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ROM. XIII. 11.
"And that, knowing the time, that now it is high time to awake out
of sleep."
SINCE he had given them what commands were fitting, he again
thrusts them on to the performance of good works, in consideration of
what was pressing upon them. For the time of judgment, he means, is
at the doors. So too he wrote to the Corinthians also, "The
remaining time is short." (1 Cor. vii. 29.) And to the
Hebrews again, "For yet a little while, and He that shall come
will come, and will not tarry." (Heb. x. 37.) But in those
cases it was to cheer those in trouble, and to solace the toils of
their closely successive temptations, that he said those things: but
in the passage before us he does it to rouse those that are asleep,
this language being useful to us for both the purposes: and what is
that which he says, "Now it is high time to awake out of sleep?"
It is, that near is the Resurrection, near the awful Judgment, and
the day that burneth as a furnace, near. Henceforward then we must be
free from our listlessness; "for now is our salvation nearer than when
we believed." You see how he puts the Resurrection now close by
them. For as the time advances, he means, the season of our present
life is wasting away, and that of the life to come waxes nearer. If
then thou be prepared, and hast done all whatsoever He hath
commanded, the day is salvation to thee (3 Mss. and Cat. swthria
soi); but if the contrary, not so. For the present however, it is
not upon alarming grounds that he exhorts them, but upon kindly ones,
thus also to untie them from their fellow-feeling for the things of
this present world. Then since it was not unlikely, that in the
beginning of their early endeavors they would be most earnest, in that
their desire was then at its full vigor, but that as the time went on,
the whole of their earnestness would wither down to nothing; he says
that they ought however to be doing the reverse, not to get relaxed as
time went on, but to be the more full of vigor. For the nearer the
King may be at hand, the more ought they to get themselves in
readiness; the nearer the prize is, the more wide awake ought they to
be for the contest, since even the racers do this, when they are upon
the end of the course, and towards the receiving of the prize, then
they rouse themselves up the more. This is why he said, "Now is our
salvation nearer than when we believed."
Ver. 12. "The night is far spent, the day is at hand."
If then this is upon ending, and the latter is drawing near, let us
henceforth do what belongs to the latter, not to the former. For this
is what is done in the things of this life. And when we see the night
pressing on towards the morning, and hear the swallow twittering, we
each of us awake our neighbor, although it be night still. But so
soon as it is actually departing, we hasten one another, and say It
is day now! and we all set about the works of the day, dressing, and
leaving our dreams, and shaking our sleep thoroughly off, that the day
may find us ready, and we may not have to begin getting up, and
stretching ourselves, when the sunlight is up. What then we do in
that case, that let us do here also. Let us put off imaginings, let
us get clear of the dreams of this life present, let us lay aside its
deep slumber, and be clad in virtue for garments. For it is to point
out all this that he says, "Let us therefore cast off the works of
darkness, and let us put on the armor of light."
Yes, for the day is calling us to battle-array, and to the fight.
Yet fear not at hearing of array and arms. For in the case of the
visible suit of armor, to put it on is a heavy and abhorred task. But
here it is desirable, and worth being prayed for. For it is of Light
the arms are! Hence they will set thee forth brighter than the
sunbeam, and giving out a great glistening, and they place thee in
security: for they are arms, and glit tering do they make thee: for
arms of light are they! What then, is there no necessity for thee to
fight? yes, needful is it to fight, yet not to be distressed and
toil. For it is not in fact war, but a solemn dance and feast-day,
such is the nature of the arms, such the power of the Commander. And
as the bridegroom goes forth with joyous looks from his chamber, so
doth he too who is defended with these arms. For he is at once soldier
and bridegroom. But when he says, "the day is at hand," he does
not even allow it to be but near, but puts it even now beside us. For
he says, "Let us walk becomingly," (A. V. honestly, in this
sense)"as in the day." For day it already is. And what most
people insist upon very much in their exhortations, that he also uses
to draw them on, the sense of the becoming. For they had a great
regard to the esteem of the multitude. And he does not say, walk ye,
but let us walk, so making the exhortation free from anything grating,
and the reproof gentle.
"Not in rioting and drunkenness." Not that he would forbid
drinking, but the doing it immoderately; not the enjoying of wine,
but doing it to excess (meta paroinias). As also the next thing he
states likewise with the same measure, in the words, "Not in
chambering and wantonness; " for here also he does not prohibit the
intercourse of the sexes, but committing fornication. "Not in strife
and envying." It is the deadly kind of passions then that he is for
extinguishing, lust, namely, and anger. Wherefore it is not
themselves only, but even the sources of them that he removes. For
there is nothing that so kindles lust, and inflames wrath, as
drunkenness, and sitting long at the wine. Wherefore after first
saying, "not in rioting and drunkenness," then he proceeded with,
"not in chambering and wantonness, not in strife and envying." And
even here he does not pause, but after stripping us of these evil
garments, hear how he proceeds to ornament us, when he says, Ver.
14. " But put ye on the Lord Jesus Christ."
He no longer speaks of works, but he rouses them to greater things.
For when he was speaking of vice, he mentioned the works of it: but
when of virtue, he speaks not of works, but of arms, to show that
virtue putteth him that is possessed of it into complete safety, and
complete brightness. And even here he does not pause, but leading his
discourse on to what was greater, a thing far more awestriking; he
gives us the Lord Himself for a garment, the King Himself: for he
that is clad with Him, hath absolutely all virtue. But in saying,
"Put ye on," he bids us be girt about with Him upon every side.
As in another place he says, "But if Christ be in you." (Rom.
viii. 10.) And again, "That Christ may dwell in the inner
man." (Eph. iii. 16. 17, al. punct.) For He would have
our soul to be a dwelling for Himself, and Himself to be laid round
about us as a garment, that He may be unto us all things both from
within and from without. For He is our fulness; for He is "the
fulness of Him that filleth all in all" (ib. i. 23): and the
Way, and the Husband, and the Bridegroom;--for "I have
espoused you as a chaste virgin to one husband," (2 Cor. xi.
2): and a root, and drink, and meat, and life;--for he says,
"I live, yet not I, but Christ liveth in me;" (Gal. ii.
20) and Apostle, and High-Priest, and Teacher, and Father,
and Brother, and Joint-heir, and sharer of the tomb and
Cross;--for it says, "We were buried together with Him," and
"planted together in the likeness of His Death" (Rom. vi. 4,
5): and a Suppliant;--" For we are ambassadors in Christ's
stead" (2 Cor. v. 20): and an "Advocate to the Father;
"--for "He also maketh," it says, "intercession for us:"
(Rom. viii. 34) and house and inhabitant;-for He says, "He
that abideth in Me and I in Him " (John xv. 5): and a
Friend; for, "Ye are My friends " (ib. 14): and a
Foundation, and Corner-stone. And we are His members and His
heritage, and building, and branches, and fellow-workers. For what
is there that He is not minded to be to us, when He makes us cleave
and fit on to Him in every way? And this is a sign of one loving
exceedingly. Be persuaded then, and rousing thee from sleep, put
Him on, and when thou hast done so, give thy flesh up to His
bridle. For this is what he intimates in saying, "And make not
provision for the flesh, to fulfil the lusts thereof." For as he
does not forbid drinking, but drinking to excess, not marrying, but
doing wantonness; so too he does not forbid making provision for the
flesh either, but doing so with a view "to fulfil the lusts
thereof," as, for instance, by going beyond necessaries. For that
he does bid make provision for it, hear from what he says to Timothy,
"Use a little wine for thy stom ach's sake, and thine often
infirmities." (1 Tim. v. 23.) So here too he is for taking
care of it, but for health, and not wantonness. For this would cease
to be making provision for it, when you were lighting up the flame,
when you were making the furnace powerful. But that you may form a
clearer notion what "making provision" for it "to fulfil the lusts
thereof" is, and may shun such a provision, just call to mind the
drunken, the gluttonous, those that pride themselves in dress, those
that are effeminate, them that live a soft and relaxed life, and you
will see what is meant. For they do everything not that they may be
healthy, but that they may be wanton and kindle desire. But do thou,
who hast put on Christ, prune away all those things, and seek for one
thing only, to have thy flesh in health. And to this degree do make
provision for it, and not any further, but spend all thy industry on
the care of spiritual things. For then you will be able to rouse
yourself out of this sleep, without being weighed down with these
manifold desires. For the present life is a sleep, and the things in
it are no way different from dreams. And as they that are asleep often
speak and see things other than healthful, so do we also, or rather we
see much worse even. For he that doeth anything disgraceful or says
the like in a dream, when he is rid of his sleep, is rid of his
disgrace, also, and is not to be punished. But in this case it is
not so, but the shame, and also the punishment, are immortal.
Again, they that grow rich in a dream, when it is day are convicted
of having been rich to no purpose. But in this case even before the
day the conviction often comes upon them, and before they depart to the
other life, those dreams have flown away.
Let us then shake off this evil sleep, for if the day find us
sleeping, a deathless death will succeed, and before that day we shall
be open to the attacks of all the enemies that are of this world, both
men and devils: and if they be minded to undo us, there is nobody to
hinder them. For if there were many watching, then the danger would
not be so great; since however, one perhaps. there is, or two, who
have lighted a candle, and would be as it were watching in the depth of
night, while men were sleeping; therefore now we have need of much
sleeplessness, much guardedness, to prevent our falling into the most
irremediable evils. Doth it not now seem to be broad daylight? do we
not think that all men are awake and sober? yet still (and perhaps you
will smile at what I say, still say it I will) we seem all of us
like men sleeping and snoring in the depth of night. And if indeed an
incorporeal being could be seen, I would show you how most men are
snoring, and the devil breaking through walls, and butchering us as we
lie, and stealing away the goods within, doing everything fearlessly,
as if in profound darkness. Or rather, even if it be impossible to
see this with our eyes, let us sketch it out in words, and consider
how many have been weighed down by evil desires, how many held down by
the sore evil of wantonness, and have quenched the light of the
Spirit. Hence it comes that they see one thing instead of another,
hear one thing instead of another, and take no notice of any of the
things here told them. Or if I am mistaken in saying so, and thou
art awake, tell me what has been doing here this day, if thou hast not
been hearing this as a dream. I am indeed aware that some can tell me
(and I do not mean this of all); but do thou who comest under what
has been said, who hast come here to no purpose, tell me what
Prophet, what Apostle hath been discoursing to us to-day? and on
what subjects? And thou wouldest not have it in thy power to tell me.
For thou hast been talking a great deal here, just as in a dream,
without hearing the realities. And this I would have said to the
women too, as there is a great deal of sleeping amongst them. And
would it were sleep! For he that is asleep says nothing either good or
bad. But he that is awake as ye are puts forth many a word even for
mischief on his own head, telling his interest, casting up his
creditor accounts, calling to memory some barefaced bargaining,
planting the thorns thick in his own soul, and not letting the seed
make even ever so little advance. But rouse thyself, and pull these
thorns up by the roots, and shake the drunkenness off: for this is the
cause of the sleep. But by drunkenness I mean, not that from wine
only, but from worldly thoughts, and with them that from wine also.'
(See p. 443.) And this advice I am giving not to the rich
only, but the poor too, and chiefly those that club together for
social parties. For this is not really indulgence or relaxation, but
punishment and vengeance. For indulgence lies not in speaking filthy
things, but in talking solemnly, in being filled, not being ready to
burst. But if thou thinkest this is pleasure, show me the pleasure by
the evening! Thou canst not! And hitherto I say nothing of the
mischiefs it leads to, but at present have only been speaking to you of
the pleasure that withers away so quickly. For the party is no sooner
broken up, than all that went for mirth is flown away. But when I
come to mention the spewing, and the headaches, and the numberless
disorders and the soul's captivity, what have you to say to all this?
Have we any business, because we are poor, to behave ourselves
unseemly too? And in saying this I do not forbid your meeting
together, or taking your suppers at a common table, but to prevent
your behaving unseemly, and as wishing indulgence to be really
indulgence, and not a punishment, nor a vengeance, or drunkenness and
revelling. Let the Gentiles (ellhes) see that Christians know best
how to indulge, and to indulge in an orderly way. For it says,
"Rejoice in the Lord with trembling."
(Ps. ii. 11.) But how then can one rejoice? Why, by saying
hymns, making prayers, introducing psalms in the place of those low
songs. Thus will Christ also be at our table, and will fill the
whole feast with blessing, when thou prayest, when thou singest
spiritual songs, when thou invitest the poor to partake of what is set
before thee, when thou settest much orderliness and temperance over the
feast. So thou wilt make the party a Church, by hymning, in the
room of ill-timed shouts and cheers, the Master of all things. And
tell me not, that another custom has come tO prevail, but correct
what is thus amiss. "For whether ye eat," it says, "or whether ye
drink, or whatsoever ye do, do all to the glory of God." (1
Cor. x. 31.) For from banquets of that sort you have evil
desires, and impurities, and wives come to be in disrepute, and
harlots in honor among you. Hence come the upsetting of families and
evils unnumbered, and all things are turned upside down, and ye have
left the pure fountain, and run to the conduit of mire.For that an
harlot's body is mire, I do not enquire of any one else but of thine
own self that wallowest in the mire, if thou dost not feel ashamed of
thyself, if thou dost not think thyself unclean after the sin is over.
Wherefore I beseech you flee fornication, and the mother of it,
drunkenness. Why sow where reaping is impossible, or rather even if
thou dost reap, the fruit brings thee great shame? For even if a
child be born, it at once disgraces thyself, and has itself had
injustice done it in being born through thee illegitimate and base.
And if thou leave it never so much money, both the son of an harlot,
and that of a servant-maid, is disreputable at home, disreputable in
the city, disreputable in a court of law: disreputable too wilt thou
be also, both in thy lifetime, and when dead. For if thou have
departed even, the memorials of thy unseemliness abide. Why then
bring disgrace upon all these? Why sow where the ground makes it its
care to destroy the fruit? where there are many efforts at abortion?
where there is murder before the birth? for even the harlot thou dost
not let continue a mere harlot, but makest her a murderess also. You
see how drunkenness leads to whoredom, whoredom to adultery, adultery
to murder; or rather to a something even worse than murder. For I
have no name to give it, since it does not take off the thing born,
but prevent its being born. Why then dost thou abuse the gift of
God, and fight with His laws, and follow after what is a curse as if
a blessing, and make the chamber of procreation a chamber for murder,
and arm the woman that was given for childbearing unto slaughter? For
with a view to drawing more money by being agreeable and an object of
longing to her lovers, even this she is not backward to do, so heaping
upon thy head a great pile of fire. For even if the daring deed be
hers, yet the causing of it is thine. Hence too come idolatries,
since many, with a view to become acceptable, devise incantations,
and libations, and love-potions, and countless other plans. Yet
still after such great unseemliness, after slaughters, after
idolatries, the thing seems to many to belong to things indifferent,
aye, and to many that have wives too. Whence the mingle (forutos)
of mischief is the greater. For sorceries are applied not to the womb
that is prostituted, but to the injured wife, and there are plottings
without number, and invocations of devils, and necromancies, and
daily wars, and truceless fightings, and home-cherished jealousies.
Wherefore also Paul, after saying, "not in chamberings and
wantonness," proceeds, "not in strife and envying," as knowing the
wars that result therefrom; the upsetting of families, the wrongs done
to legitimate children, the other ills unnumbered. That we may then
escape from all these, let us put on Christ, and be with Him
continually. For this is what putting Him on is; never being without
Him, having Him evermore visible in us, through our sanctification,
through our moderation. So we say of friends, such an one is wrapped
up (enedusato) in such another, meaning their great love, and
keeping together incessantly. For he that is wrapped up in anything,
seems to be that which he is wrapped in. Let then Christ be seen in
every part of us. And how is He to be seen? If thou doest His
deeds. And what did He do? "The Son of Man," He says, "hath
not where to lay His head." (Luke ix. 58.) This do thou also
aim after. He needed the use of food, and He fared upon barley
loaves. He had occasion to travel, and there were no horses or beast
of burden anywhere, but He walked so far as even to be weary. He had
need of sleep, and He lay "asleep upon the pillow in the fore
(prumnh, here prwras) part of the ship." (Mark iv. 38.)
There was occasion for sitting down to meat, and He bade them lie
down upon the grass. And His garments were cheap; and often He
stayed alone, with no train after Him. And what He did on the
Cross, and what amidst the insults, and all, in a word, that He
did, do thou learn by heart (katamaqwn) and imitate. And so wilt
thou have put on Christ, if thou "make no provision for the flesh to
fulfil the lusts thereof." For the thing has no real pleasure, since
these lusts gender again others more keen, and thou wilt never find
satisfaction, but wilt only make thee one great torment. For as one
who is in a continual thirst, even if he have ten thousand fountains
hard by him, gets no good from this, as he is not able to extinguish
the disorder, so is he that liveth continually in lusts. But if thou
keep to what is necessary, thou wilt never come to have this fear, but
all those things will go away, as well drunkenness as wantonness. Eat
then only so much as to break thy hunger, have only so much upon thee
as to be sheltered, and do not curiously deck thy flesh with clothing,
lest thou ruin it. For thou wilt make it more delicate, and wilt do
injury to its healthfulness, by unnerving it with so much softness.
That thou mayest have it then a meet vehicle for the soul, that the
helmsman may be securely seated over the rudder, and the soldier handle
his arms with ease, thou must make all parts to be fitly framed
together. For it is not the having much, but requiring little, that
keeps us from being injured. For the one man is afraid even if he is
not wronged: this other, even if he be wronged, is in better case
than those that have not been wronged, and even for this very thing is
in the better spirits. Let the object of our search be then, not how
we can keep any one from using us spitefully, but how even if he wish
to do it, he may be without the power. And this there is no other
source whence to obtain, save by keeping to necessaries, and not
coveting anything more. For in this way we shall be able to enjoy
ourselves here, and shall attain to the good things to come, by the
grace and love toward man, etc.
Homily XXV
Romans 14:1-2
Him that is weak in the faith receive ye, but not to doubtful
disputations. For one believeth that he may eat all things; another,
who is weak, eateth herbs.
I AM aware that to most what is here said is a difficulty. And
therefore I must first give the subject of the whole of this passage,
and what he wishes to correct in writing this. What does he wish to
correct then? There were many of the Jews which believed, who
adhered of conscience to the Law, and after their believing, still
kept to the observance of meats, as not having courage yet to quit the
service of the Law entirely. Then that they might not be observed if
they kept from swine's flesh only, they abstained in consequence from
all flesh, and ate herbs only, that what they were doing might have
more the appearance of a fast than of observance of the Law.(*)
Others again were farther advanced, (teleioteroi) and kept up no one
thing of the kind, who became to those, who did keep them,
distressing and offensive, by reproaching them, accusing them,
driving them to despondency. Therefore the blessed Paul, out of fear
lest, from a wish to be right about a trifle, they Should overthrow
the whole, and from a wish to bring them to indifferency about what
they ate, should put them in a fair way for deserting the faith, and
out of a zeal to put everything right at once, before the fit
opportunity was come, should do mischief on vital points, so by this
continual rebuking setting them adrift from their agreement in
(omologias eis) Christ, and so they should remain not righted in
either respect: observe what great judgment he uses and how he concerns
himself with both interests with his customary wisdom. For neither
does he venture to say to those who rebuke, Ye are doing amiss, that
he may not seem to be confirming the other in their observances; nor
again, Ye are doing right, lest he should make them the more vehement
accusers: but he makes his rebuke to square with each. And in
appearance he is rebuking the stronger, but he pours forth all he has
to say against the other in his address to these. For the kind of
correction most likely to be less grating is, when a person addresses
some one else, while he is striking a blow at a different person,
since this does not permit the person rebuked to fly into a passion,
and introduces the medicine of correction unperceived. See now with
what judgment he does this, and how well-timed he is with it. For
after saying, "make not provision for the flesh to fulfil the lusts
thereof," then he proceeds to the discussion of these points, that he
might not seem to be speaking in defence of those who were the
rebukers, and were for eating of anything. For the weaker part ever
requires more forethought. Wherefore he aims his blow against the
strong, immediately saying as follows, "Him that is weak in the
faith." You see one blow immediately given to him. For by calling
him weak (asqenounta), he points out that he is not healthy
(arrwston). Then he adds next, "receive," and point out again
that he requires much attention. And this is a sign of extreme
debility. "Not to doubtful disputations."(*) See, he has laid
on a third stripe. For here he makes it appear that his error is of
such a nature, that even those who do not transgress in the same
manner, and who nevertheless admit him to their affection, and are
earnestly bent upon curing him, are at doubt. You see how m
appearance he is conversing with these, but is rebuking others secretly
and without giving offence. Then by placing. them beside each other,
one he gives encomiums, the other accusations. For he goes on to
say, "One believeth that he may eat all things," commending him on
the score of his faith. "Another who is weak, eateth herbs,"
disparaging this one again, on the score of his weakness. Then since
the blow he had given was deadly (kairin), used hyperbolically), he
comforts him again in these words,
Ver. 3. "Let not him that eateth, despise him that eateth not."
He does not say, let him alone, nor does he say, do not blame him,
nor yet, do not set him right; but do not reproach him, do not
"despise" him, to show they were doing a thing perfectly ridiculous.
But of this he speaks in other words. "Let not him which eateth
not, judge him that eateth." For as the more advanced made light of
these, as of little faith, and falsely healed, and spurious, and
still Judaizers, so they too judged these as law-breakers, or as
given to gluttony. And of these it is likely that many were of the
Gentiles too. Wherefore he proceeds, "for God hath received him.
But in the other's case he does not say this. And vet to be despised
was the eater's share, as a glutton, but to be judged, his that did
not eat, as of little faith. But he has made them change places, to
show that he not only does not deserve to be despised, but that he can
even despise. But do I condemn him? he means. By no means. For
this is why he proceeds, "for God hath received him." Why then
speakest thou to him of the law, as to a transgressor? "For God
hath received him:" that is, has shown His unspeakable grace about
him, and hath freed him from all charges against him; then again he
turns to the strong.
Ver. 4. "Who art thou that judgest another man's servant?"
Whence it appears that they too judged, and did not despise only.
"To his own Master he standeth or falleth." See here is another
stroke. And the indignation seems to be against the strong man, and
he attacks him. When he says, "Yea, he shall be holden up," he
shows that he is still wavering, and requireth so much attention as to
call in God as a physician for this, "for God," he says, "is
able to make him stand." And this we say of things we are quite in
despair about. Then, that he may not despair he both gives him the
name of a servant when he says, "Who art thou that judgest another
man's servant?" And here again he secretly attacks him. For it is
not because he does things worthy to exempt him from being judged, that
I bid you not judge him, but because he is Another's servant, that
is, not thine, but God's. Then to solace him again he does not
say, "falleth," but what? "standeth or falleth." But whether it
be the latter or the former, either of these is the Master's
concernment, since the loss also goes to Him, if he does fall, as
the riches too, if he stand. And this again if we do not attend to
Paul's aim in not wishing them to be rebuked before a fitting
opportunity, is very unworthy of the mutual care becoming for
Christians. But (as I am always saying) we must examine the mind
with which it is spoken, and the subject on which it is said and the
object he would compass when he says it. But he makes them respectful
by no slight motive, when he says this: for what he means is, if
God, Who undergoeth the loss, hitherto doth nothing, how can you be
else than ill-timed and out of all measure exact, when you seize on
(agkwn, throttle) him and annoy him?
Ver. 5. "One man esteemeth one day above another, another
esteemeth every day alike."
Here he seems to me to be giving a gentle hint about fasting. For it
is not unlikely that some who fasted were always judging those who did
not, or among the observances it is likely that there were some that on
fixed days abstained, and on fixed days did not. Whence also he
says, "Let every man be fully persuaded in his own mind." And in
this way he released those who kept the observances from fear, by
saying that the thing was indifferent, and he removed also the
quarrelsomeness of those who attacked them, by showing that it was no
very desirable (or urgent, perispoudaston) task to be always making a
trouble about these things. Yet it was not a very desirable task, not
m its own nature, but on account of the time chosen, and because they
were novices in the faith. For when he is writing to the Colossians,
it is with great earnestness that he forbids it, saying, "Beware
lest any man spoil you through philosophy and vain deceit, after the
traditions of men, after the elements of the world, and not after
Christ." (Col. 2:8, see p. 4.) And again, "Let no man
judge you in meat or in drink" (ib. 16), and, "let no man
beguile you of your reward." (ib. 18.) And when writing to the
Galatians with great precision, he exacts of them Christian spirit
and perfectness in this matter. But here he does not use this
vehemency, because the faith was lately planted in them. Let us
therefore not apply the phrase, "Let every man be persuaded in his
own mind," to all subjects. For when he is speaking of doctrines,
hear what he says, "If any one preacheth unto you any gospel other
than that ye have received, let him be accursed" (Gal. 1:9),
"even" if it be "an angel." And again, "I fear lest by any
means as the serpent beguiled Eve through his subtilty, so your minds
should be corrupted." (2 Cor. 11:3.) And in writing to the
Philippians, he says, "Beware of dogs, beware of evil workers,
beware of the concision." (Phil. 3:2.) But with the Romans,
since it was not yet the proper time for setting things of this sort
right, "Let every man," he says, "be fully persuaded in his own
mind." For he had been speaking of fasting. It was to clear away
the vanity of the others and to release these from fear then, that he
said as follows:
Ver. 6. "He that regardeth the day, regardeth it unto the Lord;
and he that regardeth not the day, to the Lord he doth not regard
it." And, "He that eateth, eateth to the Lord, for he giveth
God thanks; and he that eateth not, to the Lord he eateth not, and
giveth God thanks."
He still keeps to the same subject. And what he means is about this.
The thing is not concerned with fundamentals. For the thing requisite
is, if this person and the other are acting for God's sake, the
thing requisite is (these words are repeated 3 Mss.), if both
terminate in thanksgiving. For indeed both this than and that give
thanks to God. If then both do give thanks to God, the difference
is no great one. But let me draw your notice to the way in which here
also he aims unawares a blow at the Judaizers. For if the thing
required be this, the "giving of thanks," it is plain enough that he
which eateth it is that "giveth thanks," and not "he which eateth
not." For how should he, while he still holds to the Law? As then
he told the Galatians, "As many of you as are justified by the Law
are fallen from grace" (Gal. 5:4); so here he hints it only,
but does not unfold it so much. For as yet at was not time to do so.
But for the present he bears with it (see p. 337): but by what
follows he gives it a further opening. For where he says,
Ver. 7, 8. "For none of us liveth unto himself, and no man
dieth unto himself. For whether we live, we live unto the Lord; and
whether we die, we die unto the Lord," by this too he makes the same
clearer. For how can he that liveth unto the Law, be living unto
Christ? But this is not the only thing that he effects by this, he
also holds back the person who was in so much haste for their being set
right, and persuades him to be patient, by showing that it is
impossible for God to despise them, but that in due time He will set
them right. What is the force then of "none of us liveth to
himself?" It means, We are not free, we have a Master who also
would have us live, and willeth not that we die, and to whom both of
these are of more interest than to us. For by what is here said he
shows that he hath a greater concern for us than we have ourselves, and
considereth more than we do, as well our life to be wealth, as our
death to be a loss. For we do not die to ourselves alone, but to our
Master also, if we do die. But by death here he means that from the
faith. However, this were enough to convince us that He taketh care
for us, in that it is to Him we live, and to Him we die. Still he
is not satisfied with saying this, but proceeds further. For after
saying, "Whether we live, therefore, or die, we are the
Lord's," and passing froth that death to the physical one, that he
may not give an appearance of harshness to his language, he gives
another very great indication of His care for us. Now of what kind is
this?
Ver. 9. "For to this end Christ both died, and rose, and
revived, that He might be Lord both of the dead and living."
And so let us at least convince thee, that He is thoughtful for our
salvation. For had He not had this great care for us, where were the
need of the Dispensation (or Incarnation, oikonomias)? He then
that hath shown so much anxiety about our becoming His, as to take the
form of a servant, and to die, will He despise us after we have
become so? This cannot be so, assuredly it cannot! Nor would He
choose to waste so much pains. "For to this end (he says) he also
died," as if any one were to say, Such an one will not have the
heart to despise his servant. For he minded his own purse. (Cf.
Ex. 21:21.) For indeed we are not so much in love with money,
as is He with our salvation. Wherefore it was not money, but His
own Blood that He gave as bail for us. And for this cause He would
not have the heart to give them up, for whom He had laid down so great
a price. See too how he shows that His power also is unspeakable.
For he says, "to this end He both died and revived, that He might
be Lord both of the dead and the living." And above he said, "for
whether we live or die, we are His." See what a wide extended
Mastery! see what unconquerable might! see what exact providence over
us! For tell me not, he means, of the living. Even for the
departed He taketh care. But if He doth of the departed, it is
quite plain that He doth of the living also. For He hath not omitted
any point for this Mastery, making out for Himself more claims than
men do, and especially beside all other things in order to take care of
us. For a man puts down money, and for this clings strongly to his
own slave. But He Himself paid down His death; and the salvation
of one who was purchased at so great a price, and the Mastery over
whom He had gained with so much anxiety and trouble, He is not likely
to count of no value. But this he says to make the Judaizer abashed,
and to persuade him to call to mind the greatness of the benefit, and
how that when dead he had come to be alive, and that there was nothing
that he gained from the Law, and how that it would be the last degree
of unfeelingness, to leave Him Who had shown so much care toward
him, and run away back to the Law. After attacking him then
sufficiently, he relaxes again, and says,
Ver. 10. "But why dost thou judge thy brother? or why dost thou
set at nought thy brother?"
And so he seems to be setting them upon a level, but from that he has
said, he shows that the difference between them is great. First then
by the appellation of "brother" he does away with disputatiousness,
and then also by calling that awful day to their mind. For after
saying, "Why dost thou set at nought thy brother?" he proceeds,
"For we shall all stand before the judgment-seat of Christ."
And he seems indeed to be again rebuking the more advanced in saying
this, but he is putting the mind of the Judaizer to confusion by not
only calling for his reverence to the benefit that had been done him,
but also making him afraid of the punishment to come. "For we shall
all," he says, "stand before the judgment-seat of Christ."
Ver. 11, 12. "For it is written, As I live, saith the
Lord, every knee shall bow to Me, and every tongue shall confess to
God. So then every one of us shall give account of himself to
God."
See how he again puts his mind into confusion, while he seems to be
rebuking the other. For he intimates some such thing, as if he had
said, How does it affect you? Are you to be punished for him? But
this he does not say, but hints at it by putting it in a milder form,
and saying, "For we shall all stand before the judgment-seat of
Christ:" and, "So then every one of us shall give account of
himself to God." And he introduces the prophet in witness of the
subjection of all to Him, yea a subjection extended even to those in
the Old Testament, and of all absolutely. For he does not barely
say every one shall worship, but "shall confess," that is, shall
given an account of what he has done. Be in anxiety then as seeing the
Master of all sitting on his judgment-seat, and do not make schisms
and divisions in the Church, by breaking away from grace, and running
over to the Law. For the Law also is His. And why say I so of
the Law? Even those in the Law and those before the Law are His.
And it is not the Law that will demand an account of thee, but
Christ, of thee and of all the human race. See how he has released
us from the fear of the Law. Then that he may not seem to be saying
this to frighten them for the occasion, but to have come to it in the
course he had proposed himself, he again keeps to the same subject,
and says,
Ver. 13. "Let us not therefore judge one another any more: but
judge this rather, that no man put a stumbling-block or an occasion to
fall in his brother's way."
This does not apply to one less than the other: wherefore it may well
fit with both, both the advanced man that was offended at the
observance of meats, and the unadvanced that stumbled at the vehement
rebuke given him. But consider, I pray you, the great punishment we
shall suffer, if we give offence at all. For if in a case where the
thing was against law, yet, as they rebuked unseasonably, he forbade
their doing it, in order that a brother might not be made to offend and
stumble; when we give an offence without having anything to set right
even, what treatment shall we deserve? For if not saving others be a
crime (and that it is so, he who buried the talent proves), what
will be the effect of giving him offence also? But what if he gives
himself the offence, you may say, by being weak? Why this is just
why thou oughtest to be patient. For if he were strong, then he would
not require so much attention. But now, since he is of the feebler
sort, he does on this ground need considerable care. Let us then
yield him this, and in all respects bear his burdens, as it is not of
our own sins only that we shall have to give an account, but for those
also wherein we cause others to offend. For if that account, were
even by itself hard to pass, when these be added too, how are we to be
saved? And let us not suppose, that if we can find accomplices in our
sins, that will be an excuse; as this will prove an addition to our
punishment. Since the serpent too was punished more than the woman,
as was the woman likewise more than the man (1 Tim. 2:14); and
Jezebel also was punished more severely than Ahab, who had seized the
vineyard; for it was she that devised the whole matter, and caused the
king to offend. (1 Kings 21:23, 25, 29.) And therefore
thou, when thou art the author of destruction to others, wilt suffer
more severely than those who have been subverted by thee. For sinning
is not so ruinous as leading others also into the same. Wherefore he
speaks of those who "not only do the same, but have pleasure in them
that do them." (Rom. 1:32.) And so when we see any sinning,
let us, so far from thrusting them on, even pull them back from the
pit of iniquity, that we may not have to be punished for the ruin of
others besides ourselves. And let us be continually in mind of the
awful judgment-seat, of the stream of fire, of the chains never to be
loosed, of the darkness with no light, the gnashing of teeth, and the
venomous worm. "Ah, but God is merciful I" Are these then mere
words? and was not that rich man punished for despising Lazarus? Are
not the foolish virgins cast out of the Bride-chamber? Do not they
who did not feed Him go away into "the fire prepared for the devil?"
(Matt. 25:41.) Will not he that hath soiled garments be
"bound hand and foot" (ib. 22:13), and go to ruin? Will,
not he that demanded the hundred pence to be paid, be given over to the
tormentors? Is not that said of the adulterers true, that "their
worm shall not die, nor their fire be quenched?" (Mark 9:43.)
Are these but mere threats then? Yea, it is answered. And from
what source pray dost thou venture to make such an assertion, and that
too when thou passest judgment of thine own opinion? Why, I shall be
able to prove the contrary, both from what He said, and from what He
did. (See John 5:22.) For if you will not believe by the
punishments that are to come, at least believe by those that have
happened already. For what have happened, and have come forth into
reality, surely are not threats and words. Who then was it that
flooded the whole world, and affected that baleful wreck, and the
utter destruction of our whole race! Who was it that after this hurled
those thunders and lightnings upon the land of Sodom? Who that
drowned all Egypt in the sea? Who that consumed the six hundred
thousand men in the wilderness? Who that burnt up the synagogue of
Abiram? Who that bade the earth open her mouth for the company of
Core and Dathan, and swallow them up? Who that carried off the
threescore and ten thousand at one sweep in David's time? Shall I
mention also those that were punished individually! Cain, who was
given up to a continual vengeance? (the son of) Charmi, who was
stoned with his whole family? Or him, that suffered the same thing
for gathering sticks on the sabbath? The forty children who were
consumed by those beasts, and obtained no pardon even on the score of
their age? And if you would see these same things even after the times
of grace, just consider what great suffering the Jews had, how the
women ate their children, some roasting them, and some consuming them
in other ways: how after being given up to irremediable famine, and
wars varied and severe, they threw all previous catastrophes into the
shade by the exceeding greatness of their own calamities. For that it
was Christ Who did these things unto them, hear Him declaring as
much, both by parables, and clearly and explicitly. By parables, as
when He says. "But those that would not that I should reign over
them, bring hither and slay them" (Luke 19:27); and by that
of the vineyard, and that of the marriage. But clearly and
explicitly, as when He threatens that they shall fall by the edge of
the sword, and shall be led away captive into the nations, and there
shall be upon the earth "distress of nations with perplexity, at the
roaring of the sea and waves; men's hearts failing them for fear."
(ib. 21:24, 25, 26.) "And there shall be tribulation,
such as there never was, no, nor ever shall be." (Matt.
24:21.) And what a punishment Ananias too and Sapphira
suffered, for the theft of a few pieces of money, ye all know. Seest
thou not the daily calamities also? Or have these too not taken
place? Seest thou not now men that are pining with famine? those that
suffer elephantiasis, or are maimed in body? those that live in
constant poverty, those that suffer countless irreparable evils? Now
then will it be reasonable for some to be punished, and some not? For
if God be not unjust (and unjust He is not), thou also wilt
assuredly suffer punishment, if thou sinnest. But if because He is
merciful He doth not punish, then ought not these either to have been
punished. But now because of these words of yours, God even here
punisheth many, that when ye believe not the words of the threatening,
the deeds of vengeance ye may at least believe. And since things of
old do not affright you so much, by things which happen in every
generation, He correcteth those that in every generation are growing
listless. And what is the reason, it may be said, why He doth not
punish all here? That He may give the others an interval for
repentance. Why then does He not take vengeance upon all in the next
world?" It is lest many should disbelieve in His providence. How
many robbers are there who have been taken, and how many that have left
this life unpunished? Where is the mercy of God then? it is my turn
now to ask of thee. For supposing no one at all had vengeance taken
upon him, then you might have taken refuge in this. But now that some
are punished, and some are not, though they be the worse sinners, how
can it be reasonable that there be not the same punishments for the same
sins? How can those punished appear to be else than wronged? What
reason is there then why all are not punished here? Hear His own
defence for these things. For when some had died by the falling of a
tower on them: He said to those who raised a question upon this,
"Suppose ye that they were sinners above all then? I tell you nay,
but except ye repent, ye shall all likewise perish" (Luke 13:4,
5); so exhorting us not to feel confident when others suffer
punishment, and we ourselves, though we have committed many
transgressions, do not. For except we change our conduct, we
assuredly shall suffer. And how, it may be said, is it that we are
to be punished without end for sinning a short time here? how, I
ask, is it that in this world, those who in a short moment of time
have done one murder, are condemned to constant punishment in the
mines? "But it is not God that does this," it may be said. How
then came He to keep the man with a palsy for thirty and eight years in
so great punishments? For that it was for sins that He punished him,
hear what He says, "Behold, thou art made whole, sin no more."
(John 5:14.) Still it is said, he found a release. But the
case is not so with the other life. For that there, there will never
be any release, hear from His own mouth, "Their worm will not die,
nor their fire be quenched." (Mark 9:44.) And "these shall
go into everlasting life, but these into everlasting punishment."
(Matt. 25:46.) Now if the life be eternal, the punishment is
eternal. Seest thou not how severely He threatened the Jews? Then
have the things threatened come to pass, or were those that were told
them a mere talk? "One stone shall not remain upon another."
(Luke 21:6.) And has it remained? But what, when He says,
"There shall be tribulation such as hath not been?" (Matt.
24:21.) Has it not come then? Read the history of Josephus,
and thou wilt not be able to draw thy breath even, at only hearing
what. they suffered for their doings. This I say, not that I may
pain you, but that I may make you secure, and lest by having humored
you overmuch, I should but make a way for the endurance of sorer
punishments. For why, pray, dost thou not deem it right thou
shouldest be punished for sinning? Hath He not told thee all
beforehand? Hath He not threatened thee? not come to thy aid? not
done things even without number for thy salvation's. sake? Gave He
thee not the layer of Regeneration, and forgave He not all thy former
sins? Hath He not after this forgiveness, and the layer, also given
thee the succor of repentance if thou sin? Hath He not made the way
to forgiveness of sins, even after all this, easy to thee? Hear then
what He hath. enjoined: "If thou forgive thy neighbor, I also
will forgive thee" (ib. 6:14), He says. What hardship is
there in this? "If ye judge the cause of the fatherless, and see
that the widow have right, come and let us converse together," He
saith, "and if your sins be as purple, I will make them white as
snow." (Is. 1:17, 18.) What labor is there here? "Tell
thy sins, that thou mayest be justified." (Is. 43:26.
LXX.) What hardship is there in this? "Redeem thy sins with
alms." (Dan. 4:24.) What toilsomeness is there in this?
The Publican said, "Be merciful to me a sinner," and "went down
home justified." (Luke 18:13, 14.) What labor is it to
imitate the Publican? And wilt thou not be persuaded even after this
that there is punishment and vengeance? At that rate thou wilt deny
that even the devil is punished For, "Depart," He says, "into
the fire prepared for the devil and his angels." (Matt.
25:41.) Now if there be no hell, then neither is he punished.
But if he is punished, it is plain that we shall also. For we also
have disobeyed, even if it be not in the same way. And how comest
thou not to be afraid to speak such daring things? For when thou
sayest that God is merciful, and doth not punish, if He should
punish he will be found in thy case to be no longer merciful. See then
unto what language the devil leadeth you? And what? are the monks
that have taken up with the mountains, and yield examples of such
manifold self-denial, to go away without their crown? For if the
wicked are not to be punished, and there is no recompense made to any
one, some one else will say, perhaps, that neither are the good
crowned. Nay, it will be said, For this is suitable with God,
that there should be a kingdom only, and not a hell. Well then,
shall the whoremonger, and the adulterer, and the man who hath done
evils unnumbered, enjoy the same advantages with the man who has
exhibited soberness and holiness, and Paul is to stand with Nero, or
rather even the devil with Paul? For if there be no hell and yet
there will be a Resurrection of all, then the wicked will attain to
the same good things! And who would say this? Who even of men that
were quite crazed? or rather, which of the devils even would say
this? For even they confess that there is a hell. Wherefore also
they cried out and said, "Art Thou come hither to torment us before
the time?" (ib. 8:29.) How then comest thou not to fear and
tremble, when even the devils confess what thyself art denying? Or
how is it that thou dost not see who is the teacher of these evil
doctrines? For he who deceived the first man, and under the pretext
of greater hopes, threw them out even of the blessings they had in
possession, he it is who now suggests the saying and fancying of these
things. And for this reason he persuades some to suspect there is no
hell, that he may thrust them into hell. As God on the other hand
threateneth hell, and made hell ready, that by coming to know of it
thou mightest so live as not to fall into hell. And yet if, when
there is a hell, the devil persuades thee to these things, how came
the devils to confess it, if it did not exist, whose aim and desire it
is that we should not suspect anything of the kind, that through
fearlessness we might become the more listless, and so fall with them
into that fire? How then (it will be said) came they to confess it?
It was through their not bearing the compulsion laid upon them.
Taking all these things into consideration then, let those who talk in
this way leave off deceiving both themselves and others since even for
these words of theirs they will be punished for detracting
(diasurontes) from those awful things, and relaxing the vigor of many
who are minded to be in earnest, and do not even do as much as those
barbarians, for they, though they were ignorant of everything, when
they heard that the city was to be destroyed, were so far from
disbelieving, that they even groaned, and girded themselves with
sackcloth, and were confounded, and did not cease to use every means
until they had allayed the wrath. (Jonah 3:5.) But dost thou,
who hast had so great experience of facts and of teaching, make light
of what is told thee? The contrary then will be thy fate. For as
they through fear of the words had not to undergo the vengeance in act,
so thou who despisest the threatening by words, wilt have to undergo
the punishment in very deed. And if now what thou art told seems a
fable to thee, it will not, however, seem so when the very things
convince thee, in that Day. Have you never noticed what He did even
in this world? How when He met with two thieves, He counted them
not worthy of the same estate, but one He led into the Kingdom, and
the other He sent away into Hell? And why speak I of a robber and
murderer? For even the Apostle He did not spare, when he had become
a traitor, but even when He saw him rushing to the halter, and
hanging, and bursting asunder in the midst (for he did "burst
asunder, and all his bowels gushed out") (Acts 1:18), still
when He foresaw all these things, He let him suffer all the same,
giving thee froth the present a proof of all that is in the other world
also. Do not then cheat yourselves, through being persuaded of the
devil. These devices are his. For if both judges, and masters, and
teachers, and savages, respect the good, and punish the evil, with
what reason is the contrary to be the case with God, while the good
man and he who is not so are deemed worthy of the same estate? And
when will they leave off their wickedness? For they who now are
expecting punishment, and are amongst so many terrors, those from the
judges and from the laws, and yet do not for this depart from
iniquity; when on their departing this life they are to lay aside even
this fear, and are not only not to be cast into hell, but are even to
obtain a kingdom; when will they leave doing wickedly? Is this then
mercy, pray? to add to wickedness, to set up rewards for iniquity,
to count the sober and the unchastened, the faithful and the
irreligious, Paul and the devil, to have the same deserts? But how
long am I to be trifling? Wherefore I exhort you to get you free
from this madness, and having grown to be your own masters, persuade
your souls to fear and to tremble, that they may at once be saved from
the hell to come, and may, after passing the life in this world
soberly, attain unto the good things to come by the grace and love
towards man, etc.
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