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ROM. X. 1.
"Brethren, my heart's desire and prayer to God for them is, that
they might be saved."
HE is now going again to rebuke them more vehemently than before.
Wherefore he again does away with every suspicion of hatred, and makes
a great effort beforehand to correct misapprehension. Do not then, he
says, mind words or accusations, but observe that it is not in any
hostile spirit that I say this. For it is not likely that the same
person should desire their salvation, and not desire it only, but even
pray for it, and yet should also hate them, and feel aversion to
them. For here he calls his exceeding desire, and the prayer which he
makes (eudokian), "heart's desire." For it is not the being
freed from punishment only, but that they may also be saved, that he
makes so great a point of, and prays for. Nor is it from this only,
but also from the sequel that he shows the good-will that he hath
towards them. For from what is open to him, as far as he can, he
forces his way, and is contentious to find out some shadow at least of
an excuse for them. And he hath not the power, being overcome by the
nature of the facts.
Ver. 2. "For I bear them record," says he, " that they have a
zeal of God, but not according to knowledge."
Ought not this then to be a ground for pardoning and not for accusing
them? For if it is not of man that they are separated, but through
zeal, they deserved to be pitied rather than punished. But observe
how adroitly he favors them in the word, and yet shows their
unseasonable obstinacy.
Ver. 3. "For they being ignorant," he says, "of God's
righteousness."
Again the word would lead to pardon. But the sequel to stronger
accusation, and such as does away with defence of any kind.
"And going about," he says, "to establish their own
righteousness, have not submitted themselves unto the righteousness of
God.
And these things he says to show, that it was from a petulancy and
love of power that they erred, rather than from ignorance, and that
not even this righteousness from the deeds of the Law did they
establish. (Matt. xxi. 38; John. xii. 19, 42.) For
saying "going about to establish" is what one would do to show this.
And in plain words indeed he has not stated this (for he has not
said, that they fell short of both righteousnesses), but he has given
a hint of it in a very judicious manner, and with the wisdom so
befitting him. For if they are still "going about" to establish
that, it is very plain that they have not yet established it. If they
have not submitted themselves to this, they have fallen short of this
also. But he calls it their "own righteousness," either because the
Law was no longer of force, or because it was one of trouble and
toil. But this he calls God's righteousness, that from faith,
because it comes entirely from the grace from above, and because men
are justified in this case, not by labors, but by the gift of God.
But they that evermore resisted the Holy Ghost, and vexatiously
tried to be justified by the Law, came not over to the faith. But as
they did not come over to the faith, nor receive the righteousness
thereupon ensuing, and were not able to be justified by the Law
either, they were thrown out of all resources.
Ver. 4. "For Christ is the end of the Law for righteousness to
every one that believeth.
See the judgment of Paul. For as he had spoken of a righteousness,
and a righteousness, lest they of the Jews which believed should seem
to have the one but be excluded from the other, and to be accused of
lawlessness (for even these there was no less cause to fear about as
being still newly come in), and lest Jews should again expect to
achieve it, and should say, Though we have not at present fulfilled
it, yet we certainly will fulfil it, see what ground he takes. He
shows that there is but one righteousness, and that has its full issue
in this, and that he that hath taken to himself this, the one by
faith, hath fulfilled that also. But he that rejects this, falls
short as well of that also. For if Christ be "the end of the
Law," he that hath not Christ, even if he seem to have that
righteousness, hath it not. But he that hath Christ, even though he
have not fulfilled the Law aright, hath received the whole. For the
end of the physician's art is health. As then he that can make
whole, even though he hath not the physician's art, hath everything;
but he that knows not how to heal, though he seem to be a follower of
the art, comes short of everything: so is it in the case of the Law
and of faith. He that hath this hath the end of that likewise, but he
that is without this is an alien from both. For what was the object of
the Law? To make man righteous. But it had not the power, for no
one fulfilled it. This then was the end of the Law and to this it
looked throughout, and for this all its parts were made, its feasts,
and commandments, and sacrifices, and all besides, that man might be
justified. But this end Christ gave a fuller accomplishment of
through faith. Be not then afraid, he says, as if transgressing the
Law in having come over to the faith. For then dost thou transgress
it, when for it thou dost not believe Christ. If thou believest in
Him, then thou hast fulfilled it also, and much more then it
commanded. For thou hast received a much greater righteousness.
Next, since this was an assertion, he again brings proof of it from
the Scriptures.
Ver. 5. "For Moses," he says, "describeth the righteousness
which is of the Law."
What he means is this. Moses showeth us the righteousness ensuing
from the Law, what sort it is of, and whence. What sort is it then
of, and what does it consist in? In fulfilling the commandments.
"He (R. T. the man), that doeth these things," He says,
"shall live by (or in), them." (Lev. xviii. 5.) And there
is no other way of becoming righteous in the Law save by fulfilling the
whole of it. But this has not been possible for any one, and
therefore this righteousness has failed them. (diapeptwken). But
tell us, Paul, of the other righteousness also, that which is of
grace. What is that then, and of what does it consist? Hear the
words in which he gives a clear sketch of it. For after he had refuted
the other, he next goes on to this, and says, Ver. 6, 7, 8,
9. "But the righteousness which is of faith speaketh on this wise,
Say not in thine heart, Who shall ascend into heaven (that is, to
bring Christ down from above): or, Who shall descend into the
deep? (that is, to bring up Christ again from the dead.) But what
saith it? The word is nigh thee, even in thy mouth, and in thy
heart, that is, the word of faith which we preach. That if thou
shalt confess with thy mouth the Lord Jesus, and shalt believe in
thine heart that God hath raised Him from the dead, thou shall be
saved.
To prevent the Jews then from saying, How came they who had not
found the lesser righteousness to find the greater? he gives a reason
there was no answering, that this way was easier than that. For that
requires the fulfilment of all things (for when thou doest all, then
thou shall live): but the righteousness which is of faith doth not say
this, but what? "It thou confess with thy mouth the Lord Jesus,
and believe in thy heart that God hath raised Him from the dead, thou
shalt be saved." Then again that we may not seem to be making it
contemptible by showing it to be easy and cheap? observe how he expands
his account of it. For he does not come immediately to the words just
given, but what does he say? "But the righteousness which is of
faith saith on this wise; Say not in thine heart, Who shall go up
into heaven? (that is, to bring Christ down); or, Who shall
descend into the deep? (that is, to bring up Christ again from the
dead.") For as to the virtue manifested in works there is opposed a
listlessness, which relaxeth our labors, and it requireth a very
wakeful soul not to yield to it: thus, when one is required to
believe, there are reasonings which confuse and make havoc of the minds
of most men, and it wants a soul of some vigor to shake them thoroughly
off. And this is just why he brings the same before one. And as he
did in Abraham's case, so he does here also. For having there shown
that he was justified by faith, lest he should seem to have gotten so
great a crown by a mere chance, as if it were a thing of no account,
to extol the nature of faith, he says, "Who against hope believed in
hope, that he might become the father of many nations. And being not
weak in faith, he considered his own body now dead, and the deadness
of Sarah's womb. He staggered not at the promise of God through
unbelief; but was strong in faith, giving glory to God; and being
fully persuaded that what He had promised He was able also to
perform" (Rom. iv. 18-21): so he showed that there is need
of vigor, and a lofty soul, that takes in things beyond expectation,
and stumbles not at appearances. This then he does here also, and
shows that it requires a wise mind, and a spirit heavenly (Gr.
heaven-reaching) and great. And he does not say merely, "Say
not," but, "Say not in thine heart," that is, do not so much as
think of doubting and saying with thyself, And how can this be? You
see that this is a chief characteristic of faith, to leave all the
consequences of this lower world, and so to seek for that which is
above nature, and to cast out the feebleness of calculation, and so to
accept everything from the Power of God. The Jews, however, did
not merely assert this, but that it was not possible to be justified by
faith. But himself turns even what had taken place to another
account, that having shown the thing to be so great, that even after
it had taken place it required faith, he might seem with good reason to
bestow a crown on these: and he uses the words which are found in the
Old Testament, being always at pains to keep quite clear of the
charges of love of novelties, and of opposition to it. For this,
which he here says of faith, Moses says to them of the commandment,
so showing that they had enjoyed at God's hand a great benefit. For
there is no need to say, he means, that one must go up to heaven, or
cross a great sea, and then receive the commandments, but things so
great and grand hath God made of easy access to us. And what meaneth
the phrase, "The Word is nigh thee?" That is, It is easy. For
in thy mind and in thy tongue is thy salvation. There is no long
journey to go, no seas to sail over, no mountains to pass, to get
saved. But if you be not minded to cross so much as the threshold,
you may even while you sit at home be saved. For "in thy mouth and in
thy heart" is the source of salvation. And then on another score also
he makes the word of faith easy, and says, that "God raised Him
from the dead." For just reflect upon the worthiness of the Worker,
and you will no longer see any difficulty in the thing. That He is
Lord then, is plain from the resurrection. And this he said at the
beginning even of the Epistle. "Which was declared to be the Son of
God with power . . . by the resurrection from the dead." (Rom.
i. 4.) But that the resurrection is easy too, has been shown even
to those who are very unbelieving, from the might of the Worker of
it. Since then the righteousness is greater, and light and easy to
receive, is it not a sign of the utmost contentiousness to leave what
is light and easy, and set about impossibilities? For they could not
say that it was a thing they declined as burdensome. See then how he
deprives them of all excuse. For what do they deserve to have said in
their defence, who choose what is burdensome and impracticable, and
pass by what is light, and able to save them, and to give them those
things which the Law could not give? All this can come only from a
contentious spirit, which is in a state of rebellion against God.
For the Law is galling (epakqhs), but grace is easy. The Law,
though they dispute never so much, does not save; Grace yieldeth the
righteousness resulting from itself, and that from the Law likewise.
What plea then is to rescue them, since they are disposed to be
contentious against this, but cling to that to no purpose whatever?
Then, since he had made a strong assertion, he again confirms it from
the Scripture.
Ver. 11-13. "For the Scripture saith, "he proceeds,
"Whosoever believeth on Him, shall not be ashamed. For there is no
difference between the Jew and the Greek; for the same Lord over all
is rich unto all that call upon Him. For whosoever shall call upon
the Name of the Lord shall be saved."
You see how he produces witnesses, whether to the faith, or to the
confession of it. For the words, "Every one that believeth,"
point out the faith. But the words, "Whosoever shall call upon,"
set forth confession. Then again to proclaim the universality of the
grace, and to lay their boasting low, what he had before demonstrated
at length, he here briefly recalls to their memory, showing again that
there is no difference between the Jew and the uncircumcised. "For
there is," he says, "no difference between the Jew and the
Greek." And what he had said about the Father, when he was arguing
this point, that he says here about the Son. For as before he said
in asserting this, "Is He the God of the Jews only? Is He not
of the Gentiles also? Yes, of the Gentiles also: seeing it is one
God" (Rom. iii. 29, 30):--So he says here also, "For
the same Lord over all is rich unto all (and upon all)." (Rom.
iii. 22.) You see how he sets Him forth as exceedingly desiring
our salvation, since He even reckons this to be riches to Himself;
so that they are not even now to despair, or fancy that, provided they
would repent, they were unpardonable. For He who considereth it as
riches to Himself to save us, will not cease to be rich. Since even
this is riches, the fact of the gift being shed forth unto all. For
since what distresseth him the most was, that they, who were in the
enjoyment of a prerogative over the whole world, should now by the
faith be degraded front these thrones, and be no wit better off than
others, he brings the Prophets in constantly as foretelling, that
they would have equal honor with them. "For whosoever," he says,
"believeth on Him shall not be ashamed" (Is. xxviii. 16);
and, "Whosoever shall call upon the Name of the
Lord shall be saved." (Joel ii. 32.) And the "whosoever" is
put in all cases, that they might not say aught in reply. But there
is nothing worse than vainglory. For it was this, this most
especially, which proved their ruin. Whence Christ also said to
them, "How can ye believe, which receive glory one of another, and
seek not the glory which cometh of God only?" (John v. 44.)
This, with ruin, exposes men also to much ridicule and before the
punishment in the other world involves them in ills unnumbered in this.
And if it seem good, that you may learn this clearly, leaving for the
present the heavens which that puts us out of, and the hell which it
thrusts us into, let us investigate the whole matter as here before
us. What then can be more wasteful than this? what more disgraceful,
or more offensive? For that this disorder is a wasteful one is plain
from the people who spend to no purpose whatsoever on theatres
horse-races, and other such irrelevant expenditures: from those that
build the fine and expensive houses, and fit up everything in a useless
style of extravagance, on which I must not enter in this discourse.
But that a person diseased in this way must needs be extravagant, and
expensive, and rapacious, and covetous, anybody can see. For that
he may have food to give the brute, he thrusteth his hand into the
substance of others. And why do I talk of substance? It is not
money only but souls also that this fire devoureth, and it worketh not
death here only, but also hereafter. For vanity is the mother of
hell, and greatly kindleth that fire, and the venomous worm. One may
see that it hath power even over the dead. And what can be worse than
this? For the other passions are put an end to by death, but this
even after death shows its force, and strives to display its nature
even in the dead corpse. For when men give orders on their death-bed
to raise to them fine monuments, which will waste all their substance,
and take pains to lay out beforehand a vast extravagance in their
funeral, and in their lifetime insult the poor that come to them for a
penny and a single loaf, but when they are dead give a rich banquet to
the worm, why seek any more exorbitant thraldom to the disease? From
this mischief also irregular loves are conceived. For there are many
whom it is not the beauty of the appearance, nor the desire of lying
with her, but the wish to boast that "I have made conquest of such an
one," hath even drawn into adultery. And why need I mention the
other mischiefs that spring of this? For I had rather be long (3
Mss. dihnekws) the slave of ten thousand savages, than of vanity
once. For even they do not put such commands Upon their captives, as
this vice lays upon its votaries. Because it says, Be thou every
one's slave, be he nobler or be he lower than thyself. Despise thy
soul, neglect virtue, laugh at freedom, immolate thy salvation, and
if thou doest any good thing, do it not to please God, but to display
it to the many, that for these things thou mayest even lose thy crown.
And if thou give alms, or if thou fast, undergo the pains, but take
care to lose the gain. What can be more cruel than these commands?
Hence grudging beareth sway, hence haughtiness, hence covetousness,
the mother of evils. For the swarm of domestics, and the black
servants liveried in gold, and the hangers on, and the flatterers,
and the silver-tinselled chariots, and the other absurdities greater
than these, are not had for any pleasure's sake or necessity, but for
mere vanity. Yes, one will say, but that this affliction is an
evil, anybody can see; but how we are to keep quite clear of it, this
is what you should tell us. Well then, in the first place, if you
persuade yourself that this disorder is a baneful one, you will have
made a very good beginning towards correcting it. For when a man is
sick, he speedily sends for the physician, if he be first made
acquainted with the fact that he is sick. But if thou seekest for
another way besides to escape from hence, look to God continually,
and be content with glory from Him; and if thou find the passion
tickling thee, and stirring thee to tell thy well-doings to thy
fellow-servants, bethink thyself next, that after telling them thou
gainest nothing. Quench the absurd desire, and say to thy soul,
Lo, thou hast been so long big with thy own well-doings to tell
them, and thou hast not had the courage to keep them to thyself, but
hast blabbed them out to all. What good then hast thou gotten from
this? None at all, but loss to the utmost, and avoidance of all that
had been gathered together with much labor. And besides this,
consider another thing also, which is, that most men's opinion is
perverted, and not perverted only, but that it withers away so soon.
For supposing they do admire you for the time, when the occasion has
gone by they will have forgotten it all, and have taken away from thee
the crown God had given, and have been unable to secure to thee that
from themselves. And yet if this were abiding, it were a most
miserable thing to exchange that for this. But when even this hath
gone, what defence shall we be able to make for betraying the abiding
one for the sake of the unabiding one, for losing such blessings for
the sake of credit with a few? And indeed even if they who praise were
numerous, even for this they were to be pitied, and the more so the
more numerous those who do it. But if thou art surprised at what I
have said, hear Christ giving His sentence in this way, "Woe unto
you, when all men speak well of you." (Luke vi. 26.) And so
indeed it should seem. For if in every art you look to the workmen
(dhmiourgous) in it to be judges of it, how come you to trust the
proving of virtue to the many, and not most of all to Him Who knoweth
it more surely then any, and is best able to applaud and to crown it?
This saying then, let us inscribe both on our walls and our doors and
our mind, and let us keep constantly saying to ourselves, "Woe unto
us, when all men speak well of us." For even they that so speak
slander one afterward as a vain person, and fond of honor, and
covetous of their good word. But God doeth not so. But when He
seeth thee coveting the glory that cometh of Him, then He will praise
thee most, and respect (qaumasetai om. in most Mss.) thee, and
proclaim thee conqueror. Not so man; but, when he finds thee slavish
instead of free, by gratifying thee often by bare words with false
praise, he snatches from thee thy true meed, and makes thee more of a
menial than a purchased slave. For those last men get to obey them
after their orders, but thou even without orders makest thyself a
slave. For thou dost not even wait to hear something from them, but
if thou merely knowest wherein thou mayest gratify them, even without
their command thou doest all. What hell then should we not deserve,
for giving the wicked pleasure, and courting their service before they
give orders, while we will not hearken to God, even when He every
day commands and exhorts us? And yet if thou art covetous of glory and
praise, avoid the praise that cometh of men, and then thou wilt attain
to glory. Turn aside from fair speeches, and then thou wilt obtain
praises without number both from God and from men. For there is no
one we are used to give so much glory to, as the man who looks down
upon glory, or to praise and respect so much as the man who thinks
scorn of getting respected and praised. And if we do so, much more
will the God of the universe. And when He glorifieth thee and
praiseth thee, what man can be more justly pronounced blessed? For
there is not a greater difference between glory and disgrace, than
between the glory from above and that of men. Or rather, there is a
much greater, aye an infinite difference. For if this, even when it
does not get put beside any other, is but a base and uncomely one,
when we come to scrutinize it by the other's side, just consider how
great its baseness will be found to be! For as a prostitute stands at
her place and lets herself out to any one, so are they that be slaves
of vanity. Or rather, these be more base than she. For that sort of
women do in many instances treat those enamoured of them with scorn.
But you prostitute yourself to everybody, whether runaway slaves, or
thieves, or cut-purses (for it is of these and such as these that the
play-houses that applaud you consist), and those whom as individuals
you hold to be nothing worth, when in a body, you honor more than your
own salvation and show yourself less worthy of honor than any of them.
For how can you be else than less worthy, when you stand in need of
the good word of others, and fancy that you have not enough by
yourself, unless you receive the glory that cometh of others? Do you
not perceive, pray, beside what I have said, that as you are an
object of notice, and known to every body, if you should commit a
fault, you will have accusers unnumbered; but if unknown, you will
remain in security? Yes, a man may say, but then if I do well I
shall have admirers unnumbered. Now the fearful thing is, that it is
not only when you sin, but even when you do aright, that the disorder
of vanity does you mischief, in the former case subverting thousands,
in the present bereaving thee entirely of thy reward. It is then a sad
thing, and replete with disgrace of every kind, to be in love with
glory even in civil matters. But when even in spiritual you are in the
same plight what excuse is there left remaining for you, when you are
not minded to yield God even as much honor as you have yourself from
your servants? For even the slave "looketh to the eyes of his
master" (Ps. cxxiii. 2), and the hireling to his employer, who
is to pay him wages, and the disciple to his master. But you do just
the contrary. Having left the God that hired thee, even thy
Master, thou lookest to thy fellow-servants; and this knowing that
God remembers thy well-doings even after this life, but man only for
the present. And when thou hast spectators assembled in Heaven, thou
art gathering together spectators upon earth. And where the wrestler
struggles, there he would be honored; but thou, while thy wrestling
is above, art anxious to gain thee a crown below. And what can be
worse than madness like this? But let us look, if it seem proper, at
the crowns also. For one is formed by haughtiness, and a second by
grudging against another, and a third by dissimulation and flattery,
another again by wealth, and another by servile obsequiousness. And
like as children at their childish play put crowns of grass upon one
another, and many a time laugh at him that is crowned behind his back;
thus now also they that pass their praises upon thee, many a time joke
by themselves at their putting the grass upon us. And would it were
grass only! But now the crown is laden with much mischief, and ruins
all our well-doings. Taking then the vileness of it into
consideration, flee from the damage entailed. For how many would you
have to praise you? A hundred? or twice, or thrice, or four times
as many? Or rather, if you please, put them at ten times or twenty
times as many, and let there be two or four thousand, or if you will,
even ten thousand to applaud you. Still these be no better than so
many daws cawing from above. Or rather taking the assemblage of the
angels into consideration, these will seem more vile than even worms,
and their good word of not so much solidity as a cobweb, or a smoke,
or a dream. Hear then how Paul, who saw through these things
thoroughly, is so far from seeking after them, that he even deprecates
them, in the words "But God forbid that I should glory, save in
the cross of Christ." (Gal. vi. 14.) This glory then be thou
also emulous of, that thou mayest not provoke the Master, because in
so doing thou art insulting God, and not thyself alone. For if thou
even wert a painter, and hadst some pupil, and he were to omit showing
thee his practice of the art, but set forth his painting publicly just
to any body that chanted to observe it, thou wouldest not take it
quietly. But if this even with thy fellow-servants were an insult,
how much more with the Master! But if you have a mind to learn on
other grounds to feel scorn for the thing, be of a lofty mind, laugh
at appearances, increase thy love of real glory, be filled with a
spiritual temper, say to thy soul as Paul did, "Knowest thou not
that we shall judge angels?" (1 Cor. vi. 3) and having by this
roused it up, go on to rebuke it, and say, Thou that judgest the
angels, wilt thou let thyself be judged of off-scourings, and be
praised with dancers, and mimics, and gladiators, and
horse-drivers? For these men do follow after applause of this sort.
But do thou poise thy wing high above the din of these, and emulate
that citizen of the wilderness, John, and learn how he was above
regarding the multitude, and did not turn him to look at flatterers,
but when he saw all the dwellers in Palestine poured forth about him,
and wondering, and astonished at him, he was not puffed up with such
honor as this, but rose up against them, and discoursing to his great
concourse as if to one youth, he thus rebuked them and said, "Ye
serpents, ye generation of vipers!" (Matt. iii. 7.) Yet it
was for him that they had run together, and left the cities, in order
to see that holy personage, and still none of these things unnerved
him. For he was far above glory, and free from all vanity. So also
Stephen, when he saw the same people again, not honoring him, but
mad upon him, and gnashing their teeth, being lifted above their
wrath, said, "Ye stiff-necked and uncircumcised in heart."
(Acts vii. 51.) Thus also Elias, when those armies were
present, and the king, and all the people, said, "How long halt ye
upon both your hips?" (1 Kings xviii. 21, LXX. true sense
of "halt.") But we flatter all, court all, with this servile
obsequiousness buying their honor. Wherefore all things are turned
upside down, and for this favor the business of Christianity is
betrayed, and everything neglected for the opinion of the generality.
Let us then banish this passion, and then we shall have a right notion
of liberty, and of the haven, and the calm. For the vain man is ever
like persons in a storm, trembling, and fearing, and serving a
thousand masters. But he that is clear of this thraldom, is like men
in havens, enjoying a liberty untainted. Not so that person, but as
many acquaintances as he has, so many masters has he, and he is forced
to be a slave to all of them. How then are we to get free from this
hard bondage? It is by growing enamoured of another glory, which is
really glory. For as with those that are enamoured of persons, the
sight of some handsomer one doth by its being seen take them off from
the first: so with those that court the glory which cometh from us
men, the glory from heaven, if it gleameth on them, has power to lead
them off from this. Let us then look to this, and become thoroughly
acquainted with it, that by feeling admiration of its beauty, we may
shun the hideousness of the other, and have the benefit of much
pleasure by enjoying this continually. Which may we all attain to by
the grace and love toward man, etc.
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