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ROM. II. 17, 18.
"Behold, thou art called a Jew, and restest in the Law, and
makest thy boast of God, and knowest His will, and approvest the
things that are more excellent, being instructed out of the Law."
AFTER saying that the Gentile wanteth nothing appertaining to
salvation if he be a doer of the Law, and after making that wonderful
comparison, he goes on to set down the glories of the Jews, owing to
which they thought scorn of the Gentiles: and first the very name
itself, which was of great majesty, as the name Christian is now.
For even then the distinction Which the appellation made was great.
And so he begins from this, and see how he takes it down. For he
does not say, Behold, thou art a Jew, but "art called" so, "and
makest thy boast in God;" that is, as being loved by Him, and
honored above all other men. And here he seems to me to be gently
mocking their unreasonableness, and great madness after glory, because
they misused this gift not to their own salvation, but to set
themselves up against the rest of mankind, and to despise them. "And
knowest His will, and approvest the things that are more excellent."
Indeed this is a disadvantage, if without working: yet still it
seemed to be an advantage, and so he states it with accuracy. For he
does not say, thou doest, but knowest; and approvest, not followest
and doest.
Ver. 19. "And art confident that thou thyself."
Here again he does not say that thou art "a guide of the blind," but
"thou art confident," so thou boastest, he says. So great was the
unreasonableness of the Jews. Wherefore he also repeats nearly the
very words, which they used in their boastings. See for instance what
they say in the Gospels. "Thou wast altogether (olos 4 Mss.
olws) born in sin, and dost thou teach us?" (John ix. 34.)
And all men they utterly looked down upon, to convince them of which,
Paul keeps extolling them and lowering the others, that so he may get
more hold on them, and make his accusation the weightier. Wherefore
he goes on adding the like things, and making more of them by different
ways of relating them. For "Thou art confident," he saith, "that
thou thyself art a leader of the blind,"
Ver. 20. "An instructor of the foolish, a teacher of babes,
which hast the form of knowledge and truth, which is in the Law."
Here again he says not, in the conscience and in actions and in
well-doings, but "in the Law;" and after saying so, he does here
also what he did with regard to the Gentiles. For as there he says,
"for wherein thou judgest another, thou condemnest thyself," so
saith he here also.
Ver. 21. "Thou therefore which teachest another, teachest thou
not thyself?"
But there he frames his speech with more of sharpness, here with more
of gentleness. For he does not say, However on this score thou
deservest greater punishment, because though entrusted with so great
things thou hast not made a good use of any of them, but he carries his
discourse on by way of question, turning them on themselves
(entr>s210>pwn), (entr>s210>pwn), and
saying, "Thou that teachest another, teachest thou not thyself?"
And here I would have you look at the discretion of Paul in another
case. For he sets down such advantages of the Jews, as came not of
their own earnestness, but by a gift from above, and he shows not only
that they are worthless to them if neglectful, but that they even bring
with them increase of punishment. For neither is the being called a
Jew any well doing of theirs, nor yet is the receiving of the Law,
nor the other things he has just enumerated, but of the grace from
above. And towards the beginning he had said, that the hearing of the
Law is valueless unless the doing be thereto added ("for not the
hearers of the Law," he says, "are just before God,") but now
he shows further still, that not only the hearing, but, what is more
than the hearing, the teaching of the Law itself will not be able to
screen the teacher, unless he do what he says; and not only will it
not screen him, but will even punish him the more. And he has used
his expressions well too, since he does not say, Thou hast received
the Law, but "Thou restest in the Law." For the Jew was not
wearied with going about to seek what was to be done, but had on easy
terms the Law pointing the way leading to virtue. For if even the
Gentiles have natural reason (and it is on this ground that these are
better than they, in that they do the Law without hearing), yet
still the others had greater facility. But if you say, I am not only
a hearer, but even a teacher, this very thing is an aggravation of
your punishment. For because they prided themselves upon this, from
this above all he shows them to be ridiculous. But when he says, "a
guide of the blind, an instructor of the foolish, a teacher of
babes," he is speaking their own pompous language. For they treated
proselytes extremely ill, and these were the names they called them
by. And this is why he dwells at large upon what were supposed to be
their praises, well knowing that what was said gave ground for greater
accusation; "Which hast the form of knowledge and of the truth in the
Law." As if any one who had a picture of the king, were to draw
nothing after it, and they that were not entrusted with it were to
imitate it exactly even without the original. And then after
mentioning the advantages they had from God, he tells them of their
failings, bringing forward what the prophets accused them of. "Thou
therefore which teachest another, teachest thou not thyself? Thou
that preachest a man should not steal, dost thou steal? Thou that
sayest a man should not commit adultery, dost thou commit adultery?
Thou that abhorrest idols, dost thou commit sacrilege?" For it was
strictly forbidden them to touch any of the treasures upon the idols
(so Field from the Mss: Vulg. "in the idol temples") by reason
of the defilement. But the tyranny of avarice, he says, has
persuaded you (4 Mss. and mar. "us") to trample this Law also
under foot. Then he brings the far more grievous charge afterwards,
saying, Ver. 23. "Thou that makest a boast in the Law through
breaking the Law dishonorest thou God?"
There are two accusations which he makes, or rather three. Both that
they dishonor, and dishonor that whereby they were honored; and that
they dishonor Him that honored them, which was the utmost extreme of
unfeelingness. And then, not to seem to be accusing them of his own
mind, he brings in the Prophet as their accuser, here briefly and
concisely as it were in a summary, but afterwards more in detail, and
here Isaiah, and after that David, when he had shown the grounds of
reproof to be more than one. For to show, he means, that it is not
I who speak these things to your reproach, hear what Isaiah saith.
Ver. 24. "For the name of God is blasphemed among the Gentiles
through you." (Is. lii. 5; Ez. xxxvi. 20, 23.)
See again another double accusation. For they not only commit
insolence themselves, but even induce others to do so. What then is
the use of your teaching when ye teach not your own selves? Above,
however, he merely said this, but here he has even turned it round to
the contrary. For not only yourselves, but even others, do ye not
teach what should be done. And what is far worse--ye not only teach
not the things of the Law, but ye even teach the opposite, viz. to
blaspheme God, which is opposite to the Law. But the circumcision,
one will say, is a great thing. Yea, I also confess it, but when?
when (So all Mss. S. "then, when") it hath the inward
circumcision. And observe his judgment, in bringing in what he says
about it so opportunely. For he did not begin straightway with it,
since the conceit men had of it was great. But after he had shown them
to have offended in that which was greater" and to be responsible for
the blasphemy against God, then having henceforth possession of the
reader's judgment against them, and having stripped them of their
pre-eminence, he introduces the discussion about circumcision,
feeling sure that no one will any more advocate it, and says, Vet.
25. "For circumcision verily profiteth, if thou keep the Law."
And yet, were this not so, a man might have rejected it and said,
What is circumcision? for is it any good deed on his part that hath
it? is it any manifestation of a right choice? For it takes place at
an unripe age, and those in the wilderness too remained uncircumcised
for a long time. And from many other points of view also, one might
look at it as not necessary. And yet it is not on this foot that he
rejects it, but upon the most proper ground, from the case of
Abraham.
For this is the most exceeding victory,--to take the very reason for
showing it to be of small regard, whence it was held by them in
reverence. Now he might have said that even the prophets call the
Jews uncircumcised. But this is no disparagement of circumcision,
but of those that hold ill to it. For what he aims at is to show that
even in the very best life, it has not the least force. This is what
he next proves. And here he does not bring forward the Patriarch,
but having previously overturned it upon other grounds, he keeps him
till afterwards, when he brings in what he has to say of faith, on the
words--"How then was it reckoned" to Abraham? "when he was in
circumcision, or in uncircumcision?" For so long as it is struggling
against the Gentile and the uncircumcised, he is unwilling to say
aught of this, lest he should be over irksome to them. But when it
comes in opposition to the faith, then he disengages himself more
completely for a combat with it. Up to the present point then it is
uncircumcision that the contest is against, and this is why he advances
in His discourse in a subdued tone, and says, "For circumcision
verily profiteth if thou keep the Law; but if thou be a breaker of the
Law, thy circumcision is made uncircumcision." For here he speaks
of two uncircumcisions, and two circumcisions, as also two laws. For
there is a natural law and there is a written law. But there is one
also between these, that by works. And see how he points these three
out, and brings them before you.
"For when the Gentiles," he says, "which have not the Law."
What Law, say? The written one. "Do by nature the things of the
Law." Of what Law? Of that by works. "These having not the
Law." What Law? The written one. "Are a law unto
themselves." How so? By using the natural law. "Who show the
work of the Law." Of what law? Of that by actions. For that
which is by writing lieth outside; but this is within, the natural
one, and the other is in actions. And one the writing proclaims; and
another, nature; and another, actions. Of this third there is
need, for the sake of which also those two exist, both the natural and
the written. And if this be not present they are of no good, but even
very great harm. And to show this in the case of the natural he said,
"For wherein thou judgest another, thou condemnest thyself." But
of the written Law, thus--"Thou that preachest a man should not
steal, dost thou steal? Thus also there are two uncircumcisions, one
that of nature, and the second from conduct: and one circumcision in
the flesh, and the other from the will. I mean for instance, a man
has been circumcised upon the eighth day; this is circumcision of the
flesh: a man has done all the Law bids him; this is circumcision of
the mind which St. Paul requires above all, yea rather the Law
also. See now how having granted it in words, he in deed does away
with it. For he does not say the circumcision is superfluous, the
circumcision is of no profit, of no use. But what saith he?
"Circumcision verily profiteth if thou keepest the Law." (Deut.
x. 16; xxx. 6.) He approves it so far, saying, I confess and
deny not that the circumcision is honorable. But when? When it has
the Law kept along with it.
"But if thou be a breaker of the Law, thy circumcision is made
uncircumcision." He does not say, it is no more profitable, lest he
should seem to insult it. But having stripped the Jew of it, he goes
on to smite him. And this is no longer any insult to circumcision,
but to him who through listlessness has lost the good of it. As then
in the case of those who are in dignified stations and are after
convicted of the greatest misdemeanors, the judges deprive them of the
honors of their stations and then punish them; so has Paul also done.
For after saying, if thou art a breaker of the Law, thy
"circumcision is made uncircumcision," and having shown him to be
uncircumcised, he condemns him after that without scruple.
Ver. 26. "Therefore if the uncircumcision keep the righteousness
of the Law, shall not his uncircumcision be turned into
circumcision?"
See how he acts. He does not say that the uncircumcision overcomes
circumcision (for this was highly grating to those who then heard
him), but that the uncircumcision hath become circumcision. And he
next enquires what circumcision is, and what uncircumcision and he says
that circumcision is well doing and uncircumcision is evil doing. And
having first transferred into the circumcision the uncircumcised, who
has good deeds, and having thrust out the circumcised man that lived a
corrupt life into the uncircumcision, he so gives the preference to the
uncircumcised. And he does not say, To the uncircumcised, but goes
on to the thing itself, speaking as follows: "Shall not his
uncircumcision be turned into circumcision?" And he does not say
"reckoned," but "turned to," which was more expressive. As also
above he does not say thy circumcision is reckoned uncircumcision, but
has been made so.
Ver. 27. "And shall not the uncircumcision which is by nature
judge?"
You see, he recognizes two uncircumcisions, one from nature, and the
other from the will. Here, however, he speaks of that from nature
but does not pause here, but goes on, "if it fulfil the Law, judge
thee, who by the letter and circumcision dost transgress the Law?"
See his exquisite judgment. He does not say, that the uncircumcision
which is from nature shall judge the circumcision, but while where the
victory had been, he brings in the uncircumcision, yet where the
defeat is, he does not expose the circumcision as defeated but the Jew
himself who had it, and so by the wording spares offending his hearer.
And he does not say, "thee that hast the Law and the
circumcision," but yet more mildly, "thee who by the letter and
circumcision dost transgress the Law." That is, such uncircumcision
even stands up for the circumcision, for it has been wronged and comes
to the Law's assistance, for it has been insulted, and obtains a
notable triumph. For then is the victory decided, when it is not by
Jew that Jew is judged, but by the uncircumcised; as when he says,
"The men of Nineveh shall rise in judgment against this generation,
and shall condemn it." (Matt. xii. 41.) It is not then the
Law that he dishonors (for he reverences it greatly), but him that
does disgrace to the Law. Next, having settled these grounds
clearly, he goes on confidently to define what the Jew really is; and
he shows that it is not the Jew, nor the circumcision, but he that is
no Jew, and uncircumcised, whom he is rejecting. And he seemeth
indeed to stand up in its behalf, but yet does away with the opinion
regarding it, securing men's concurrence by the conclusion he comes
to. For he shows not only that there is no difference between the Jew
and the uncircumcised, but that the uncircumcised has even the
advantage, if he take heed to himself, and that it is he that is
really the Jew; and so he says:
Ver. 28. "For he is not a Jew which is one outwardly."
Here he attacks them as doing all things for show.
Ver. 29. "But he is a Jew which is one inwardly; and
circumcision is that of the heart, in the spirit, and not in the
letter."
By saying this he sets aside all things bodily. For the circumcision
is outwardly, and the Sabbaths and the sacrifices and purifications:
all of which he hints in a single word, when he says, "For he is not
a Jew which is one outwardly." But since much was made of the
circumcision, inasmuch as even the sabbath gave way to it (John vii.
22), he has good reason for aiming more especially against it. But
when he has said "in the spirit" he thereafter paves the way for the
conversation of the Church, and introduces the faith. For it too is
in the heart and spirit and hath its praise of God. And how cometh he
not to show that the Gentile which doeth aright is not inferior to the
Jew which doeth aright, but that the Gentile which doeth aright is
better than the Jew which breaketh the Law? It was that he might
make the victory an undoubted one. For when this is agreed upon, of
necessity the circumcision of the flesh is set aside, and the need of a
good life is everywhere demonstrated. For when the Greek is saved
without these, but the Jew with these is yet punished, Judaism
stands by doing nothing. And by Greek he again means not the
idolatrous Greek, but the religous and virtuous, and free from all
legal observances.
Chap. iii. ver. 1. "What advantage then hath the Jew?"
Since he has set all aside, the hearing, the teaching, the name of
the Jew, the circumcision, and all the other particulars by his
saying that "he is not a Jew which is one outwardly, but he which is
one inwardly;" he next sees an objection which starts up, and against
this makes his stand. Now what is this objection? If, he means,
these things are no use, what reason was there for that nation being
called, and the circumcision too being given? What does he then and
how does he solve it? By the same means as he did before: for as
there, he told, not of their praises, but the benefits of God; nor
their well doings (for to be called a Jew and to know His Will and
to approve the things which are more excellent, was no well doing of
their own, but came of the grace of God and this the Prophet also
says, upbraiding them; "He hath not done so to any nation, neither
hath he showed His judgments unto them;" (Ps. cxlvii. 20.)
and Moses again "Ask now whether there hath been any such thing as
this?" he says, "did ever people hear the voice of God speaking out
of the midst of the fire, and live?") (Deut. iv. 32, 33),
this then he does here also. For as, when speaking of circumcision,
he did not say, Circumcision is valueless without a good life, but,
Circumcision is of value with a good life, pointing out the same thing
but in a more subdued tone. And again he does not say, If thou be a
breaker of the Law, thou who art circumcised art no whir profiled,
but "thy circumcision is made uncircumcision:" and after this again,
"the uncircumcision," saith he, shall "judge," not the
circumcision, but "thee that dost transgress the Law," so sparing
the things of the Law, and smiting the persons. So he doth here
also. For after setting before himself this objection, and saying,
"what advantage then hath the Jew?" he says not, None, but he
concurs with the statement, and confutes it again by the sequel, and
shows that they were even punished owing to this pre minence. And how
he does so, I will tell you when I have stated the objection.
"What advantage then," he says, "hath the Jew," or "what
profit is there of circumcision?"
Ver. 2. "Much every, way: chiefly, because that they were
entrusted with the oracles of God."
Do you see that, as I said above, it is not their well doings, but
the benefits of God, that he everywhere counts up? And what is the
word episteuqhsan? (they were trusted.) It means, that they had
the Law put into their hands because He held them to be of so much
account that He entrusted to them oracles which came down from above.
I know indeed that some take the "entrusted" not of the Jews, but
of the oracles, as much as to say, the Law was believed in. But the
context does not admit of this being held good. For in the first place
he is saying this with a view to accuse them, and to show that, though
in the enjoyment of many a blessing from above, they yet showed great
ingratitude. Then, the context also makes this clear. For he goes
on to say, "For what if some did not believe?" If they did not
believe, how do some say, the oracles were believed in? What does he
mean then? Why that God entrusted the same to them, and not that
they trusted to the oracles: how else will the context make sense?
For he farther goes on to say, Ver. 3. "For what if some did not
believe?"
And what comes next makes the same point clear. For he again adds and
follows; "Shall their unbelief make the faith of God without
effect?"
Ver. 4. "God forbid." The word episteuqhsan, then, proclaims
God's gift.
And I would have you here also note his judgment. For again he does
not bring in his accusation of them on his own part, but as it were by
way of objection, as if he said, But perhaps you will say, 'What
then is the use of this circumcision since they used it not as was
fitting, since they were trusted with the Law and were unfaithful to
the trust?' And hitherto he is not a severe accuser, but as if to
clear God of complaints against Him, he by this means turns the whole
of the accusation round upon themselves. For why, he would say, do
you complain that they did not believe? and how doth this affect God?
For as for His benefit, doth the ingratitude of those benefited
overturn it? Or doth it make the honor to be no honor? For this is
what the words, "Shall their unfaithfulness make the faith of God
without effect," amount to.
"God forbid." As if one should say, I have honored such an one.
And if he did not receive the honor, this gives no ground for accusing
me, nor impairs my kindness, but shows his want of feeling. But
Paul does not say this merely, but what is much more. That not only
does their unbelief not leave the soil of complaint upon God, but even
shows His honor and love of man to be the greater, in that He is seen
to have bestowed honor upon one who would dishonor Him. See how he
has brought them out guilty of misdemeanors by means of what they
gloried in; forasmuch as the honor with which God treated them was so
great, that even when He saw what would come thereof, He withheld
not His good-will toward them! Yet they made the honors bestowed on
them a means of insulting Him that Honor them! Next, since he
said, "For what if some did not believe?" (while clearly it was
all of them that did not believe,) lest by speaking here too as the
history allowed him, he should seem to be a severe accuser of them like
an enemy, he puts that, which really took place, in the method of
reasoning and syllogism, saying as follows: "Yea, let God be
true, but every man a liar." What he says is something of this
sort. I do not mean, he says, that some did not believe, but if you
will, suppose that all were unbelieving, so waiving what really
happened, to fall in with the objector, that he might seem overbearing
or to be suspected. Well, he says, in this way God is the more
justified. What does the word justified mean? That, if there could
be a trial and an examination of the things He had done for the Jews,
and of what had been done on their part towards Him, the victory would
be with God, and all the right on His side. And after showing this
clearly from what was said before, he next introduces the Prophet also
as giving his approval to these things, and saying, "that Thou
mightest be justified in Thy sayings, and clear when Thou art
judged." (Ps. li. 4.) He then for His part did everything,
but they were nothing the better even for this. Then he brings forward
after this another objection that arises, and says, Ver. 5. "But
if our unrighteousness commend the righteousness of God, what shall we
say? is God unrighteous Who taketh venvvengeance? I speak as a
man."
Ver. 6. "God forbid."
He solves one perplexity by another again. Yet as this is not clear,
we must needs declare it more clearly. What is it then he means? God
honored the Jews: they did despite to Him. This gives Him the
victory, and shows the greatness of His love towards man, in that He
honored them even such as they were. Since then, he means, we did
despite to Him and wronged Him, God by this very thing became
victorious, and His righteousness was shown to be clear? Why then
(a man may say) am I to be punished, who have been the cause of His
victory by the despite I did Him? Now how does he meet this? It
is, as I was saying, by another absurdity again. For if it were
you, he says, that were the cause of the victory, and after this are
punished, the thing is an act of injustice. But if He is not
unjust, and yet you are punished, then you are no more the cause of
the victory. And note his apostolic reverence; (or caution:
euLabeia); for after saying, "Is God unrighteous Who taketh
vengeance?" he adds, "I speak as a man." As if, he means, any
body were to argue in the way men reason. For what things seem with us
to be justice, these the just judgment of God far exceedeth, and has
certain other unspeakable grounds for it. Next, since it was
indistinct, he says the same thing over again:
Ver. 7. "For if the truth of God hath more abounded through my
lie unto His glory: why yet am I also judged as a sinner?"
For if God, he means is shown to be a Lover of man, and righteous,
and good, by your acts of disobedience, you ought not only to be
exempt from punishment but even to have good done unto you. But if
so, that absurdity will be found to result, which is in circulation
with so many, that good comes of evil, and that evil is the cause of
good; and one of the two is necessary, either that He be clearly
unjust in punishing, or that if He punish not, it is from our vices
that He hath the victory. And both of these are absurd to a degree.
And himself meaning to show this too, he introduces the Greeks
(i.e. heathens) as the fathers of these opinions, thinking it
enough to allege against what he has mentioned the character of the
persons who say these things. For then they used to say in ridicule of
us, "let us do evil that good may come." And this is why he has
stated it clearly in the following language.
Ver. 8. "If not (as some affirm that we say,) Let us do evil
that good may come? Whose damnation is just."
For whereas Paul said, "where sin abounded grace did much more
abound" (Rom. v. 20), in ridicule of him and perverting what he
said to another meaning, they said, We must cling to vice that we may
get what is good. But Paul said not so; however to correct this
notion it is that he says, "What then? shall we continue in sin that
grace may abound? God forbid!" (ib. vi. 1, 2.) For I said
it, he means, of the times which are past, not that we should make
this a practice. To lead them away then from this suspicion, he
said, that henceforth this was even impossible. For "how shall
we," he says, "that are dead unto sin, live any longer therein?"
Against the Greeks then he inveighs (katesramen) without
difficulty. For their life was exceeding abandoned. But of the
Jews, even if their life seemed to have been careless, still they had
great means of cloaking these things in the Law and circumcision, and
the fact of God having conversed with them, and their being the
teachers of all. And this is why he strips them even of these, and
shows that for these they were the more punished, and this is the
conclusion to which he has here drawn his discussion. For if they be
not punished, he would say, for so doing, that blasphemous
language-let us do evil that good may come--must necessarily gain
currency. But if this be impious, and they who hold this language
shall be punished (for this he declared by saying, "whose damnation
is just"), it is plain that they are punished. For if they who
speak it be deserving of vengeance, much more are they who act it, but
if deserving thereof, it is as having done sin. For it is not man
that punishes them, that any one should suspect the sentence, but
God, that doeth all things righteously. But if they are righteously
punished, it is unrighteously that they, who make ridicule of us,
said what they did. For God did and doth everything, that our
conversation might shine forth and be upright on every side.
Let us then not be listless; for so we shall be able to recover the
Greeks also from their error. But when we are in words lovers of
wisdom, but in deeds behave unseemly, with what looks shall we face
them? with what lips Shall we discourse concerning doctrines? For he
will say to each of us, How can you that have failed in what is less,
claim to teach me about what is greater? you who as yet have not learnt
that covetousness is a vice, how can you be wise upon the things in
heaven? But do you know that it is a vice? Then, the charge is the
greater, because you transgress knowingly. And why speak I of the
Greek, for even our laws allow us not to speak thus boldly when our
life has become abandoned. For to "the sinner," it says, "saith
God, what hast thou to do to declare my statutes?" (Ps. 1.
16.) There was a time when the Jews were carded away captive, and
when the Persians were urgent with them, and called upon them to sing
those divine songs unto them, they said, "How shall we sing the
Lord's song in a strange land?" (Ps. cxxxvii. 4.) Now if it
were un lawful to sing the oracles of God in a strange land, much less
might the estranged soul do it. For estranged " the merciless soul
is. If the Law made those who were captives and had become slaves to
men in a strange land, to sit in silence; much more is it right for
those who are slaves to sin and are in an alien community (politeia)
to have a curb upon their mouths. And however they had their
instruments then. For it says, "Upon the willows in the midst
thereof did we hang our instruments," but still they might not sing.
And so we also, though we have a mouth and tongue, which are
instruments of speech, have no right to speak boldly, so long as we be
slaves to what is more tyrannical than any barbarian, sin. For tell
me what have you to say to the Greek, if you plunder, and be
covetous? will you say, Forsake idolatry, acknowledge God, and
draw not near to gold and silver? Will he not then make a jest of
you, and say, Talk to thyself first in this way? For it is not the
same thing for a Gentile to practise idolatry, and a Christian to
commit this same (4 Mss. om. "same") sin. For how are we to
draw others away from that idolatry if we draw not ourselves away from
this? For we are nearer related to ourselves a than our neighbor is,
and so when we persuade not ourselves, how are we to persuade others?
For if he that doth not rule well over his own house, will not take
care of the Church either (1 Tim. iii. 5), how shall he that
doth not rule even over his own soul be able to set others right? Now
do not tell me, that you do not worship an image of gold, but make
this clear to me, that you do not do those things which gold bids you.
For there be different kinds of idolatry, and one holds mammon lord,
and another his belly his god, and a third some other most baneful
lust. But, "you do not sacrifice oxen to them as the Gentiles
do." Nay, but what is far worse, you butcher your own soul. But
"you do not bow the knee and worship." Nay, but with greater
obedience you do all that they command you, whether it be your belly,
or money, or the tyranny of lust. For this is just what makes
Gentiles disgusting, that they made gods of our passions; calling
lust Venus, and anger Mars, and drunkenness Bacchus. If then l
you do not grave images as did they, yet do you with great eagerness
bow under the very same passions, when you make the members of Christ
members of an harlot, and plunge yourself into the other deeds of
iniquity. (1 Cor. vi. 15.) I therefore exhort you to lay to
heart the exceeding unseemliness hereof, and to flee from
idolatry:--for so doth Paul name covetousness--and to flee not
only covetousness in money, but that in evil desire, and that in
clothing, and that in food, and that in everything else: since the
punishment we shall have to suffer if we obey not God's laws is much
severer. For, He says, "the servant that knew his Lord's
will," and did it not, "shall be beaten with many stripes."
(Luke xii. 47.) With a view then to escaping from this
punishment, and being useful both to others and to ourselves, let us
drive out all iniquity from our soul and choose virtue. For so shall
we attain to the blessings which are to come, whereto may it be granted
us all to attain by the grace and love toward man, etc.
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