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ROM. 1 18.
"For the wrath of God is revealed from Heaven against all
ungodliness and unrighteousness of men, who hold down the truth in
unrighteousness."
OBSERVE the discretion of Paul, how after encouraging by the
gentler things, he turns his discourse to the more fearful. For after
saying that the Gospel is the cause of salvation and of life, that it
is the power of God, that it gendereth salvation and righteousness,
he mentions what might well make them fear that were heedless of it.
For since in general most men are not drawn so much by the promise of
what is good as by the fear of what is painful, he draws them on both
sides. For this cause too did God not only promise a kingdom, but
also threaten hell. And the Prophets spake thus with the Jews, ever
inter mingling the evil with the good. For this cause too Paul thus
varies his discourse, yet not any how, but he sets first the good
things, and after the evil, to show that the former came of the
guiding purpose of God, but the latter of the wickedness of the
backsliding. And in this way the prophet puts the good first,
saying, "If ye be willing and will obey me, ye shall eat the good of
the land: but if ye be not willing and will not obey me, the sword
shall devour you." (Is. i. 19, 20.) So here too does Paul
conduct his discourse. But observe him; Christ, he means, came to
bring forgiveness, righteousness, life, yet not in any way, but by
the Cross, which is greatest too and wonderful, that He not only
gave such things, but that He also suffered such things. If then ye
insolently scorn the gifts, then will the penalties await you, And
see how he raises his language, "For the wrath of God," he says,
"is revealed from heaven." Whence does this appear? If it be a
believer who says this, we will tell him of the declarations of
Christ, but if the unbeliever and the Grecian, him Paul silences,
by what he says presently of the judgment of God, bringing an
uncontrovertible demonstration from the things which were done by them.
And this too is by far the most striking point in him, how he exhibits
those who speak against the truth, as themselves bearing witness by the
things which they do daily, and say, to the doctrines of the truth.
But of this in the sequel: but for the present, let us keep to what
is set before us. "For the wrath of God is revealed from heaven."
And indeed even here this often takes place in famines and pestilences
and wars: for each individually and all in common are punished. What
will be the new thing then? That the chastisement will be greater,
and common to all, and not by the same rules. For now what takes
place is for correction; but then for vengeance. And this also St.
Paul showed, when he said, "We are chastened now, that we should
not be condemned with the world." (1 Cor. xi. 32.) And now
indeed to many! such things usually seem to come not of the wrath from
above, but of the malice of man. But then the punishment from God
shall be manifest, when the Judge, sitting upon the fearful
tribunal, shall command some to be dragged to the furnaces, and some
to the outer darkness, and some to other inexorable and intolerable
punishments. And why is it that he does not speak as plainly as this,
the Son of God is coming with ten thousand angels, and will call each
man to account, but says, that "the wrath of God is revealed?"
'His hearers were as yet novices, and therefore he draws them first
by things quite allowed by them. And besides what is here mentioned,
he also seems to me to be aiming against the Greeks. And this is why
he makes his beginning from this, but afterwards he introduces the
subject of Christ's judgment.
"Against all ungodliness and unrighteousness of men who hold the truth
in unrighteousness." Here he showeth that the ways of ungodliness are
many,, and that of truth, one. For error is a thing various and
multiform and compound, but the truth is one. And after speaking of
doctrines he speaks of life, mentioning the unrighteousness of men.
For there be various kinds of unrighteousness also. One is in money
affairs, as when any one deals unrighteously by his neighbor in these;
and another in regard to women, when a man leaves his own wife, and
breaks in upon the marriage of another. For St. Paul calls this
also defrauding, saying thus, "That no man go beyond or defraud his
brother in the matter." (1 Thess. iv. 6.) Others again injure
not the wife or property, but the reputation of their neighbor, and
this too is unrighteousness. For "a good name is better than great
riches." (Prov. xxii.
1.) But some say that this also is said of Paul about doctrines.
Still there is nothing to prevent its having been said of both. But
what it is "to hold the truth in unrighteousness," learn from the
sequel.
Ver. 19. "Because that which may be known of God is manifest in
them, for God hath showed it unto them."
But this glory they invested stocks and stones with. As then he which
is entrusted with the goods of the king, and is ordered to spend them
upon the king's glory, if he waste these upon robbers, and harlots,
and witches, and make these splendid out of the king's stores, he is
punished as having done the kingdom the greatest wrong. Thus they also
who after having received the knowledge of God and of His glory,
invested idols therewith, "held the truth in unrighteousness," and,
at least as far as was in their power, dealt unrighteously by the
knowledge, by not using it upon fitting objects. Now, has what was
said become clear to you, or must one make it still clearer? Perhaps
it were needful to say somewhat more. What then is it which is here
said? The knowledge of Himself God placed in men from the
beginning. But this knowledge they invested stocks and stones with,
and so dealt unrighteously to the truth, as far at least as they
might. For it abideth unchanged, having its own glory immutable.
"And whence is it plain that He placed in them this knowledge, O
Paul? "Because," saith he, "that which may be known of Him is
manifest in them." This, however, is an assertion, not a proof.
But do thou make it good, and show me that the knowledge of God was
plain to them, and that they willingly turned aside. Whence was it
plain then? did He send them a voice from above? By no means. But
what was able to draw them to Him more than a voice, that He did, by
putting before them the Creation, so that both wise, and unlearned,
and Scythian, and barbarian, having through sight learned the beauty
of the things which were seen, might mount up to God. Wherefore he
says, Ver. 20. "For the invisible things of Him. from the
Creation of the world are clearly. seen, being understood by the
things which are made."
Which also the prophet said, "The heavens declare the glory of
God." (Ps. xix. 1.) For what will the Greeks (i.e.
Heathen) say in that day? That "we were ignorant of Thee?" Did
ye then not hear the heaven sending forth a voice by the sight, while
the well-ordered harmony of all things spake out more clearly than a
trumpet? Did ye not see the hours of night and day abiding unmoved
continually, the goodly order of winter, spring, and the other
seasons remaining both sure and unmoved, the tractableness
(eugnwmosunhn) of the sea amid all its turbulence and waves?
All things abiding in order and by their beauty and their grandeur,
preaching aloud of the Creator? For all these things and more than
these doth Paul sum up in saying, "The invisible things of Him from
the creation of the world are clearly seen, being understood by the
things which are made, even His eternal Power and Godhead; so that
they are without excuse." And yet it is not for this God hath made
these things, even if this came of it. For it was not to bereave them
of all excuse, that He set before them so great a system of teaching,
but that they might come to know Him. But by not having recognized
Him they deprived themselves of every excuse, and then to show how
they are bereaved of excuse, he says, Ver. 21. "Because that,
when they knew God, they glorified Him not as God."
This is the one greatest charge; and the second after it is their also
worshipping idols, as Jeremy too in accusing them said, "This
people hath committed two evils: they have forsaken me the fountain of
living water, and have dug for themselves broken cisterns." (Jer.
ii. 13.) And then as a sign of their having known God, and not
used their knowledge upon a fit object, he adduces this very thing,
that they knew gods. Wherefore he adds, "because that, when they
knew God, they glorified Him not as God." And he names the cause
through which they fell into such senselessness. What then is it?
They trusted everything to their reasonings. Still he does not word
it so, but in a much sharper language, "but became vain in their
reasonings and their foolish heart was darkened." For as in a night
without a moon, if any one attempt to go by a strange road, or to sail
over a strange sea, so far will he be from soon reaching his
destination, that he will speedily be lost. Thus they, attempting to
go the way leading to Heaven, and having destroyed the light from
their own selves, and, in lieu of it, trusted themselves to the
darkness of their own reasoning, and seeking in bodies for Him who is
incorporeal, and in shapes for Him who hath no shape, underwent a
most rueful shipwreck. But beside what has been said, he names also
another cause of their error, when he says, Ver. 22.
"Professing themselves to be wise, they became fools." For having
some great conceit of themselves, and not enduring to go the way which
God had commanded them, they were plunged into the reasonings of
senselessness (1 Ms. dianoias). And then to show and give in
outline, what a rueful surge it was, and how destitute of excuse, he
goes on to say, Ver. 23. "And changed the glory of the
uncorruptible God into an image made like to corruptible man, and to
birds, and four-footed beasts, and creeping things."
The first charge is, that they did not find God; the second was,
that it was while they had great and clear (Sav. marg. "wise ")
means to do it; the third, that withal they said they were wise; the
fourth, that they not only did not find that Reverend Being, but
even lowered Him to devils and to stones and stocks. Now he takes
down their haughtiness also in the Epistle to the Corinthians, but
not in the same way there as here. For there it is from the Cross he
gives them the blow, saying, "The foolishness of God is wiser than
men." (1 Cor. i. 25.) But here, without any comparison, he
holds their wisdom by itself up to ridicule, showing it to be folly and
a mere display of vain boasting. Then, that you may learn that when
they had the knowledge of God they gave it up thus treacherously,
"they changed," he says.
Now he that changeth, hath something to change. For they wished to
find out more, and not bear with the limits given them, and so they
were banished from these also. For they were lusters after new
devices, for such is all that is Grecian. And this is why they stood
against one another and Aristotle rose up against Plato, and the
Stoics blustered (efruaxanto 6 Mss.
"fenced themselves," efraxanto which Field inclines to prefer)
against him, and one has become hostile to one, another to another.
So thatone should not so much marvel at them for their wisdom, as turn
away from them indignant and hate them, because through this very thing
they have become fools. For had they not trusted what they have to
reasonings, and Syllogisms, and sophistries, they would not have
suffered what they did suffer. Then, to strengthen the accusation
against them he holds the whole of their idolatry up to ridicule. For
in the first place the changing even were a very fit subject of scorn.
But to change to such things too, is beyond all excuse. For what
then did they change it, and what was it which they invested with His
Glory?
Some conceptions they ought to have had about Him, as, for
instance, that He is God, that He is Lord of all, that He made
them, which were not, that He exerciseth a Providence, that He
careth for them. For these things are the "Glory of God." To
whom then did they ascribe it? Not even to men, but "to an image
made like to corruptible man." Neither did they stop here, but even
dropped down to the brutes, or rather to the images of these. But
consider, I pray, the wisdom of Paul, how he has taken the two
extremes, God the Highest, and creeping things the lowest: or
rather, not the creeping things, but the images of these; that he
might clearly show their evident madness. For what knowledge they
ought to have had concerning Him Who is incomparably more excellent
than all, with that they invested what was incomparably more worthless
than all. But what has this to do with the philosophers? a man may
say. To these belongs most of all what I have said to do with them.
For they have the Egyptians who were the inventors of these things to
their masters.
And Plato, who is thought more reverend than the rest of them,
glories in these masters. (Plat. Tim. 21. B. etc.) And his
master is in a stupid awe of these idols, for he it is that bids them
sacrifice the cock to sculapius (his last words, Ph do), where
(i.e. in his temple. So Field from Mss.) are the images of
these beasts, and creeping things. And one may see Apollo and
Bacchus worshipped along with these creeping things. And some of the
philosophers even lifted up to Heaven bulls, and scorpions, and
dragons, and all the rest of that vanity. For in all parts did the
devil zealously strive to bring men down before the images of creeping
things, and to range beneath the most senseless of all things, him
whom God hath willed to lift up above the heavens. And it is not from
this only, but also from other grounds, that you will see their chief
man to come under the remarks now made. For having made a collection
of the poets, and having said that we should believe them upon matters
relating to God, as having accurate knowledge, he has nothing else to
bring forward but the "linked sweetness" of these absurdities, and
then says, that this utterly ludicrous trifling is to be held for
true.
Ver. 24. "Wherefore also God gave them up to uncleanness,
through the lusts of their own hearts, to dishonor their own bodies
between themselves."
Hence he shows, that even of the perversion of the laws it was
ungodliness which was the cause, but He "gave them up," here is,
let them alone. For as he that hath the command in an army, if upon
the battle lying heavy upon him he retreat and go away, gives up his
soldiers to the enemies not by thrusting them himself, but by stripping
them of his own assistance; thus too did God leave those that were not
minded to receive what cometh from Him, but were the first to bound
off from Him, though Himself having wholly fulfilled His own part.
But consider; He set before them, for a form doctrine, the world;
He gave them reason, and an understanding capable of perceiving what
was needful. None of these things did the men of that day use unto
salvation, but they perverted to the Opposite what they had received.
What was to be done then? to drag them by compulsion and force? But
this were not to make them virtuous. It remained then, after that,
for Him to leave them alone, and this He did too, that in this way,
if by no other, having by trials come to know the things they lusted
after, they might flee from what was so shameful (3 Mss. and
eikotws, and with reason). For if any that was a king's son,
dishonoring his father, should choose to be with robbers and
murderers, and them that break up tombs, and prefer their doings to
his father's house; the father leaves him, say, so that by actual
trial, he may learn the extravagance of his own madness. But how
comes he to mention no other sin, as murder, for instance, or
covetousness, or other such besides, but only unchasteness? He seems
to me to hint at his audience at the time, and those who were to
receive the Epistle. "To uncleanness, to dishonor their own bodies
between themselves." Note the emphasis here, as it is most severe.
For they stood not in need of any others, it means, to do insolent
violence to them, but the very treatment the enemies would have shown
them, this they did to themselves. And then, taking up the charge
again, he says, Ver. 25. "Who changed the truth of God into a
lie, and worshipped and served the creature more than the Creator."
Things which were matter for utter scorn, he puts down specially, but
what seemed of a graver cast than the rest, in general terms; and by
all he shows, that serving the creature is Grecian. And see how
strong he makes his assertion, for he does not say, barely.
"they-served the creature," but "more than the Creator:" thus
everywhere giving fresh force to the charge, and, by the comparison,
taking from them all ground of mitigation. "Who is blessed forever.
Amen." But by this, he means, He was not any whit injured. For
Himself abideth "blessed for ever." Here he shows, that it was not
in self-defence that He left them alone, inasmuch as He suffered
nothing Himself. For even if these treated Him insolently, yet He
was not insolently treated, neither was any scathe done to the bearings
of His glory, but He abideth continually blessed. For if it often
happen, that man through philosophy would not feel the insults men
offered him, much less would God, the imperishable and unalterable
Nature, the unchangeable and immovable Glory.
For men are in this respect made like unto God, when they do not feel
what is inflicted by them who would do them despite, and are neither
insulted of others who insult them, nor beaten of them when beating
them, nor made scorn of when they, make scorn of them. And how in
the nature of things can this be? it may be said. It is so, yea most
certainly it is possible, when thou art not vexed at what is done.
And how, it may be said, is it possible not to be vexed? Nay
rather, how is it possible to be vexed? Tell me now, if your little
child were to insult you, would you then reckon the insult an insult?
What, but would you be vexed? Surely not. But aud if you were to
be vexed, would you not then beb ridiculous? Thus too let us then get
to feel disposed towards our neighbors, and then we shall have no sense
of displeasure. For they that insult us are more senseless than
children. Neither let us even seek to be free from insults, but when
we are insulted to bear them. For this is the only secure honor. But
why so? Because this you are master of, but that, another person.
Do you not see the adamant rever berating the blows it receives? But
nature, you will say, gives it this property. Yet you too have it in
your power to become by free choice such, as that happens to be by
nature. How? do you not know that the children in the furnace were
not burned? and that Daniel in the den suffered no harm? This may
even now come to pass. There stand by us too lions, anger and lust,
with fearful teeth tearing asunder him that falleth among them.
(Plato Rep. viii.)
Become then like that (ekeinon 3 Mss.) Daniel, and let not these
affections fasten their fangs into thy soul. But that, you will say,
was wholly of grace. Yes; because the acts of free-will led the way
thereto. So that if we be willing to train ourselves to a like
character, even now the grace is at hand. And even though the brutes
be an, hungered, yet will they not touch thy sides. For if at the
sight of a servant's body they were abashed, when they have seen the
members of Christ, (and this is what we believers are,) how shall
they do else than be still? Yet if theft be not still, it is owing to
the fault of those cast among them. For indeed many spend largely upon
these lions, by keeping harlots, breaking through marriages, taking
vengeance upon enemies. And so before ever they come to the bottom of
the den they get torn in pieces. (Dan. vi. 24.) But with
Daniel this did not so happen, neither yet would it with us, if we
were so minded, but even a greater thing would take place than what
then happened. For the lions hurt not him; and if we be
sober-minded, then will they that hurt us even profit us. Thus then
did Paul grow bright out of those that thwarted him and plotted against
him, thus Job out of the many scourges, thus Jeremy out of the miry
pit, thus Noah out of the flood, thus Abel out of the treachery,
thus Moses out of the bloodthirsty Jews, thus, Elisha, thus each
of the worthies of old, not out of relaxedness and softness, but out
of tribulations and trials, came to be attired with their bright
crowns. Wherefore also Christ, inasmuch as He knew this to be the
groundwork of a good report, said to His disciples, "In the world
ye shall have tribulation, but be of good cheer, I have overcome the
world." (John xvi. 33.) What then, they will say, Have not
many been turned to flight by these terrors? Yes, but that was not of
the nature of temptation, but of their own remissness. But He that
"with the temptation maketh also an escape, so that ye may be able to
bear it" (1 Cor. x. 13), may He stand by all of us, and
reach forth His hand, that being gloriously proclaimed victorious we
may attain to the everlasting crowns, through the grace and love
towards man (5 Mss. add the rest and so Field pasim) of our Lord
Jesus Christ, through Whom, and with Whom, to the Father be
glory, with the Holy Ghost, for ever and ever. Amen.
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