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ROM. III. 9-18.
What then have we more than they? For we have proved both Jews and
Gentiles, that they are all under sin. As it is written, There is
none righteous, no, not one: there is none that understandeth, there
is none that seeketh after God. They are all gone out of the way,
they are together become unprofitable; there is none that doeth good,
no not one. Their throat is an open sepulchre; with their tongues
have they used deceit; the poison of asps is under their lips; whose
mouth is full of cursing and bitterness: their feet are swift to shed
blood: destruction and misery are in their ways: and the way of peace
have they not known: there is no fear of God before their eyes."
He had accused the Gentiles, he had accused the Jews; it came next
in order to mention the righteousness which is by faith. For if the
law of nature availed not, and the written Law was of no advantage,
but both weighed down those that used them not aright, and made it
plain that they were worthy of greater punishment, then after this the
salvation which is by grace was necessary. Speak then of it, O
Paul, and display it. But as yet he does not venture, as having an
eye to the violence of the Jews, and so turns afresh to his accusation
of them; and first he brings in as accuser, David speaking of the
same things at length, which Isaiah mentioned all in short compass,
so furnishing a strong curb for them, so that they might not bound
off, nor any of his hearers, while the matters of faith were laid open
to them, might after this start away; being beforehand safely held
down by the accusations of the prophets. For there are three excesses
which the prophet lays down; he says that all of them together did
evil, and that they did not do good indifferently with evil, but that
they followed after wickedness alone, and followed it also with all
earnestness. And next that they should not say, "What then, if
these things were said to others?" he goes on:
Ver. 19. "Now we know that what things soever the Law saith, it
saith to them who are under the Law."
This then is why, next to Isaiah, who confessedly aimed at them, he
brought in David; that he might show that these things also belonged
to the same subject. For what need was there, he means, that a
prophet who was sent for your correction should accuse other people.
For neither was the Law given to any else than you. And for what
reason did he not say, we know that what things soever the prophet
saith, but what things soever the Law saith? It is because Paul
uses to call the whole Old Testament the Law. And in another place
he says, "Do ye not hear the Law, that Abraham had two sons?"
(Gal. iv.
21, 22.) And here he calls the Psalm the Law when he says,
"We know that what things soever the Law saith, it saith to them who
are under the Law. Next he shows that neither are these things he
said merely for accusation's sake, but that he may again be paving the
way for faith. So close is the relationship of the Old Testament
with the New, since even the accusations and reproofs were entirely
with a view to this, that the door of faith might open brightly upon
them that hear it. For since it was the principal bane of the Jews
that they were so conceited with themselves (which thing he mentioned
as he went on, "how that being ignorant of the righteousness of God,
and going about to establish their own righteousness, they submitted
not themselves to the righteousness of God") (Rom. x. 3), the
Law and the Prophet by being beforehand with them cast down their high
thoughts, and laid low their conceit, that being brought to a
consideration of their own sins, and having emptied out the whole of
their unreasonableness, and seen themselves in danger of the last
extremity, they might with much earnestness run unto Him Who offered
them the remission of their sins, and accept grace through faith. And
this it is then which St. Paul hints even here, when he says,
"Now we know that what things soever the Law saith, it saith to them
who are under the Law, that every mouth may be stopped, and all the
world may become guilty before God."
Here then he exhibits them as destitute of the boldness of speech which
comes of works, and only using a parade of words and behaving in a
barefaced way. And this is why he uses so literal an expression,
shying, "that every mouth may be stopped," so pointing out the
barefaced and almost uncontrollable pomposity of their language, and
that their tongue was now curbed in the strictest sense. For as an
unsupportable torrent, so had it been borne along. But the prophet
stopped it. And when Paul saith, "that every mouth may be
stopped," what he means is, not that the reason of their sinning was
that their mouth might be stopped, but that the reason of their being
reproved was that they might not commit this very sin in ignorance.
"And all the world may become guilty before God." He does not say
the Jew, but the whole of mankind. For the phrase, "that every
mouth may be stopped," is the language of a person hinting at them,
although he has not stated it clearly, so as to prevent the language
being too harsh. But the words "that all the world may become guilty
before God," are spoken at once both of Jews and of Greeks. Now
this is no slight thing with a view to take down their
unreasonableness. Since even here they have no advantage over the
Gentiles, but are alike given up as far as salvation is concerned.
For he would be in strict propriety called a guilty person, who cannot
help himself to any excuse, but needeth the assistance of another: and
such was the plight of all of us, in that we had lost the things
pertaining to salvation.
Ver. 20. "For by the Law is the knowledge of sin."
He springs upon the Law again, with forbearance however (for what he
says is not an accusation of it, but of the listlessness of the
Jews). Yet nevertheless he has been earnest here with a view (as he
was going to introduce his discourse about faith) to show its utter
feebleness. For if thou boastest in the Law, he means, it puts thee
to the greater shame: it solemnly parades forth your sins before you.
Only he does not word it in this harsh way, but again in a subdued
tone; "For by the Law is the knowledge of sin." And so the
punishment is greater, but that because of the Jew. For the Law
accomplished the disclosure of sin to you, but it was your duty then to
flee it. Since then you have not fled you have pulled the punishment
more sorely on yourself, and the good deed of the Law has been made to
you a supply of greater vengeance. Now then having added to their
fear, he next brings in the things of grace, as having brought them to
a strong desire of the remission of their sins, and says, Ver.
21. "But now the righteousness of God without the Law is
manifested."
Here he utters a great thing, and such as needed much proof. For if
they that lived in the Law not only did not escape punishment, but
were even the more weighed down thereby, how without the Law is it
possible not only to escape vengeance, but even to be justified? For
he has here set down two high points, the being justified, and the
obtaining these blessings, without the Law. And this is why he does
not say righteousness simply, but the righteousness of God, so by the
worthiness of the Person displaying the greater degree of the grace,
and the possibility of the promise. For to Him all things are
possible. And he does not say, "was given," but "is
manifested," so cutting away the accusation of novelty. For that
which is manifested, is so as being old, but concealed. And it is
not this only, but the sequel that shows that this is no recent thing.
For after saying, "is manifested," he proceeds:
"Being witnessed by the Law and the Prophets."
Do not be troubled, he means, because it has but now been given, nor
be affrighted as though at a thing new and strange. For of old both
the Law and the Prophets foretold it. And some passages he has
pointed out in the course of this argument, and some he will shortly,
having in what came before brought in Habakkuk as saying, "the just
shall live by faith" (i. 17), but in what comes after, Abraham
and David, as themselves also conversing with us about these things.
Now the regard they had for these persons was great, for one was a
patriach and a prophet, and the other a king and a prophet: and
further the promises about these things had come to both of them. And
this is why Matthew in the first beginning of his Gospel mentions both
of these first, and then brings forward in order the forefathers. For
after saying, "the Book of the Generation of Jesus Christ"
(Matt. i. 1), he does not wait after Abraham to name Isaac also
and Jacob, but mentions David along with (5 Mss. "after")
Abraham. And what is wonderful indeed is, that he has even set
David before Abraham speaking on this wise, "the Son of David,
the Son of Abraham," and then begins the catalogue of Isaac and
Jacob, and all the rest in order. And this is why the Apostle here
keeps presenting them in turns, and speaks of the righteousness of God
being witnessed by the Law and the Prophets. Then that no one should
say, How are we to be saved without contributing anything at all to
the object in view? he shows that we also offer no small matter toward
this, I mean our faith. Therefore after saying, "the righteousness
of God," he adds straightway, "by faith unto all and upon all that
believe."
Here again the Jew is alarmed by his not having anything better than
the rest, and being numbered with the whole world. Now that he may
not feel this, he again lowers him with fear by adding, "For there
is no difference, for all have sinned." For tell me not that it is
such and such a Greek, such and such a Scythian, such and such a
Thracian, for all are in the same plight. For even if you have
received the Law, one thing alone is there which you have learnt from
the Law--to know sin, not to flee from it. Next, that they may
say, "even if we have sinned, still it is not in the same way that
they did," he added, "and have come short of the glory of God."
So that even if you have not done the same sins as others, still you
are alike bereft of the glory, since you belong to those who have
offended, and he that hath offended belongeth not to such as are
glorified, but to such as are put to shame. Yet, be not afraid: for
the reason of my saying this was not that I might thrust you into
despair, but that I might show the love of the Lord (Despotou)
toward man: and so he goes on; Ver. 24, 25. "Being justified
freely by His grace through the redemption that is in Christ Jesus:
Whom God hath set forth to be a propitiation through faith in His
blood, to declare His righteousness."
See by how many proofs he makes good what was said. First, from the
worthiness of the person, for it is not a man who doeth these things,
that He should be too weak for it, but God all-powerful. For it is
to God, he says, that the righteousness belongs. Again, from the
Law and the Prophets. For you need not be afraid at hearing the
"without the Law," inasmuch as the Law itself approves this.
Thirdly, from the sacrifices under the old dispensation.
For it was on this ground that he said, "In His blood," to call
to their minds those sheep and calves. For if the sacrifices of things
without reason, he means, cleared from sin, much more would this
blood. And he does not say barely lutrwsews, but apolu-trwsews,
entire redemption, to show that we should come no more into such
slavery. And for this same reason he calls it a propitiation, to show
that if the type had such force, much more would the reality display
the same. But to show again that it was no novel thing or recent, he
says, "fore-ordained" (Auth. Version marg.); and by saying
God "fore-or dained," and showing that the good deed is the
Father's, he showeth it to be the Son's also. For the Father
"fore-ordained," but Christ in His own blood wrought the whole
aright.
"To declare His righteousness." What is declaring of
righteousness? Like the declaring of His riches, not only for Him
to be rich Himself, but also to make others rich, or of life, not
only that He is Himself living, but also that He makes the dead to
live; and of His power, not only that He is Himself powerful, but
also that He makes the feeble powerful. So also is the declaring of
His righteousness not only that He is Himself righteous, but that
He doth also make them that are filled with the putrefying sores
(kaasapentas) (kaasapentas) of sin suddenly righteous. And it is
to explain this, viz. what is "declaring," that he has added,
"That He might be just, and the justifier of him which believeth in
Jesus." Doubt not then: for it is not of works, but of faith: and
shun not the righteousness of God, for it is a blessing in two ways;
because it is easy, and also open to all men. And be not abashed and
shamefaced. For if He Himself openly declareth (endeiknutai)
Himself to do so, and He, so to say, findeth a delight and a pride
therein, how comest thou to be dejected and to hide thy face at what
thy Master glorieth in? Now then after raising his hearers
expectations by saying that what had taken place was a declaring of the
righteousness of God, he next by fear urges him on that is tardy and
remissful about coming; by speaking as follows:
"On account of the relaxing of sins that were before." Do you see
how often he keeps reminding them of their transgressions? Before, he
did it by saying, "through the Law is the knowledge of sin;" and
after by saying, "that all have sinned," but here in yet stronger
language. For he does not say for the sins, but, "for the
relaxing," that is, the deadness. For there was no longer any hope
of recovering health, but as the paralyzed body needed the hand from
above, so doth the soul which hath been deadened. And what is indeed
worse, a thing which he sets down as a charge, and points out that it
is a greater accusation. Now what is this? That the last state was
incurred in the forbearance of God. For you cannot plead, he means,
that you have not enjoyed much forbearance and goodness. But the words
"at this time" are those of one who is pointing out the greatness of
the power (Sav. forbearance) and love toward man. For after we had
given all over, (he would say,) and it were time to sentence us,
and the evils were waxed great and the sins were in their full, then
He displayed His own power, that thou mightest learn how great is the
abundancy of righteousness with Him. For this, had it taken place at
the beginning, would not have had so wonderful and unusual an
appearance as now, when every sort of cure was found unavailing.
Ver. 27. "Where is boasting then? it is excluded,:" he says.
"By what law? of works? Nay, but by the law of faith."
Paul is at great pains to show that faith is mighty to a degree which
was never even fancied of the Law. For after he had said that God
justifieth man by faith, he grapples with the Law again. And he does
not say, where then are the well doings. of the Jews? where their
righteous dealing? but, "where is then the boasting?" so taking
every opportunity of showing, that they do but use great words, as
though they had somewhat more than others, and have no work to show.
And after saying, "Where then is the boasting?" he does not say,
it is put out of sight and hath come to an end, but "it is
excluded," which word rather expresses unseasonableness; since the
reason for it is no more. For as when the judgment is come they that
would repent have not any longer the season for it, thus now the
sentence being henceforth passed, and all being upon the point of
perishing, and He being at hand Who by grace would break these
terrors, they had no longer the season for making a plea of
amelioration wrought by the Law. For if it were right to strengthen
themselves upon these things, it should have been before His coming.
But now that He who should save by faith was come, the season for
those efforts was taken from them. For since all were convicted, He
therefore saveth by grace. And this is why He is come but now, that
they may not say, as they would had He come at the first, that it was
possible to be saved by the Law and by our own labors and
well-doings. To curb therefore this their effrontery, He waited a
long time: so that after they were by every argument clearly convicted
of inability to help themselves, He then saved them by His grace.
And for this reason too when he had said above, "To declare His
righteousness," he added, "at this time." If any then were to
gainsay, they do the same as if a person who after committing great
sins was unable to defend himself in court, but was condemned and going
to be punished, and then being by the royal pardon forgiven, should
have the effrontery after his forgiveness to boast and say that he had
done no sin. For before the pardon came, was the time to prove it:
but after it came he would no longer have the season for boasting. And
this happened in the Jews' case. For since they had been traitors to
themselves, this was why He came, by His very coming doing away
their boasting. For he who saith that he is a "teacher of babes, and
maketh his boast in the Law," and styles himself "an instructor of
the foolish," if alike with them he needed a teacher and a Saviour,
can no longer have any pretext for boasting. For if even before this,
the circumcision was made uncircumcision, much rather was it now,
since it is cast out from both periods. But after saying that "it was
excluded," he shows also, how. How then does he say it was
excluded? "By what law? of works? Nay, but by the law of
faith." See he calls the faith also a law delighting to keep to the
names, and so allay the seeming novelty. But what is the "law of
faith?" It is, being saved by grace. Here he shows God's power,
in that He has not only saved, but has even justified, and led them
to boasting, and this too without needing works, but looking for faith
only. And in saying this he attempts to bring the Jew who has
believed to act with moderation, and to calm him that hath not
believed, in such way as to draw him on to his own view. For he that
has been saved, if he be high-minded in that he abides by the Law,
will be told that he himself has stopped his own mouth, himself has
accused himself, himself has renounced claims to his own salvation,
and has excluded boasting. But he that hath not believed again, being
humbled by these same means, will be capable of being brought over to
the faith. Do you see how great faith's pre minence is? How it hath
removed us from the former things, not even allowing us to boast of
them?
Ver. 28. "Therefore we conclude that a man is justified by faith
without the deeds of the Law."
When he had shown that by faith they were superior to the Jews, then
he goes on with great confidence to discourse upon it also, and what
seemed therein to annoy he again heals up. For these two things were
what confused the Jews; one, if it were possible for men, who with
works were not saved, to be saved without them, and another, if it
were just for the uncircumcised to enjoy the same blessings with those,
who had during so long a period been nurtured in the Law; which last
confused them more by far than the former. And on this ground having
proved the former, he goes on to the other next, which perplexed the
Jews so far, that they even complained on account of this position
against Peter after they believed. What does he say then?
"Therefore we conclude, that by faith a man is justified." He does
not say, a Jew, or one under the Law, but after leading forth his
discourse into a large room, and opening the doors of faith to the
world, he says "a man," the name common to our race. And then
having taken occasion from this, he meets an objection not set down.
For since it was likely that the Jews, upon hearing that faith
justifieth every man, would take it ill and feel offended, he goes
on, Ver. 29. "Is He the God of the Jews only?"
As if he said, On what foot does it then seem to you amiss that every
man should be saved? Is God partial? So showing from this, that in
wishing to flout the Gentiles, they are rather offering an insult to
God's glory, if, that is, they would not allow Him to be the God
of all. But if He is of all, then He taketh care of all; and if
He care for all, then He saveth all alike by faith. And this is why
he says, "Is He the God of the Jews only? is He not also of the
Gentiles? Yes, of the Gentiles also." For He is not partial as
the fables of the Gentiles (cf. Ov. Tr. I. ii. 5. sqq)
are, but common to all, and One.And this is why he goes on, Ver.
30. "Seeing it is one God."
That is, the same is the Master of both these and those. But if you
tell me of the ancient state of things, then too the dealings of
Providence were shared by both, although in diverse ways. For as to
thee was given the written law, so to them was the natural; and they
came short in nothing, if, that is, only they were willing, but were
even able to surpass thee. And so he proceeds, with an allusion to
this very thing, "Who shall justify the circumcision by faith, and
the uncircumcision through faith," so reminding them of what he said
before about uncircumcision and circumcision, whereby he showed that
there was no difference. But if then there was no difference, much
less is there any now, And this accordingly he now establishes upon
still clearer grounds, and so demonstrates, that either of them stand
alike in need of faith.
Ver. 31. "Do we then," he says, "make void the Law through
faith? God forbid yea, we establish the Law."
Do you see his varied and unspeakable judgment? For the bare use of
the word "establish" shows that it was not then standing, but was
worn out (katalelumenon). And note also Paul's exceeding power,
and how superabundantly he maintains what he wishes. For here he shows
that the faith, so far from doing any disparagement to the "Law,"
even assists it, as it on the other hand paved the way for the faith.
For as the Law itself before bore witness to it (for he saith,
"being witnessed by the Law and the Prophets"), so here this
establisheth that, now that it is unnerved. And how did it
establish? he would say. What was the object of the Law and what the
scope of all its enactments? Why, to make man righteous. But this
it had no power to do. "For all," it says, "have sinned:" but
faith when it came accomplished it.
For when a man is once a believer, he is straightway justified. The
intention then of the Law it did establish, and what all its
enactments aim after, this hath it brought to a consummation.
Consequently it has not disannulled, but perfected it. Here then
three points he has demonstrated; first, that without the Law it is
possible to be justified; next, that this the Law could not effect;
and, that faith is not opposed to the Law. For since the chief cause
of perplexity to the Jews was this, that the faith seemed to be in
opposition to it, he shows more than the Jew wishes, that so far from
being contrary, it is even in close alliance and co peration with it,
which was what they especially longed to hear proved.
But since after this grace, whereby we were justified, there is need
also of a life suited to it, let us show an earnestness worthy the
gift. And show it we shall, if we keep with earnestness charity, the
mother of good deeds. Now charity is not bare words, or mere ways of
speaking (prosrhseis) to men, but a taking care (prostasia) of
them, and a putting forth of itself by works, as, for instance, by
relieving poverty, lending one's aid to the sick, rescuing from
dangers, to stand by them that be in difficulties, to weep with them
that weep, and to rejoice with them that rejoice. (Rom. xii.
15.) For even this last is a part of charity. And yet this seems
a little thing, to be rejoicing with them that rejoice: nevertheless
it is exceedingly great, and requireth for it the spirit of true
wisdom. And we may find many that perform the more irksome part
(peikroteron), and yet want vigor for this. For many weep with them
that weep, but still do not rejoice with them that rejoice, but are in
tears when others rejoice; now this comes of grudging and envy. The
good deed then of rejoicing when our brother rejoices is no small one,
but even greater than the other: and haply not only greater than
weeping with them that weep, but even than standing by them that are in
danger. There are many, at all events, that have shared danger with
men in danger, but were cut to the heart when they came into honor.
So great is the tyranny of a grudging spirit! And yet the one is a
thing of toils and labors, and this of choice and temper only. Yet at
the same time many that have endured the harder task have not
accomplished the one easier than it, but pine and consume away when
they see others in honor, when a whole Church is benefited, by
doctrine, or in any other fashion. And what can be worse than this?
For such an one doth not any more fight with his brother, but with the
will of God. Now consider this, and be rid of the disease: and even
if you be unwilling to set your neighbor free, at least set yourself
free from these countless evils. Why do you carry war into your own
thoughts? Why fill your soul with trouble? why work up a storm? why
turn things upside down? How will you be able, in this state of
mind, to ask forgiveness of sins? For if those that allow not the
things done against themselves to pass, neither doth He forgive, what
forgiveness shall He grant to those who go about to injure those that
have done them no injury? For this is a proof of the utmost
wickedness.
Men of this kind are fighting with the Devil, against the Church,
and haply even worse than he. For him one can be on one's guard
against. But these cloaking themselves under the mask of
friendliness, secretly kindle the pile, throwing themselves the first
into the furnace, and laboring under a disease not only unfit for
pity, but even such as to meet with much ridicule. For why is it,
tell me, that thou art pale and trembling and standing in fear? What
evil has happened? Is it that thy brother is in honor, and looked up
to, and in esteem? Why, thou oughtest to make chaplets, and
rejoice, and glorify God, that thine own member is in honor and
looked up to! But art thou pained that God is glorified? Seest thou
to what issue the war tends? But, some will say, it is not because
God is glorified, but because my brother is. Yet through him the
glory ascendeth up to God: and so will the war from thee do also.
But it is not this, he will say, that grieves me, for I should wish
God to be glorified by me. Well then! rejoice at thy brother's
being in honor, and then glorified is God again through thee also;
and all will say, Blessed be God that hath His household so minded,
wholly freed from envy, and rejoicing together at one another's
goods! And why do I speak of thy brother? for if he were thy foe and
enemy, and God were glorified through him, a friend shouldest thou
make of him for this reason. But thou makest thy friend an enemy
because God is glorified by his being in honor. And were any one to
heal thy body when in evil plight, though he were an enemy, thou
wouldest count him thenceforward among the first of thy friends: and
dost thou reckon him that gladdens the countenance of Christ's Body,
that is, the Church, and is thy friend, to be yet an enemy? How
else then couldest thou show war against Christ? For this cause,
even if a man do miracles, have celibacy to show, and fasting, and
lying on the bare ground, and doth by this virtue advance even to the
angels, yet shall he be most accursed of all, while he has this
defect, and shall be a greater breaker of the Law than the adulterer,
and the fornicator, and the robber, and the violator of supulchres.
And, that no one may condemn this language of hyperbole, I should be
glad to put this question to you. If any one were come with fire and
mattock, and were destroying and burning this House, and digging down
this Altar, would not each one of those here stone him with stones as
accursed and a law-breaker? What then, if one were to bring a flame
yet more consuming than that fire, I mean envy, that doth not ruin
the buildings of stone nor dig down an Altar of gold, but subverteth
and scornfully marreth what is far more precious than either wails or
Altar, the Teachers' building, what sufferance would he deserve?
For let no one tell me, that he has often endeavored and been unable:
for it is from the spirit that the actions are judged. For Saul did
kill David, even though he did not hit him. (1 Sam. xix.
10.) Tell me, dost thou not perceive that thou art plotting
against the sheep of Christ when thou warrest with His Shepherd?
those sheep for whom also Christ shed His Blood, and bade us both to
do and to suffer all things? Dost thou not remind thyself that thy
Master sought thy glory and not His own, but thou art seeking not
that of thy Master but thine own? And yet if thou didst see His then
thou wouldst have obtained thine own also. But by seeking thine own
before His, thou wilt not ever gain even this.
What then will be the remedy? Let us all join in prayer, and let us
lift up our voice with one accord in their behalf as for those
possessed, for indeed these are more wretched than they, inasmuch as
their madness is of choice. For this affliction needeth prayer and
much entreaty. For if he that loveth not his brother, even though he
empty out his money, yea, and have the glory of martyrdom, is no whit
advantaged; consider what punishment the man deserves who even wars
with him that hath not wronged him in anything; he is even worse than
the Gentiles: for if to love them that love us does not let us have
any advantage over them, in what grade shall he be placed, tell me,
that envieth them that love him? For envying is even worse than
warring; since he that warreth, when the cause of the war is at an
end, puts an end to his hatred also: but the grudger would never
become a friend. And the one shows an open kind of battle, the other
a covert: and the one often has a reasonable cause to assign for the
war, the other, nothing else but madness, and a Satanic spirit. To
what then is one to compare a soul of this kind? to what viper? to
what asp? to what canker-worm? to what scorpion? since there is
nothing so accursed or so pernicious as a soul of this sort. For it is
this, it is this, that hath subverted the Churches, this that hath
gendered the heresies, this it was that armed a brother's hand, and
made his right hand to be dipped in the blood of the righteous, and
plucked away the laws of nature, and set open the gates for death, and
brought that curse into action, and suffered not that wretch to call to
mind either the birth-pangs, or his parents, or anything else, but
made him so furious, and led him to such a pitch of phrenzy, that even
when God exhorted him and said, "Unto thee shall be his recourse,
and thou shalt rule over him" (Gen. iv. 7, LXX.); he did
not even then give in. Yet did He both forgive him the fault, and
make his brother subject to him: but his complaint is so incurable,
that even if thousands of medicines are applied, it keeps sloughing
with its own corruption. For wherefore art thou so vexed, thou most
miserable of men? Is it because God hath had honor shown Him?
Nay, this would show a Satanical spirit. Is it then because thy
brother outstrips thee in good name? As for that, it is open to thee
in turn to outstrip him. And so, if thou wouldest be a conqueror,
kill not, destroy not, but let him abide still, that the material for
the struggle may be preserved, and conquer him living. For in this
way thy crown had been a glorious one; but by thus destroying thou
passest a harder sentence of defeat upon thyself. But a grudging
spirit hath no sense of all this. And what ground hast thou to covet
glory in such solitude? for those were at that time the only
inhabitants of the earth. Still even then this restrained him not,
but he cast away all from his mind, and stationed himself in the ranks
of the devil; for he it was who then led the war upon Cain's side.
For inasmuch as it was not enough for him that man had become liable to
death, by the manner of the death he tried to make the tragedy still
greater, and persuaded him to become a fratricide. For he was urgent
and in travail to see the sentence carried into effect, as never
satisfied with our ills. As if any one who had got an enemy in
prison, and saw him under sentence, were to press, before he was out
of the city, to see him butchered within it, and would not wait even
the fitting time, so did the devil then, though he had heard that man
must return to earth, travail with desire to see something worse, even
a son dying before his father, and a brother destroying a brother, and
a premature and violent slaughter. See you what great service envy
hath done him? how it hath filled the insatiate spirit of the devil,
and hath prepared for him a table great as he desired to see?
Let us then escape from the disease; for it is not possible, indeed
it is not, to escape from the fire prepared for the devil, unless we
get free from this sickness. But free we shall get to be if we lay to
mind how Christ loved us, and also how He bade us love one another.
Now what love did He show for us? His precious Blood did He shed
for us when we were enemies, and had done the greatest wrong to Him.
This do thou also do in thy brother's case (for this is the end of
His saying "A new commandment I give unto you, That ye so love one
another as I have loved you") (John xiii. 34); or rather even
so the measure does not come to a stand. For it was in behalf of His
enemies that He did this. And are you unwilling to shed your blood
for your brother? Why then dost thou even shed his blood, disobeying
the commandment even to reversing it? Yet what He did was not as a
due: but you, if you do it, are but fulfilling a debt. Since he
too, who, after receiving the ten thousand talents, demanded the
hundred pence, was punished not merely for the fact that he demanded
them, but because even by the kindness done him he had not become any
better, and did not even follow where his Lord had begun, or remit
the debt. For on the part of the servant the thing done was but a debt
after all, if it had been done. For all things that we do, we do
towards the payment of a debt. And this is why Himself said, "When
ye have done all, say, We are unprofitable servants, we have done
that which was our duty to do." (Luke xvii. 10.) If then we
display charity, if we give our goods to them that need, we are
fulfilling a debt; and that not only in that it was He who first began
the acts of goodness, but because it is His goods that we are
distributing if we ever do give. Why then deprive thyself of what He
willeth thee to have the right of? For the reason why He bade thee
give them to another was that thou mightest have them thyself. For so
long as thou hast them to thyself even thou thyself hast them not. But
when thou hast given to another, then hast thou received them thyself.
What charm then will do as much as this? Himself poured forth His
Blood for His enemies: but we not even money for our benefactor. He
did so with His Blood that was His own: we will not even with money
that is not ours. He did it before us, we not even after His
example. He did it for our salvation, we will not do it even for our
own advantage. For He is not to have any advantage from our love
toward man, but the whole gain accrueth unto us. For this is the very
reason why we are bidden to give away our goods, that we may not be
thrown out of them. For as a person who gives a little child money and
bids him hold it fast, or give it the servant to keep, that it may not
be for whoever will to snatch it away, so also doth God. For He
says, Give to him that needeth, lest some one should snatch it away
from thee, as an informer, for instance, or a calumniator, or a
thief, or, after all these are avoided, death. For so long as thou
boldest it thyself, thou hast no safe hold of it. But if thou givest
it Me through the poor, I keep it all for thee exactly, and in fit
season will return it with great increase. For it is not to take it
away that I receive it, but to make it a larger amount and to keep it
more exactly, that I may have it preserved for you against that time,
in which there is no one to lend or to pity. What then can be more
hard-hearted, than if we, after such promises, cannot make up our
minds to lend to him? Yes, it is for this that we go before Him
destitute and naked and poor, not having the things committed to our
charge, because we do not deposit them with Him who keepeth them more
exactly than any. And for this we shall be most severely punished.
For when we are charged with it, what shall we be able to say about
the loss of them? what pretext to put forward? what defence? For
what reason is there why you did not give? Do you disbelieve that you
will receive it again? And how can this be reasonable? For He that
hath given to one that hath not given, how shall He not much rather
give after He has received? Does the sight of them please you?
Well then, give much the more for this reason, that you may there be
the more delighted, when no one can take them from you. Since now if
you keep them, you will even suffer countless evils. For as a dog,
so doth the devil leap upon them that are rich, wishing to snatch from
them, as from a child that holdeth a sippet or a cake. Let us then
give them to our Father, and if the devil see this done, he will
certainly withdraw: and when he has withdrawn, then will the Father
safely give them all to thee, when he cannot trouble, in that world to
come. For now surely they that be rich differ not from little children
that are troubled by dogs, while all are barking round them, tearing
and pulling; not men only, but ignoble affections; as gluttony,
drunkenness, flattery, uncleanness of every kind. And when we have
to lend, we are very anxious about those that give much, and look
particularly for those that are frank dealers.
But here we do the opposite. For God, Who dealeth frankly, and
giveth not one in the hundred, but a hundred-fold, we desert, and
those who will not return us even the capital, these we seek after.
For what return will our belly make us, that consumeth the larger
share of our goods? Dung and corruption. Or what will vainglory?
Envy and grudging. Or what nearness? Care and anxiety. Or what
uncleanness? Hell and the venomous worm! For these are the debtors
of them that be rich, who pay this interest upon the capital, evils at
present, and dreadful things in expectation. Shall we then lead to
these, pray, with such punishment for interest, and shall we not
trust the same to Christ (4 Mss. ore. tp) Who holdeth forth unto
us heaven, immortal life, blessings unutterable? And what excuse
shall we have? For how comest thou not to give to Him, who will
assuredly return, and return in greater abundance?
Perhaps it is because it is so long before He repays. Yet surely He
repays even here. For He is true which saith, "Seek the kingdom of
heaven, and all these things shall be added to you." (Matt. vi.
33.) Seest thou this extreme munificence? Those goods, He
says, have been stored up for thee, and are not diminishing: but
these here I give by way of increase and surplus. But, besides all
this, the very fact of its being so long before thou wilt receive it,
does but make thy riches the greater: since the interest is more. For
in the case of those who have money lent them, we see that this is what
the lenders do, lending, that is, with greater readiness to those who
refund a long time after. For he that straightway repays the whole,
cuts off the progression of the interest, but he that keeps possession
of it for a longer time, makes also the gain from it greater. Shall
we then, while in man's case we are not offended at the delay, but
even use artifices to make it greater, in the case of God be so
little-minded, as on this very ground to be backward and to retract?
And yet, as I said, He both giveth here, and along with the reason
mentioned, as planning also some other greater advantage to us, He
there keepeth the whole in store. For the abundance of what is given,
and the excellency of that gift, transcends this present worthless
life. Since in this perishable and doomed body there is not even the
possibility of receiving those unfading crowns; nor in our present
state, perturbed and full of trouble, and liable to many changes as it
is, of attaining to that unchangeable unperturbed lot. Now you, if
any one were to owe you gold, and while you were staying in a foreign
country, and had neither servants, nor any means to convey it across
to the place of your abode, were to promise to pay you the loan, would
beseech him in countless ways to have it paid down not in the foreign
land, but at home rather. But do you think right to receive those
spiritual and unutterable things in this world? Now what madness this
would show! For if you receive them here, you must have them
corruptible to a certainty; but if you wait for that time, He will
repay you them incorruptible and unalloyed. If you receive here, you
have gotten lead; but if there, tried gold. Still He does not even
deprive thee of the goods of this life. For along with that promise
He has placed another also, to the following effect, That every one
that loveth the things of the world to come, shall receive "an
hundred-fold in this life present, and shall inherit eternal life."
(Matt. xix. 29.) If then we do not receive the,
hundred-fold, it is ourselves that are to blame for not lending to
Him Who can give so much, for all who have given have received much,
even though they gave but little. For what great thing, tell me, did
Peter give? was it not a net that was broken (Luke v. 6, 11),
and a rod and a hook only? Yet still God opened to him the houses of
the world, and spread before him land and sea, and all men invited him
to their possessions. Or rather they sold what was their own, and
brought it to their feet, not so much as putting it into their hands,
for they dared not, so great was the honor they paid him, as well as
their profuseness. But he was Peter, you will say! And what of
this? O man! For it was not Peter only to whom He made this
promise, neither said He, Thou, O Peter, only art to receive an
hundred-fold, but "every one whosoever hath left houses or brethren
shall receive an hundredfold." For it is not distinction of persons
that He recognizes, but actions that are rightly done. But a circle
of little ones is round about me, one will say, and I am desirous of
leaving them with a good fortune." Why then do we make them paupers?
For if you leave them everything, you are still committing your goods
to a trust that may deceive you. But if you leave God their
joint-heir and guardian, you have left them countless treasures. For
as when we avenge ourselves God assisteth us not, but when we leave it
to Him, more than we expect comes about; so in the case of goods, if
we take thought about them ourselves, He will withdraw from any
providence over them, but if we cast all upon Him, He will place
both them and our children in all safety. And why art thou amazed that
this should be so with God? for even with men one may see this
happening. For if you do not when dying invite any of your relatives
to the care of your children, it often happens, that one who is
abundantly willing feels reluctancy, and is too modest to spring to the
task of his own accord. But if you cast the care upon him, as having
had a very great honor shown him, he will in requital make very great
returns. If then thou wouldest leave thy children much wealth, leave
them God's care. For He Who, without thy having done anything,
gave thee a soul, and formed thee a body, and granted thee life, when
He seeth thee displaying such munificence and distributing their goods
to Himself along with them, must surely open to them every kind of
riches. For if Elijah after having been nourished with a little
meal, since he saw that that woman honored him above her children,
made threshing-floors and oil-presses appear in the little hut of the
widow, consider what loving caring the Lord of Elijah will display!
Let us then not consider how to leave our children rich, but how to
leave them virtuous. For if they have the confidence of riches, they
will not mind aught besides, in that they have the means screening the
wickedness of their ways in their abundant riches. But if they find
themselves devoid of the comfort to be got from that source, they will
do all so as by virtue to find themselves abundant consolation for their
poverty. Leave them then no riches that you may leave them virtue.
For it is unreasonable in the extreme, not to make them, whilst we
are alive, lords of all our goods, yet after we are dead to give the
easy nature of youth full exemption from fear. And yet while we are
alive we shall have power to call them to good account, and to sober
and bridle them, if they make an ill use of their goods: but if after
we are dead we afford them, at the time of the loss of ourselves, and
their own youthfulness, that power which wealth gives, endless are the
precipices into which we shall thrust those unfortunate and miserable
creatures, so heaping fuel upon flame, and letting oil drop into a
fierce furnace. And so, if you would leave them rich and safe
withal, leave God a debtor to them, and deliver the bequest to them
into His hands. For if they receive the money themselves, they will
not know even who to give it to, but will meet with many designing and
unfeeling people. But if thou beforehand puttest it out to interest
with God, the treasure henceforward remains unassailable, and great
is the facility wherewith that repayment will be made. For God is
well pleased at repaying us what He oweth, and both looks with a more
favorable eye upon those who have lent to Him, than on those who have
not; and loveth those the most to whom He oweth the most. And so,
if thou wouldest have Him for thy Friend continually, make Him thy
Debtor to a large amount. For there is no lender so pleased at having
those that owe to him, as Christ (6 Mss. God) is rejoiced at
having those that lend to Him. And such as He oweth nothing to, He
fleeth from; but such as He oweth to, He even runneth unto. Let us
then use all means to get Him for our Debtor; for this is the season
for loans, and He is now in want. If then thou givest not unto Him
now, He will not ask of thee after thy departing hence. For it is
here that he thirsteth, here that He is an hungered. He thirsteth,
since He thirsteth after thy salvation; and it is for this that He
even begs; for this that He even goeth about naked, negotiating
immortal life for thee. Do not then neglect Him; since it is not to
be nourished that He wishes, but to nourish; it is not to be
clothed, but to clothe and to accoutre thee with the golden garment,
the royal robe. Do you not see even the more attached sort of
physicians, when they are washing the sick, wash themselves also,
though they need it not? In the same way He also doth all for the
sake of thee who art sick. For this reason also He uses no force in
demanding, that He may make thee great returns: that thou mayest
learn that it is not because He is in need that He asketh of thee,
but that He may set right that thou needest. For this reason too He
comes to thee in a lowly guise, and with His right hand held forth.
And if thou givest Him a farthing, He turneth not away: and even if
thou rejectest Him, He departeth not but cometh again to thee. For
He desireth, yea desireth exceedingly, our salvation: let us then
think scorn of money, that we may not be thought scorn of by Christ.
Let us think scorn of money, even with a view to obtain the money
itself. For if we keep it here, we shall lose it altogether both here
and hereafter. But if we distribute it with abundant expenditure, we
shall enjoy in each life abundant wealthiness. He then that would
become rich, let him become poor, that he may be rich. Let him spend
that he may collect, let him scatter that he may gather. But if this
is novel and paradoxical, look to the sower, and consider, that he
cannot in any other way gather more together, save by scattering what
he hath and, letting go of what is at hand. Let us now sow and till
the Heaven, that we may reap with great abundance, and obtain
everlasting goods, through the grace and love toward man, etc.
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