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ROM. I. 8.
"First, I thank my God through Jesus Christ for you all, that
your faith is spoken of throughout the whole world."
AN exordium worthy of this blessed spirit, and able to teach all men
to offer unto God the firstlings of their good deeds and words, and to
render thanks not only for their own, but also for others'
well-doings: which also maketh the soul pure from envy and grudging,
and draweth God in a greater measure towards the loving spirit of them
that so render thanks. Wherefore also elsewhere he says, "Blessed
be God and the Father of our Lord Jesus Christ, Who hath blessed
us with all spiritual blessing." (Eph. i. 3.) And it is
fitting that we render thanks not only when rich, but also when poor,
not when in health only, but also when sick, not when we thrive only,
but also when we have to bear the reverse. For when our affairs are
borne onward with a fair wind, to be thankful is not matter of wonder.
But when no small tempests be upon us, and the vessel veers about and
is in jeopardy, then is the great time for displaying patience and
goodness of heart. For this cause Job also gained a crown from
hence, and the shameless mouth of the devil did he stop, and show
clearly that not even when he saw good days was it through his wealth
that he was thankful, but through his much love toward God. And see
too what things he is thankful for: not for things earthly and
perishing, as power and authority and glory (for these things are of
no account), but for real blessings, faith and boldness of speech.
And with how much feeling he gives thanks: for he saith not "to
God," but "to my God," which also the Prophets do, so making
that which is common to all their own. And what is there wonderful in
the Prophets doing so? For God himself plainly does it continually
to His servants, calling Himself the God of Abraham and Isaac and
Jacob, as peculiarly theirs. "That your faith is spoken of
throughout the whole world." What then, had the whole world heard of
the faith of the Romans? Yes, the whole, according to him. (Or,
since that time, pasa ez ekeinou). And it is not a thing unlikely.
For the city was not one of no note, but as being upon a sort of
eminence it was on every account conspicuous. But consider, I pray,
the power of the preaching, how in a short time by means of publicans
and fishermen it took hold upon the very head of all cities, and
Syrians became the teachers and guides of Romans. He attests then
two excellencies in them, both that they believed, and that they
believed with boldness, and that so great as that the fame of them
reached into all the world. "For your faith," he says "is spoken
of throughout the whole world. Your faith," not your verbal
disputations, nor your ques-tionings, nor your syllogisms. And yet
there were there many hindrances to the teaching. For having recently
acquired the empire of the world they were elated, and lived in riches
and luxury, and fishermen brought the preaching there, and they Jews
and of the Jews, a nation hated and had in abomination among all men;
and they were bidden to worship the Crucified, Who was brought up in
Judea. And with the doctrine the teachers proclaimed also an austere
life to men who were practised in softness, and were agitated about
things present. And they that proclaimed it were poor and common men,
of no family, and born of men of no family. But none of these things
hindered the course of the word. So great was the power of the
Crucified as to carry the word round everywhere. "For it is spoken
of," he says, "in all the world." He says not, it is
manifested, but, is spoken of, as if all men had them in their
mouths. And indeed when he bears witness of this in the
Thessalonians, he adds another thing also. For after saying, "from
you sounded out the word of God," he adds, "so that we need not to
speak anything." (1 Thess. i. 8.) For the disciples had come
into the place of teachers, by their boldness of speech instructing
all, and drawing them to themselves. For the preaching came not
anywhere to a stand, but went over the whole world more rapidly than
fire. But here there is only thus much--"it is spoken of." He
well says that "it is spoken of," showing that there was no need to
add aught to what was said, or to take away. For a messenger's
business is this, to convey from one to another only what is told him.
For which cause also the priest is called a "messenger" (Mal. ii.
7), because he speaks not his own words, but those of Him that sent
him. And yet Peter had preached there. But he reckons what was
his, to be his own as well. In such degree, as I said before, was
he beyond measure clear of all grudging!
Ver. 9. "For God is my witness, whom I serve with my spirit in
the Gospel of His Son."
Words these of an Apostle's bowels of affection, the showing forth
this of fatherly concernment! And what is it which he says, and why
does he call God to witness? He had to declare his feeling toward
them. Since then he had not as yet ever seen them, he therefore
called no man to witness, but Him Who entereth in the hearts. For
since he was saying, "I love you," and as a token thereof alleged
his praying continually for them, and wishing to come to them, and
neither was this self-evident, he betakes himself to the trustworthy
testimony. Will then any one of you be able to boast that he
remembers, when praying at his house (epi ths oikias) the entire body
of the Church? I think not. But Paul drew near to God in behalf
not of one city only, but of the whole world, and this not once, or
twice, or thrice, but continually. But if the continually bearing
any one about in one's memory would not happen without much love; to
have any in one's prayers, and to have them there continually, think
what great affection and friendship that implies. But when he says,
"Whom I serve with my spirit in the Gospel of His Son," he shows
us at once the grace of God, and also his own humble-mindedness; the
grace of God because He entrusted to him so great a matter; but his
own humility, because he imputes it all not to his own zeal, but to
the assistance of the Spirit. But the addition of "the Gospel,"
shows the kind of ministry. For there are many and diverse modes of
service. And as under kings all are ranged under one that beareth
kingly power, and all have not to minister (diakonountai about the
same thing, but to one belongeth the ministry of ruling armies and to
another that of ordering cities and to another again that of keeping
treasures in the storehouses, thus also in spiritual things, one
serveth God and laboreth (latreuei kaidouleuei) in believing and
ordering his own life well, and another in undertaking the care of
strangers, and another in taking in hand the patronship of them that be
in need. As even during the Apostle's own tithe, they of
Stephen's company served God in the guardianship of the widows,
others (alloi 2 Mss., all wn) in the teaching of the word, of
whom also Paul was, serving in the preaching of the Gospel. And
this was the fashion of his service: for it was to this that he was
appointed. On this account, he not only calls God to witness, but
also says what he was entrusted with, to show that having so great
things put into his hands, he would not have called Him Who trusted
them to him to witness what was false. And therewith he wished to make
another point out also, viz. that he could not but have this love and
care for them. For that they might not say "who art thou? and, from
whence? that thou sayest that thou art anxious over a city so great,
and most imperial," he shows that he must needs have this care, if at
least the sort of service that was committed to him, was to declare the
Gospel: for he that hath this put into his hands, must needs have
continually upon his mind them that are to receive the word. And he
shows another thing besides this by saying, "in my spirit; "that
this service is much higher than either the Gentile or the Jewish.
For the Gentile is both fleshly and in error, and the Jewish is true
indeed, yet even this is fleshly. But that of the Church is the
opposite of the Gentile, but more lofty than the Jewish by a great
deal. For the mode of our service is not with sheep and oxen and smoke
and fat, but by a spiritual soul, which Christ also shows in saying
that "God is a Spirit, and they that worship Him must worship Him
in spirit and in truth." (John iv. 24.)
"In the Gospel of His Son." Having said above that it was the
Father's Gospel, here he says it is the Son's. So indifferent is
it to say the Father's or the Son's! For he had learnt from that
blessed voice that the things of the Father are the Son's, and the
things of the Son are the Father's. For "all Mine are Thine,
and Thine are Mine."' (John xvii. 10.)
"That without ceasing I make mention of you always in my prayers."
This is the part of genuine love, and he seems indeed to be saying
some one thing, yet states four things even here. Both that he
remembers, and that he does so continually, and that it is in his
prayers, and that it is to ask great things. for them.
Ver. 10, 11. "Making request, if by any means now at length
I might have a prosperous journey by the will of God to come unto
you."
You see him painfully desiring to see them, and yet not enduring to
see them contrary to what seemed good unto God, but having his longing
mingled with the fear of God. For he loved them, and was eager to
come to them. Yet he did not, because he loved them, desire to see
them, contrary to what seemed good unto God. This is true love not
as we love who err on both sides from the laws of love: for either we
love no one, or if we ever do love, we love contrary to what seemeth
good unto God, acting in both against the Divine law. And if these
things be grievous (fortika) when spoken of, they are more grievous
when done. And how do we love contrary to what seems good to God?
(you will say.) When we neglect Christ pining with hunger, and
provide our children and friends and relations above their needs. Or
rather what need to carry the subject further. For if any one will
examine his own conscience, he will find that this takes place in many
things. But such was not that blessed person, but he knew both how to
love and to love as he ought (3 Mss. omit "as he ought"), and as
was fitting, and though exceeding all men in loving, he transgressed
not the measures of love. See then two things thrive extremely in
him, fear of God, and also longing towards the Romans. For to be
praying continually, and not to desist when he obtained not, shows
exceeding love. But while loving, thus to continue yielding to the
will of God, shows intense reverence. In another place, however,
having "thrice besought the Lord" (2 Cor. xii. 8), he not
only did not receive, but on the contrary, when he did not receive,
he was very thankful for not having been heard. So, in all things did
he look to God. But here he received, though not when he asked, but
after delay, and neither hereat was he discontented. And these things
I mention that we may not repine at not being heard, or at being heard
slowly. For we are not better than Paul, who confesses his
thankfulness for both, and with good ground. For when he had once
given himself up to the all-governing Hand, and put himself with as
much subjection under it, as clay under the potter, he followed
wheresoever God led. Having then said that he desired to see them,
he mentioned also the cause of his desire; and what is it?
Ver. 11. "That I may impart unto you some spiritual gift, to
the end ye may be established."
For it was not merely as many now go travelling in a needless and
profitless way that he also went, but for necessary and very urgent
ends. And he does not tell them his meaning openly, but by way of
hints, for be does not say that I may teach you, that I may instruct
you, that I may fill up that which is wanting; but, "that I may
impart;" showing, that it is not his own things which he is giving
them, but that he was imparting to them what he had received. And
here again he is unassuming, in saying "some," he means. a small
one, and suited to my powers. And what may this small one be which
thou art now going to impart? This it is, he says, "to the end that
ye may be established." This then also cometh of grace, namely, the
being unwavering and standing fast. But when you hear of grace, think
not that the reward of resolve on our part is thereby cast aside; for
he speaks of grace, not to disparage the labor of resolve on our part,
but to undermine (upotemnomenos, as piercing a thing inflated) the
haughtiness of an insolent spirit (aponoias). Do not thou then,
because that Paul hath called this a gift of grace, grow supine. For
he knows how, in his great candor, to call even well doings, graces;
because even in these we need much influence from above. But in
saying, "to the end that ye may be established," he covertly shows
that they needed much correction: for what he would say is this: Of a
"long time I have both desired" and prayed to see you, for no other
reason than that I may "stablish, strengthen, fix" you thoroughly
in the word of God, so that ye be not continually wavering. But he
does not express himself so (for he would have shocked them), but in
another way he hints to them the same thing, though in a subdued tone.
For when he says, "to the end that ye may be established," he makes
this plain. Then since this also was very irksome, see how he softens
it by the sequel. For that they may not say, are we wavering, and
carried about? and need we speech of yours in order to stand fast? he
anticipates and does away any gainsaying of the kind, by saying as
follows.
Ver. 12. "That is, that I maybe comforted together with you by
the mutual faith both of you and me."
As if he said, Do not suspect that I spoke to accuse you. It was
not with this feeling that I said what I did. But what may it be
that I wished to say? Ye are undergoing many tribulations, being
drenched on every side (by those who persecute you periantloumenoi 3
Mss. parenokloumenoi, harassed). I desired then to see you, that
I might comfort you, or rather, not that I might comfort you only,
but that I might myself receive comfort. See the wisdom of the
teacher. He said, to the end that "ye may be strengthened; he knew
that what he had said would be heavy and irksome to the disciples. He
says, "to the end that ye may be comforted." But this again is
heavy, not indeed to such a degree as the former, still it is heavy.
He then pares down what is galling in this also, smoothing his speech
on every side, and rendering it easy of acceptance, For he does not
say barely, "to be comforted," but, "to be comforted together with
you;" nor was he content with this but he puts in a further lenitive,
when he says, "by the mutual faith both of you and me." Oh how
great was his humble-mindedness! He showed himself also to be in need
of them, and not them only of him. And he puts the disciples in the
position of teachers, not letting any superiority remain upon his own
side, but pointing out their full equality. For the gain is mutual,
he means, and I need the comfort from you, and you that from me.
And how comes this to pass? "Through the mutual faith both of you
and me." For as in the case of fire, if any one gather together many
lights, it is a bright flame that he kindles, thus also does it
naturally happen with the faithful. For when we be by ourselves, torn
away from others, we are somehow in worse spirits. But when we see
one another, and are entwined with the members of our own selves,
great is the comfort we receive. You must not look to the present
time, during which, by God's grace, both in city and in the desert
itself, there be many hosts of believers, and all impiety hath been
driven out; but consider, in that time, how great a good it was both
for disciples to see their master, and for brethren who had come from
another city to be seen of brethren. But that I may make what I am
saying plainer, let me bring the matter to an example. For if it
should even happen and come to pass (may it never do so!) that we had
been carried away to the land of the Persians or Scythians or other
barbarians, and had been scattered (7 Mss." torn asunder") by
twos and threes in their cities, and were then suddenly to see any one
of those here coming to us, reflect what a harvest of comfort we should
reap of it! See ye not those too who are in the prisons, it they see
any of their acquaintance, how they revive, and are quite fluttering
with the pleasure? But if I compare those days with captivity and
imprisonment, count it no wonder. For these suffered far harder
things than those, scattered as they were, and driven about, and
dwelling in the midst of famine and of wars, and tremblingly expecting
daily death, and suspecting friends and kindred and relatives, and
dwelling in the world as in a strange land, aye, and in far harder
plight than they who live in another's country. This is why he says,
"to the end that ye may be established and comforted with us by our
mutual faith." And this he says, not as though himself needed any
assistance from them (far from it; for how should the pillar of the
Church, who was stronger than iron and the rock, the spiritual
adamant, who was equal to the charge of countless cities), but that
he should not make his language impetuous and his reproof vehement, he
says, that he himself also needs their consolation. But if any one
here should say, that the comfort was his gladness at the increase of
their faith, and that Paul needed this, he would not be mistaking his
meaning in this way either. If then thou desire, one might say, and
pray, and wilt gain comfort and give comfort by it, what is there to
hinder thy coming?
By way of dissipating this suspicion then, he proceeds.
Ver. 13. "Now I would not have you ignorant, brethren, that
oftentimes I desired to come unto you (but was let hitherto)."
Here is a compliance great as that of slaves, and a plain exhibition
of his excellent temper (eugnwmosunhs)! For, that he was let, he
says, but why, he does not go on to say. For he does not pry into
the command of his Master, but only obeys. And yet one might expect
a person to start questions, as to why God hindered a city so
conspicuous and great, and towards which the whole world was looking,
from enjoying such a teacher, and that for so long a time. For he
that had overcome the governing city, could easily go on to the
subjects of it. But he that let alone the more royal one, and lay in
wait about the dependents, had the main point left neglected. But
none of these things does he busy himself with, but yields to the
incomprehensibleness of Providence, thereby both showing the right
tone of his soul, and instructing us all never to call God to account
for what happens, even though what is done seem to trouble the minds of
many. For the Master's part it is alone to enjoin, the servants'
to obey. And this is why he says, that he was let, but not for what
cause; for he means, even I do not know; ask not then of me the
counsel or mind of God. For neither "shall the thing formed say to
him that formed it, Why hast thou made me thus?" For why, tell
me, do you even seek to learn it? do you not know that all things are
under His care, that He is wise, that He doeth nothing at a mere
hazard, that He loveth thee more than they who begat thee, and goes
exceeding far beyond a father's yearnings of affection to thee, and a
mother's anxiousness. Seek then no more, and go not a step further;
for this is sufficient consolation for thee: since even then it was
well ordered for the Romans. And if thou knowest not the manner,
take it not to heart: for this is a main feature of faith, even when
in ignorance fo the manner of the dispensation, to receive what is told
us of His Providence.
Paul then having succeeded in what he was earnest about (and what was
this? to show that it was not as slighting them that he did not come to
them, but because, though greatly desiring it, he was hindered),
and having divested himself of the accusation of remissness, and having
persuaded them that he was not less desirous to see them than
themselves, further shows his love to them by other things. For even
when I was hindered he means, I did not stand aloof from the
attempt, but I kept attempting always yet was always hindered, yet
never did I stand aloof thus, without falling out with the will of
God, still keeping my love. For by his purposing it to himself and
not standing aloof from it, he showed his affection; but through his
being hindered and yet not struggling against it, all his love to
God. "That I might have some fruit among you also." Yet he had
told them the cause of his longing before, and shown that it was
becoming him; but still here also, he states it, clearing away all
their suspicion. For since the city was conspicuous, and in the whole
extent of sea and land had no equal to many even the mere desire of
becoming acquainted with it became a reason (profasis) for a journey
to it; that they might not think anything of the sort about Paul, or
suspect that, merely with a view to glory in claiming them to himself
he desired to be present there, he repeatedly lays down the ground of
his desire, and before he says, it was that "I may impart to you
some spiritual gift," that I desired to see you;but here more
clearly, "that I might have some fruit among you also even as among
other Gentiles." The rulers he puts with the subjects, and after
the countless triumphs and victories and the glory of the consuls, he
puts them with the barbarians, and with good reason too. For where
the nobility of faith is, there is none barbarian, none Grecian,
none stranger, none citizen, but all mount up to one height of
dignity. And see him here also unassuming, for he does not say, that
I may teach and instruct, but what? "that I might have some
fruit." And not fruit, simply, but "some fruit." Again,
depreciating his own share therein just as he had said above, "that I
may impart some gift." And then to repress them too, as I said also
before, he says, "even as among other Gentiles." For, I do
not, because you are rich, and have the advantage of others, show
less concern about the others. For it is not the rich that we are
seeking, but the faithful. Where now are the wise of the Greeks,
they that wear long beards and that are clad in open dress, and puff
forth great words (ta megala fuswntes)? All Greece and all
barbarian lands has the tentmaker converted. But Plato, who is so
cried up and carried about among them, coming a third time to Sicily
with the bombast of those words of his, with his brilliant reputation
(upslhyews), did not even get the better of a single king, but came
off so wretchedly, as even to have lost his liberty. But this
tentmaker ran over not Sicily alone or Italy, but the whole world;
and while preaching too he desisted not from his art, but even then
sewed skins, and superintended the workshop. And even this did not
give offence to those who were born of consuls, and with very good
reason, for it is not their trades and occupations, but falsehood and
forged doctrines, which usually render teachers easy subjects of
contempt. And for this reason, even Athenians still laugh at the
former. But this man even barbarians attend to, and even foolish and
ignorant men. For his preaching is set forth to all alike, it knows
no distinction of rank, no pre minence of nation, no other thing of
the sort; for faith alone does it require, and not reasonings.
Wherefore it is most worthy of admiration, not only because it is
profitable and saving, but that it is readily admissible and easy
(Say. "lovable)," and comprehensible to all: which is a main
object in the Providence of God, who setteth forth His blessings to
all in common.
For what He did in respect of the sun and the moon and the earth and
the sea and other things, not giving the rich and the wise a greater
share of the benefits of these, and a less to the poor, but setting
forth the enjoyment of them to all alike, this also did He with regard
to the preaching, and even in a much greater degree, by how much this
is more indispensable than they. Wherefore Paul repeatedly says,
"among all the Gentiles," to show that he in no respect favors
them, but is fulfilling his Master's command, and sending them away
to thanksgiving to the God of all, he says; Ver. 14. "I am a
debtor to the Greeks and to the Barbarians, both to the wise and to
the unwise."
Which also he said when writing to the Corinthians. And he says it,
to ascribe the whole to God. (1 Cor. ix. 16.)
Ver. 15. "So, as much as in me is, I am ready to preach the
Gospel to you that are at Rome also."
Oh, noble soul! having taken on him a task laden of so great
dangers, a voyage across the sea, temptations, plottings,
risings--for it was likely, that one who was going to address so
great a city which was under the tyrannic sway of impiety, should
undergo temptations thick as snowflakes; and it was in this way that he
lost his life in this city, being cut off by the tyrant of it--yet
still expecting to undergo so great troubles, for none of these did he
become less energetic, but was in haste and was in travail and was
ready-minded. Wherefore he says, "So, as much as in me is, I am
ready to preach the Gospel to you that are at Rome also."
Ver. 16. "For I am not ashamed of the Gospel."
"What sayest thou, O, Paul? When it were fitting to say, that
I boast, and am proud, and luxuriate in it; thou sayest not this,
but what is less than this, that thou art "not ashamed," which is
not what we usually say of things very glorious. What then is this
which he says, and why does he thus speak? while yet he exults over it
more than over heaven. At least, in writing to the Galatians, he
said, "God forbid that I should glory, save in the Cross of our
Lord Jesus Christ." (Gal. vi. 14.) How then comes he here
to say, not that I even glory, but that "I am not ashamed?" The
Romans were most anxiously eager about the things of the world, owing
to their riches, their empire, their victories; and their kings they
reckoned to be equal to the gods, and so they even called them. And
for this cause too, they wor-shipped them with temples and with altars
and with sacrifices. Since then they were thus puffed up, but Paul
was going to preach Jesus, who was thought to be the carpenter's
son, who was brought up in Judea, and that in the house of a mean
woman, who had no body guards, who was not encircled in wealth, but
even died as a culprit with robbers, and endured many other inglorious
things; and it was likely that they were concealing themselves as not
as yet knowing any of the unspeakable and great things: for this reason
he says, "I am not ashamed," having still to teach them not to be
ashamed. For he knew that if they succeeded in this, they would
speedily go on and come to glorying also: and do you then, if you hear
any one saying, Dost thou worship the Crucified? be not ashamed,
and do not look down, but luxuriate in it, be bright-faced at it,
and with the eyes of a free man, and with uplifted look, take up your
confession; and if he say again, Dost thou worship the Crucified?
say in reply to him, Yes! and not the adulterer, not the insulter of
his father, not the murderer of his children (for such be all the gods
they have), but Him who by the Cross stopped the mouths of devils,
and did away with their countless juggleries. For the Cross is for
our sakes, being the work of unspeakable Love towards man, the sign
of His great concern for us. And in addition to what has been said,
since they were puffed up with great pomposity of speech and with their
cloak of external wisdom, I, he means to say, bidding an entire
farewell to these reasonings, come to preach the Cross, and am not
ashamed because of it: "for it is the power of God to salvation."
For since there is a power of God to chastisement also (for when He
chastised the Egyptians, He said, "This is My great power,")
(Joel ii. 25) and a power to destruction, (for, "fear Him,"
He says, "that is able to destroy both body and soul in hell"),
(Matt. x. 28) for this cause he says, it is not these that I
come to bring, the powers of chastisement and punishment, but those of
salvation. What then? Did not the Gospel tell of these things
also, namely, the account of hell, and that of the outer darkness,
and of the venomous worm? And yet we know of these from no other
source than the Gospel. In what sense then does he say, "the power
of God unto salvation?" Attend only to what follows. "To every
one that believeth; to the Jew first, and also to the Greek."
For it is not to all absolutely, but to them that receive it. For
though thou be a Grecian (i.e. Heathen), and even one that has
run into every kind of vice, though a Scythian, though a barbarian,
though a very brute, and full of all irrationality, and burdened with
the weights of endless sins, no sooner hast thou received the word
concerning the Cross, and been baptized, than thou hast blotted out
all these; and why says he here, "to the Jew first, and also to the
Greek?" What meaneth this difference? and yet he has often said,
"Neither circumcision is anything, nor uncircumcision" (1 Cor.
vii 19. see Gal. v. 6 and vi. 15); how then doth he here
discriminate, setting the Jew before the Greek? Now why is this?
seeing that by being first he does not therefore receive any more of the
grace (for the same gift is bestowed both on this person and that,)
but the "first" is an honor in order of time only. For he has no
such advantage as that of receiving greater righteousness, but is only
honored in respect of his receiving it first. Since in the case of
those that are enlightened (you that are initiated know what is
meant,) all run to the baptism, yet not all at the same hour, but
one first and another second. Yet the first doth not receive more than
the second, nor he than the person after him, but all enjoy the same
gifts. The "first" then here is an honor in word, not a superiority
in grace. Then after saying, "unto salvation," he enhances the
gift further, by showing that it stayeth not at the present point, but
proceedeth farther. For this is what he sets forth, when he says,
Ver. 17. "For therein is the righteousness of God revealed."
But he who hath become just shall live, not for the present life
only, but for that which is to come. And he hints not only this, but
also another thing along with this, namely, the brightness and
gloriousness of such a life. For since it is possible to be saved,
yet not without shame (as many are saved of those, who by the royal
humanity are released from punishment), that no one may suspect this
upon hearing of safety, he adds also righteousness; and
righteousness, not thine own, but that of God; hinting also the
abundance of it and the facility. For you do not achieve it by
toilings and labors, but you receive it by a gift from above,
contributing one thing only from your own store, "believing." Then
since his statement did not seem credible, if the adulterer and
effeminate person, and robber of graves, and magician, is not only to
be suddenly freed from punishment but to become just, and just too with
the highest righteousness; he confirms his assertion from the Old
Testament. And first with a short sentence, he lays open a vast sea
of histories to one who has a capacity for seeing them. For after
having said, "from faith to faith." he sends the hearer back to the
dispensations of God, which took place thus in the Old Testament,
which, when writing to the Hebrews, he explains with his usual great
wisdom, showing that both the just and the sinners were justified in
that way even then, wherefore also he made mention both of the harlot
and of Abraham. But then here, after having just hinted at it (for
he was running on to another and a pressing subject), he again
confirms what he had said from the Prophets, bringing in Habakkuk
before them, crying, and saying, that it is not in the nature of
things for him who is to live, to live otherwise save by faith; for
"the just," he says, "shall live by faith" (Hab. ii. 4),
speaking about the life to come. For since what God giveth transcends
reasoning entirely, it is but reason that we need faith.
But the man that thinks meanly of it, and is contemptuous and
vainglorious, will not effect anything at all. Let heretics hearken
to the voice of the Spirit, for such is the nature of reasonings.
They are like some labyrinth or puzzles which have no end to them
anywhere, and do not let the reason stand upon the rock, and have
their very origin in vanity. For being ashamed to allow of faith, and
to seem ignorant of heavenly things, they involve themselves in the
dust-cloud of countless reasonings. Then oh miserable and painful
man, fit object for endless tears, should any one ask thee, how the
heaven was made, and how the earth,--and why do I say the heaven
and the earth? how thou wert thyself born, how nourished, and how
thou grewest, art thou then not ashamed of thine ignorance? But if
anything be said about the Only-begotten, dost thou thrust thyself
through shame into a pit of destruction, thinking that it is unworthy
of thee not to know everything? And yet disputatiousness is an
unworthy thing, and so is ill-timed curiosity. And why do I speak
of doctrines? for even from the corruption in our present life we have
escaped by no other means than through the faith. Thus shone also all
those aforetime, thus Abraham, thus Isaac, thus Jacob, thus too
the harlot was saved, the one in the Old Testament, and likewise the
one in the New. For, "by faith," he says, "the harlot Rahab
perished not with them that believed not when she had received the
spies." (Heb. xi. 31.) For if she had said to herself, "and
how can they that are captives and exiles, and refugees, and live the
life of vagabond tribes, get the better of us who have a city, and
walls, and towers?" she would have destroyed both herself and them.
Which also the forefathers of those who were then saved did suffer.
For when, upon the sight of men great and tall, they questioned the
manner of victory, they perished, without battle or array, all of
them. Seest thou what a pit is that of unbelief! what a wall that of
faith! For the one carried down endless thousands, the other not only
saved a harlot, but made her the patroness of so numerous a people!
Now since we know of these and more than these, never let us call God
to account for what is done, but whatsoever He may lay on us, that
let us take up with, and let us not run into niceties and curious
questions, though to human reasoning the thing commanded appears even
amiss. For what, let me ask, looks more amiss than for a father to
slay with his own hands his only and legitimate son? (Gen. xxii.
3.) But still when the righteous man was bid do it, he raised no
nice scruples about it, but owing to the dignity of the bidder, he
merely accepted the injunction. And another too that was bidden of
God to strike a prophet, when he raised nice scruples about the
seeming unreasonableness of the injunction, and did not simply obey,
he was punished to the extreme. (1 Kings xx. 35, 36.) But
he that struck, gained a good report. And Saul too, when he saved
men contrary to the decree of God, fell from the kingdom, and was
irretrievably punished. And one might find other instances beside
these: by all which we learn, never to require a reason for God's
injunctions, but to yield and obey only. But if it be dangerous to
raise nice scruples about aught that He may enjoin, and extreme
punishment is appointed for those who are curious questioners, what
possible excuse shall they have who curiously question things far more
secret and awful than these, as for instance, how He begat the Son,
and in what fashion, and what His Essence is? Now as we know this,
let us with all kindliness receive the mother of all blessings, faith;
that sailing as it were in a still harbor, we may at once keep our
doctrines orthodox, and by steering our life safely in a straight
course, may attain those eternal blessings by the grace and love toward
man of our Lord Jesus Christ, through Whom and with Whom be glory
unto the Father, with the Holy Ghost, for ever and ever. Amen.
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