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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
groaneth;" 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 man), 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 thee, for My Power
is perfected in weakness" (2 Cor. xii. 8, 9), was afterwards
delighted at being persecuted, and insuited, and having irreparable
ills done him. For, "I glory," he says, "in persecutions, in
insults" (Eng. V. reproaches), "in necessities." (2 Cor.
xii. 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 to-day, putting forward a
reason strong enough to reclaim them. For be 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 approacheth, but, that it "works together for
good," that is to say, that He useth 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. (St. Mark
xvi. 18.) For if men who have learnt to he 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 viii. 48), for the other one that would be equal to
God (ib. v. 18): and because of the miracles (ib. xi. 47,
53), they even went about to kill Him. But the thief when
crucified, when nailed to the Cross, and reviled, anti 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 hath given unto
us! Doubt not then about the future. For he showeth 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 pros
hmas diekeito, he says.
Ver. 30. "Moreover whom He did pre-destinate, them He also
called; and whom He called, them He also justified."
Now He justified them by the regeneration of the layer. "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 thee from the first, the justifying, the
glory. And yet these things He gave thee 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 thou endurest, turning thy sufferings unto glory and
renown for thee. "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 turneth 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 hath uttered about the faithful, and
those who are truly akribps 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 taketh good heed unto God's laws, neither man, nor
devil, nor aught 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 east 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 thee. 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 meq uperbolhs 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 thou hast the Master? why be dubious about the chattels, when
thou hast 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 selecteth souls are they that "lay any charge
against" them deserving of laughter.
"It is God that justifieth."
Ver. 34. "Who is He that condemneth?
He does not say, it is God that forgave our sins, but what is much
greater, "It is God that justifieth." For when the Judge's
sentence declares us just, and a Judge such as that too, what
signifieth the accuser? Hence neither is it right to fear
temptations, for God is for us, and hath shown it by what He hath
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 intercedeth 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
maketh intercession for us."
For though seen now in His own dignity, He hath not left caring for
us, but even "maketh intercession for us," and still keepeth 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 "maketh 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 autozwh (Ps. xxxvi. 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
doth, how could He need to be a suppliant in order to help us?
(John v. 19, 21, 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 baring shown our
nature on the King's throne, require to be a suppliant to do the
easier things? (Acts vii. 55; Heb. x. 12; Rev. vii.
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 Cor. v. 20.) Still, though God beseecheth, 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
"maketh intercession for us with groanings that cannot be uttered,"
and Christ died and intercedeth for us, and the Father "spared not
His own Son" for thee, and elected thee, and justified thee, why
be afraid any more? Or why tremble when enjoying such great love, and
having such great interest taken in thee? 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, ye 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 saith, Ver. 36. "For Thy sake we are killed all the day
long, we are accounted as sheep for the slaughter." (Ps. xliv.
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 hath 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 IIroFhths 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 striveth 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 iv. 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 flyings 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 Him self, 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,
hath 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 divers 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 thou wilt not so much as share thy bread with Him, Who
was given up for thee, Who was slain for thee. The Father for thy
sake spared not Him, and this too when He was indeed His Son, but
thou doest not look upon Him even when pining with starvation, and
this too when thou shouldest but spend of His own, and spend it too
for thy own good! What can be worse than such a breach of law as
this? He was given up for thee, He was slain for thee, He goeth
about in hunger for thee, it is of His own thou shouldest give, that
thou mayest thyself get the gain, and still thou dost 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 thee off. If thou wilt not
requite Me, He says, as having suffered for thee, show mercy on Me
for My poverty. And if thou 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 thee 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 thou still continuest unsubdued, still for the Kingdom's sake be
improved for the rewards which I have promised. Hast thou 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 thee; or, if not this, yet that wherewith I am now
naked through the poor. I was then bound for thee, nay, still am so
for thee, that whether moved by the former ground or the latter, thou
mightest be minded to show some pity. I fasted for thee, again I am
hungry for thee. I was athirst when hanging on the Cross, I am
athirst also through the poor, that by the former as also by the latter
I may draw thee to Myself, and make thee charitable to thine own
salvation. Hence also of thee that owest Me the requital of benefits
without number, I make not, demand as of one that oweth, but crown
thee as one that favoreth Me, and a kingdom do I give thee 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 thee; yet still I
ask for bread and clothing, and a small solace for My hunger. And if
It be thrown into prison, I do not insist upon thy loosing My bonds
and setting Me free, but one thing only do I seek after, that thou
wouldest visit Me, Who was (or am) bound for thee, and I shall
have received favor enough, and for this only will I give thee
Heaven. And yet I delivered thee from most galling bonds, but for
Me it is quite enough, if thou wilt but visit Me when in prison.
For I am able indeed to crown thee even without all this; yet I
would fain be a debtor to thee, that the crown may give thee some
feeling of confidence. This is why, though I am able to support
Myself, I come about begging, and stand beside thy door, and
stretch out Mine hand, since My wish is to be supported by thee.
For I love thee exceedingly, and so desire to eat at thy table,
which is the way with those that love a person. And I glory (John
xv. 8) in this. And when the whole world are spectators, then am
I to herald thee forth, and in the hearing of all men to display thee
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.
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