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ROM. VIII. 12, 13.
"Therefore, brethren, we are debtors, not to the flesh to live
after the flesh. For if ye live after the flesh, ye shall die; but
if ye through the Spirit do mortify the deeds of the body, ye shall
live."
AFTER showing how great the reward of a spiritual life is, and
that it maketh Christ to dwell in us, and that it quickeneth our
mortal bodies, and wingeth them to heaven, and rendereth the way of
virtue easier, he next fitly introduces an exhortation to this
purpose. "Therefore" we ought "not to live after the flesh." But
this is not what he says, for he words it in a much more striking and
powerful way, thus, "we are debtors to the Spirit." For saying,
"we are debtors not to the flesh," indicates this. And this is a
point he is everywhere giving proof of, that what God hath done for us
is not matter of debt, but of mere grace. But after this, what we do
is no longer matter of free-will offering, but of debt. For when he
saith, "Ye are bought with a price, be not ye the servants of men"
(1 Cor. vii. 23); and when he writes, "Ye are not your own"
(ib. vi. 19); and again in another passage he calls these
selfsame things to their mind, in these words, "If (most Mss.
ore. "if") One died for all, then all died that they should not
henceforth live unto themselves." (2 Cor. v. 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 leadeth 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." (Rom. xiii. 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 ye live after the
flesh ye 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 ye through the Spirit, do mortify the deeds of the body, ye
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 ye 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 ye do this, "ye
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 hath set us
free from our former sins, but that He rendereth 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 doth 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
preeminence 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 ye are Gods, and all of you
children of the Most High" (Ps. lxxxii. 6); and again, "I
have nourished and brought up children" (Is. i. 2); and so,
"Israel is My first-born" (Ex. iv. 22); and Paul too
says, "Whose is the adoption" (Rom. ix. 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
katorqoiuntwn 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 ye have not received the spirit of bondage again to
fear."
Then not staying to mention that which stand's in contradistinction to
bondage, that is, the spirit of freedom, he has named what is far
greater, that of adoption, through which he at the same time brings in
the other, saying, "But ye have received the Spirit of adoption."
But this is plain. But what the spirit of bondage may be, is not so
plain, and there is need of making it clearer. Now what he says is so
far from being clear, that it is in fact very perplexing. For the
people of the Jews did not receive the Spirit. What then is his
meaning here? It is the letter he giveth this name to, for spiritual
it was, and so he called the Law spiritual also, and the water from
the Rock, and the Manna. "For they did eat," he says, "of the
same spiritual meat, and all drank of the same spiritual drink." (1
Cor. x. 3, 4.) And to the Rock he gives this name, when he
says, "For they drank of that spiritual Rock which followed them."
Now it is because all the rites then wrought were above nature that he
calls them spiritual, and not. because those who then partook of them
received the Spirit. And in what sense were those letters, letters
of bondage? Set before yourself the whole dispensation, and then you
will have a clear view of this also. For recompenses were with them
close at hand, and the reward followed forthwith, being at once
proportionate, and like a kind of daily ration given to domestic
servants, and terrors in abundance came to their height before their
eyes, and their purifications concerned their bodies, and their
continency extended but to their actions. But with us it is not so,
since the imagination even and the conscience getteth purged out. For
He does not say, "Thou shalt do no murder," only, but even thou
shall not be angry: so too, it is not, "Thou shall not commit
adultery," but thou 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 doth he promise a land flowing with
milk and honey, but maketh us joint-heir with the Only-Begotten,
so making us by every means stand aloof from things present, and
promising to give such things especially as are worth the acceptance of
men made sons of God, nothing, that is, of a sensible kind or
corporeal, but spiritual all of them. And so they, even if they had
the name of sons, were but as slaves; but we as having been made
free, have received the adoption, and are waiting for Heaven. And
with them He discoursed through the intervention of others, with us by
Himself. And all that they did was through the impulse of fear, but
the spiritual act through a coveting and a vehement desire. And this
they show by the fact of 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 he 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? Dost thou not hear Moses, when he says, "Thou desertedst
the God that begot thee?" (Deut. xxxii. 15. LXX.) Dost
thou not hear Malachi reproaching them, and saying, that "one God
formed you," and there is "one Father of you all?" (Mal. ii.
10. LXX.) 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 hath it
foretelleth 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 calleth 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 beareth witness with our spirit,
that we are the children of God."
For it is not from the language merely, he says, that I make my
assertion, but from the cause out of which the language has its birth;
since it is from the Spirit suggesting it that we so speak. And this
in another passage he has put into plainer words, thus: "God hath
sent forth the Spirit of his Son into our hearts, crying, Abba
Father." (Gal. iv. 6.) And what is that, "Spirit beareth
witness with spirit?" The Comforter, he means, with that Gift,
which is given unto us. For it is not of the Gift alone that it is
the voice, but of the Comforter also who gave the Gift, He Himself
having taught us through the Gift so to speak. But when the "Spirit
beareth witness"what farther place for doubtfulness? For if it were a
man, or angel, or archangel, or any other such power that promised
this, then there might be reason in some doubting. But when it is the
Highest Essence that bestoweth this Gift, and "beareth witness" by
the very words He bade us use in prayer, who would doubt any more of
our dignity? For not even when the Emperor elects any one, and
proclaims in all men's hearing the honor done him, does anybody
venture to gainsay.
Ver. 17. "And if children, then heirs." Observe how he
enhances the Gift by little and little. For since it is a possible
case to be children, and yet not become heirs (for it is not by any
means all children that are heirs), he adds this besides--that we
are heirs. But the Jews, besides their not having the same adoption
as we, were also cast out from the inheritance. For "He will
miserably destroy those wicked men, and will let out the vineyard to
other husbandmen" (Matt. xxi. 41): and before this, He said
that "many shall come from the East and from the West, and shall sit
down with Abraham, but the children of the Kingdom shall be cast
out." (ib. viii. 11, 12.) But even here he does not pause,
but sets down something even greater than this. What may this be
then? That we are heirs of God; and so he adds, "heirs of God."
And what is more still, that we are not simply heirs, but also
"joints heirs with Christ." Observe how ambitious he is of bringing
us near to the Master. For since it is not all children that are
heirs, he shows that we are both children and heirs; next, as it is
not all heirs that are heirs to any great amount, he shows that we have
this point with us too, as we are heirs of God. Again, since it
were possible to be God's heir, but in no sense "joint heir with"
the Only-Begotten, he shows that we have this also. And consider
his wisdom. For after throwing the distasteful part into a short
compass, when he was saying what was to become. of such as "live
after the flesh," for instance, that they "shall die," when he
comes to the more soothing part, he leadeth forth his discourse into a
large room, and so expands it on the recompense of rewards, and in
pointing out that the gifts too are manifold and great. For if even
the being a child were a grace unspeakable, just think how great a
thing it is to be heir! But if this be great, much more is it to be
"joint heir." Then to show that the Gift is not of grace only, and
to give at the same time a credibility to what he says, he proceed.
"If so be that we suffer with Him, that we may be also glorified
together." If, he would say, we be sharers with Him in what is
painful, much more shall it be so in what is good. For He who
bestowed such blessings upon those who had wrought no good, how, when
He seeth them laboring and suffering so much, shall he do else than
give them greater requital? Having then shown that the thing was a
matter of return, to make men give credit to what was said, and
prevent any from doubting, he shows further that it has the virtue of a
gift. The one he showed that what was said might gain credit even with
those that doubted, and that the receivers of it might not feel ashamed
as being evermore receiving salvation for nought; and the other, that
you might see that God outdoeth the toils by His recompenses. And
the one he has shown in the words, "If so be that we suffer with
Him, that we may be also glorified together." But the other in
proceeding to add; Ver. 18. "The sufferings of the present time
are not worthy to be compared with the glory which shall be revealed in
(Gr. eis) us."
In what went before, he requires of the spiritual man the correcting
of his habits (Mar. and 6 Mss. passions), where he says, "Ye
are not debtors to live after the flesh," that such an one, for
instance, should be above lust, anger, money, vainglory, grudging.
But here having reminded them of the whole gift, both as given and as
to come, and raised him up aloft with hopes, and placed him near to
Christ, and showed him to be a joint-heir of the Only-Begotten;
he now leads him forth with confidence even to dangers. For to get the
better of the evil affections in us, is not the same thing with bearing
up under those trials, scourges, famine, plunderings, bonds,
chains, executions. For these last required much more of a noble and
vigorous sprat. And observe how he at once allays and rouses the
spirit of the combatants. For after he had shown that the rewards were
greater than the labors, he both exhorts to greater efforts, and yet
will not let them be elated, as being still outdone by the crowns given
in requital. And in another passage he says, "For our light
affliction, which is but for a moment, worketh a far more exceeding
and eternal weight of glory" (2 Cor. iv. 17): it being the
deeper sort of persons he was then speaking to. Here, however, he
does not allow that the afflictions were light; but still he mingles
comfort with them by the compensation which good things to come afford,
in the words, "For I reckon that the sufferings of this present time
are not worthy to be compared," and he does not say, with the rest
anesin 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 hath it
been prepared, and awaiteth thy 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
waiteth," he says, "for the revelation of the sons of God. For
the creation was made subject to vanity, not willingly, but by reason
of him who hath subjected the same in hope."
And the meaning is something of this kind. The creation itself is in
the midst of its pangs, waiting for and expecting these good things
whereof we have just now spoken. For "earnest expectation"
apokaradokia, 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 groaneth and travaileth: 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 hath
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 thee, O man. For since
thou hast taken a body mortal and liable to suffering, the earth too
hath 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 lhxin v. p. 384) hear from
the Prophet in his words; "Thou, O Lord, from the beginning hast
founded the earth, and the heavens are the work of Thy hands. They
shall perish, but thou shalt endure; and they all shall wax old as
doth a garment, and as a cloak shall Thou fold them up, and they
shall be changed." (Ps. cii. 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. (Is. li. 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, "Thou shalt 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 Cor. xv. 53) state,
and so therefore will the creature be. And all this he showed by the
way, by his saying "in like manner" (2 Pet. iii. 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 suffereth 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 thy sake, and became
corruptible; yet it has had no wrong done it. For incorruptible will
it he for thy 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 thyself alone, but that also which is
thy inferior, and partaketh not of reason or sense, this too shall be
a sharer in thy blessings. For "it shall be freed," he says,
"from the bondage of corruption," that is, it shall no longer be
corruptible, but shall go along with the beauty given to thy body;
just as when this became corruptible, that became corruptible also; so
now it is made incorruptible, that also shall follow it too. And to
show this he proceeds. eis "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, lie would say, dost thou fret at thy temptations?
thou art suffering for thyself, the creation for thee. Nor does he
solace only, but also shows what he says to be trustworthy. For if
the creation which was made entirely for thee is "in hope," much more
oughtest thou to be, through whom the creation is to come to the
enjoyment of those good things. Thus men (3 Mss. fathers) also
when a son is to appear at his coining 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 groaneth and
travaileth in pain together until now."
Observe, how he shames the hearer, saying almost, Be not thou worse
than the creation, neither find a pleasure in resting in things
present. Not only ought we not to cling to them, but even to groan
over the delay of our departure hence. For if the creation doth this,
much more oughtest thou to do so, honored with reason as thou art.
But as this was not yet enough to force their attention, he proceeds.
Ver. 23. "And not only they, but ourselves also, which have the
first-fruits of the Spirit, even we ourselves groan within
ourselves."
That is, having had a taste of the things to come. For even if any
should be quite stone hard, he means what has been given already is
enough to raise him up, and draw him off from things present, and to
wing him after things to come in two ways, both by, the greatness of
the things that are given, and by the fact that, great and numerous as
they are, they are but first-fruits. For if the first-fruits be so
great that we are thereby freed even from our sins, and attain to
righteousness and sanctification, and that those of that time both
drave out devils, and raised the dead by their shadow (Acts v.
15), or garments (ib. xix. 12), consider how great the whole
must be. And if the creation, devoid as it is of mind and reason,
and though in ignorance of these things, yet groaneth, much more
should we. Next, that he may give the heretics no handle, or seem to
be disparaging our present world, we groan, he says, not as finding
fault with the present system, but through a desire of those greater
things. And this he shows in the words, "Waiting for the
adoption." What dost thou say, let me hear? Thou didst insist on
it at every turn, and didst cry aloud, that we were already made
sons, and now dost thou place this good thing among hopes, writing
that we must needs wait for it? Now it is to set this right by the
sequel that he says, "to wit, the 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 apolutrwsis, not a redemption
only, but such, that we shall never again return to our former
captivity. For that thou mayest not be perplexed at hearing so much of
glory without getting any distinct knowledge of it, he partially
exposes to thy view the things to come, setting before thee the change
of thy body (Gr. changing thy 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 unto His glorious Body." (Phil.
iii. 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 Cor. xv. 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 passeth away." (1 Cor. vii. 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, Wert thou not liable for
countless sins? wert thou not in despair? wert thou not under
sentence? were not all out of heart about thy salvation? What then
saved thee? It was thy hoping in God alone, and trusting to Him
about His promises and gifts, and nothing besides hadst thou to bring
in. If it was this then that saved thee, hold it fast now also. For
that which afforded thee so great blessings, to a certainty will not
deceive thee in regard to things to come. For in that it found thee
dead, and ruined, and a prisoner, and an enemy, and yet made thee 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 2 thee in what is to
follow? Say not to me, hopes again! expectations again! faith
again! For it is in this way thou wert saved from the beginning, and
this dowry was the only one that thou didst bring in to the
Bridegroom. Hold it then fast and keep it: for if thou demandest to
have everything in this world, thou hast lost that well-doing of
thine, through which thou didst become bright, and this is why he
proceeds to say, "But hope that is seen is not hope; for what a man
seeth, why doth 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 thou art to be looking for everything in this world, what
need is there for hope? What is hope then? It is feeling confidence
in things to come. What great demand then doth God make upon thee,
since He Himself giveth thee blessings quite entire from His own
stores? One thing only, hope, He asks of thee, that thou too
mayest have somewhat of thine own to contribute toward thy salvation.
And this he intimates in what he proceeds with: "For if we hope for
that we see not, then do we with patience wait for it." As then God
crowneth him that undergoes labors, and hardnesses, and countless
toils, so doth He him that hopeth. For the name of patience belongs
to hard work and much endurance. Yet even this He hath granted to the
man that hopeth, that He might solace the wearied soul. And then to
show that for this light task we enjoy abundant aid, he proceeds:
Ver. 26. "Likewise the Spirit also helpeth our infirmities."
For the one point is thy own, that of patience, but the other comes
of the Spirit's furnishings, Who also cherisheth (Gr. anointeth)
thee unto this hope, and through it again lighteneth thy labors. Then
that thou mightest know that it is not in thy labors only and dangers
that this grace standeth by thee, but even in things the most easy
seemingly, it worketh with thee, 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, ye
know not, but, "we know not." And that he did not say this merely
to seem moderate, he plainly shows from other passages. For he
desired in his prayers unceasingly to see Rome. Yet the time when he
obtained it was not at once when he desired it. And "the thorn" that
was given him "in the flesh" (2 Cor. xii. 8), that is the
dangers, he often besought God, and was entirely unsuccessful. And
so was Moses, who in the Old Testament prays to see Palestine
(Deut. iii. 26), and Jeremiah when he made supplication for the
Jews (Jer. xv. 1), and Abraham when he interceded for the
people of Sodom. "But the Spirit Itself maketh 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 Cor. xiv. 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 oil 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 receiveth the grace, and intercedeth to God, and
groaneth. 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 maketh intercession for us with groanings that
cannot be uttered."
Ver. 27. "But He that searcheth the hearts."
You see that it is not about the Comforter that he is speaking, but
about the spiritual heart. Since if this were not so, he ought to
have said, "He that searcheth" the Spirit. But that thou mayest
learn that the language is meant of a spiritual man, who has the gift
of prayer, he proceeds, "And he that searcheth the hearts knoweth
what is the mind of the Spirit," that is, of the spiritual man.
"Because he maketh intercession for the saints according to the will
of God."
Not (he means) that he informs God as if ignorant, but this is done
that we may learn to pray for proper things, and to ask of God what is
pleasing to Him. For this is what the "according to God" is. And
so this was with a view to solace those that came to Him, and to yield
them excellent instruction. For He that furnished the gifts, anti
gave besides blessings without number, was the Comforter. Hence it
says, "all these things worketh one and the self-same Spirit."
(1 Cor. xii. 11.) And it is for our instruction that this
takes place, and to show the love of the Spirit, it condescendeth
even to this. And it is from this that the person praying getteth
heard, because the prayer is made "according to the will of God."
You see from how many points he instructs them in the love that was
shown them and the honor that was done them. And what is there that
God hath not done for us? The world He hath made corruptible for
us, and again for us incorruptible. He suffered His Prophets to be
ill-treated for our sake, sent them into captivity for us, let them
fall into the furnace, and undergo ills without number. Nay, He
made them prophets for us, and the Apostles also He made for us. He
gave up for us His Only-Begotten, He punisheth the devil for us,
He hath seated us on the Right Hand, He was reproached for us.
"For the reproaches of them that reproached thee," it says, "fell
upon me." (Ps. lxix.
9.) Yet still, when we are drawing back after so great favor, He
leaveth us not, but again entreats, and on our account inciteth others
to entreat for us, that He may show us favor. And so it was with
Moses. For to him He says, "Let Me alone, that I may blot them
out" (Ex. xxxii. 10), that He might drive him upon
supplicating on their behalf. And now
He doth the same thing. Hence He gave the gift of prayer. But this
He doth, not as Himself standing in need of entreaty, but that we
might not, from being saved without effort aplps, 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 wroth. 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 thee"
(Jer. xi. 14), not as wishing to stop his praying (for He
earnestly longeth 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. "Seest thou not what these
are doing? " (Ez. vili. 6, not verbally from LXX.) And
when He says to the city "Though thou wash thee with nitre, and take
thee much soap (Gr. herb), yet thou art stained before Me" (
Jer. ii. 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 doth 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.
(Jer. xliv. 8.) But when they did not comply in this either,
He sendeth the prophet along with them, so that they might not after
all suffer total wreck. (Ver. 28.) For since they did not
follow Him when He called, He next followeth 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
Sam. xv. 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. (Jer. xi.
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. (Dan. x. 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. (Josh. vii. 6.) For
them Ezekiel too wailed and lamented when he saw them cut down.
(Ez. ix. 8.) And Jeremy said, "Let me alone, I will weep
bitterly." (Is. xxii. 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?"
(ib. vi. 11.) For full of affectionateness is the whole race of
the saints. Wherefore also St. Paul saith, "Put on therefore,
as the elect saints of God, bowels of mercy, kindness, humbleness of
mind." (Col. iii. 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.
Dost thou not shudder, man, and blush to call him an impostor for
bread? Why even supposing such an one is practising imposture, he
deserves to be pitied for it, because he is so pressed with famine as
to put on such a character.
This then is a reproach to our cruelty. For since we had not the
heart to bestow with readiness, they are compelled to practise a great
many arts, so as to put a cheat off upon our inhumanity, and to soften
down our harshness. Now if it was gold and silver that he asked of
thee, then there would be some reason in thy suspicions. But if it is
necessary food that he comes to thee for, why be showing thyself wise
so unseasonably, and take so over exact an account of him, accusing
him of idleness and sloth? For if we must talk in this way, it is not
others but ourselves that we ought to address. When therefore thou art
going to God to ask forgiveness for thy sins, then call these words to
mind, and thou wilt know thou deservest to have these things said to
thee by God, much more than the poor man by thee. And yet God hath
never said such words to thee as "Stand off, since thou art an
impostor, always coming to church and hearing My laws, but when
abroad, setting gold, and pleasure epqumian, and friendship, and in
fact anything above My commandments. And now thou makest thyself
humble, but when thy prayers are over thou art bold, and cruel, and
inhuman. Get thee hence, therefore, and never come to Me any
more." Yet this, and more than this, we deserve to have said to
us; but still He never did reproach us in any such way, but is
long-suffering and fulfils everything on His own part, and gives us
more than we ask for. Calling this to mind then, let us relieve the
poverty of those that beg of us, and if they do impose upon us, let us
not be over exact about it. For such a salvation is it that we
ourselves require, one with pardon, with kindness Filanqrwpias, with
much mercy along with it. For it is not possible, it certainly is
not, if our estate were searched into strictly, that we should ever be
saved, but we must needs be punished and brought to ruin altogether.
Let us not then be bitter judges of others lest we also get a strict
account demanded of us. For we have sins that are too great to plead
any excuse. And therefore let us show more mercy towards those who
have committed inexcusable sins, that we also may lay up for ourselves
the like mercy beforehand. And yet be as large-hearted as we may, we
shall never be able to contribute such love toward man as we stand in
need of at the hand of a God that loveth man. How then is it other
than monstrous, when we are in need of so many things ourselves, to be
over exact with our fellow servants, and do all we can against
ourselves? For thou dost not in this way so much prove him unworthy of
thy liberality, as thyself of God's love toward man. For he that
deals over exactly with his fellow servant, will be the more sure to
find the like treatment at God's hand. Let us not speak against
ourselves, but even if they come out of idleness or wilfulness, let us
bestow. For we also do many sins through wilfulness, or rather we do
them all through wilfulness, and yet God doth 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 pre minently
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 Mss. and Say. 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 hath 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 aught 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 thee into the
palace, and in presence of all were to give thee an opportunity of
conversing with the king, and make thee sit at his table, and join in
his fare, thou wouldest call thyself 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 arkhn, 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 arkhs which hath none to supersede you in it, and
God bids you take not a part of a corner of the earth, but the whole
of Heaven entirely, are you hesitating, and reluctant, and gaping
after money, and forgetful that if the parts of that Heaven which we
see are so fair and delightful, how greatly so must the upper Heaven
be, and the Heaven of Heaven? But since we have as yet no means of
seeing this with our bodily eyes, ascend in thy 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
stwmnhn 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 lie 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." (Matt. xxiv. 29.)
Then is the whole Heaven thrown open, and the gates of those concaves
unfold themselves, and the Only-begotten Son of God cometh 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 Thess. iv.
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 showeth 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
defence 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 sFodron pnein upon us. Why then arm thy
enemy, and make him stronger?
Arm thy right hand against him, and transfer all the splendor of thy
house into thy soul, and stow away all thy fortune in thy mind, and
instead of a chest and a house, let heaven keep thy 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 thee, no one
will take them from thee, but thou wilt 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 suchlike 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 thee when He
bade thee relieve poverty, consider this point with thyself. If He
had given thee so great power, that thou wert able to set up again even
the Heaven if it were falling, wouldest thou not think the thing an
honor far too great for thee?
See now He hath held thee worthy of a greater honor. For that which
in His esteem is more precious than the Heavens, He hath trusted
thee 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 hath
given this charge, will bring them forth, and praise those who have
taken care of them, and treat such with regard qaumasetai, because
when they were on the point of failing to ruin at one rime 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 hath not where to lodge, but goeth 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.
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