? He means. Is it that all have not believed the Gospel? Well! Isaiah foretold this too from of old. Or rather, not this only, but even much more than this. For the complaint you make is Why did not all believe? But Isaiah goes further than this. For what is it he says? Lord, who has believed our report? Then since he had rid himself of this embarrassment. by making the Prophet a bulwark against them, he again keeps to the line he was before upon. For as he had said that they must call upon Him, but that they who call must believe, and they who believe must hear first, but they who are to hear must have preachers, and the preachers be sent, and as he had shown that they were sent, and had preached; as he is going to bring in another objection again, taking occasion first of another quotation from the Prophet, by which he had met the objection a little back, he thus interweaves it, and connects it with what went before. For since he had produced the Prophet as saying, Lord, who has believed our report (ἀ κοᾕ)? He happily seizes on the quotation, as proving what he says, So then faith comes by hearing (ἀ κοἥς). And this he makes not a mere naked statement. But as the Jews were forever seeking a sign, and the sight of the Resurrection, and were gaping after the thing much; he says, Yet the Prophet promised no such thing, but that it was by hearing that we were to believe. Hence he makes this good first, and says, so then faith comes by hearing. And then since this seemed a mean thing to say, see how he elevates it. For he says, I was not speaking of mere hearing, nor of the need of hearing men's words and believing them, but I mean a great sort of hearing. For the hearing is by the word of God. They were not speaking their own, but they were telling what they learned from God. And this is a higher thing than miracles. For we are equally bound to believe and to obey God, whether speaking or working miracles. Since both works and miracles come of His words. For both the heaven and everything else was established in this way. [Psalm 33:6-8] After showing then that we ought to believe the prophets, who always speak God's words, and not to look after anything more, he proceeds next to the objection I mentioned, and says,

Ver. 18. But I say, Have they not heard?

What, he means, if the preachers were sent, and did preach what they were bid, and these did not hear? Then comes a most perfect reply to the objection.

Yes, verily, their sound went into all the earth, and their words unto the ends of the world.

What do you say? He means. They have not heard? Why the whole world, and the ends of the earth, have heard. And have you, among whom the heralds abode such a long time, and of whose land they were, not heard? Now can this ever be? Sure if the ends of the world heard, much more must you. Then again another objection.

Ver. 19. But I say, Did not Israel know?

For what if they heard, he means, but did not know what was said, nor understand that these were the persons sent? Are they not to be forgiven for their ignorance? By no means. For Isaiah had described their character in the words, How beautiful are the feet of them that preach the Gospel of peace. [Isaiah 52:7] And before him the Lawgiver himself. Hence he proceeds.

First Moses says, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. [Deuteronomy 32:21]

And so they ought even from him to have been able to distinguish the preachers, not from the fact of these disbelieving only, not from the fact of their preaching peace, not from the fact of their bringing the glad tidings of those good things, not from the word being sown in every part of the world, but from the very fact of their seeing their inferiors, those of the Gentiles, in greater honor. For what they had never heard, nor their forefathers, that wisdom did these on a sudden embrace (ἑ φιλοσόφουν). And this was a mark of such intense honor, as should gall them, and lead them to jealousy, and to recollection of the prophecy of Moses, which said, I will provoke you to jealousy by them that are no people. For it was not the greatness of the honor alone that was enough to throw them upon jealousy, but the fact too that a nation had come to enjoy these things which was of so little account that it could hardly be considered a nation at all. For I will provoke you to jealousy, by them which are no nation, and by a foolish nation will I anger you. For what more foolish than the Greeks (Heathen, see pp. 373, 377)? Or what of less account? See how by every means God had given from of old indications and clear signs of these times, in order to remove their blindness. For it was not any little corner in which the thing was done, but in land, and in sea, and in every quarter of the globe. And they saw those in the enjoyment of countless blessings now, who had formerly been objects of their contempt. One should consider then that this is that people of which Moses said, I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you. Was it Moses only then that said this? No, for Isaiah also after Him says so. And this is why Paul said, First Moses, to show that a second will come who says the same things in a clearer and plainer way. As then he says above, that Esaias cries, so too here.

Ver. 20. But Esaias is very bold, and says.

Now what he means is something of this kind. He put a violence on himself, and was ambitious to speak, not some thing veiled over, but to set things even naked before your eyes, and choosing rather to run (Origen in loc.) into dangers from being plain spoken, than by looking to his own safety, to leave you any shelter for your impenetrableness; although it was not the manner of prophecy to say this so clearly; but still to stop your mouths most completely, he tells the whole beforehand clearly and distinctly. The whole! What whole? Why your being cast out, and also their being brought in; speaking as follows, I was found of them that sought Me not, I was made manifest of them that asked not after Me. [Isaiah 65:1] Who then are they that sought not? Who they that asked not after Him? Clearly not the Jews, but they of the Gentiles, who hitherto had not known Him. As then Moses gave their characteristic mark in the words, no people and a foolish nation, so here also he takes the same ground to point them out from, viz. their extreme ignorance. And this was a very great blame to attach to the Jews, that they who sought Him not found Him, and they who sought Him lost Him.

Ver. 21. But unto Israel He says, All the day long have I stretched forth My hands unto a disobedient and gainsaying people. [Isaiah 65:2]

Observe now that difficulty, which so many make a subject of question, is discovered laid up from of old in the words of the Prophet, and with a clear solution to it too. And what is this? You heard Paul say before. What shall we say then? That the Gentiles which followed not after righteousness have attained unto righteousness. But Israel which followed after the law of righteousness has not attained to the law of righteousness. [Romans 9:30-31] This Esaias also says here. For to say, I was found of them that sought me not, I was made manifest unto them which asked not after me, is the same with saying, that the Gentiles which followed not after righteousness have attained unto righteousness. Then to show that what was happening was not of God's grace only, but also of the temper of those who came to Him, as also the casting off of the others came of the disputatiousness of those who disobeyed, hear what he proceeds with. But to Israel He says, All the day long have I stretched forth My hands to a disobedient and gainsaying people; here meaning by the day the whole period of the former dispensation. But the stretching out of the hands, means calling and drawing them to Him, and inviting them. Then to show that the fault was all their own, he says to a disobedient and gainsaying people. You see what a great charge this is against them! For they did not obey Him even when He invited them, but they gainsaid Him, and that when they saw Him doing so, not once or twice or thrice, but the whole period. But others who had never known Him, had the power to draw Him to them. Not that he says they themselves had the power to do it, but to take away lofty imaginings even from those of the Gentiles, and to show that it was His grace that wrought the whole, He says, I was made manifest, and I was found. It may be said, Were they then void of everything? By no means, for the taking of the things found, and the getting a knowledge of what was manifested to them, was what they contributed themselves. Then to prevent these saying, But why were You not made manifest to us also? He sets down what is more than this, that I not only was made manifest, but I even continue with My hands stretched out, inviting them, and displaying all the concern of an affectionate father, and a mother that is set on her child. See how he has brought us a most lucid answer to all the difficulties before raised, by showing that it was from their own temper that ruin had befallen them, and that they are wholly undeserving of pardon. For though they had both heard and understood what was said, still not even then were they minded to come to Him. And what is far more, He did not cause them to hear these things and to understand them only, but a thing which has more force to rouse them up and draw them to Him, when they were disobedient and gain-saying, He added to the others. Now what is this? It is His exasperating them, and making them jealous. For you know the domineering might of the passion, and how great the power is which jealousy is naturally possessed of for bringing all disputatiousness to an end, and rousing those who have grown remiss. And why need one say this of man when in brutes without reason, and children before they are of full age, the power it shows is so great? For a child often will not submit to its father when it is called, but continues obstinate. But when another child has notice taken of it, then it even though not called comes to its father's bosom, and what calling could not do, provoking to jealousy will. This then God also did. For He not only called and stretched out His hands, but stirred up in them the feeling of jealousy also, by bringing those far inferior to them (a thing which makes men excessively jealous) not into their good things, but (what was a much stronger step, and makes the feeling even more domineering,) into much greater good things, and of greater necessity than theirs, and such as they had never even fancied in a dream. But still they did not submit. What pardon then do they deserve who exhibit such excessive obstinacy? None. Yet this he does not say himself, but leaves it to the consciences of his hearers, to gather it from the conclusion of what he had stated, and again also confirms it by what he goes on to in his usual wisdom. And this he did also above, by introducing objections both in the case of the Law see on Romans 7:7, pp. 420, I and of the people, which presented an accusation beyond the true one; and then in the answer, which was to overthrow this, yielding as much as he pleased, and as the case allowed, so as to make what he was saying not unwelcome. And this he does here, writing as follows:

Chap. xi. ver.

1. I say then, Hath God cast away His people whom He foreknew? God forbid.

And he introduces the form a person would use in doubt, as though taking occasion from what had been said, and after making this alarming statement, by the denial of it he causes the sequel to be allowed with readiness; and what by all the former arguments he had been laboring to show that he makes good here also. What then is this? That even if there be but a few saved, the promise yet stands good. This is why he does not merely say people, but people which He foreknew. Then proceeding with the proof that the people were not cast off, For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

I, he says, the instructor, the preacher. Now since this seemed contrary to what was said before in the words, Who has believed our report? and, All the day long have I stretched forth My hands to a disobedient and gainsaying people; and, I will provoke you to jealousy by them which are no people; he was not satisfied with the deprecation, nor with having said, God forbid, but makes it good by taking it up again and saying, God has not cast away His people. But this is not a confirmation, men may say, but an assertion. Observe then the confirmation, both the first, and that which follows it. For the first is that he was himself of that race. But He would not, if on the point of casting them off, have chosen from them him to whom He entrusted all the preaching, and the affairs of the world, and all mysteries, and the whole economy. This then is one proof, but the next, after it, is his saying, that people whom He foreknew, that is, who He knew clearly were suited to it, and would receive the faith. Pococke on Hos. p. 23. See Acts 2:41; 4:4; 21:20 For three, five, even ten thousand were believers from among them. And so to prevent any from saying, Are you the people, then? And because you have been called, has the nation been called? He proceeds.

Ver.

2. He has not cast off His people, whom He foreknew.

As though he said, I have with me three, five, or ten thousand. What then? Has the people come to be three, five, or ten thousand? That seed that compared with the stars of heaven for multitude, or the sand of the sea? Is this the way you deceive us and put a cheat upon us, by making the whole people yourself and the few that are with you; and did you inflate us with idle hopes, and say that the promise has been fulfilled, when all are lost, and the salvation comes down to a few? This is all bombast and vanity! We cannot away with such sophistry as this! Now, that they may not say this, see how in the sequel he proceeds to the answer, not giving the objection indeed, but before it grounding the answer to it upon ancient history. What then is the answer?

Ver. 2-5. Do you not know, he says, what the Scripture says of Elias? How he (so most; manuscripts Sav. who) makes intercession to God against Israel, saying, Lord, they have killed Your prophets, and dug down Your altars; and I am left alone, and they seek my life. But what says the answer of God unto him? I have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also, there is a remnant according to the election of grace.

What he means is nearly this. God has not cast off His people. For had He done so, He would have admitted none of them. But if He did admit some, He has not cast them off. Still it is said, if He had not cast off, He would have admitted all. This does not follow; since in Elijah's time the part to be saved had come down to seven thousand: and now also there are probably many that believe. But if you do not know who they are, this is no wonder, for that prophet, who was so great and good a man, did not know. But God ordered things for Himself when even the prophet knew them not. But consider his judgment. Now in proving what was before him, he covertly augments the charge against them. For this is why he gave the whole passage, that he might parade before them their untowardness, and show that they had been so from of old. For if he had not wished this, but had directed his whole attention to prove that the people lay in the few, he would have said that even in Elijah's time, seven thousand were left. But now he reads to them the passage further back, as having been throughout at pains to show that it was no strange thing that they did with Christ, and the Apostles, but their habitual practice. For to prevent their saying that it was as a deceiver we put Christ to death, and as impostors that we persecute the Apostles, he brings forward the text which says, Lord, they have killed Your prophets, and dug down your altars. [1 Kings 19:14] Then in order not to make his discourse galling to them, he attaches another reason to the bringing forward of the text. For he quotes it not as if it was on purpose to accuse them, but as if intent upon showing some other things. And he leaves them without any excuse even by what had before been done. For observe how strong the accusation is even from the person speaking. For it is neither Paul, nor Peter, nor James, nor John, but one whom they held in the greatest estimation, the chief of the Prophets, the friend of God, a man who had been so very zealous in their behalf as even to be given up to hunger for them, who even to this day has never died. What then does this man say? Lord, they have killed Your prophets, and dug down Your altars; and I am left alone, and they seek my life. What could be more brutal cruelty than this? For when they should have besought pardon for the offenses they had already committed, they were minded even to kill him. And all these things put them quite beyond pardon. For it was not during the prevalence of the famine, but when the season was favorable, and their shame was done away, and the devils (i.e. false gods) had been put to shame, and the power of God had been shown, and the king had bowed beneath it, that they committed these audacities, passing from murder to murder, and making away with their teachers, and such as would bring them to a better mind. What then could they have to say to this? Were they too deceivers? Were they too impostors? Did they not know whence they were either? But they distressed you. Yes, but they also told you goodly things. But what of the altars? The altars too did not surely distress you? Did they too exasperate you? See of what obstinacy, of what insolence they were ever yielding proofs! This is why in another passage too Paul says, when writing to the Thessalonians, You also have suffered like things of your own countrymen, even as they have of the Jews, who both killed the Lord, and their own prophets, and have persecuted us, and please not God, and are contrary to all men [1 Thessalonians 2:14-15]; which is what he says here too, that they both dug down the altars, and killed the prophets. But what says the answer of God unto him? I have reserved to Myself seven thousand men who have not bowed the knee to the image of Baal. [1 Kings 19:18] And what has this to do with the present subject? Some may say. It has a great deal to do with the present subject. For he shows here that it is the worthy that God uses to save even if the promise be made to the whole nation. And this he pointed out above when he said, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. And, Except the Lord of Sabaoth had left us a seed, we should have become as Sodoma. [Romans 9:27-29] And he points it out from this passage also. Wherefore he proceeds to say, Even so then at this present time also, there is a remnant according to the election of grace. Observe that each word maintains its own rank, showing at once God's grace, and the obedient temper of them that receive salvation. For by saying election, he showed the approval of them, but by saying grace, he showed the gift of God.

Ver. 6. And if by grace, then it is no more of works, otherwise grace is no more grace: but if it be of works, then is it no more grace, otherwise work is no more work.

He again springs upon the disputatiousness of the Jews, in what has just been quoted; and on this ground bereaves them of excuse. For you cannot, he means, so much as say, that the Prophets called indeed, and God invited, and the state of things cried aloud, and the provoking to jealousy was enough to draw us to Him, but what was enjoined was grievous, and this is why we could not draw near, since we had a display of works demanded of us, and laborious well-doings. For you cannot even say this. For how should God have demanded this of you, when this would just throw His grace into the shade? And this he said out of a wish to show that He was most desirous that they might be saved. [Deuteronomy 5:29] For not only would their salvation be easily brought about, but it was also God's greatest glory to display His love toward man. Why then are you afraid of drawing near, since you have no works demanded of you? Why are you bickering and quarrelsome, when grace is before you, and why keep putting me the Law forward to no purpose whatsoever? For you will not be saved by that, and will mar this gift also; since if you pertinaciously insist on being saved by it, you do away with this grace of God. Then that they might not think this strange, having first taken those seven thousand; he said that they were saved by grace. For when he says, Even so then at this present time also there is a remnant according to the election of grace; he shows that they also were saved by grace. And not hereby only, but likewise by saying, I have reserved unto Myself. For this is the language of One Who shows that He Himself was the chief Contributor. And if by grace, it will be said, how came we all not to be saved? Because ye would not. For grace, though it be grace, saves the willing, not those who will not have it, and turn away from it, who persist in fighting against it, and opposing themselves to it. Observe how throughout the point he is proving is, Not as though the Word of God had taken none effect, by showing that the worthy were those to whom the promise came, and that these, few though they be, may yet be the people of God; and indeed he had stated it in the beginning of the Epistle with much force, where he says, For what if some did not believe [Romans 3:3], and did not even stop at this, but proceeded, Yea, let God be true, and every man a liar. [Romans 3:4] And here again he confirms it another way, and shows the force of grace, and that always the one were being saved, the other perished. Let us then give thanks, that we belong to them that are being saved, and not having been able to save ourselves by works, were saved by the gift of God. But in giving thanks, let us not do this in words only, but in works and actions. For this is the genuine thanksgiving, when we do those things whereby God is sure to be glorified, and flee from those from which we have been set free. For if we, after insulting the King, instead of being punished have been honored, and then go and insult Him afresh, since we are detected in the utmost ingratitude, we should with justice have to suffer the utmost punishment, one greater far than the former. For the former insolence did not show us so ungrateful as that committed after honor and much attention shown us. Let us then flee those things from which we have been set free, and not give thanks with our mouths only, lest it be said of us also, This people honors Me with their lips, but with their heart is far from Me. [Isaiah 29:13] For how is it else than unseemly, when the heavens declare the glory of God [Psalm 19:1], and thou, for whom the heavens were made that glorify Him, doest such things that through you the God that made you is blasphemed? It is for this that not only he that blasphemes, but yourself also, will be liable to punishment. For the heavens also do not glorify God by sending forth a voice but by putting others upon doing it at the sight of them, and yet they are said to declare the glory of God. Thus too they that furnish a life to be wondered at, even though they hold their peace, yet glorify God, when others through them glorify Him. For He is not so much reverenced because of the heaven, as of a spotless life. When then we are discoursing with the Gentiles, we cite (4 manuscripts read or point to the reading, let us not cite) not the heavens before them, but the men, whom though they were in worse plight than brutes, He has persuaded to be the Angels' competitors. And we (1 manuscripts let us) stop their mouths by speaking of this change. For far better than the heaven is man, and a soul brighter than their beauty may he possess. For it, though visible for so long a time, did not persuade much. But Paul, after preaching a short time, drew the whole world unto him. St. Augustine on Psalm 19:4 For he possessed a soul no less than the heaven, which was able to draw all men unto him. Our soul is not a match even for the earth: but his is equal to the heavens. That stands indeed keeping to its own boundary and rule; but the loftiness of his soul transcended all the heavens, and conversed with Christ Himself. [2 Corinthians 10:15]¹ But this He marvelled at when He says, He is a chosen vessel unto Me. [Acts 9:15] And this Heaven does a cloud many times overshadow. But Paul's soul no temptation overshadowed but even in storms he was clearer to the sight than the hard sky (σταθερἅς μεσημβρίας ) at noon, and shone constantly as it had done before the clouds came on. For the Sun who shone in him sent not forth such rays as to be over-clouded by the concourse of temptations, but even then shone forth the more. Wherefore he says, My grace is sufficient for you, for My Strength is made perfect in weakness. [2 Corinthians 12:9] Let us then strive to be like him, and then even to what we are this heaven will be as nothing, if we wish it, nor yet the sun, nor the whole world. For these are for us, and not we for them. Let us show that we are worthy of having had these made for us. For if we be found unworthy of these, how shall we be worthy a kingdom? For indeed all that live so as to blaspheme God are unworthy to see the sun. They who blaspheme Him are unworthy to enjoy the creatures who glorify Him: since even a son who insults his father is unworthy to be waited upon by the approved servants. Hence these will enjoy glory, and that great glory; but we shall have to undergo punishment and vengeance.

How miserable then will it be for the creation which was made for you to be fashioned according to the glorious liberty of the children of God, [Romans 8:21] but for us who were made children of God, through our much listlessness, to be sent away to destruction and hell, for whose sake the creation shall enjoy that great festal time? Now to keep this from coming to pass, let such of us as have a pure soul keep it still such, or rather let us make its brightness more intense. And let those of us that have a soiled one, not despair. For if (he says) your sins be as purple, I will make them white as snow. And if they be as scarlet, I will make them white as wool. [Isaiah 1:18] But when it is God that promises, doubt not, but do those things whereby you may draw to you these promises. Are they unnumbered, the fearful and outrageous acts done by you? And what of this? For hitherto you are not gone away into the grave where no man shall confess. (ib. 38:18; Psalm 6:5.) Hitherto the arena (θέατρον) is not broken up for you, but you are standing within the line, and you are able even by a struggle at the last to recover all your defeats. You are not yet come to where the rich man was, for you to hear it said, there is a gulf between you and us. [Luke 16:26] The Bridegroom is not yet at hand, that one should fear to give you of his oil. Still can you buy and store up. And there is not one yet to say, Not so; lest there be not enough for us and and you [Matthew 25:9]; but there are many that sell, the naked, the hungry, the sick, the imprisoned. Give food to these, clothing to those, visit the sick, and the oil will come more than from fountains. The day of account is not here. Use the time as need be, and make deductions from the debts, and to him that owes an hundred measures of oil, say, Take your bill and write fifty. [Luke 16:6] And with money, and with words, and with every other thing do in like manner, imitating that steward. And advise this to yourself, and also to your relatives, for you have still the power of saying so. You are not yet come to the necessity of calling in another in their behalf, but you have power to give advice at once to yourself and to others. [Luke 16:28] But when you are gone away there, neither of these things will you have it in your power to do at need. And with good reason. For thou who hast had so long a period fixed you, and neither done yourself good, nor any else, how when you are under the Judge's hands shall you be able to obtain this grace? Putting all these things together then, let us cling fast to our own salvation, and not lose the opportunity of this life present. For it is possible, it is, even at our last breath to please God. It is possible to gain approval by your last will, not indeed in such way as in our lifetime, still it is possible. How, and in what way? If you leave Him among your heirs, and givest Him also (καὶ αὐτᾥ) a portion of your whole estate. Have you not fed Him in your lifetime? At all events when departed, when you are no longer owner, give Him a share of your goods. He is loving unto man, He does not deal niggardly by you. It is a mark to be sure of a greater desire, and so it will be more rewarded, to feed Him in your lifetime. But if you have not done this, at all events do the next best thing. Leave Him joint-heir (see p. 384) with your children, and if you are dilatory over this, bethink yourself that His Father made you joint-heir with Him, and break down your inhuman spirit. For what excuse will you have if you dost not even make Him a sharer with your children, who made you share the Heaven, and was slain for you? And yet all that ever He did, He did not in repayment of a debt, but as bestowing a favor. But you after so great benefits, have been made a debtor as well. And yet, though things are so, it is as if receiving a favor, not as demanding payment of a debt, that He crowns you; and this too when what He is to receive is His own. Give then your money, which is now no longer of any use to you, and of which you are no longer owner; and He will give you a Kingdom which shall be of service to you perpetually, and with it will bestow also the things of this life. For if He be made the joint heir of your children, He does lighten their orphanage for them, do away with plots against them, beat off insults, stop the mouths of pettifoggers. And if they themselves be unable to stand up for their bequeathments, He will Himself stand up, and not let them be broken through. But if He do even allow this, then He makes up of Himself all that was ordered in the will with still greater liberality, because He has been but mentioned in it. Leave Him then your heir. For it is to Him that you are upon the point of going. He will be your Judge Himself in the trial for all that has been done here. But there are some so miserable and pinched, that though they have no children, still they have not the courage to do this, but approve of giving that they have to hangers on, and to flatterers, and to this person and to that, sooner than to Christ, Who has done them so great benefits. And what can be more unreasonable than this conduct? For if one were to compare men of this cast to asses, aye, or to stones, one shall not still be saying anything tantamount to their unreasonableness and senselessness. Nor could one find a similitude to put before you their madness and dementedness. For what pardon shall they obtain for not having fed Him in their lifetime, who, even when they are on the point of departing to Him, have not the inclination to give Him but a trifle out of those goods, of which they are no longer the owners, but are of such an inimical and hostile disposition, as not even to give Him a share in what is useless to themselves? Do you not know how many of mankind have not even been counted worthy to obtain an end of this kind, but have been snatched off suddenly? But you does God empower to give orders to your kindred, and to speak with them about your property, and set all that is in your house in order. What defense then will you have to set up, when even after receiving this favor from Him, you have treacherously given up the benefit, and art standing as it were in diametrical opposition to your forefathers in the faith? For they even in their lifetime sold all, and brought it to the Apostle's feet. But you, even at your death, dost not give any share to them that need. What is the better part, and gives one much boldness, is to remedy poverty in one's lifetime. But if you have not been minded to do this, at all events do upon your death-bed some noble act. For this is not what a strong love for Christ would do, yet still it is an act of love. For if you will not have the high place with the Lambs, still even to be after them at all is no light thing, and so not to be placed with the goats nor on the left hand. But if you will not do even this, what plea is to rescue you, when neither the fear of death nor your money having become henceforth of no use to you, nor the leaving of safety behind you to your children, nor the laying up of much pardon there against the time to come, will make you merciful to man? Wherefore I advise, as the best thing, that in your lifetime you give the larger half of your goods to the poor. But if there be any of so narrow a soul as not to have the heart to do so, at all events let them by necessity become merciful. For when you were living as if there were no death, then you clung close to your goods. But now since you have learned that you are to die, at least now give over your opinion, and deliberate about your affairs as one that must die. Or rather as one that ought to enjoy immortal life for evermore. For if what I am going to say be distasteful, and big with horror, still it must be said. Reckon with your slaves the Lord. Are you giving your slaves liberty? Give Christ liberty from famine, from distress, from imprisonment, from nakedness. Are you horrified at the words? Is it not then more horrible when thou dost not even thus much? And here the word makes your blood curdle. But when you are gone to that world, and hast to hear things far more grievous than these, and see the tortures which are incurable, what will you say? To whom will you flee for refuge? Whom will you call to your alliance and assistance? Will it be Abraham? He will not hearken to you. Or those virgins? They will not give you of their oil. Your father then or your grandfather? But none even of these, if he be ever so holy, will have it in his power to reverse that sentence. Weighing then all these things, to Him Who alone is Lord to blot out the bill against you and to quench that flame, to Him make prayer and supplication, and propitiate Him, by now feeding Him and clothing Him continually: that in this world you may depart with a good hope, and when you are there you may enjoy eternal blessings, which may we all attain to by the grace and love toward man, etc.

Rom. XI. 7

What then? Israel has not obtained that, which he seeks for; but the election has obtained it and the rest were blinded.

He had said that God did not cast off His people; and to show in what sense He had not cast them off, he takes refuge in the Prophets again. And having shown by them that the more part of the Jews were lost, that he might not seem to be again bringing forward an accusation of his own, and to make his discourse offensive, and to be attacking them as enemies, he takes refuge in David and Isaiah, and says,

Ver. 8. According as it is written, God has given them the spirit of slumber. [Isaiah 29:10]

Or rather we should go back to the beginning of his argument. Having then mentioned the state of things in Elijah's time, and shown what grace is, he proceeds, What then? Israel has not obtained that which he seeks for. Now this is as much what an accuser would say, as what one who was putting a question. For the Jew, he means, is inconsistent with himself when he seeks for righteousness, which he will not accept. Then to leave them with no excuse, he shows, from those who have accepted it, their unfeeling spirit, as he says, But the election has obtained it, and they are the condemnation of the others. And this is what Christ says, But if I by Beelzebub cast out devils, by whom do your children cast them out? Wherefore they shall be your judges. [Luke 11:19] For to prevent any one from accusing the nature of the thing, and not their own temper, he points out those who had obtained it. Hence he uses the word with great propriety, to show at once the grace from above and the zeal of these. For it is not to deny free-will that he speaks of their having obtained (as by chance, Gr. ἐ πέτυχε) it, but to show the greatness of the good things, and that the greater part was of grace, though not the whole. For we too are in the habit of saying, so and so chanced to get (same word), so and so met with, when the gain has been a great one. Because it is not by man's labors, but by God's gift, that the greater part was brought about.

And the rest was blinded.

See how he has been bold enough to tell with his own voice the casting off of the rest. For he had indeed spoken of it already, but it was by bringing the prophets in as accusers. But from this point he declares it in his own person. Still even here he is not content with his own declaration, but brings Isaiah the prophet in again. For after saying, were blinded, he proceeds; according as it is written, God has given them the spirit of slumber. Now whence came this blinding? He had indeed mentioned the causes of it before, and turned it all upon their own heads, to show that it was from their unseasonable obstinacy that they had to bear this. And now he speaks of it too. For when he says, Eyes that they should not see, and ears that they should not hear, he is but finding fault with their contentious spirit. For when they had eyes to see the miracles, and were possessed of ears to hear that marvellous Teaching, they never used these as were fitting. And the He gave, do not imagine to mean here an agency, but a permission only. But slumber (καταάνυξις lit. piercing) is a name he here gives to the habit of soul inclinable to the worse, when incurably and unchangeably so. For in another passage David says, that my glory may sing unto You, and I may not be put to slumber [Psalm 30:12, Septuagint]: that is, I may not alter, may not be changed. For as a man who is hushed to slumber in a state of pious fear would not easily be made to change his side; so too he that is slumbering in wickedness would not change with facility. For to be hushed to slumber here is nothing else but to be fixed and riveted to a thing. In pointing then to the incurable and unchangeable character of their spirit, he calls it a spirit of slumber. Then to show that for this unbelief they will be most severely punished, he brings the Prophet forward again, threatening the very things which in the event came to pass.

Ver. 9. Let their table be made a snare, and a trap, and a stumbling-block. [Psalm 69:22-23]

That is, let their comforts and all their good things change and perish, and let them be open to attack from any one. And to show that this is in punishment for sins that they suffer this, he adds, and a recompense unto them.

Ver. 10. Let their eyes be darkened that they may not see, and bow down their back always.

Do these things then still require any interpreting? Are they not plain even to those ever so senseless? And before our words, the very issue of facts has anticipated us in bearing witness to what was said. For at what time have they ever been so open to attacks? At what time such an easy prey? At what time has He so bowed down their backs? At what time have they been set under such bondage? And what is more, there is not to be any unloosing from these terrors. And this the prophet has also hinted. For he does not say only, bow Thou down their back, but, forever bow Thou down. But if you are disposed to dispute, O Jew, about the issue, from what has gone before learn also the present case. Thou went down to Egypt; and two hundred years passed, and God freed you speedily from that bondage, and that though thou were irreligious, and went whoring with the most baneful whoredom. You were freed from Egypt, and you worshipped the calf, you sacrificed your sons to Baalpeor, you defiled the temple, you went after every sort of vice, you grew not to know nature itself. The mountains, the groves, the hills, the springs, the rivers, the gardens did you fill with accursed sacrifices, you slew the prophets, overthrew the altars, exhibited every excess of wickedness and irreligion. Still, after giving you up for seventy years to the Babylonians, He brought you back again to your former freedom, and gave you back the temple, and your country, and your old form of polity and there were prophets again, and the gift of the Spirit. Or rather, even in the season of your captivity you were not deserted, but even there were Daniel, and Ezekiel, and in Egypt Jeremiah, and in the desert Moses. After this you reverted to your former vice again, and wast a reveller ἐ ξεβακχεύθης [2 Maccabees 14:33], therein, and changed your manner of life πολιτείαν to the Grecian in the time of Antiochus the impious Daniel 8:14; [1 Maccabees 4:54]. But even then for a three years and a little over only were ye given up to Antiochus, and then by the Maccabees ye raised those bright trophies again. But now there is nothing of the sort, for the reverse has happened throughout. And this is ground for the greatest surprise, as the vices have ceased, and the punishment has been increased, and is without any hope of a change. For it is not seventy years only that have passed away, nor a hundred, nor yet twice as many but three hundred, and a good deal over, and there is no finding even a shadow of a hope of the kind. And this though ye neither are idolaters, nor do the other audacious acts ye did before. What then is the cause? The reality has succeeded to the type, and grace has shut out the Law. And this the prophet foretelling from of old said, And ever bow Thou down their back. See the minuteness of prophecy, how it foretells their unbelief, and also points out their disputatiousness, and shows the judgment which should follow, and sets forth the endlessness of the punishment. For as many of the duller sort, through unbelief in what was to come to pass, wished to see things to come by the light of things present, from this point of time God gave proof of His power on either part, by lifting those of the Gentiles who believed, above the heaven, but bringing down such of the Jews as believed not to the lowest estate of desolation, and giving them up to evils not to be ended. Having then urged them severely both about their not believing, and about what they had suffered and were yet to suffer, he again allays what he had said by writing as follows:

Ver. 11. I say then, Have they stumbled, that they should fall? God forbid.

When he has shown that they were liable to evils without number, then he devises an allayment. And consider the judgment of Paul. The accusation he had introduced from the prophets, but the allayment he makes come from himself. For that they had sinned greatly, he would say, none will gainsay. But let us see if the fall is of such kind as to be incurable, and quite preclude their being set up again. But of such kind it is not. You see how he is attacking them again, and under the expectation of some allayment he proves them guilty of confessed sins. But let us see what even by way of allayment he does devise for them. Now what is the allayment? When the fullness of the Gentiles, he says, shall have come in, then shall all Israel be saved, at the time of his second coming, and the end of the world. Yet this he does not say at once. But since he had made a hard onset upon them, and linked accusations to accusations, bringing prophets in after prophets crying aloud against them, Isaiah, Elijah, David, Moses, Hosea, not once or twice, but several times; lest in this way he should both by driving these into despair, make a wall to bar their access to the faith, and should further make such of the Gentiles as believed unreasonably elated, and they also by being puffed up should take harm in matter of their faith, he further solaces them by saying, But rather through their fall salvation has come unto the Gentiles. But we must not take what is here said literally, but get acquainted with the spirit and object of the speaker, and what he aimed to compass. Which thing I ever entreat of your love. For if with this in our minds we take up what is here said, we shall not find a difficulty in any part of it. For his present anxiety is to remove from those of the Gentiles the haughtiness which might spring in them from what he had said. For in this way they too were more likely to continue unshaken in the faith, when they had learned to be reasonable, as also those of the Jews were, when quit of despair, more likely to come with readiness to grace. Having regard then to this object of his, let us so listen to all that is said on this passage. What does he say then? And whence does he show that their fall was not irremediable, nor their rejection final? He argues from the Gentiles, saying as follows:

Through their fall salvation has come unto the Gentiles, for to provoke them to jealousy.

This language is not his own only, but in the Gospels too the parables mean this. For He who made a marriage feast for His Son, when the guests would not come, called those in the highways. [Matthew 22:9]. And He who planted the Vineyard, when the husbandmen slew the Heir, let out His Vineyard to others. [Matthew 21:38]¹ And to the Syrophœnician woman, when she persevered, He said somewhat further besides. It is not meet, He says, to take the children's bread, and cast it to the dogs. [Matthew 15:26] And Paul to those of the Jews that raised a sedition, It was necessary that the word of God should first have been spoken unto you: but seeing ye judge yourselves unworthy, lo, we turn unto the Gentiles. [Acts 13:46] And throughout it is clear that the natural course of things was this, that they should be the first to come in, and then those of the Gentiles; but since they disbelieved, the order was reversed; and their unbelief and fall caused these to be brought in first. Hence it is that he says, through their fall salvation has come to the Gentiles, for to provoke them to jealousy. But if he mentions what the course of things issued in, as if the chief design of Providence, do not feel surprised. For he wishes to solace their down-stricken souls, and his meaning is about this. Jesus came to them; they did not receive Him, though He did countless miracles, but crucified Him. Hence He drew the Gentiles to Him, that the honor they had, by cutting them to the heart for their insensibility might at least out of a moroseness against others persuade them to come over. For they ought to have been first admitted, and then we. And this was why he said, For it is the power of God unto salvation unto every one that believes; to the Jew first, and also to the Gentile. [Romans 1:16] But as they had started off, we the last became first. See then how great honors he gathers for them even from this. One that he says, we were then called, when they were not willing; a second that he says, the reason of our being called was not that we only might be saved, but that they also, growing jealous at our salvation, might become better. What does he say then? That if it were not for the Jews' sake, we should not have been called and saved at all? We should not before them, but in the regular order. Wherefore also when He was speaking to the disciples, He did not say barely, Go to the lost sheep of the House of Israel [Matthew 10:6], but, Go rather to the sheep, to show that to those parts also they must come after these. And Paul again says not, It was necessary that the word of God should have been spoken unto you, but should first have been spoken unto you [Acts 13:46], to show that in the second place it must be to us also. And this was both done and said, that they might not be able, shameless though they were, to pretend that they were overlooked, and that was why they did not believe. This then was why Christ, though he knew all things before, yet came to them first.

Ver. 12. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fullness?

Here he is speaking to gratify them. For even if these had fallen a thousand times, the Gentiles would not have been saved unless they had shown faith. As the Jews likewise would not have perished unless they had been unbelieving and disputatious. But as I said, he is solacing them now they are laid low, giving them so much the more ground to be confident of their salvation if they altered. For if when they stumbled, he says, so many enjoyed salvation, and when they were cast out so many were called, just consider what will be the case when they return. But he does not put it thus, When they return. Now he does not say how much more their return, or their altering, or their well-doing, but how much more their fullness, that is, when they are all about coming in. And this he said to show that then also grace and God's gift will do the larger part, or almost the whole.

Ver. 13, 14. For I speak to you Gentiles; inasmuch as I am the Apostle of the Gentiles, I magnify mine office; if by any means I may provoke to emulation them which are my flesh, and might save some of them.

Again he endeavors much to get himself clear of untoward suspicion. And he seems to be blaming the Gentiles, and to be humbling their conceits, yet he gives a gentle provocation to the Jew also. And indeed he goes round about seeking to veil and allay this great ruin of theirs. But he finds no means of doing it, owing to the nature of the facts. For from what he had said, they deserved but the greater condemnation, when those who were far short of them had taken the good things prepared for them. This is why then he passes from the Jews to those of the Gentiles, and puts in between his discourse the part about them, as wishing to show that he is saying all these things in order to instruct them to be reasonable. For I praise you, he means, for these two reasons; one, because I am necessitated to do so as being your commissioned minister; the other, that through you I may save others. And he does not say, my brethren, my kinsmen; but, my flesh. And next, when pointing out their disputatious spirit, he does not say, if by any means I may persuade, but, provoke to jealousy and save; and here again not all, but, some of them. So hard were they! And even amid his rebuke he shows again the Gentiles honored, for they are causes of their salvation, and not in the same way. For they became purveyors of blessings to them through unbelief, but these to the Jews by faith. Hence the estate of the Gentiles seems to be at once equal and superior. For what will you say, O Jew? That if we had not been cast out, he would not have been called so soon? This the man of the Gentiles may say too, If I had not been saved, you would not have been moved to jealousy. But if you would know wherein we have the advantage, I save you by believing, but it is by stumbling that you have afforded us an access before yourself. Then perceiving again that he had touched them to the quick, resuming his former argument, he says,

Ver. 15. For if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?

Yet this again condemns them, since, while others gained by their sins, they did not profit by other men's well doings. But if he asserts that to be their doing which necessarily happened, be not surprised: since (as I have said several times) it is to humble these, and to exhort the other, that he throws his address into this form. For as I said before, if the Jews had been cast away a thousand times over, and the Gentiles had not shown faith, they would never have been saved. But he stands by the feeble party, and gives assistance to the distressed one. But see also even in his favors to them, how he solaces them in words only. For if the casting away of them be the reconciling of the world, (and what is this to the Jews?) what shall the receiving of them be but life from the dead? Yet even this was no boon to them, unless they had been received. But what he means is to this effect. If in anger with them He gave other men so great gifts, when He is reconciled to them what will He not give? But as the resurrection of the dead was not by the receiving of them, so neither now is our salvation through them. But they were cast out owing to their own folly, but it is by faith that we are saved, and by grace from above. But of all this nothing can be of service to them, unless they show the requisite faith. Yet doing as he is wont, he goes on to another encomium, which is not really one, but which only seems to be, so imitating the wisest physicians, who give their patients as much consolation as the nature of the sickness allows them. And what is it that he says?

Ver. 16. For if the first-fruits be holy, the lump also is holy; and if the root be holy, so are the branches;

So calling in this passage by the names of the first-fruit and root Abraham, and Isaac, and Jacob, the prophets, the patriarchs, all who were of note in the Old Testament; and the branches, those from them who believed. Then since the fact met him that many had disbelieved, observe how he undermines (ὑ ποτέμνεται, see p. 345) it again, and says,

Ver. 17. And if some of the branches be broken off.

And yet above you said that the more part perished, and a few were saved only. How came it then that speaking of those that perished, you have used a some, which is indicative of fewness? It is not, he replies, in opposition to myself, but out of a desire to court and recover those that are distressed. Observe how in the whole of the passage one finds him working at this object, the wish to solace them. And if you deny it, many contradictions will follow. But let me beg you to notice his wisdom, how while he seems to be speaking for them, and devising a solace for them, he aims a secret blow at them, and shows that they are devoid of all excuse, even from the root, from the first-fruit. For consider the badness of the branches, which, when they have a sweet root, still do not imitate it; and the faultiness of the lump, when it is not altered even by the first-fruit. And if some of the branches were broken off. However, the greater part were broken off. Yet, as I said, he wishes to comfort them. And this is why it is not in his own person, but in theirs, that he brings in the words used, and even in this gives a secret stroke at them, and shows them to have fallen from being Abraham's kinsmen. [Matthew 3:9] For what he was desirous of saying was, that they had nothing in common with them. [John 8:39] For if the root be holy, and these be not holy, then these are far away from the root. Then under the appearance of solacing the Jews, he again by his accusation smites them of the Gentiles. For after saying, And if some of the branches were broken off, he proceeds.

And thou being a wild olive were grafted in.

For the less esteem the man of the Gentiles is of, the more the Jew is vexed at seeing him enjoy his goods. And to the other, the disgrace of the little esteem he was of, is nothing to the honor of the change. And consider his skilfulness. He does not say, thou were planted in, but thou were grafted in, by this again cutting the Jew to the heart, as showing that the Gentile man was standing in his own tree, and himself lying on the ground. Wherefore he does not stop even here, nor after he had spoken of grafting in does he leave off (and yet in this he declared the whole matter), but still he dwells over the prosperous state of the Gentile, and enlarges upon his fair fame in the words, And with them partakest of the root and fatness of the olive tree. And he seems indeed to have viewed him in the light of an addition. But he shows that he was no whit the worse on that account, but in possession of everything, that the branch which had come up out of the root had. Lest then on hearing the words, and thou were grafted in, you should suppose him to be lacking when compared with the natural branch, see how he makes him equal to it by saying, that with them you partake of the root and fatness of the olive: that is, hast been put into the same noble rank, the same nature. Then in rebuking him, and saying,

Ver. 18. Boast not against the branches. He seems indeed to be comforting the Jew, but points out his vileness and extreme dishonor. And this is why he says not, boast not, but, boast not against do not boast against them so as to sunder them. For it is into their place that you have been set, and their goods that you enjoy. Do you observe how he seems to be rebuking the one, while he is sharp upon the other?

But if you boast, he says, you bear not the root, but the root you.

Now what is this to the branches that are cut off? Nothing. For, as I said before, while seeming to devise a sort of weak shadow of consolation, and in the very midst of his aiming at the Gentile, he gives them a mortal blow; for by saying, boast not against them, and, if you boast, you bear not the root, he has shown the Jew that the things done deserved boasting of, even if it was not right to boast, thus at once rousing him and provoking him to faith, and smiting at him, in the attitude of an advocate, and pointing out to him the punishment he was undergoing, and that other men had possession of what were their goods.

Ver. 19. You will say then, he goes on, The branches were broken off that I might be grafted in.

Again he establishes, by way of objection, the opposite to the former position, to show that what he said before, he had not said as directly belonging to the subject, but to draw them to him. For it was no longer by their fall that salvation came to the Gentiles, nor was it their fall that was the riches of the world. Nor was it by this that we were saved, because they had fallen, but the reverse. And he shows that the providence in regard to the Gentiles was a main object, even though he seems to put what he says into another form. And the whole passage is a tissue of objections, in which he clears himself of the suspicion of hatred, and makes his language such as will be acceptable.

Ver. 20. Well, he praises what they said, then he alarms them again by saying, Because of unbelief they were broken off, and you are grafted in standest. by faith.

So here another encomium, and for the other party an accusation. But he again lays their pride low by proceeding to say, be not high-minded, but fear. For the thing is not matter of nature, but of belief and unbelief. And he seems to be again bridling the Gentile, but he is teaching the Jew that it is not right to cling to a natural kinsmanship. Hence he goes on with, Be not high-minded, and he does not say, but be humble, but, fear. For haughtiness genders a contempt and listlessness. Then as he is going into all the sorrows of their calamity, in order to make the statement less offensive, he states it in the way of a rebuke given to the other as follows:

Ver. 21. For if God spared not the natural branches, and then he does not say, neither will He spare you, but take heed, lest He also spare not you. So paring (ὑ ποτεμνόμενος) away the distasteful from his statement, representing the believer as in the struggle, he at once draws the others to him, and humbles these also.

Ver. 22. Behold therefore the goodness and severity of God: on them which fell, severity; but toward you, goodness, if you continue in His goodness: otherwise thou also shall be cut off.

And he does not say, Behold your well doing, behold your labors, but, Behold the goodness of God toward man, to show that the whole comes of grace from above, and to make us tremble. For this reason for boasting should make you to fear: since the Lord (δεσπότης) has been good unto you, do thou therefore fear. For the blessings do not abide by you unmovable if you turn listless, as neither do the evils with them, if they alter; For thou also, he says, unless thou continue in the faith, will be cut off.

Ver. 23. And they also, if they abide not in unbelief, shall be grafted in.

For it was not God that cut them off, but they have broken themselves off and fallen, and he did well to say have broken themselves off. For He has never yet so (Sav. conj. manuscript corr. οὗτος) cast them off, though they have sinned so much and so often. You see what a great thing a man's free choice is, how great the efficacy of the mind is. For none of these things is immutable, neither your good nor his evil. You see too how he raises up even him in his despondency, and humbles the other in his confidence; and do not thou be faint at hearing of severity, nor thou be confident at hearing of goodness. The reason why He cut you off in severity was, that you might long to come back. The reason why He showed goodness to you was, that you might continue in (he does not say the faith, but) His goodness, that is, if you do things worthy of God's love toward man. For there is need of something more than faith. You see how he suffers neither these to lie low, nor those to be elated, but he also provokes them to jealousy, by giving through them a power to the Jew to be set again in this one's place, as he also had first taken the other's ground. And the Gentile he put in fear by the Jews, and what had happened to them, lest they should feel elated over it. But the Jew he tries to encourage by what had been afforded to the Greek. For thou also, he says, will be cut off if you grow listless, (for the Jew was cut off), and he will be grafted in if he be earnest, for thou also wast grafted in. But it is very judicious in him to direct all he says to the Gentile, as he is always in the habit of doing, correcting the feeble by rebuking the stronger. This he does in the end of this Epistle too, when he is speaking of the observance of meats. Then, he grounds this on what had already happened, not upon what was to come only. And this was more likely to persuade his hearer. And as he means to enter on consecutiveness of reasonings, such as could not be spoken against, he first uses a demonstration drawn from the power of God. For if they were cut off, and cast aside, and others took precedence of them in what was theirs, still even now despair not.

For God is able, he says, to graft them in again, since He does things beyond expectation. But if you wish for things to be in order, and reasons to be consecutive, you have from yourselves a demonstration which more than meets your wants.

Ver. 24. For if you were cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be grafted into their own olive tree.

If then faith was able to do what was contrary to nature, much more will it that which is according to nature. For if this person, who was cut off from those by nature his fathers, came contrary to nature unto Abraham, much more will you be able to recover your own. For the Gentile's evil lot is according to nature (he being by nature a wild olive), and the good contrary to nature (it being contrary to nature for him to be grafted into Abraham), but your lot on the contrary is the good by nature. For it is not upon another root, as the Gentile, but on your own that you are to be fixed if you are minded to come back. What then do you deserve, when after the Gentile had been able to do what was contrary to nature, you are not able to do that which is according to nature, but hast given up even this? Then as he had said contrary to nature, and, were grafted in, that you may not suppose the Jew to have the advantage, he again corrects this by saying that he also is grafted in. How much more shall these, says he, which be the natural branches be grafted into their own olive-tree? And again, God is able to graft them in. And before this he says, that if they abide not still in unbelief, they shall be also grafted in. And when you hear that he keeps speaking of according to nature, and contrary to nature, do not suppose that he means the nature that is unchangeable, but he tells us in these words of the probable and the consecutive, and on the other hand of the improbable. For the good things and the bad are not such as are by nature, but by temper and determination alone. And consider also how inoffensive he is. For after saying that thou also will be cut off, if you dost not abide in the faith, and these will be grafted in, if they abide not still in unbelief, he leaves that of harsh aspect, and insists on that of kindlier sound, and in it he ends, putting great hopes before the Jews if they were minded not to abide so. Wherefore he goes on to say,

Ver. 25. For I would not, brethren, that you should be ignorant of this mystery, lest ye should be wise your own conceits.

Meaning by mystery here, that which is unknown and unutterable, and has much of wonder and much of what one should not expect about it. As in another passage too he says, Behold, I tell you a mystery. We shall not all sleep, but we shall all be changed. [1 Corinthians 15:51] What then is the mystery?

That blindness in part has happened unto Israel. Here again he levels a blow at the Jew, while seeming to take down the Gentile. But his meaning is nearly this, and he had said it before, that the unbelief is not universal, but only in part. As when he says, But if any has caused grief, he has not grieved me, but in part [2 Corinthians 2:5]: And, so here too he says what he had said above, God has not cast off His people whom He foreknew [Romans 11:2]: and again, What then? Have they stumbled that they should fall? God forbid [Romans 11:11]: This then he says here also; that it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. Then as he had promised a great thing, he adduces the prophet in evidence, speaking as follows. Now it is not for the fact of a blindness having happened that he quotes the passage (for every one could see that), but that they shall believe and be saved, he brings Isaiah to witness, who cries aloud and says,

Ver. 26. There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob. [Isaiah 59:20]

Then to give the mark that fixes its sense to salvation, to prevent any one from drawing it aside and attaching it to times gone by, he says,

Ver. 27. For this is my covenant unto them, when I shall take away their sins.

Not when they are circumcised, not when they sacrifice, not when they do the other deeds of the Law, but when they attain to the forgiveness of sins. If then this has been promised, but has never yet happened in their case, nor have they ever enjoyed the remission of sins by baptism, certainly it will come to pass. Hence he proceeds,

Ver. 29. For the gifts and calling of God are without repentance.

And even this is not all he says to solace them, for he uses what had already come about. And what came in of consequence, that he states as chiefly intended, putting it in these words,

Ver. 28. As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.

That the Gentile then might not be puffed up, and say, I am standing, do not tell me of what would have been, but what has been, he uses this consideration to bring him down, and says, As concerning the Gospel, they are enemies for your sakes. For when you were called they became more captious. Nevertheless God has not even now cut short the calling of you, but He waits for all the Gentiles that are to believe to come in, and then they also shall come. Then he does them another kind favor, by saying, As touching election, they are beloved for the fathers sakes. And what is this? For wherein they are enemies, punishment is theirs: but wherein they are beloved, the virtue of their ancestors has no influence on them, if they do not believe. Nevertheless, as I said, he ceases not to solace them with words, that he may bring them over. Wherefore by way of fresh proof for his former assertion, he says,

Ver. 30-32. For as you in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they may also obtain mercy. For God has concluded them all in unbelief, that He might have mercy upon all.

He shows here that those of the Gentiles were called first. Then, as they would not come, the Jews were elected, and the same result occurred again. For when the Jews would not believe, again the Gentiles were brought over. And he does not stop here, nor does he draw the whole to a conclusion at their rejection, but at their having mercy shown them again. See how much he gives to those of the Gentiles, as much as he did to the Jews before. For when you, he would say, in times past did not obey, being of the Gentiles, then the Jews came in. Again, when these did not obey, you have come. However, they will not perish forever. For God has concluded them all in unbelief, that is, has convinced them, has shown them disobedient; not that they may remain in disobedience, but that He may save the one by the captiousness of the other, these by those and those by these. Now consider; you were disobedient, and they were saved. Again, they have been disobedient, and you have been saved. Yet you have not been so saved as to be put away again, as the Jews were, but so as to draw them over through jealousy while you abide.

Ver. 33. Oh, the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments!

Here after going back to former times, and looking back to God's original dispensation of things whereby the world has existed up to the present time, and having considered what special provision He had made for all occurrences, he is stricken with awe, and cries aloud, so making his hearers feel confident that certainly that will come to pass which he says. For he would not have cried aloud and been awe-struck, unless this was quite sure to come to pass. That it is a depth then, he knows: but how great, he knows not. For the language is that of a person wondering, not of one that knew the whole. But admiring and being awe-struck at the goodliness, so far forth as in him lay, he heralds it forth by two intensitive words, riches and depth, and then is awestruck at His having had both the will and the power to do all this, and by opposites effecting opposites. How unsearchable are His judgments. For they are not only impossible to be comprehended, but even to be searched. And His ways past finding out; that is, His dispensations for these also are not only impossible to be known, but even to be sought into. For even I, he means, have not found out the whole, but a little part, not all. For He alone knows His own clearly. Wherefore he proceeds:

Ver. 34, 35. For who has known the mind of the Lord? Or who has been His counsellor? Or who has first given to Him, and it shall be recompensed unto him again?

What he means is nearly this: that though He is so wise, yet He has not His Wisdom from any other, but is Himself the Fountain of good things. And though He has done so great things, and made us so great presents, yet it was not by borrowing from any other that He gave them, but by making them spring forth from Himself; nor as owing any a return for having received from him, but as always being Himself the first to do the benefits; for this is a chief mark of riches, to overflow abundantly, and yet need no aid. Wherefore he proceeds to say, For of Him, and through Him, and to Him, are all things. Himself devised, Himself created, Himself works together (Vulg. συγκρατεἵ, manuscripts συγκροτεἵ). For He is rich, and needs not to receive from another. And wise, and needs no counsellor. Why speak I of a counsellor? To know the things of Him is no one able, save Himself alone, the Rich and Wise One. For it is proof of much riches that He should make them of the Gentiles thus well supplied; and of much wisdom that He should constitute the inferiors of the Jews their teachers. Then as he was awe-struck he offers up thanksgiving also in the word, To Whom be glory forever. Amen.

For when he tells of any great and unutterable thing of this kind, he ends in wonder with a doxology. And this he does in regard to the Son also. For in that passage also he went on to the very same thing that he does here. Of whom is Christ according to the flesh, Who is over all God blessed forever. Amen. [Romans 9:5]

Him then let us also imitate, and let us glorify God in all things, by a heedful way of life, and let us not feel confidence in the virtues of our ancestry, knowing the example that has been made of the Jews. For this is not, certainly it is not, the relationship of Christians, for theirs is the kinsmanship of the Spirit. So the Scythian becomes Abraham's son: and his son on the other hand more of an alien to him than the Scythian. Let us not then feel confidence in the well-doings of our fathers (most manuscripts of others), but if you have a parent who is a marvel even, fancy not that this will be enough to save you, or to get you honor and glory, unless you have the relationship of character to him. So too if you have a bad one, do not think that you will be condemned on this account, or be put to shame if at least you order your own doings aright. For what can be less honorable than the Gentiles? Still in faith they soon became related to the Saints. Or what more nearly connected than the Jews? Yet still by unbelief they were made aliens. For that relationship is of nature and necessity, after which we are all relations. For of Adam we all sprung, and none can be more a relation than another, both as regards Adam and as regards Noah, and as regards the earth, the common mother of all. But the relationship worthy of honors, is that which does distinguish us from the wicked. For it is not possible for all to be relations in this way, but those of the same character only. Nor do we call them brothers who come of the same labor with ourselves, but those who display the same zeal. In this way Christ gives men the name of children of God, and so on the other hand children of the devil, and so too children of disobedience, of hell, and of perdition likewise. So Timothy was Paul's son from goodness and was called my own son [1 Timothy 1:2]: but of his sister's son we do not know even the name. And yet the one was by nature related to him, and still that availed him not. But the other being both by nature and country far removed from him (as being a native of Lystra), still became most nearly related. Let us then also become the sons of the Saints, or rather let us become even God's sons. For that it is possible to become sons of God, hear what he says, Be therefore perfect, as your father which is in Heaven. [Matthew 5:48] This is why we call Him Father in prayer, and that not only to remind ourselves of the grace, but also of virtue, that we may not do anything unworthy of such a relationship. And how it may be said is it possible to be a son of God? By being free from all passions, and showing gentleness to them that affront and wrong us. For your Father is so to them that blaspheme Him. Wherefore, though He says various things at various times, yet in no case does He say that you may be like your Father, but when He says, Pray for them that despitefully use you, do good to them that hate you [Matthew 5:44], then He brings in this as the reward. For there is nothing that brings us so near to God, and makes us so like Him, as this well-doing. Therefore Paul also, when he says, Be followers of God [Ephesians 5:1], means them to be so in this respect. For we have need of all good deeds, chiefly however of love to man and gentleness, since we need so much of His love to man ourselves. For we commit many transgressions every day. Wherefore also we have need to show much mercy. But much and little is not measured by the quantity of things given, but by the amount of the givers' means. Let not then the rich be high-minded, nor the poor dejected as giving so little, for the latter often gives more than the former. We must not then make ourselves miserable because we are poor, since it makes almsgiving the easier for us. For he that has got much together is seized with haughtiness, as well as a greater affection to that (or lust beyond that) he has. But he that has but a little is quit of either of these domineering passions: hence he finds more occasions for doing well. For this man will go cheerfully into a prison-house, and will visit the sick, and will give a cup of cold water. But the other will not take upon him any office of this sort, as pampered up (φλεγμαίνων) by his riches. Be not then out of heart at your poverty. For your poverty makes your traffic for heaven the easier to you. And if you have nothing, but have a compassionating soul, even this will be laid up as a reward for you. Hence too Paul bade us weep with them that weep [Romans 12:15], and exhorted us to be to prisoners as though bound with them. [Hebrews 13:3] For it is not to them that weep only that it yields some solace that there be many that compassionate them, but to them who are in other afflicting circumstances. For there are cases where conversation has as much power to recover him that is cast down as money. For this then God exhorts us to give money to them that ask, not merely with a view to relieve their poverty, but that He may teach us to compassionate the misfortunes of our neighbors. For this also the covetous man is odious, in that he not only disregards men in a beggared state, but because he gets himself trained (ἀ λείφεται) for cruelty and great inhumanity. And so he that, for their sakes, thinks little of money, is even on this account an object of love, that he is merciful and kind to man. And Christ, when He blesses the merciful, blesses and praises not those only that give the alms of money, but those also who have the will to do so. Let us then be so inclinable to mercy, and all other blessings will follow, for he that has a spirit of love and mercy, if he have money, will give it away, or if he see any in distress, will weep and bewail it; if he fall in with a person wronged, will stand up for him; if he sees one spitefully entreated, will reach out his hand to him. For as he has that treasure-house of blessings, a loving and merciful soul, he will make it a fountain for all his brethren's needs, and will enjoy all the rewards that are laid up with God (Field with 4 manuscripts τᾥ θεᾥ). That we then may attain to these, let us of all things frame our souls accordingly. For so, while in this world, we shall do good deeds without number, and shall enjoy the crowns to come. To which may we all attain by the grace and love toward man, etc.

Rom. XII. 1

I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

After discoursing at large upon the love of God toward man, and pointing out His unspeakable concern for us, and unutterable goodness, which cannot even be searched into, he next puts it forward with a view of persuading those who have received the benefit to exhibit a conversation worthy of the gift. And though he is so great and good a person, yet he does not decline beseeching them, and that not for any enjoyment he was likely to get himself, but for that they would have to gain. And why wonder that he does not decline beseeching, where he is even putting God's mercies before them? For since, he means, it is from this you have those numberless blessings, from the mercies of God, reverence them, be moved to compassion by them. For they themselves take the attitude of suppliants, that you would show no conduct unworthy of them. I entreat you then, he means, by the very things through which you were saved. As if any one who wished to make a person, who had had great kindnesses done him, show regard, was to bring him the benefactor himself as a suppliant. And what do you beseech? Let me hear. That ye would present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. For when he had said sacrifice, to prevent any from thinking he bade them kill themselves, he immediately added (Greek order) living. Then to distinguish it from the Jewish, he calls it holy, acceptable to God, your reasonable service. For theirs was a material one, and not very acceptable either. Since He says, Who has required this at your hands? [Isaiah 1:12] And in sundry other passages He clearly throws them aside. For it was not this, but this with the other, that He looked to have presented. Wherefore he says, The sacrifice of praise shall glorify Me. And again, I will praise the name of my God with a song, and this shall please him better than a bullock that puts forth horns and hoofs. [Psalm 50:23]¹ and proceeds with, Offer unto God a sacrifice of praise, and pay your vows unto the Most High. [Psalm 49:14] So Paul also here bids us present our bodies a living sacrifice. And how is the body, it may be said, to become a sacrifice? Let the eye look upon no evil thing, and it has become a sacrifice; let your tongue speak nothing filthy, and it has become an offering; let your hand do no lawless deed, and it has become a whole burnt offering. Or rather this is not enough, but we must have good works also: let the hand do alms, the mouth bless them that cross one, and the hearing find leisure evermore for lections of Scripture. For sacrifice allows of no unclean thing: sacrifice is a first-fruit of the other actions. Let us then from our hands, and feet, and mouth, and all other members, yield a first-fruit unto God. Such a sacrifice is well pleasing, as that of the Jews was even unclean, for, their sacrifices, it says, are unto them as the bread of mourning. [Hosea 9:4] Not so ours. That presented the thing sacrificed dead: this makes the thing sacrificed to be living. For when we have mortified our members, then we shall be able to live. For the law of this sacrifice is new, and so the sort of fire is a marvellous one. For it needs no wood or matter under it; but our fire lives of itself, and does not burn up the victim, but rather quickens it. This was the sacrifice that God sought of old. Wherefore the Prophet says, The sacrifice of God is a broken spirit. [Psalm 51:17] And the three Children offer this when they say, At this time there is neither prince, or prophet, or leader, or burnt offering, or place to sacrifice before You, and to find mercy. Nevertheless, in a contrite heart and an humble spirit let us be accepted. [Daniel 3:15-16] And observe how great the exactness wherewith he uses each word. For he does not say, offer ποιήσατε [Exodus 29:39, Septuagint] your bodies as a sacrifice, but present (παραστήσατε see below) them, as if he had said, never more have any interest in them. You have given them up to another. For even they that furnish (same word) the war-horses have no further interest in them. And thou too hast presented your members for the war against the devil and for that dread battle-array. Do not let them down to selfish appliances. And he shows another thing also from this, that one must make them approved, if one means to present them. For it is not to any mortal being that we present them, but to God, the King of the universe; not to war only, but to have seated thereon the King Himself. For He does not refuse even to be seated upon our members, but even greatly desires it. And what no king who is but our fellow-servant would choose to do, that the Lord of Angels chooses. Since then it is both to be presented (i.e. as for a King's use) and is a sacrifice, rid it of every spot, since if it have a spot, it will no longer be a sacrifice. For neither can the eye that looks lecherously be sacrificed, nor the hand be presented that is grasping and rapacious, nor the feet that go lame and go to play-houses, nor the belly that is the slave of self-indulgence, and kindles lusts after pleasures, nor the heart that has rage in it, and harlots' love, nor the tongue that utters filthy things. Hence we must spy out the spots on our body upon every side. For if they that offered the sacrifices of old were bid to look on every side, and were not permitted to offer an animal that has anything superfluous or lacking, or is scurvy, or scabbed Leviticus 22:22-23, much more must we, who offer not senseless animals, but ourselves, exhibit more strictness, and be pure in all respects, that we also may be able to say as did Paul, I am now ready to be offered, and the time of my departure is at hand. [2 Timothy 4:6] For he was purer than any sacrifice, and so he speaks of himself as ready to be offered. But this will be brought about if we kill the old man, if we mortify our members that are upon the earth, if we crucify the world unto ourselves. In this way we shall not need the knife any more, nor altar, nor fire, or rather we shall want all these, but not made with the hands, but all of them will come to us from above, fire from above, and knife also, and our altar will the breadth of Heaven be. For if when Elijah offered the visible sacrifice, a flame, that came down from above consumed the whole water, wood, and stones, much more will this be done upon you. And if you have anything in you relaxed and secular, and yet offerest the sacrifice with a good intention, the fire of the Spirit will come down, and both wear away that worldliness, and perfect (so Field: manuscripts carry up) the whole sacrifice. But what is reasonable (λογικὴ) service? It means spiritual ministry, conversation according to Christ. As then he that ministers in the house of God, and officiates, of whatever sort he may be, then collects himself συστέλλεται Ezekiel 44:19, and becomes more dignified; so we ought to be minded all our whole life as serving and ministering. And this will be so, if every day you bring Him sacrifices (3 manuscripts yourself as a sacrifice), and become the priest of your own body, and of the virtue of your soul; as, for example, when you offer soberness, when almsgiving, when goodness and forbearance. For in doing this you offer a reasonable service (or worship, λατρείαν), that is, one without anything that is bodily, gross, visible. Having then raised the hearer by the names bestowed, and having shown that each man is a priest of his own flesh by his conversation, he mentions also the way whereby we may compass all this. What then is the way?

Ver.

2. And be not fashioned after this world; but be transformed by the renewing of your mind.

For the fashion of this world is grovelling and worthless, and but for a time, neither has ought of loftiness, or lastingness, or straightforwardness, but is wholly perverted. If then you would walk upright (or aright ὀ ρθὰ), figure not yourself after the fashion of this life present. For in it there is nought abiding or stable. And this is why he calls it a fashion (σχἥμα); and so in another passage, the fashion of this world passes away. [1 Corinthians 7:31] For it has no durability or fixedness, but all in it is but for a season; and so he calls it this age (or world, Gr. αἰ& 241·ν), hereby to indicate its liableness to misfortune, and by the word fashion its unsubstantialness. For speak of riches, or of glory, or beauty of person, or of luxury, or of whatever other of its seemingly great things you will, it is a fashion only, not reality, a show and a mask, not any abiding substance (ὑ πόστασις). But be not thou fashioned after this, but be transformed, he says, by the renewing of your mind. He says not change the fashion, but be transformed (μεταμορφοὕ), to show that the world's ways are a fashion, but virtue's not a fashion, but a kind of real form, with a natural beauty of its own, lacking not the trickeries and fashions of outward things, which no sooner appear than they go to nought. For all these things, even before they come to light, are dissolving. If then you throw the fashion aside, you will speedily come to the form. For nothing is more strengthless than vice, nothing so easily wears old. Then since it is likely that being men they would sin every day, he consoles his hearer by saying, renew yourself from day to day. This is what we do with houses, we keep constantly repairing them as they wear old, and so do thou unto yourself. Have you sinned today? Have you made your soul old? Despair not, despond not, but renew it by repentance, and tears Hilary on Psalm 119, and confession, and by doing of good things. And never fail of doing this. And how are we to do this?

That ye may prove (things more expedient (διαφέροντα), and know) what is that good, and acceptable, and perfect will of God.

Either he means by this, be renewed, that you may learn what is more expedient for you, and what the will of God. Or rather, that you can get so renewed if you learn the things expedient, and what God may will. For if you see this, and know how to distinguish the nature of things, you are in possession of the whole way of virtue. And who, it may be said, is ignorant of what is expedient, and what is the will of God? They that are flurried with the things of this world, they that deem riches an enviable thing, they that make light of poverty, they that follow after power, they that are gaping after outward glory, they that think themselves great men when they raise fine houses, and buy costly sepulchres, and keep herds of slaves, and carry a great swarm of eunuchs about with them; these know not what is expedient for them, or what the will of God is. For both of these are but one thing. For God wills what things are expedient for us, and what God wills, that is also expedient for us. What then are the things which God wills? To live in poverty, in lowliness of mind, in contempt of glory; in continency, not in self-indulgence; in tribulation, not in ease; in sorrow, not in dissipation and laughter; in all the other points whereon He has given us laws. But the generality do even think these things of ill omen; so far are they from thinking them expedient, and the will of God. This then is why they never can come near even to the labors for virtue's sake. For they that do not know so much even as what virtue may be, but reverence vice in its place, and take unto their bed the harlot instead of the modest wife, how are they to be able to stand aloof from the present world? Wherefore we ought above all to have a correct estimate of things, and even if we do not follow after virtue, to praise virtue, and even if we do not avoid vice, to stigmatize vice, that so far we may have our judgments uncorrupted. For so as we advance on our road, we shall be able to lay hold on the realities. This then is why he also bids you be renewed, that you may prove what is the will of God. But here he seems to me to be attacking the Jews too, who cling to the Law. For the old dispensation was a will of God, yet not the ultimate purpose, but allowed owing to their feebleness. But that which is a perfect one, and well-pleasing, is the new conversation. So too when he called it a reasonable service, it was to set it in contrast with that other (v. note p. 496) that he gave it such a name.

Ver.

3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God has dealt to every man the measure of faith.

After saying above, I beseech you by the mercies, here he says again, by the grace. Observe the teacher's lowliness of mind, observe a spirit quite subdued! He means to say that he is in no respect worthy to be trusted in such an exhortation and counsel. But at one time he takes the mercies of God along with him, at another His grace. It is not my word, he would say, that I am speaking, but one from God. And he does not say, For I say unto you by the wisdom of God, or, for I say unto you by the Law given of God, but, by the grace, so reminding them continually of the benefits done them, so as to make them more submissive, and to show that even on this account, they were under an obligation to obey what is here said. To every man that is among you. Not to this person and to that merely, but to the governor and to the governed, to the slave and to the free, to the unlearned and to the wise, to the woman and to the man, to the young and to the old. For the Law is common to all as being the Lord's. And by this he likewise makes his language inoffensive, setting the lessons he gives to all, even to such as do not come under them, that those who do come under them may with more willingness accept such a reproof and correction. And what do you say? Let me hear. Not to think more highly than he ought to think. Here he is bringing before us the mother of good deeds, which is lowliness of mind, in imitation of his own Master. For as He, when He went up into the mountain, and was going to give a tissue of moral precepts, took this for his first beginning, and made this the foundation, in the words, Blessed are the poor in spirit [Matthew 5:3]; so Paul too, as he has now passed from the doctrinal parts to those of a more practical kind, has taught us virtue in general terms, by requiring of us the admirable sacrifice; and being on the point of giving a more particular portrait of it, he begins from lowliness of mind as from the head, and tells us, not to think more highly of one's self than one ought to think, (for this is His will), (many manuscripts om. for etc.), but to think soberly. But what he means is about this. We have received wisdom not that we should use it to make us haughty, but to make us sober-minded. And he does not say in order to be lowly in mind, but in order to sobriety, meaning by sobriety (σωφροσύνη) here not that virtue which contrasts with lewdness, nor the being free from intemperance, but being sober and healthful in mind. And the Greek name of it means keeping the mind safe. To show then that he who is not thus modest (μετριάζοντα), cannot be sober either, that is, cannot be staid and healthful minded (because such an one is bewildered, and out, of his wits, and is more crazed than any madman), he calls lowliness of mind, soberness of mind.

According as God has dealt to every man the measure of faith. For since having gifts given them had made many unreasonably elated, both with these and with the Corinthians, see how he lays open the cause of the disease, and gradually removes it. For after saying that we should think soberly, he proceeds, according as God has dealt to every man the measure of faith, meaning here the gift by faith: and by using the word dealt, he solaces him who had the less, and humbles him who had the greater share. For if God dealt it, and it is no achievement of yours, why think highly of yourself? But if any one says that faith here does not mean the gift, this would only the more show that he was humbling the vain boasters. For if that which is the cause of the gift (so Field with most manuscripts: Vulg. If the faith by which miracles are wrought is the cause of the gift), that faith by which miracles are wrought, be itself from God, on what ground do you think highly of yourself? If He had not come, or been incarnate, then the things of faith would not have fared well either. And it is from hence that all the good things take their rise. But if it is He that gives it, He knows how He deals it. For He made all, and takes like care of all. And as His giving came of His love towards man, so does the quantity which He gives. For was He Who had shown His goodness in regard to the main point, which is the giving of the gift, likely to neglect you in regard to the measure? For had He wished to do you dishonor, then He had not given them at all. But if to save you and to honor you was what He had in view (and for this He came and distributed such great blessings), why are you confounded and disturbed, and abusest your wisdom to foolishness, making yourself more disgraceful than one who is by nature so? For being foolish by nature is no ground of complaint. But being foolish through wisdom, is at once bereaving one's self of excuse, and running into greater punishment.

Such then are those, who pride themselves upon their wisdom, and fall into the excess of recklessness. For recklessness of all things makes a person a fool. Wherefore the Prophet calls the barbarian by this name. But the fool, he says, shall speak folly. [Isaiah 32:6] But that you may see the folly of him from his own words, hear what he says. Above the stars of heaven will I place my throne, and I will be like the Most High. [Isaiah 14:14] I will take hold of the world as a nest, and as eggs that are left will I take them away. [Isaiah 10:14] Now what can be more foolish than these words? And every instance of haughty language immediately draws on itself this reproach. And if I were to set before you every expression of them that are reckless, you would not be able to distinguish whether the words are those of a reckless man or a fool. So entirely the same is this failing and that. And another of a strange nation says again, I am God and not man [Ezech. 28:2]; and another again, Can God save you, or deliver you out of my hand? [Daniel 3:15] And the Egyptian too, I know not the Lord, neither will I let Israel go. [Exodus 5:2] And the foolish body in the Psalmist is of this character, who has said in his heart, There is no God. [Psalm 14:1] And Cain, Am I my brother's keeper? [Genesis 4:9] Can you now distinguish whether the words are those of the reckless or those of the fool? For recklessness going out of due bounds, and being a departure from reason (whence its name recklessness, ἀ πόνοια), makes men both fools and vainglorious. For likewise, the beginning of wisdom is the fear of the Lord [Proverbs 9:10], so then the beginning of folly is surely not knowing the Lord. If then knowing be wisdom, and not knowing Him folly, and this ignorance come of haughtiness (ὑ περηφανία), (for the beginning of haughtiness is the not knowing of the Lord), then is haughtiness the extreme of folly. Such was Nabal, if not to Godward, at least toward man, having become senseless from his recklessness. But he afterwards died of fear. For when any falls from the measure of wisdom, he becomes at once a coward and bold (θρασυδειλοὶ Ar. Eth. iii.), his soul having been made feeble. For as the body when it loses its proper tone having become out of condition, is a prey to any disease, thus too the soul when it has lost its greatness of nature and lowly-mindedness, having gotten any feeble habit (ἕ ξιν), becomes fearful, as well as bold and unreasonable, and loses its powers of self-consciousness. And he that has lost these, how is he to know things above himself? For as he that is seized with a frenzy, when he has so lost them, knows not even what is right before him; and the eye, when it is dimmed, darkens all the other members; so does it happen with this recklessness. Wherefore these are more miserable than the mad, or than those silly by nature. For like them they stir laughter, and like them they are ill-tempered. And they are out of their wits as the others are, but they are not pitied as they are. And they are beside themselves, as are these, but they are not excused, as are these, but are hated only. And while they have the failings of either, they are bereaved of the excuse of either, being ridiculous not owing to their words only, but to their whole appearance also. For why, pray, do you stiffen up your neck? Or why walk on tiptoe? Why knit up your brows? Why stick your breast out? You can not make one hair white or black, [Matthew 5:36] and you go with as lofty gait as if you could command everything. No doubt you would like to have wings, and not go upon the earth at all! No doubt you would wish to be a prodigy! For have you not made yourself prodigious now, when you are a man and triest to fly? Or rather flying from within, and bloated in every limb? What shall I call you to quit you of your recklessness? Shall I call you ashes, and dust, and smoke, and pother? I have described your worthlessness to be sure, but still I have not laid hold of the exact image I wanted. For I want to put their bloatedness before me, and all its emptiness. What image am I to find then which will suit with all this? To me it seems to be like tow in a blaze. For it seems to swell when lighted, and to lift itself up; but when it is submitted to a slight touch of the hand, it all tumbles down, and turns out to be more worthless than the veriest ashes. Of this sort are the souls of these men; that empty inflatedness of theirs even the commonest attack may humble and bring down. For he that behaves recklessly must of necessity be a thoroughly feeble person, since the height he has is not a sound one, but even as bubbles are easily burst, so are these men easily undone. But if you dost not believe, give me a bold reckless fellow, and you will find him more cowardly than a hare even at the most trivial circumstance. For as the flame that rises from dry sticks is no sooner lighted than it becomes dust, but stiff logs do not by their nature easily kindle up, and then keep up their flame a long time burning; so souls that be stern and firm are not easily kindled or extinguished; but these men undergo both of these in a single moment. Since then we know this, let us practise humble-mindedness. For there is nothing so powerful as it, since it is stronger even than a rock and harder than adamant, and places us in a safety greater than that of towers and cities and walls, being too high for any of the artillery of the devil. As then recklessness makes men an easy prey even to ordinary occurrences, being, as I was saying, easier broken than a bubble, and rent more speedily than a spider's web, and more quickly dissolved than a smoke; that we then may be walking upon the strong rock, let us leave that and take to this. For thus in this life present we shall find rest, and shall in the world to come have every blessing, by the grace and love toward man, etc.

Romans XII. 4, 5

For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another.

Again he uses the same ensample as he does to the Corinthians, and that to allay the same passion. For great is the power of the medicine, and the force of this illustration for the correcting of this disease of haughtiness. Why (he means) do you think highly of yourself? Or why again does another utterly despise himself? Are we not all one body, both great and small? When then we are in the total number but one, and members one of another, why do you by your haughtiness separate yourself? Why do you put your brother to shame? For as he is a member of you, so are you also of him. And it is on this score that your claims to honor are so equal. For he has stated two things that might take down their haughty spirit: one that we are members one of another, not the small of the great only, but also the great of the small; and another, that we are all one body. Or rather there are three points, since he shows that the gift was one of grace. Therefore be not high-minded. For it was given you of God; thou did not take it, nor find it even. Hence too, when he touches upon the gifts, he does not say that one received more, and another less, but what? different. For his words are, having then gifts, not less and greater, but, differing. And what if you are not appointed to the same office, still the body is the same. And beginning with gifts, he ends with a good deed (4 manuscripts pl.); and so after mentioning prophecy, and ministry, and the like, he concludes with mercy, diligence, and succor. Since then it was likely that some would be virtuous, yet not have prophecy, he shows how that this too is a gift, and a much greater one than the other (as he shows in the Epistle to the Corinthians), and so much the greater, as that one has a reward, the other is devoid of a recompense. For the whole is matter of gift and grace. Wherefore he says,

Ver. 6. Having then gifts differing according to the grace of God that is given unto us, whether prophecy, let us prophesy according to the proportion of faith.

Since then he had sufficiently comforted them, he wishes also to make them vie with each other, and labor more in earnest, by showing that it is themselves that give the grounds for their receiving more or less. For he says indeed that it is given by God (as when he says, according as God has dealt to every man the measure of faith; and again, according to the grace given unto us) [Romans 12:3], that he may subdue the haughty. But he says also that the beginnings lie with themselves, to rouse the listless. And this he does in the Epistle to the Corinthians also, to produce both these emotions. For when he says, covet earnestly the gifts, [1 Corinthians 12:31], he shows that they were themselves the cause of the differences in what was given. But when he says, Now all these things works one and the selfsame Spirit, dividing to every man severally as he will [1 Corinthians 12:11], he is proving that those who have received it ought not to be elated, so using every way open to him to allay their disorder. And this he does here also. And again, to rouse those who have fallen drowsy, he says, Whether prophecy, let us prophesy according to the proportion of faith. For though it is a grace, yet it is not poured forth at random, but framing its measure according to the recipients, it lets as much flow as it may find the vessel of faith that is brought to be capable of.

Ver. 7. Or ministry, let us wait on our ministering.

Here he names a comprehensive thing. For the Apostleship even is called a ministry, and every spiritual work is a ministry. This is indeed a name of a peculiar office (viz. the diaconate); however, it is used in a general sense. Or he that teaches, on teaching. See with what indifference he places them, the little first and the great afterwards, again giving us the same lesson, not to be puffed up or elated.

Ver. 8. Or he that exhorts, on exhortation.

And this is a species of teaching too. For if you have any word of exhortation, it says, speak unto the people. [Acts 13:15] Then to show that it is no great good to follow after virtue unless this is done with the proper rule, he proceeds, He that gives (μεταδιδοὺς, imparts), let him do it with simplicity. For it is not enough to give, but we must do it with munificence also, for this constantly answers to the name of simplicity. Since even the virgins had oil, still, since they had not enough, they were cast out from everything. He that defends (A.V. rules, προἵστάμενος,) with diligence; for it is not enough to do undertake the defense. He that shows mercy, with cheerfulness. For it is not enough to show mercy, but it behooves us to do it with a largeness and an ungrudging spirit, or rather not with an ungrudging, but even with a cheerful and rejoicing one, for not grudging does not amount to rejoicing. And this same point, when he is writing to the Corinthians also, he insisted very strongly upon. For to rouse them to such largeness he said, He that sows sparingly shall reap also sparingly, and he which sows bountifully shall reap also bountifully. [2 Corinthians 9:6] But to correct their temper he added, Not grudgingly or of necessity. [2 Corinthians 9:7] For both the shower of mercy ought to have, both ungrudgingness and pleasure. And why do you bemoan yourself of giving alms? (Aristot. Eth. N. ii. 3 and iv. 1.) Why do you grieve at showing mercy, and lose the advantage of the good deed? For if you grieve you do not do mercy, but are cruel and inhuman. For if you grieve, how shall you be able to raise up him that is in sorrow? For it is much if he suspects no ill, even, when you are giving with joyfulness. For since nothing seems to men such a disgrace as to be receiving from others, unless by an exceedingly cheerful look you remove the suspicion, and showest that you are receiving rather than giving, you will even cast down the receiver rather than raise him up. This is why he says, He that shows mercy, with cheerfulness. For who that is receiving a kingdom, is of sad countenance? Who that is receiving pardon for his sins continues of dejected look? Mind not then the expenditure of the money; but the increase that comes of that expenditure. For if he that sows rejoices though sowing with uncertainty of return, much more should he do so that farms the Heaven. For in this way, even though thou give but little, you will be giving much; even as how much soever you give with a sad countenance, you will have made your much a little. Thus the widow outweighed many talents by the two mites, for her spirit was large. And how is it possible, it may be said, for one that dwells with poverty in the extreme, and empties forth his all, to do this with a ready mind? Ask the widow, and you will hear the way, and will know that it is not poverty that makes narrow circumstances, but the temper of a man that effects both this and its opposite. For it is possible even in poverty to be munificent (μεγαλόψυχον), and in riches to be niggardly. Hence in giving he looks for simplicity, and in showing mercy for cheerfulness, and in patronizing for diligence. For it is not with money only that he wishes us to render every assistance to those in want, but both with words, and deeds, and in person, and in every other way. And after mentioning the chief kind of aiding (προστασίαν), that which lies in teaching, namely, and that of exhorting (for this is a more necessary kind, in that it nurtures the soul), he proceeds to that by way of money, and all other means; then to show how these may be practised aright, he brings in the mother of them, love.

Ver. 9. For, Let love be without dissimulation, he says,

If you have this, you will not perceive the loss of your money, the labor of your person, the toil of your words, your trouble, and your ministering, but you will bear all courageously, whether it be with person, or money, or word, or any other thing whatsover, that you are to assist your neighbor. As then he does not ask for giving only, but that with simplicity, nor aiding, but that with diligence, nor alms, but that with cheerfulness; so even love too he requires not alone, but that without dissimulation. Since this is what love is. And if a man have this, everything else follows. For he that shows mercy does so with cheerfulness (for he is giving to himself): and he that aids, aids with diligence; for it is for himself he is aiding: and he that imparts does this with largeness; for he is bestowing it on himself. Then since there is a love even for ill things, such as is that of the intemperate, that of those who are of one mind for money, and for plunder's sake, and for revels and drinking clubs, he clears it of all these, by saying, Abhor (ἀ ποστυγοὕντες) that which is evil. And he does not speak of refraining from it, but of hating it, and not merely hating it, but hating it exceedingly. For this word ἀ πὸ is often of intensive force with him, as where he speaks of earnest expectation, looking out for, (complete) redemption. For since many who do not evil things still have a desire after them, therefore he says, Abhor. For what he wants is to purify the thought, and that we should have a mighty enmity, hatred and war against vice. For do not fancy, he means, because I said, Love one another, that I mean you to go so far as to coöperate even in bad actions with one another; for the law that I am laying down is just the reverse. Since it would have you an alien not from the action only, but even from the inclination towards vice; and not merely an alien from this same inclination, but to have an excessive aversion and hatred of it too. And he is not content with only this, but he also brings in the practice of virtue. Cleave to that which is good.

He does not speak of doing only, but of being disposed too. For this the command to cleave to it indicates. So God, when He knit the man to the woman, said, For he shall cleave to his wife. [Genesis 2:24] Then he mentions reasons why we ought to love one another.

Ver. 10. Be kindly affectioned one to another with brotherly love.

You are brethren, he means, and have come of the same pangs. Hence even on this head you ought to love one another. And this Moses said to those who were quarrelling in Egypt, You are brethren, why do ye wrong one to another? [Exodus 2:13] When then he is speaking of those without, he says, If it be possible, as much as in you lies, live peaceably with all men. [Romans 12:18] But when he is speaking of his own, he says, Be kindly affectioned one to another with brotherly love. For in the other case he requires abstinence from quarrelling, and hatred, and aversion: but here loving too, and not merely loving, but the loving of relatives. For not only must one's love be without dissimulation, but intense also, and warm, and glowing. Because, to what purpose would you love without fraud, and not love with warmth? Whence he says, kindly affectioned one towards another, that is, be friends, and warm ones too. Do not wait to be loved by another, but leap at it yourself, and be the first to begin it. For so will you reap the wages of his love also. Having mentioned the reason then why we ought to love one another, he tells us also the way in which the affection may grow unchangeable. Whence he proceeds, In honor preferring one another. For this is the way that affection is produced, and also when produced abides. And there is nothing which makes friends so much, as the earnest endeavor to overcome one's neighbor in honoring him. For what he had mentioned before comes of love, and love of honor, as honor does too of love. Then that we may not honor only, he looks for something besides, when he says,

Ver. 11. Not backward in zeal.

For this also genders love when with honor we also show a readiness to protect: as there is nothing that makes men beloved so much as honor and forethought. For to love is not enough, but there must be this also: or rather this also comes of loving, as also loving has its warmth from this, and they are confirmative one of another. For there are many that love in mind, yet reach not forth the hand. And this is why he uses every means to build up love. And how are we to become not backward in zeal?

Fervent in spirit. See how in every instance he aims after higher degrees; for he does not say give only, but with largeness; nor rule, but do it with diligence; nor show mercy, but do it with cheerfulness; nor honor, but prefer one another; nor love, but do it without dissimulation; nor refrain from evil things, but hate them; nor hold to what is good, but cleave to it; nor love, but to do it with brotherly affection; nor be zealous, but be so without backwardness; nor have the Spirit, but have it fervent, that is, that you may be warm and awakened. For if you have those things aforesaid, you will draw the Spirit to you. And if This abide with you, It will likewise make you good for those purposes, and all things will be easy from the Spirit and the love, while you are made to glow from both sides. Do you not see the bulls (Hannibal. ap. Liv. xxii. 16) that carry a flame upon their back, how nobody is able to withstand them? So thou also will be more than the devil can sustain, if you take both these flames. Serving the Lord. For it is possible to serve God in all these ways; in that whatever you do to your brother passes on to your Master, and as having been Himself benefited, He will reckon your reward accordingly. See to what height he has raised the spirit of the man that works these things! Then to show how the flame of the Spirit might be kindled, he says,

Ver. 12. Rejoicing in hope, patient in tribulation, continuing instant in prayer.

For all these things are fuel for that fire. For when he had required the expenditure of money and the labor of the person, and ruling, and zeal, and teaching, and other laborious occupations, he again supplies the wrestler with love, with the Spirit, through hope. For there is nothing which makes the soul so courageous and venturesome for anything as a good hope. Then even before the good things hoped for, he gives another reward again. For since hope is of things to come, he says, patient in tribulation. And before the things to come, in this life present you will gain a great good see on Romans 5:4, p. 397 from tribulation, that of becoming hardy and tried. And after this he affords them another help, when he says, continuing instant in prayer. When therefore love makes things easy, and the Spirit assists, and hope lightens, and tribulation makes you tried and apt for bearing everything nobly, and you have along with these another very great weapon, to wit, prayer and the aidances that come of prayer, what further grievousness can there be in what he is enjoining? Surely none. You see how in every way he gives the wrestler firm footing and shows that the injunctions are perfectly easy. Consider again how he vindicates almsgiving, or rather not almsgiving absolutely, but that to the saints. For above when he says, he that shows mercy with cheerfulness, he makes us open-handed to everybody. Here, however, it is in behalf of the faithful that he is speaking. And so he proceeds to say,

Ver. 13. Sharing with the necessity (χρείαις, al. μνείαις, memories) of the saints.

He does not say, Bestow upon, but share with the necessity of the saints, to show that they receive more than they give, that it is a matter of merchandise, because it is a community. Do you bring in money? They bring you in boldness toward God. Given to (Gr. pursuing) hospitality. He does not say doing it, but given to it, so to instruct us not to wait for those that shall ask it, and see when they will come to us, but to run to them, and be given to finding them.

Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, My Lord, if now I have found favor in Your sight, pass not away from Your servant. [Genesis 18:3] Not as we do, if we happen to see a stranger or a poor man, knitting our brows, and not deigning even to speak to them. And if after thousands of entreaties we are softened, and bid the servant give them a trifle, we think we have quite done our duty. But he did not so, but assumed the fashion of a suppliant and a servant, though he did not know who he was going to take under his roof. But we, who have clear information that it is Christ Whom we take in, do not grow gentle even for this. But he both beseeches, and entreats, and falls on his knees to them, yet we insult those that come to us. And he indeed did all by himself and his wife, whereas we do it not even by our attendants. But if you have a mind to see the table that he set before them, there too you will see great bounteousness, but the bounteousness came not from excess of wealth, but of the riches of a ready will. Yet how many rich persons were there not then? Still none did anything of the kind. How many widows were there in Israel? Yet none showed hospitality to Elijah. How many wealthy persons again were there not in Elisha's day? But the Shunamite alone gathered in the fruits of hospitality; as did Abraham also, whom beside his largeness and ready mind it is just especially to admire, on this ground, that when he had no knowledge who they were that had come, yet he so acted. Do not thou then be curious either: since for Christ thou dost receive him. And if you are always so scrupulous, many a time will you pass by a man of esteem, and lose your reward from him. And yet he that receives one that is not of esteem, has no fault found with him, but is even rewarded. For he that receives a prophet in the name of a prophet, shall receive a prophet's reward. [Matthew 10:41] But he who out of this ill-timed scrupulousness passes one that should be admired, shall even suffer punishment. Do not then busy yourself with men's lives and doings. For this is the very extreme of niggardliness, for one loaf to be exact about a man's entire life. For if this person be a murderer, if a robber, or what not, does he therefore seem to you not to deserve a loaf and a few pence? And yet your Master causes even the sun to rise upon him! And do you judge him unworthy of food even for a day? I will put another case to you besides. Now even if you were positively certain that he were laden with countless iniquities, not even then would you have an excuse for depriving him of this day's sustenance. For you are the servant of Him Who said, You know not what spirit you are of. [Luke 9:55] You are servant to Him Who healed those that stoned Him, or rather Who was crucified for them. And do not tell me that he killed another, for even if he were going to kill you yourself, even then you should not neglect him when starving. For you are a disciple of Him Who desired the salvation even of them that crucified Him Who said upon the Cross itself, Father, forgive them, for they know not what they do. [Luke 23:34] You are the servant of Him Who healed him that smote Him, Who upon the Cross itself crowned the man who had scorned Him. And what can equal this? For both the robbers at first scorned Him. Still to one of these He opened Paradise. And He bewails those who were upon the point of killing Him, and is troubled and confounded at seeing the traitor, not because He was going to be crucified, but because he was lost. He was troubled then as having foreknowledge of the hanging, and the punishment after the hanging. And though He knelt his wickedness, He bore with him to the last hour, and thrust not away the traitor, but even kissed him. Your Master kisses, and with His lips receives him who was on the very point of shedding His precious Blood. And do you count the poor not worthy even of a loaf, and reverencest not the Law which Christ laid down? Now by this He shows that we ought not to turn aside, not only from the poor, but not even from those that would lead us away to death. Do not tell me then, that so and so has done me grievous mischief, but just consider what Christ did near the Cross itself, wishing to amend by His kiss the traitor by whom He was on the point of being betrayed. And see with how much power to shame him. For He says, Judas, do you betray the Son of Man with a kiss? [Luke 23:48] Who is there He would not have softened? Who is there that this address would not have made yielding? What beast? What adamant? Yet not that wretched man. Do not then say, that such an one murdered such an one, and that is why I turn aside from him. For even if he were upon the point of thrusting a sword down into you, and to plunge his hand into your neck itself, kiss this very right hand! since even Christ kissed that mouth which wrought His death! And therefore do not thou either hate, but bewail and pity him that plots against you. For such an one deserves pity at our hands, and tears. For we are the servants of Him Who kissed even the traitor (I will not leave off dwelling over that continually), and spoke words unto him more gentle than the kiss. For He did not even say, O thou foul and villanous traitor, is this the sort of recompense you return us for so great a benefit? But in what words? Judas; using his own name, which is more like a person bemoaning, and recalling him, than one angry at him. And he does not say, your Teacher, your Master, and Benefactor, but, the Son of Man. For though He were neither Teacher nor Master, yet is it with One Who is so gently, so unfeignedly affected towards you, as even to kiss you at the time of betrayal, and that when a kiss too was the signal for the betrayal; is it with Him that you play the traitor's part? Blessed are You, O Lord! What lowliness of mind, what forbearance have You given us ensamples of! And to him He so behaved. But to those who came with staves and swords to Him, was it not so too? What can be more gentle than the words spoken to them? For when He had power to demolish them all in an instant, He did nothing of the kind, but as expostulating (ἐ ντρεπτικὥς), addressed them in the words, Why, are you come out as against a thief with swords and staves? [Matthew 26:55] And having cast them down backwards [John 18:6], as they continued insensible, He of His own accord gave Himself up next, and forbore while He saw them putting manacles upon His holy hands, while He had the power at once to confound all things, and overthrow them. But do you even after this deal fiercely with the poor? And even were he guilty of ten thousand sins, want and famine were enough to soften down a soul ever so blunted. But you stand brutalized, and imitating the rage of lions. Yet they never taste of dead bodies. But you, while you see him a very corpse (τεταριχευμένον lit. salter, or, a mummy) for distresses, yet leapest upon him now that he is down, and tearest his body by your insults, and gatherest storm after storm, and makest him as he is fleeing to the haven for refuge to split upon a rock, and bringest a shipwreck about more distressing than those in the sea. And how will you say to God, Have mercy upon me, and ask of Him remission of sins, when you are insolent to one who has done no sin, and callest him to account for this hunger and great necessity, and throwest all the brute beasts into the shade by your cruelty. For they indeed by the compulsion of their belly lay hold of the food needful for them. But you, when nothing either thrusts you on or compels you, devourest your brother, bitest, and tearest him, if not with your teeth, yet with words that bite more cuttingly. How then will you receive the sacred Host (προσφορὰν), when you have empurpled your tongue in human gore? How give the kiss of peace, with mouth gorged with war? Nay, how enjoy every common nourishment, when you are gathering so much venom? Thou dost not relieve the poverty, why make it even more grinding? thou dost not lift up him that is fallen, why throw him down also? thou dost not remove despondency, why even increase it? You give no money, why use insulting words besides? Have you not heard what punishment they suffer that feed not the poor? To what vengeance they are condemned? For He says, Depart to the fire prepared for the devil and his angels. [Matthew 25:41] If then they that feed not are so condemned, what punishment are they to suffer, who besides not feeding, even insult? What punishment shall they undergo? What hell? That we kindle not so great evils against ourselves, whiles we have it in our power, let us correct this evil complaint also, and put a bridle on the tongue. And let us be so far from insulting, as even to invite them, both by words and actions, that by laying up much mercy for ourselves, we may obtain the blessings promised us. Which God grant that we may all attain unto by the grace and love towards man, etc.

Rom. XII. 14

Bless them which persecute you; bless, and curse not.

After teaching them how they ought to be minded towards one another, and after joining the members closely into one, he next proceeds to lead them forth to the battle without, which he makes easier as from this point. For as he who has not managed things well with those of his own side, will find more difficulty in arranging affairs with strangers, so he, that has practised himself duly among these, will with the more ease have the advantage of those without also. Hence then Paul also as he goes on in his journey, after the one places the other, and says, Bless them that persecute you. He did not say, be not spiteful or revengeful, but required something far better. For that a man that was wise might do, but this is quite an angel's part. And after saying bless, he proceeds, and curse not, lest we should do both the one and the ether, and not the former only. For they that persecute us are purveyors of a reward to us. But if you are sober-minded, there will be another reward after that one, which you will gain yourself. For he will yield you that for persecution, but you will yield yourself the one from the blessing of another, in that you bring forth a very great sign of love to Christ. For as he that curses his persecutor, shows that he is not much pleased at suffering this for Christ, thus he that blesses shows the greatness of his love. Do not then abuse him, that you yourself may gain the greater reward, and may teach him that the thing is matter of inclination, not of necessity, of holiday and feast, not of calamity or dejection. For this cause Christ Himself said, Rejoice when men speak all manner of evil against you falsely. [Matthew 5:11] Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. [Acts 5:40-41] For besides what I have mentioned, there will be another gain, and that no small one, that you will make, both the abashing of your adversaries hereby, and instructing of them by your actions that you are travelling to another life; for if he see you joyous, and elevated, (πτερούμενον) from suffering ill, he will see clearly from the actions that you have other hopes greater than those of this life. So that if you dost not so, but weepest and lamentest, how is he to be able to learn from that that you are tarrying for any other life? And besides this, you will compass yet another thing. For provided he see you not vexed at the affronts done you, but even blessing him, he will leave harassing you. See then how much that is good comes from this, both a greater reward for yourself and a less temptation, and he will forbear persecuting you, and God too will be glorified: and to him that is in error your endurance will be instruction in godliness. For this reason it was not those that insult us only, but even those that persecute us and deal despitefully with us, that he bade us requite with the contrary. And now he orders them to bless, but as he goes on, he exhorts them to do them good in deeds also.

Ver. 15. Rejoice with them that do rejoice, and weep with them that weep.

Since it is possible to bless and not to curse, and yet not to do this out of love, he wishes us to be penetrated with the warmth of friendship throughout. And this is why he goes on in these words, that we are not only to bless, but even feel compassion for their pains and sufferings, whenever we happen to see them fallen into trouble. Yes, it will be said, but to join in the sorrows of mourners one can see why he ordered them, but why ever did he command them the other thing, when it is no such great matter? Aye, but that requires more of a high Christian temper, to rejoice with them that do rejoice, than to weep with them that weep. For this nature itself fulfils perfectly: and there is none so hard-hearted as not to weep over him that is in calamity: but the other requires a very noble soul, so as not only to keep from envying, but even to feel pleasure with the person who is in esteem. And this is why he placed it first. For there is nothing that ties love so firmly as sharing both joy and pain one with another. Do not then, because you are far from difficulties yourself, remain aloof from sympathizing too. For when your neighbor is ill-treated, you ought to make the calamity your own. Take share then in his tears, that you may lighten his low spirits. Take share in his joy, that you may make the joy strike deep root, and fix the love firmly, and be of service to yourself rather than to him in so doing, by your weeping rendering yourself merciful, and by your feeling his pleasure, purging yourself of envy and grudging. And let me draw your attention to Paul's considerateness. For he does not say, Put an end to the calamity, lest you should say in many cases (or perchance πολλάκις) that it is impossible: but he has enjoined the easier task, and that which you have in your power. For even if you are not able to remove the evil, yet contribute tears, and you will take the worst half away. And if you be not able to increase a man's prosperity, contribute joy, and you will have made a great addition to it. Therefore it is not abstaining from envy only, but what is a much greater thing that he exhorts us to, namely, joining in the pleasure. For this is a much greater thing than not envying.

Ver. 16. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate.

Here again he insists much upon lowliness of mind, the subject he had started this exhortation with. For there was a probability of their being full of high-mindedness, both on account of their city (see p. 343), and from sundry other causes; he therefore keeps drawing off (ὑ ποσύρει, 2 manuscripts ὐ πορύττει) the morbid matter, and lowers the inflammation. For there is nothing that makes such schisms in the Churches as vanity does. And what does he mean by, Be of the same mind one towards another? Has a poor man come into your house? Be like him in your bearing, do not put on any unusual pompous air on account of your riches. There is no rich and poor in Christ. Be not then ashamed of him because of his external dress, but receive him because of his inward faith. And if you see him in sorrow, do not disdain to comfort him, nor if you see him in prosperity, feel abashed at sharing his pleasure, and being gladdened with him, but be of the same mind in his case, that you would be of in your own. For it says, Be of the same mind one towards another. For instance, if you think yourself a great man, therefore think him so likewise. Do you suspect that he is mean and little? Well then, pass this same sentence upon yourself, and cast aside all unevenness. And how is this to be? By your casting aside that reckless temper. Wherefore he proceeds: Mind not high things, but condescend to men of low estate. That is, bring yourself down to their humble condition, associate with them, walk with them, do not be humbled in mind only, but help them also, and reach forth your hand to them, not by means of others, but in your own person, as a father taking care of a child, as the head taking care of the body. As he says in another place, being bound with them that are in bonds. [Hebrews 13:3] But here he means by those of low estate not merely the lowly-minded, but those of a low rank, and which one is apt to think scorn of.

Be not wise in your own conceits. This is, do not think that you can do for yourselves. Because the Scripture says in another place besides, Woe to them that are wise in their own eyes, and prudent in their own sight. [Isaiah 5:22] And by this again, he secretly draws off recklessness, and reduces conceit and turgidity. For there is nothing that so elates men and makes them feel different from other people, as the notion that they can do by themselves. Whence also God has placed us in need one of another, and though thou be wise you will be in need of another: but if you think that you are not in need of him, you will be the most foolish and feeble of men. For a man of this sort bares himself of all succor, and in whatever error he may run into, will not have the advantage either of correction or of pardon, and will provoke God by his recklessness, and will run into many errors. For it is the case, aye, and often too, that a wise man does not perceive what is needful, and a man of less shrewdness hits upon somewhat that is applicable. And this happened with Moses and his father-in-law, and with Saul and his servant, and with Isaac and Rebecca. Do not then suppose that you are lowered by needing another man. For this exalts you the more, this makes you the stronger, and the brighter too, and the more secure.

Ver. 17. Recompense to no man evil for evil.

For if you find fault with another who plots against you, why do you make yourself liable to this accusation? If he did amiss how do you come not to shun imitating him? And observe how he puts no difference here but lays down one law for all. For he does not say, recompense not evil to the believer, but to no man, be he heathen, be he contaminated, or what not. Provide things honest in the sight of all men.

Ver. 18. If it be possible, as much as lies in you, live peaceably with all men.

This is that: let your light shine before men [Matthew 5:16], not that we are to live for vanity, but that we are not to give those who have a mind for it a handle against us. Whence he says also in another place, Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God. [1 Corinthians 10:32] And in what follows he limits his meaning well, by saying, If it be possible. For there are cases in which it is not possible, as, for instance, when we have to argue about religion, or to contend for those who are wronged. And why be surprised if this be not universally possible in the case of other persons, when even in the case of man and wife he broke through the rule? But if the unbelieving depart, let him depart. [1 Corinthians 7:15] And his meaning is nearly as follows: Do your own part, and to none give occasion of war or fighting, neither to Jew nor Gentile. But if you see the cause of religion suffering anywhere, do not prize concord above truth, but make a noble stand even to death. And even then be not at war in soul, be not averse in temper, but fight with the things only. For this is the import of as much as in you lies, be at peace with all men. But if the other will not be at peace, do not thou fill your soul with tempest, but in mind be friendly (φίλος, several manuscripts φιλόσοφος) as I said before, without giving up the truth on any occasion.

Ver. 19. Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine; I will repay, says the Lord.

Unto what wrath? To the wrath of God. Now since what the injured man desires most to see is, himself having the pleasure of revenge, this very thing he gives him in full measure, that if you dost not avenge yourself, he means, God will be your avenger. Leave it then to Him to follow up your wrongs. For this is the force of give place unto wrath. Then to give further comfort, he brings the quotation forward also, and after winning him more throughly to himself in this way, he demands more Christian heroism (φιλοσόφιάν) of him, and says:

Ver. 20, 21. If your enemy hunger, feed him; if he thirst, give him to drink; for in so doing you shall heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good.

Why, he means, am I telling you that you must keep peace? For I even insist upon your doing kindness. For he says, give him to eat, and give him to drink. Then as the command he gave was a very difficult and a great one, he proceeds: for in so doing you shall heap coals of fire upon his head. And this he said both to humble the one by fear, and to make the other more ready-minded through hope of a recompense. For he that is wronged, when he is feeble, is not so much taken with any goods of his own as with the vengeance upon the person who has pained him. For there nothing so sweet as to see an enemy chastised. What he is longing for, then, that he gives him first, and when he has let the venom go, then he again gives advice of a higher tone, saying, Be not overcome of evil. For he knew that if the enemy were a very brute, he would not continue an enemy when he had been fed. And if the man injured be of ever so little a soul, still when feeding him and giving him to drink, he will not himself even have any farther craving for his punishment. Hence, out of confidence in the result of the action, he does not simply threaten, but even dwells largely upon the vengeance. For he did not say, you shall take vengeance but, you shall heap coals of fire upon his head. Then he further declares him victor, by saying, be not overcome of evil, but overcome evil with good. And he gives a kind of gentle hint, that one is not to do it with that intention, since cherishing a grudge still would be being overcome of evil. But he did not say it at once, as he did not find it advisable yet. But when he had disburdened the man of his anger, then he proceeded to say, overcome evil with good. Since this would be a victory. For the combatant is rather then the conqueror, not when he brings himself under to take the blows, but when he withdraws himself, and makes his antagonist waste his strength upon the air. And in this way he will not be struck himself, and will also exhaust the whole of the other's strength. And this takes place in regard to affronts also. For when you do affronts in return, you have the worse, not as overcome (so 1 manuscript νικηθεὶς, Sav. κινηθεὶς) by a man, but what is far more disgraceful, by the slavish passion of anger. But if you are silent, then you will conquer, and erect a trophy without a fight, and will have thousands to crown you, and to condemn the slander of falsehood. For he that replies, seems to be speaking in return as if stung. And he that is stung, gives reason to suspect that he is conscious of being guilty of what is said of him. But if you laugh at it, by your laughing you do away with the sentence against you. And if you would have a clear proof of what has been said, ask the enemy himself, when he is most vexed? When you are heated, and insult him in return? Or when you laugh at him as he insults you? And you will be told the last rather. For he too is not so much pleased with not being insulted in return, as he is vexed because his abuse was not able to gain any hold upon you. Did you never see men in a passion, how they make no great account of their own wounds, but rush on with much violence, and are worse than very wild boars for seeking the hurt of their neighbor, and look to this alone, and are more given to this than to being on their guard against getting harmed? When therefore you deprive him of that he desires most, you bereave him of everything, by holding him thus cheap, and showing him to be easy to be despised, and a child rather than a man; and you indeed have gained the reputation of a wise man, and him you invest with the character of a noisome beast. This too let us do when we are struck, and when we wish to strike, let us abstain from striking again. But, would you give a mortal blow? Turn to him the other cheek also [Matthew 5:39], and you will smite him with countless wounds. For they that applaud, and wonder at you, are more annoying to him than men to stone him would be; and before them, his conscience will condemn him, and will exact the greatest punishment of him, and so he will go off with a confused look as if he had been treated with the utmost rigor. And if it is the estimation of the multitude that you look for, this too you will have in larger share. And in a general way we have a kind of sympathy with those who are the sufferers; but when we also see that they do not strike (several manuscripts resist, ἀ ντιπίπτοντας) in return, but even give themselves up to it, we not only pity them, but even feel admiration for them.

Here then I find reason to lament, that we who might have things present, if we listened to Christ's Law as we should, and also attain to things to come, are cast out of both by not paying attention to what has been told us, but giving ourselves to unwarranted philosophising about them. For He has given us laws upon all these points for our good, and has shown us what makes us have a good name, what brings us to disgrace. And if it was likely to have proved His disciples ridiculous, He would not have enjoined this. But since this makes them the most notable of men namely, the not speaking ill, when we have ill spoken of us; the not doing ill when we have ill done us; this was His reason for enjoining it. But if this be so, much more the speaking of good when we have ill spoken of us, and the praising of those that insult us, and the doing good to those that plot against us, will make us so. This then was why He gave these laws. For He is careful for His own disciples, and knowing well what it is that makes little or great. If then He both cares and knows, why do you quarrel with Him, and wish to go another road? For conquering by doing ill is one of the devil's laws. Hence in the Olympic games which were celebrated to him it is so that all the competitors conquer. But in Christ's race this is not the rule about the prize, for, on the contrary, the law is for the person smitten, and not for the person smiting, to be crowned. For such is the character of His race, it has all its regulations the other way; so that it is not in the victory only, but also in the way of the victory, that the marvel is the greater. Now when things which on the other side are signs of a victory, on this side he shows to be productive of defeat, this is the power of God, this the race of Heaven, this the theatre of Angels. I know that you are warmed thoroughly now, and have become as soft as any wax, but when you have gone hence you will spew it all out. This is why I sorrow, that what we are speaking of, we do not show in our actions, and this too though we should be greatest gainers thereby. For if we let our moderation be seen, we shall be invincible to any man; and there is nobody either great or small, who will have the power of doing us any hurt. For if any one abuses you, he has not hurt you at all, but himself severely. And if again he wrong you, the harm will be with the person who does the wrong. Did you never notice that even in the courts of law those who have had wrong done them are honored, and stand and speak out with entire freedom, but those who have done the wrong, are bowed down with shame and fear? And why do I talk of evil-speaking (Sav. conj. and 5 manuscripts κακηγορίαν) and of wrong? For were he even to whet his sword against you, and to stain his right hand in your life-blood (εἰς τὸν λαιμὸν, as p. 505), it is not you that he has done any harm to, but himself that he has butchered. And he will witness what I say who was first taken off thus by a brother's hand. For he went away to the haven without a billow, having gained a glory that dies not away; but the other lived a life worse than any death, groaning, and trembling, and in his body bearing about the accusation of what he had done. Let us not follow after this then, but that. For he that has ill done him, has not an evil that takes up its constant abode with him, since he is not the parent of it; but as he received it from others, he makes it good by his patient endurance. But he that does ill, has the well of the mischief in himself. Was not Joseph in prison, but the harlot that plotted against him in a fine and splendid house? Which then would you wish to have been? And let me not hear yet of the requital, but examine the things that had taken place by themselves. For in this way you will rate Joseph's prison infinitely above the house with the harlot in it. For if you were to see the souls of them both, you would find the one full of enlargement and boldness, but that of the Egyptian woman in straitness, shame, dejection, confusion, and great despondency. And yet she seemed to conquer; but this was no real victor. Knowing all this then, let us fit ourselves for bearing ills, even that we may be freed from bearing ills, and may attain to the blessings to come. Which that we may all attain to, God grant, by the grace and love toward man, etc.

Rom. XIII. 1

Let every soul be subject unto the higher powers.

Of this subject he makes much account in other epistles also, setting subjects under their rulers as household servants are under their masters. And this he does to show that it was not for the subversion of the commonwealth that Christ introduced His laws, but for the better ordering of it, and to teach men not to be taking up unnecessary and unprofitable wars. For the plots that are formed against us for the truth's sake are sufficient and we have no need to be adding temptations superfluous and unprofitable. And observe too how well-timed his entering upon this subject is. For when he had demanded that great spirit of heroism, and made men fit to deal either with friends or foes, and rendered them serviceable alike to the prosperous and those in adversity and need, and in fact to all, and had planted a conversation worthy of angels, and had discharged anger, and taken down recklessness, and had in every way made their mind even, he then introduces his exhortation upon these matters also. For if it be right to requite those that injure us with the opposite, much more is it our duty to obey those that are benefactors to us. But this he states toward the end of his exhortation, and hitherto does not enter on these reasonings which I mention, but those only that enjoin one to do this as a matter of debt. And to show that these regulations are for all, even for priests, and monks, and not for men of secular occupations only, he has made this plan at the outset, by saying as follows: let every soul be subject unto the higher powers, if you be an Apostle even, or an Evangelist, or a Prophet, or anything whatsoever, inasmuch as this subjection is not subversive of religion. And he does not say merely obey, but be subject. And the first claim such an enactment has upon us, and the reasoning that suits the faithful, is, that all this is of God's appointment.

For there is no power, he says, but of God. What say you? It may be said; is every ruler then elected by God? This I do not say, he answers. Nor am I now speaking about individual rulers, but about the thing in itself. For that there should be rulers, and some rule and others be ruled, and that all things should not just be carried on in one confusion, the people swaying like waves in this direction and that; this, I say, is the work of God's wisdom. Hence he does not say, for there is no ruler but of God; but it is the thing he speaks of, and says, there is no power but of God. And the powers that be, are ordained of God. Thus when a certain wise man says, It is by the Lord that a man is matched with a woman [Proverbs 19:14, Septuagint], he means this, God made marriage, and not that it is He that joins together every man that comes to be with a woman. For we see many that come to be with one another for evil, even by the law of marriage, and this we should not ascribe to God. But as He said Himself, He which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh. [Matthew 19:4-5; Genesis 2:24] And this is what that wise man meant to explain. For since equality of honor does many times lead to fightings, He has made many governments and forms of subjection; as that, for instance, of man and wife, that of son and father, that of old men and young, that of bond and free, that of ruler and ruled, that of master and disciple. And why are you surprised in the case of mankind, when even in the body He has done the same thing? For even here He has not made all parts of equal honor, but He has made one less and another greater, and some of the limbs has He made to rule and some to be ruled. And among the unreasoning creatures one may notice this same principle, as among bees, among cranes, among herds of wild cattle. And even the sea itself is not without this goodly subordination; for there too many of the clans are ranged under one among the fishes, and are led thus as an army, and make long expeditions from home. For anarchy, be where it may, is an evil, and a cause of confusion. After having said then whence governments come, he proceeds, Whosoever therefore resists the power, resists the ordinance of God. See what he has led the subject on to, and how fearful he makes it, and how he shows this to be a matter of debt. For lest the believers should say, You are making us very cheap and despicable, when you put us, who are to enjoy the Kingdom of Heaven, under subjection to rulers, he shows that it is not to rulers, but to God again that he makes them subject in doing this. For it is to Him, that he who subjects himself to authorities is obedient. Yet he does not say this — for instance that it is God to Whom a man who listens to authorities is obedient— but he uses the opposite case to awe them, and gives it a more precise form by saying, that he who listens not thereto is fighting with God, Who framed these laws. And this he is in all cases at pains to show, that it is not by way of favor that we obey them, but by way of debt. For in this way he was more likely to draw the governors who were unbelievers to religion, and the believers to obedience. For there was quite a common report in those days (Tert. Ap. 1, 31, 32), which maligned the Apostles, as guilty of a sedition and revolutionary scheme, and as aiming in all they did and said at the subversion of the received institutions. When then you show our common Master giving this in charge to all His, you will at once stop the mouths of those that malign us as revolutionists, and with great boldness will speak for the doctrines of truth. Be not then ashamed, he says, at such subjection. For God has laid down this law, and is a strong Avenger of them if they be despised. For it is no common punishment that He will exact of you, if you disobey, but the very greatest; and nothing will exempt you, that you can say to the contrary, but both of men you shall undergo the most severe vengeance, and there shall be no one to defend you, and you will also provoke God the more. And all this he intimates when he says,

And they that resist shall receive to themselves damnation. Then to show the gain of the thing after the fear, he uses reasons too to persuade them as follows:

Ver. 3. For rulers are not a terror to good works, but to the evil.

For when he has given a deep wound, and stricken them down, he again uses gentler treatment, like a wise physician, who applies soothing medicines, and he comforts them, and says, why be afraid? Why shudder? For does he punish a person that is doing well? Or is he terrible to a person who lives in the practice of virtue? Wherefore also he proceeds, Will you then not be afraid of the power? Do that which is good, and you shall have praise of the same. You see how he has made him friends (ᾥ κείωσεν) with the ruler, by showing that he even praises him from his throne. You see how he has made wrath unmeaning.

Ver. 4. For he is the minister of God to you for good.

So far is he from terrifying you, he says, that he even praises you: so far from being a hindrance to you, that he even works with you. When then you have his praise and his succor, how is it that you are not in subjection to him? For he makes virtue easier for you in other ways also, by chastising the wicked, by benefiting and honoring the good, and by working together with the will of God. Whence too he has even given him the name of Minister. And consider: I give you counsel to be sober-minded, and he, by the laws, speaks the same language. I exhort you not to be rapacious and grasping. And he sits in judgment in such cases, and so is a worker together with us, and an assistant to us, and has been commissioned by God for this end. Hence there are both reasons for reverencing him, both because he was commissioned by God, and because it was for such an object. But if you do that which is evil, be afraid. It is not then the ruler that makes the fear, but our own wickedness.

For he bears not the sword in vain. You see how he has furnished him with arms, and set him on guard like a soldier, for a terror to those that commit sin. For he is the minister of God to execute wrath, a revenger upon him that does evil. Now lest you should start off at hearing again of punishment, and vengeance, and a sword, he says again that it is God's law he is carrying out. For what if he does not know it himself? Yet it is God that has so shaped things (οὕτως ἐτύπωσεν). If then, whether in punishing, or in honoring, he be a Minister, in avenging virtue's cause, in driving vice away, as God wills, why be captious against him, when he is the cause of so many good doings, and paves the way for yours too? Since there are many who first practised virtue through the fear of God. For there are a duller sort, whom things to come have not such a hold upon as things present. He then who by fear and rewards gives the soul of the majority a preparatory turn towards its becoming more suited for the word of doctrine, is with good reason called the Minister of God.

Ver. 5. Wherefore ye must needs be subject, not only for wrath but also for conscience sake.

What is the meaning of, not only for wrath? It means not only because thou dost resist God by not being subject, nor only because you are procuring great evils for yourself, both from God and the rulers, but also because he is a benefactor to you in things of the greatest importance, as he procures peace to you, and the blessings of civil institutions. For there are countless blessings to states through these authorities; and if you were to remove them, all things would go to ruin, and neither city nor country, nor private nor public buildings, nor anything else would stand, but all the world will be turned upside down, while the more powerful devour the weaker. And so even if some wrath were not to follow man's disobedience, even on this ground you ought to be subject, that you may not seem devoid of conscience and feeling towards the benefactor.

Ver. 6. For, for this cause pay ye tribute also; for they are God's ministers, attending continually on this very thing.

Without going one by one into the benefits done to states by the rulers, as that of good order and peace, the other services, as regarding the soldiery, and those over the public business, he shows the whole of this by a single case. For that you are benefited by him, he means, you bear witness yourself, by paying him a salary. Observe the wisdom and judgment of the blessed Paul. For that which seemed to be burdensome and annoying — the system of imposts — this he turns into a proof of their care for men. What is the reason, he means, that we pay tribute to a king? It is not as providing for us? And yet we should not have paid it unless we had known in the first instance that we were gainers from this superintendence. Yet it was for this that from of old all men came to an agreement that governors should be maintained by us, because to the neglect of their own affairs, they take charge of the public, and on this they spend their whole leisure, whereby our goods also are kept safe. After saying then what the external goods are, he again averts to the former line of argument (for in this way he was more likely to attract the believer to him), and he shows again that this is God's decree, and on it he makes his advice rest finally, in these words, they are God's ministers. Then to show the pains they take, and their hard life, he proceeds,

Waiting continually upon this very thing.

For this is their life, this their business, that you may enjoy peace. Wherefore in another Epistle, he bids them not only be subject, but also pray in their behalf. And as showing there too that the advantage was common to all, he adds, that we may lead a quiet and peaceable life in all things. [1 Timothy 2:1-2] For it is in no small degree that they contribute to the settled state of the present life, by keeping guard, beating off enemies, hindering those who are for sedition in the cities, putting an end to differences among any. For do not tell me of some one who makes an ill use of the thing, but look to the good order that is in the institution itself, and you will see the great wisdom of Him who enacted this law from the first.

Ver. 7, 8. Render therefore to all their dues; tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor. Owe (or ye owe) no man anything, but to love one another.

He still keeps upon the same line, bidding them pay them not money only, but honor and fear. And how is it when he said above, Will you not be afraid of the power? Do that which is good; that he here says render fear? He does it meaning exceeding honor, and not the fear which comes from a bad conscience, which he alluded to before. And it is not give, that he says, but render (or give back, ἀ πόδοτε), and then adds to it, the dues. For it is not a favor that you confer by so doing, since the thing is matter of due. And if you do it not, you will be punished as obstinate. Do not suppose that you are lowering yourself, and detracting from the dignity of your own philosophy, if you rise up at the presence of a ruler, or if you uncover your head. For if he laid these laws down at that time, when the rulers were Gentiles, much more ought this to be done with them now they are believers. But if you mean to say, that you are entrusted with greater privileges, be informed that this is not your time. For you are a stranger and a sojourner. A time will be when you shall appear brighter than all. Now your life is hid with Christ in God. When Christ shall appear, then shall you also appear with Him in glory [Colossians 3:3-4] Seek not then in this life of accidents your change, but even if you have to be with fear in a ruler's presence, do not think that this is unworthy your noble birth. For so God wills, that the ruler who has his place marked by Him, should have his own power. And when he who is conscious of no evil in himself, stands with fear in the judge's presence, much more will he who does evil things be affrighted, and thou in this way will be the more respected. For it is not from honoring that the lowering of self comes but from dishonoring him. And the ruler will treat you with greater respect, and he will glorify your Master owing to this, even if he be an unbeliever. Owe owest, but he would have it look the other way. no man anything, but to love one another. Again he has recourse to the mother of good deeds, and the instructress of the things spoken of, who is also productive of every virtue, and says that this is a debt also, not however such as the tribute or the custom, but a continuous one. For he does not wish it ever to be paid off, or rather he would have it always rendered, yet never fully so, but to be always owing. For this is the character of the debt, that one keeps giving and owing always. Having said then how he ought to love, he also shows the gain of it, saying,

For he that loves another has fulfilled the Law.

And do not, pray, consider even this a favor; for this too is a debt. For you owe love to your brother, through your spiritual relationship. And not for this only, but also because we are members one of another. And if love leave us, the whole body is rent in pieces. Love therefore your brother. For if from his friendship you gain so much as to fulfil the whole Law, you owe him love as being benefited by him.

Ver. 9. For this, You shall not commit adultery, You shall not kill, You shall not steal, You shall not bear false witness, and any other commandment, is briefly comprehended in this saying, You shall love your neighbor as yourself.

He does not say merely it is fulfilled, but it is briefly comprehended, that is, the whole work of the commandments is concisely and in a few words completed. For the beginning and the end of virtue is love. This it has for its root, this for its groundwork, this for its summit. If then it be both beginning and fulfilment, what is there equal to it? But he does not seek love merely, but intense love. For he does not say merely love your neighbor, but, as yourself. Hence also Christ said that the Law and the Prophets hang upon it. And in making two kinds of love, see how He has raised this! For after saying that the first commandment is, You shall love the Lord your God, He added a second; and He did not stay, but added, like it; You shall love your neighbor as yourself. What can be equal to this love to man, or this gentleness? That when we were at infinite distance from Him, He brings the love to us into comparison with that toward Himself, and says that is like this. Hence then, to put the measures of either as nearly the same, of the one He says, with all your heart, and with all your soul, but of this towards one's neighbor, He says, as yourself. But Paul said, that when this did not exist even the other was of no great profit to us. As then we, when we are fond of any one, say, if you love him, then you love me; so He also to show this says, is like it; and to Peter, If you love Me, feed My sheep. [John 21:16]

Ver. 10. Love works no ill to his neighbor, therefore love is the fulfilling of the Law.

Observe how it has both virtues, abstinence from evils (for it works no ill, he says), and the working of good deeds. For it is, he says, the fulfilling (or filling up) of the Law; not bringing before us instruction only on moral duties in a concise form, but making the accomplishment of them easy also. For that we should become acquainted with things profitable to us was not all that he was careful for (which is the Law's care), but also with a view to the doing of them it brought us great assistance; accomplishing not some part of the commandments, but the whole sum of virtue in us. Let us then love one another, since in this way we shall also love God, Who loves us. For in the case of men, if you love a man's beloved, he that loves him is contentious at it. But here He deems you worthy to share His love, and hates you when you share not. For man's love is laden with envy and grudging; but God's is free from all passion, whence also He seeks for those to share His love. For He says, love thou with Me, and then yourself also will I love the more. You see the words of a vehement lover! If you love My beloved, then will I also reckon Myself to be greatly beloved of you. For He vehemently desires our salvation, and this He showed from of old. Now hear what He says when He was forming the man, Let Us make man in Our Image: and again, Let Us make an help meet for him. It is not good for him to be alone. [Genesis 1:26] And when he had transgressed, He rebuked him, observe how gently; and He does not say, Wretch! Thou very wretch! After receiving so great benefits, have you after all trusted to the devil? And left your Benefactor, to take up with the evil spirit? But what says He? Who told you that you are naked, unless you have eaten of the Tree, from which alone I commanded you not to eat? [Genesis 3:11] As if a father were to say to a child, who was ordered not to touch a sword, and then disobeyed and got hurt, How did you get hurt? By not listening to me. You see they are the words of a friend rather than a master, of a friend despised, and not even then forsaking. Let us then imitate Him, and when we rebuke, let us preserve this moderation. For even the woman He also rebukes again with the same gentleness. Or rather what He said was not so much rebuke as admonition and correction, and security against the future. This is why He says nothing to the serpent. For he was the designer of the mischiefs, and had it not in his power to put off the accusation on any one else, wherefore He punished him severely: and even here He did not come to a pause, but made the earth also to share in the curse. But if He cast them out of paradise, and condemned them to labor, even for this we ought to adore and reverence Him the most. For since self-indulgence issues in listlessness, He trenches upon the pleasure by building a fort of pain against listlessness, that we may return to the love of Him. And what of Cain's case? Does he not meet with the same gentleness? For being by him also insulted, He does not reproach (same word as insult) in return, but entreats, (or comforts) him, and says, Why is your countenance fallen? [Genesis 4:6] And yet what he had done allowed of no excuse whatever. And this the younger brother shows. But still even then He does not rebuke him: but what says He? Have you sinned: keep peace; do so no more. To you shall his turning be, and you shall rule over him [Genesis 4:7, Septuagint], meaning his brother. For if you are afraid, lest for this sacrifice, He means, I should deprive you of the preëminence of the first-born, be of good cheer, for the entire command over him do I put into your hands. Only be thou better, and love him that has done you no wrong; for I have an interest in you both. And what makes Me most glad is, that you be not at variance one with another. For as a devoted mother, so does God do and plan everything to keep one from being torn from another; but that you may get a clearer view, by an example, of my meaning, call to your mind, pray, Rebecca in her trouble, and running about everywhere, when the elder son was at enmity with the younger. For if she loved Jacob, still she did not feel averse to Esau. And therefore she said, Lest by any means I be deprived of both of you, my children, in one day. [Genesis 27:45] Therefore also God upon that occasion said, You have sinned: be at peace: unto you shall his turning be [Genesis 4:7], so repressing the murder beforehand, and aiming at the peace of them both. But when he had murdered him, He did not even then bring His care for him to a close, but again answers the fratricide in gentle terms, saying, Where is your brother Abel? that even now, if he would, he might make a full confession. But he struggled in defense of his former misdeeds, with a greater and sadder shamelessness. But even then God does not leave him, but again speaks the language of an iujured and despised lover, and says, The voice of your brother's blood cries unto Me. [Genesis 4:10] And again He rebukes the earth with the murderer, turning His wrath off to it, and saying, Cursed be the earth, which opened her mouth to receive your brother's blood (ib. ii.); and doing like those who lament (ἀ νακαλοὕντας), as David also did when Saul was fallen. For he made an address to the mountains which received him as he died, in the words, You mountains of Gilboa, let there fall on you neither rain nor dew, because there were the shields of the mighty cast away. [2 Samuel 1:21] And thus God also, as though singing some solitary dirge (μονῳδίαν), says, The voice of your brother's blood cries unto Me; and now are you cursed from the earth, which has opened her mouth to receive your brother's blood from your hand. And this He said to humble his fiery passion, and to persuade him to love him at least now he had gone. Have you extinguished his life? He would say; why do you not now extinguish the hatred also? But what does He do? He loves both the one and the other, since He made them both. What then? does (4 manuscripts will) He let the murderer go unpunished? Nay, he would but have grown worse. Will He punish him then? Nay, He has more tenderness than a father. See then how He at once punishes and also displays, even in this, His love. Or rather, He does not so much as punish, but only corrects. For He does not kill him, but only fetters him with trembling, that he may divest himself of the crime, that so at least he may come back to a natural tenderness for the other, and that so at last he may make a truce with him now he has gone; for He were fain he should not go away to the other world in enmity with him that was deceased. This is the way wherein they that love, when in doing acts of kindness they meet with no love in return, are led on to be vehement and to threaten, not with their will indeed, but led by their love to do this: that at least in this way they may win over those that scorn them. Yet affection of this sort is one of compulsion, and still this even solaces them, through the vehemency of their love. And so punishment itself comes from affection, since unless pained at being hated, they would not choose to punish either. Now observe, how this is what Paul says to the Corinthians. For who is he (says he) that makes me glad, but the same which is made sorry by me? [2 Corinthians 2:2] And so when he is going to the full extent of punishment, then he shows his love. Thus the Egyptian woman too, from her vehement love, as vehemently punished Joseph: and she indeed did so for mischief, the love being unchaste; but God for good, since the love was worthy of Him who loved. This is why He does not refuse even to condescend to grosser words, and to speak the names of human passions, and to call Himself jealous. For I am a jealous God [Exodus 20:5], He says, that you may learn the intenseness of the love. Let us then love Him as He would have us: for He sets great store thereby. And if we turn away, He keeps inviting us, and if we will not be converted, He chastens us through His affection, not through a wish to exact punishment of us. And see what He says in Ezekiel to the city that was beloved, yet had despised Him. I will bring your lovers against you, and will deliver you into their hands, and they shall stone you, and shall slay you, and My jealousy shall be taken away from you, and I will rest, and I will not trouble Myself any more. From Ezekiel 16:37-42 What more than this could a vehement lover have said, when despised by his beloved, and after all again ardently loving her? For God does everything that He may be loved by us, and owing to this He spared not even His Son. But we are unbending, and savage. Yet let us become gentle at last, and love God as we ought to love Him, that we may with pleasure enjoy virtue. For if any that has a beloved wife does not perceive any of the vexations that come day by day, He that loves with this divine and pure love, only consider what great pleasure he will have to enjoy! For this is, indeed it is, the kingdom of Heaven; this is fruition of good things, and pleasure, and cheerfulness, and joy, and blessedness. Or rather, say as many things as I may, I shall still be unable to give you any such representation of it as should be, but the trial of it alone can give a knowledge of this goodly thing. Wherefore also the Prophet says, Delight yourself in the Lord [Psalm 37:4], and, Taste and see that the Lord is gracious. [Psalm 34:8] Let us then be persuaded, and indulge ourselves in His love. For in this way we shall both see His Kingdom even from out of this life, and shall be living the life of Angels, and while we abide on earth, we shall be in as goodly a condition as they that dwell in heaven; and after our departing hence, shall stand the brightest of beings by the judgment-seat of Christ, and shall enjoy that glory unutterable, which may we all attain unto, by the grace and love toward man of our Lord Jesus Christ. For to Him is the glory forever, Amen.

Rom. XIII. 11

And that, knowing the time, that now it is high time to awake out of sleep.

Since he had given them what commands were fitting, he again thrusts them on to the performance of good works, in consideration of what was pressing upon them. For the time of judgment, he means, is at the doors. So too he wrote to the Corinthians also, The remaining time is short. [1 Corinthians 7:29] And to the Hebrews again, For yet a little while, and He that shall come will come, and will not tarry. [Hebrews 10:37] But in those cases it was to cheer those in trouble, and to solace the toils of their closely successive temptations, that he said those things: but in the passage before us he does it to rouse those that are asleep, this language being useful to us for both the purposes: and what is that which he says, Now it is high time to awake out of sleep? It is, that near is the Resurrection, near the awful Judgment, and the day that burns as a furnace, near. Henceforward then we must be free from our listlessness; for now is our salvation nearer than when we believed. You see how he puts the Resurrection now close by them. For as the time advances, he means, the season of our present life is wasting away, and that of the life to come waxes nearer. If then thou be prepared, and hast done all whatsoever He has commanded, the day is salvation to you (3 manuscripts and Cat. σωτηρία σοι); but if the contrary, not so. For the present however, it is not upon alarming grounds that he exhorts them, but upon kindly ones, thus also to untie them from their fellow-feeling for the things of this present world. Then since it was not unlikely, that in the beginning of their early endeavors they would be most earnest, in that their desire was then at its full vigor, but that as the time went on, the whole of their earnestness would wither down to nothing; he says that they ought however to be doing the reverse, not to get relaxed as time went on, but to be the more full of vigor. For the nearer the King may be at hand, the more ought they to get themselves in readiness; the nearer the prize is, the more wide awake ought they to be for the contest, since even the racers do this, when they are upon the end of the course, and towards the receiving of the prize, then they rouse themselves up the more. This is why he said, Now is our salvation nearer than when we believed.

Ver. 12. The night is far spent, the day is at hand.

If then this is upon ending, and the latter is drawing near, let us henceforth do what belongs to the latter, not to the former. For this is what is done in the things of this life. And when we see the night pressing on towards the morning, and hear the swallow twittering, we each of us awake our neighbor, although it be night still. But so soon as it is actually departing, we hasten one another, and say It is day now! And we all set about the works of the day, dressing, and leaving our dreams, and shaking our sleep thoroughly off, that the day may find us ready, and we may not have to begin getting up, and stretching ourselves, when the sunlight is up. What then we do in that case, that let us do here also. Let us put off imaginings, let us get clear of the dreams of this life present, let us lay aside its deep slumber, and be clad in virtue for garments. For it is to point out all this that he says,

Let us therefore cast off the works of darkness, and let us put on the armor of light.

Yes, for the day is calling us to battle-array, and to the fight. Yet fear not at hearing of array and arms. For in the case of the visible suit of armor, to put it on is a heavy and abhorred task. But here it is desirable, and worth being prayed for. For it is of Light the arms are! Hence they will set you forth brighter than the sunbeam, and giving out a great glistening, and they place you in security: for they are arms, and glittering do they make you: for arms of light are they! What then, is there no necessity for you to fight? Yea, needful is it to fight, yet not to be distressed and toil. For it is not in fact war, but a solemn dance and feast-day, such is the nature of the arms, such the power of the Commander. And as the bridegroom goes forth with joyous looks from his chamber, so does he too who is defended with these arms. For he is at once soldier and bridegroom. But when he says, the day is at hand, he does not even allow it to be but near, but puts it even now beside us. For he says,

Let us walk becomingly, (A.V. honestly, in this sense) as in the day. For day it already is. And what most people insist upon very much in their exhortations, that he also uses to draw them on, the sense of the becoming. For they had a great regard to the esteem of the multitude. And he does not say, walk ye, but let us walk, so making the exhortation free from anything grating, and the reproof gentle.

Not in rioting and drunkenness. Not that he would forbid drinking, but the doing it immoderately; not the enjoying of wine, but doing it to excess (μετά παροινίας). As also the next thing he states likewise with the same measure, in the words,

Not in chambering and wantonness; for here also he does not prohibit the intercourse of the sexes, but committing fornication. Not in strife and envying. It is the deadly kind of passions then that he is for extinguishing, lust, namely, and anger. Wherefore it is not themselves only, but even the sources of them that he removes. For there is nothing that so kindles lust, and inflames wrath, as drunkenness, and sitting long at the wine. Wherefore after first saying, not in rioting and drunkenness, then he proceeded with, not in chambering and wantonness, not in strife and envying. And even here he does not pause, but after stripping us of these evil garments, hear how he proceeds to ornament us, when he says,

Ver. 14. But put ye on the Lord Jesus Christ.

He no longer speaks of works, but he rouses them to greater things. For when he was speaking of vice, he mentioned the works of it: but when of virtue, he speaks not of works, but of arms, to show that virtue puts him that is possessed of it into complete safety, and complete brightness. And even here he does not pause, but leading his discourse on to what was greater, a thing far more awestriking; he gives us the Lord Himself for a garment, the King Himself: for he that is clad with Him, has absolutely all virtue. But in saying, Put on, he bids us be girt about with Him upon every side. As in another place he says, But if Christ be in you. [Romans 8:10] And again, That Christ may dwell in the inner man. [Ephesians 3:16-17]¹: and the Way, and the Husband, and the Bridegroom;— for I have espoused you as a chaste virgin to one husband, [2 Corinthians 11:2]: and a root, and drink, and meat, and life — for he says, I live, yet not I, but Christ lives in me; [Galatians 2:20] and Apostle, and High-Priest, and Teacher, and Father, and Brother, and Joint-heir, and sharer of the tomb and Cross;— for it says, We were buried together with Him, and planted together in the likeness of His Death [Romans 6:4-5]: and a Suppliant;— For we are ambassadors in Christ's stead [2 Corinthians 5:20]: and an Advocate to the Father; — for He also makes, it says, intercession for us: [Romans 8:34] and house and inhabitant — for He says, He that abides in Me and I in Him [John 15:5]: and a Friend; for, You are My friends [John 15:14]: and a Foundation, and Cornerstone. And we are His members and His heritage, and building, and branches, and fellow-workers. For what is there that He is not minded to be to us, when He makes us cleave and fit on to Him in every way? And this is a sign of one loving exceedingly. Be persuaded then, and rousing you from sleep, put Him on, and when you have done so, give your flesh up to His bridle. For this is what he intimates in saying,

And make not provision for the flesh, to fulfil the lusts thereof. For as he does not forbid drinking, but drinking to excess, not marrying, but doing wantonness; so too he does not forbid making provision for the flesh either, but doing so with a view to fulfil the lusts thereof, as, for instance, by going beyond necessaries. For that he does bid make provision for it, hear from what he says to Timothy, Use a little wine for your stom- ach's sake, and your frequent infirmities. [1 Timothy 5:23] So here too he is for taking care of it, but for health, and not wantonness. For this would cease to be making provision for it, when you were lighting up the flame, when you were making the furnace powerful. But that you may form a clearer notion what making provision for it to fulfil the lusts thereof is, and may shun such a provision, just call to mind the drunken, the gluttonous, those that pride themselves in dress, those that are effeminate, them that live a soft and relaxed life, and you will see what is meant. For they do everything not that they may be healthy, but that they may be wanton and kindle desire. But do thou, who hast put on Christ, prune away all those things, and seek for one thing only, to have your flesh in health. And to this degree do make provision for it, and not any further, but spend all your industry on the care of spiritual things. For then you will be able to rouse yourself out of this sleep, without being weighed down with these manifold desires. For the present life is a sleep, and the things in it are no way different from dreams. And as they that are asleep often speak and see things other than healthful, so do we also, or rather we see much worse even. For he that does anything disgraceful or says the like in a dream, when he is rid of his sleep, is rid of his disgrace, also, and is not to be punished. But in this case it is not so, but the shame, and also the punishment, are immortal. Again, they that grow rich in a dream, when it is day are convicted of having been rich to no purpose. But in this case even before the day the conviction often comes upon them, and before they depart to the other life, those dreams have flown away.

Let us then shake off this evil sleep, for if the day find us sleeping, a deathless death will succeed, and before that day we shall be open to the attacks of all the enemies that are of this world, both men and devils: and if they be minded to undo us, there is nobody to hinder them. For if there were many watching, then the danger would not be so great; since however, one perhaps there is, or two, who have lighted a candle, and would be as it were watching in the depth of night, while men were sleeping; therefore now we have need of much sleeplessness, much guardedness, to prevent our falling into the most irremediable evils. Does it not now seem to be broad daylight? Do we not think that all men are awake and sober? Yet still (and perhaps you will smile at what I say, still say it I will) we seem all of us like men sleeping and snoring in the depth of night. And if indeed an incorporeal being could be seen, I would show you how most men are snoring, and the devil breaking through walls, and butchering us as we lie, and stealing away the goods within, doing everything fearlessly, as if in profound darkness. Or rather, even if it be impossible to see this with our eyes, let us sketch it out in words, and consider how many have been weighed down by evil desires, how many held down by the sore evil of wantonness, and have quenched the light of the Spirit. Hence it comes that they see one thing instead of another, hear one thing instead of another, and take no notice of any of the things here told them. Or if I am mistaken in saying so, and you are awake, tell me what has been doing here this day, if you have not been hearing this as a dream. I am indeed aware that some can tell me (and I do not mean this of all); but do thou who comest under what has been said, who hast come here to no purpose, tell me what Prophet, what Apostle has been discoursing to us today? And on what subjects? And you would not have it in your power to tell me. For you have been talking a great deal here, just as in a dream, without hearing the realities. And this I would have said to the women too, as there is a great deal of sleeping among them. And would it were sleep! For he that is asleep says nothing either good or bad. But he that is awake as you are puts forth many a word even for mischief on his own head, telling his interest, casting up his creditor accounts, calling to memory some barefaced bargaining, planting the thorns thick in his own soul, and not letting the seed make even ever so little advance. But rouse yourself, and pull these thorns up by the roots, and shake the drunkenness off: for this is the cause of the sleep. But by drunkenness I mean, not that from wine only, but from worldly thoughts, and with them that from wine also. (See p. 443.) And this advice I am giving not to the rich only, but the poor too, and chiefly those that club together for social parties. For this is not really indulgence or relaxation, but punishment and vengeance. For indulgence lies not in speaking filthy things, but in talking solemnly, in being filled, not being ready to burst. But if you think this is pleasure, show me the pleasure by the evening! You can not! And hitherto I say nothing of the mischiefs it leads to, but at present have only been speaking to you of the pleasure that withers away so quickly. For the party is no sooner broken up, than all that went for mirth is flown away. But when I come to mention the spewing, and the headaches, and the numberless disorders, and the soul's captivity, what have you to say to all this? Have we any business, because we are poor, to behave ourselves unseemly too? And in saying this I do not forbid your meeting together, or taking your suppers at a common table, but to prevent your behaving unseemly, and as wishing indulgence to be really indulgence, and not a punishment, nor a vengeance, or drunkenness and revelling. Let the Gentiles (ἑ λληνες) see that Christians know best how to indulge, and to indulge in an orderly way. For it says, Rejoice in the Lord with trembling. [Psalm 2:11] But how then can one rejoice? Why, by saying hymns, making prayers, introducing psalms in the place of those low songs. Thus will Christ also be at our table, and will fill the whole feast with blessing, when you pray, when you sing spiritual songs, when you invite the poor to partake of what is set before you, when you set much orderliness and temperance over the feast. So you will make the party a Church, by hymning, in the room of ill-timed shouts and cheers, the Master of all things. And tell me not, that another custom has come to prevail, but correct what is thus amiss. For whether you eat, it says, or whether ye drink, or whatsoever ye do, do all to the glory of God. [1 Corinthians 10:31] For from banquets of that sort you have evil desires, and impurities, and wives come to be in disrepute, and harlots in honor among you. Hence come the upsetting of families and evils unnumbered, and all things are turned upside down, and you have left the pure fountain, and run to the conduit of mire. For that an harlot's body is mire, I do not enquire of any one else but of your own self that wallowest in the mire, if you dost not feel ashamed of yourself, if you dost not think yourself unclean after the sin is over. Wherefore I beseech you flee fornication, and the mother of it, drunkenness. Why sow where reaping is impossible, or rather even if you dost reap, the fruit brings you great shame? For even if a child be born, it at once disgraces yourself, and has itself had injustice done it in being born through you illegitimate and base. And if you leave it never so much money, both the son of an harlot, and that of a servant-maid, is disreputable at home, disreputable in the city, disreputable in a court of law: disreputable too will you be also, both in your lifetime, and when dead. For if you have departed even, the memorials of your unseemliness abide. Why then bring disgrace upon all these? Why sow where the ground makes it its care to destroy the fruit? Where there are many efforts at abortion? Where there is murder before the birth? For even the harlot thou dost not let continue a mere harlot, but makest her a murderess also. You see how drunkenness leads to whoredom, whoredom to adultery, adultery to murder; or rather to a something even worse than murder. For I have no name to give it, since it does not take off the thing born, but prevent its being born. Why then do you abuse the gift of God, and fight with His laws, and follow after what is a curse as if a blessing, and make the chamber of procreation a chamber for murder, and arm the woman that was given for childbearing unto slaughter? For with a view to drawing more money by being agreeable and an object of longing to her lovers, even this she is not backward to do, so heaping upon your head a great pile of fire. For even if the daring deed be hers, yet the causing of it is yours. Hence too come idolatries, since many, with a view to become acceptable, devise incantations, and libations, and love-potions, and countless other plans. Yet still after such great unseemliness, after slaughters, after idolatries, the thing seems to many to belong to things indifferent, aye, and to many that have wives too. Whence the mingle (φορυτὸς) of mischief is the greater. For sorceries are applied not to the womb that is prostituted, but to the injured wife, and there are plottings without number, and invocations of devils, and necromancies, and daily wars, and truceless fightings, and home-cherished jealousies. Wherefore also Paul, after saying, not in chamberings and wantonness, proceeds, not in strife and envying, as knowing the wars that result therefrom; the upsetting of families, the wrongs done to legitimate children, the other ills unnumbered. That we may then escape from all these, let us put on Christ, and be with Him continually. For this is what putting Him on is; never being without Him, having Him evermore visible in us, through our sanctification, through our moderation. So we say of friends, such an one is wrapped up (ἐ νεδύσατο) in such another, meaning their great love, and keeping together incessantly. For he that is wrapped up in anything, seems to be that which he is wrapped in. Let then Christ be seen in every part of us. And how is He to be seen? If you do His deeds. And what did He do? The Son of Man, He says, has not where to lay His head. [Luke 9:58] This do thou also aim after. He needed the use of food, and He fared upon barley loaves. He had occasion to travel, and there were no horses or beast of burden anywhere, but He walked so far as even to be weary. He had need of sleep, and He lay asleep upon the pillow in the fore (πρύμνῃ, here πρώρας) part of the ship. [Mark 4:38] There was occasion for sitting down to meat, and He bade them lie down upon the grass. And His garments were cheap; and often He stayed alone, with no train after Him. And what He did on the Cross, and what amidst the insults, and all, in a word, that He did, do thou learn by heart (καταμαθὼν) and imitate. And so will you have put on Christ, if you make no provision for the flesh to fulfil the lusts thereof. For the thing has no real pleasure, since these lusts gender again others more keen, and you will never find satisfaction, but will only make you one great torment. For as one who is in a continual thirst, even if he have ten thousand fountains hard by him, gets no good from this, as he is not able to extinguish the disorder, so is he that lives continually in lusts. But if you keep to what is necessary, you will never come to have this fear, but all those things will go away, as well drunkenness as wantonness. Eat then only so much as to break your hunger, have only so much upon you as to be sheltered, and do not curiously deck your flesh with clothing, lest you ruin it. For you will make it more delicate, and will do injury to its healthfulness, by unnerving it with so much softness. That you may have it then a meet vehicle for the soul, that the helmsman may be securely seated over the rudder, and the soldier handle his arms with ease, you must make all parts to be fitly framed together. For it is not the having much, but requiring little, that keeps us from being injured. For the one man is afraid even if he is not wronged: this other, even if he be wronged, is in better case than those that have not been wronged, and even for this very thing is in the better spirits. Let the object of our search be then, not how we can keep any one from using us spitefully, but how even if he wish to do it, he may be without the power. And this there is no other source whence to obtain, save by keeping to necessaries, and not coveting anything more. For in this way we shall be able to enjoy ourselves here, and shall attain to the good things to come, by the grace and love toward man, etc.