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ROM. 1. 28.
"Even as they did not like to retain God in their knowledge, God
gave them over to a reprobate mind, to do those things which are not
convenient."
LEST he should seem to be hinting at them by delaying in his
discourse so long over the unnatural sin, he next passes on to other
kinds of sins also, and for this cause he carries on the whole of his
discourse as of other persons. And as he always does when discoursing
with believers about sins, and wishing to show that they are to be
avoided, he brings the Gentiles in, and says, "Not in the lust of
concupiscence, even as the other Gentiles which know not God." (1
Thess. iv. 5.) And again: "sorrow not, even as others which
have no hope." (ib. 13.) And so here too he shows that it was
to them the sins belonged, and deprives them of all excuse. For he
says, that their daring deeds came not of ignorance, but of practice.
And this is why he did not say, "and as they knew not God;" but
"as they did not like to retain God in their knowledge;" as much as
to say, that the sin was one of a perverted determination of
obstinacy, more than of a sudden ravishment, and shows that it was not
the flesh (as some heretics say) but the mind, to the wicked lust
whereof the sins belonged, and that it was thence the fount of the
evils flowed. For since the mind is become undistinguishing, all else
is then dragged out of course and overturned, when he is corrupted that
held the reins! (Plat. Phaedr. 246 A. B.)
Ver. 29. "Being filled with all unrighteous ness, wickedness,
covetousness, maliciousness."
See how everything here is intensitive. For he says, "being
filled," and "with all," and having named maliciousness in
general, he also further pursues the particulars, and these too in
excess, saying, "Full of envy, murder," for the latter of these
comes from the former, as was shown in Abel's case and Joseph's,
and then after saying, "debate, deceit, malignity;"
Ver. 30. "Whisperers, backbiters, haters of God,
despiteful," and classing things which to many seem indifferent among
his charges, he further strengthens his accusation, going up to the
stronghold of their wickednesses, and styles them "boasters." For
even worse than sinning is it, even though sinning to be
haughty-minded. Wherefore also he charges the Corinthians with it,
saying, "Ye are puffed up." (1 Cor. v. 2.) For if in a
good action he that puffs himself up loseth all, if any one do so among
his sins, what vengeance is there of which he is not worthy, since
such an one cannot repent any more?
Next, he says, "inventors of evil things;" showing that they were
not content with those already existing, but even invented others.
And this again is like men that are full purposed and in earnest, not
those that are hurried away and forced out of their course; and after
mentioning the several kinds of maliciousness, and showing that here
too they stood against nature itself (for he says, "disobedient to
parents"), he then goes on to the root of the great pestilence,
calling them, Ver. 31. "Without natural affection,
implacable."
For this Christ Himself also pronounces to be the cause of
wickedness, saying, "When iniquity shall abound, the love of many
shall wax cold." (Matt. xxiv. 12). This too St. Paul here
says, calling them "covenant-breakers, without natural affection,
implacable, unmerciful," and showing that they were traitors even to
the gift of nature. For we have a sort of family feeling even by
nature towards one another, which even beasts have got towards each
other. "For every beast," it says, "loveth his like, and every
man his neighbor." (Ecclus. xiii. 15.) But these became more
ferocious even than they. The disorder then which resulted to the
world by evil doctrines, he proves to us by these witnesses, and
clearly shows that the malady in either case came of the negligence of
them that were disordered. He shows besides, what he did in the case
of the doctrines, that they were here also deprived of all excuse; and
so he says, Ver. 32. "Who knowing the judgment of God, that
they which commit such things are worthy of death. not only do the
same, but have pleasure in them that do them."
Having assumed here two objections, he in the first place removes
them. For what reason have you to say, he means, that you know not
the things which ought to be done? At best, even if you did not
know, you are to blame in having left God who instructs you. But as
it is by many arguments we have shown that you do know, and transgress
willingly. But are you drawn by passion? Why then do you both
cooperate therewith anti praise it? For they "not only do such
things," he says, "but have pleasure in them that do them."
Having then put the more grievous and the unpardonable sin first, that
he might have done with it (Or "convict you of it," ina elh);
(for he that praiseth the sin is far worse than even he that
trespasseth;) having then put this the first, he by this method
grapples more powerfully with him in the sequel, speaking on this
wise, Chap. ii. ver. 1. "Therefore thou art inexcusable, O
man; whosoever thou art that judgest; for wherein thou judgest
another, thou condemnest thyself."
These things he says, with an aim at the rulers, inasmuch as that
city then had the rule of the world put into its hands. He anticipated
them therefore by saying, Thou art depriving thyself of defence,
whoever thou mayest be; for when thou condemnest an adulterer, and
thyself committest adultery, although no man condemneth thee, in thy
judgment upon the guilty person thou hast also passed sentence against
thyself.
Ver. 2. "For we are sure that the judgment of God is according to
truth against them who commit such things."
For lest any should say, until now I have escaped, to make him
afraid, he says, that it is not so with God as it is here. For here
(Plato in Theaet. et Phaedon.) one is punished, and another
escapes while doing the same thing. But hereafter it is not so. That
he that judgeth then knoweth the right, he has, said: but whence he
knoweth it, he hath not added; for it was superfluous. For in the
case of ungodliness, he shows both that the ungodly was so even with a
knowledge of God, and also whence he got that knowledge, namely,
from the Creation. For inasmuch as it was not plain to all, he gave
the cause also; but here he passes it over as a thing admitted. But
when he says, "whosoever thou art that judgest," he is not
addressing himself to the rulers only, but to private individuals and
subjects also. For all men, even if they have no chair of state, nor
executioners, nor stocks at command, yet even they judge those that
offend, in conversations and public meetings (Gr. koinos sullogois)
and by the vote of their conscience. And no one would venture to say,
that the adulterer does not deserve punishment. But it is others, he
says, they condemn, and not themselves. And for this cause he stands
forth vehemently against them, and says, Ver. 3. "And thinkest
thou this" (4 Mss. om. this)," O man, that judgest those
which do such things, and doest the same, that thou shalt escape the
judgment of God?"
For since he had shown the sin of the world to be great, from its
doctrines, from its doings, and that they did yet sin though wise,
and though they had the creation to lead them by the hand, and not by
leaving God only, but also by choosing the images of creeping things,
and by their dishonoring virtue, and deserting, in spite of nature's
drawings back, to the service of vice even contrary to nature: he goes
on next to show, that they who do such things are punished too. He
did indeed at once point out a punishment by mentioning their very
practice. For "they, received," he says, "in themselves that
recompense of their error which was meet." But as they do not
perceive that, he mentions another also, which they stood most in fear
of. And indeed already he chiefly pointed at this. For when he
says, "That the judgment of God is according to truth," he is
speaking of no other than this. But he establishes the same again upon
other further grounds, saying thus, "And thinkest thou this, O
man, that judgest them which do such things, and doest the same, that
thou shalt escape the judgment of God?" Thou hast not been acquitted
of thine own judgment, and wilt thou escape through God's? Who
indeed would say this? And yet thou hast judged thyself (3 Mss.
"and not been acquitted"). But since the rigorousness of the
judgment-court was such, and thou weft not able to spare even
thyself, how should not God, that cannot do amiss, and who is in the
highest sense just, be much surer to do the same? But hast thou
condemned thyself, and is God to approve of thee and praise thee?
And how can this be reasonable? And all the while thou art deserving
of a greater punishment, than he who is of thee condemned. For
sinning merely, is not the same thing with falling again into the same
sins you have chastised another for committing. See, how he has
strengthened the charge! For if you, he means, punish a person who
has committed less sins, though by it you will put yourself to shame,
how shall not God cast you in your suit, and condemn you more
severely, who have committed greater transgressions, and this too when
He will never make Himself ashamed, and you are already condemned by
your own reckoning. But if thou say, I know that I deserve
punishment; yet through His long-suffering thinkest slightingly of
it, and art confident because thou dost not suffer punishment
forthwith; this surely is a reason why thou oughtest to be afraid and
tremble. For the fact that thou hast not yet suffered punishment,
will not result in thy not suffering any punishment, but in thy
suffering a more severe one if thou abidest unamended. And so he goes
on to say:
Ver. 4. "Or despiseth thou the riches of His goodness and
forbearance and long-sufferring; not knowing that the goodness of God
leadeth thee to repentance?"
For after praising God's long-suffering, showing the gain thereof
to be very great to them that heeded it (and this was the drawing
sinners to repentance); he adds to the terror. For as to them, who
avail themselves of it aright, it is a ground of safety; so to them
that slight it, it is conducive to a greater vengeance. For whenever
you utter this common notion, that God doth not exact justice,
because He is good and long-suffering, he says, You do but mention
what will make the vengeance intenser. For God showeth His goodness
that you may get free from your sins, not that you may add to them.
If then thou make not this use thereof, the judgment will be more
fearful. Wherefore it is a chief ground for abstaining from sin, that
God is long-suffering, and not for making the benefit a plea for
obstinacy. For if He be long-suffering, He most certainly
punisheth. Whence does this appear? from what is next said. For if
the wickedness be great and the wicked have not been requited, it is
absolutely necessary that they should be requited, For if men do not
overlook these things, how should God make an oversight? And so from
this point he introduces the subject of the judgment. For the fact of
showing many who, if they repent not, are liable, yet still are not
punished here, introduces with it necessarily the judgment, and that
with increase. Wherefore he says, Ver. 5. "But after thy
hardness and impenitent heart treasurest up unto thyself wrath."
For when a man is neither to be softened by goodness nor to be turned
back by fear, what can be harder than such an one? For after that he
had showed the goodness of God towards men, he then shows His
vengeance that it is unbearable for him who does not even so return to
repentance. And observe with what propriety he uses the words!
"Thou treasurest up unto thyself wrath," he says, so making it
plain what is certainly laid up, and showing that it is not He that
judgeth, but he that is condemned, who is the author of this. For he
says, "thou treasurest up for thyself," not God for thee. For He
did all, whatsoever things were fitting, and created thee with a power
to discern between good and what was not so, and showed long-suffering
over thee, and called thee to repentance, and threatened a fearful
day, so by every means drawing thee to repentance. But if thou
shouldst continue unyielding, "thou treasurest up unto thyself wrath
against the day of wrath and revelation and (so all Mss. but two)
the righteous judgment of God." For lest on hearing of wrath thou
shouldest think of any passion, he adds, "the righteous judgment of
God." And he said "revelation" with good reason, for then is this
revealed when each man receives his desert. For here many men often
annoy and practise harm to one without justice. But hereafter it is
not so.
Ver. 6, 7. "Who will render to every man according to his
deeds, to them who by patient continuance in well doing," etc.
Since he had become awestriking and harsh by discoursing of the
judgment and of the punishment that shall be, he does not forthwith,
as one might expect, enter upon the vengeance, but turns his discourse
to what was sweeter, to the recompense of good actions, saving as
follows, Ver. 7. "To them who by patient continuance in well
doing seek for glory and honor and immortality, eternal life."
Here also he awakens those who had drawn back during the trials, and
shows that it is not right to trust in faith only. For it is deeds
also into which that tribunal will enquire. But observe, how when he
is discoursing about the things to come, he is unable to tell clearly
the blessings, but speaketh of glory and honor. For in that they
transcend all that man hath, he hath no image of them taken from this
to show, but by those things which have a semblance of brightness among
us, even by them he sets them before us as far as may be, by glory,
by honor, by life. For these be what men earnestly strive after, yet
are those things not these, but much better than these, inasmuch as
they are incorruptible and immortal. See how he has opened to us the
doors toward the resurrection of the body by speaking of
incorruptibility. For incorruptibility belongs to the corruptible
body. Then, since this sufficed not, he added glory and honor. For
all of us are to rise incorruptible, but not all to glory, but some to
punishment, and some to life.
Ver. 8. "But unto them that are contentious," he says. Again,
he deprives of excuse those that live in wickedness, and shows that it
is from a kind of disputatiousness and carelessness that they fall into
unrighteousness.
"And do not obey the truth, but obey unrighteousness." See, here
is another accusation again. For what defence can he set up, who
flees from the light and chooses the dark? And he does not say, who
are "compelled by,"
"lorded over by," but who "obey unrighteousness," that one may
learn that the fall is one of free choice, the crime not of necessity.
Ver. 9. "Indignation and wrath, tribulation and anguish, upon
every soul of man that doeth evil."
That is, if a man be rich, if a consul, if a very sovereign (so
Field: several Mss. and Edd. "the emperor himself"), by none
of them is the account of the judgment out-faced. Since in this
dignities have no place. Having then shown the exceeding greatness of
the disease, and having added the cause, that it was from the
carelessness of the disordered, and finally, that destruction awaits
them and that amendment is easy, in the punishment also he again gives
the Jew the heavier lot. For he that had enjoyed a larger share of
instruction would also deserve to undergo a larger share of vengeance if
doing lawlessly. And so the wiser or mightier men we are, the more
are we punished if we sin. For if thou art rich, thou wilt have more
money demanded of thee than of the poor; and if wiser than others, a
stricter obedience; and if thou hast been invested with authority,
more shining acts of goodness; and so in the case of all the other
things, thou wilt have to bring in measures proportioned to your
power.
Ver. 10. "But glory, honor, and peace to every man that worketh
good, to the Jew first, and also to the Gentile."
What Jew does he here mean? or about what Gentiles is he
discoursing? It is of those before Christ's coming. For his
discourse had not hitherto come to the times of grace, but he was still
dwelling upon the earlier times, so breaking down first from afar off
and clearing away the separation between the Greek and the Jew, that
when he should do this in the matter of grace, he might no more seem to
be devising some new and degrading view. For if in the earlier times
when this Grace had not shone forth in such, greatness, when the
estate of the Jews was solemn and renowned and glorious before all
men, there was no difference, what could they say for themselves
(tina an ecoien logon eipein;) now after so great a display of
grace? And this is why he establishes it with so great earnestness.
For when the hearer has been informed that this held in the earlier
times, much more will he receive it after the faith. But by Greeks
he here means not them that worshipped idols, but them that adored
God, that obeyed the law of nature, that strictly kept all things,
save the Jewish observances, which contribute to piety, such as were
Melchizedek and his (oi peri), such as was Job, such as were the
Ninevites, such as was Cornelius. Here then he is first breaking
through the partition between the circumcision and the uncircumcision:
and at a distance dissipates this distinction beforehand, so as to do
it without being suspected, and to strike into it as compelled by
another occasion, which is ever a characteristic of his Apostolic
wisdom. For if he had showed it in the times of grace, what he said
would have had a very suspicious look. But on describing the vice
which possessed the world, and where end the ways of wickedness, to
pass from that consecutively into the treatment of these points renders
his teaching unsuspected. And that he means this, and for this
purpose so put this together, is plain from hence: for if he were not
intent upon effecting this, it were enough for him to have said,
"According to thy hardness and impenitent heart thou treasurest up
unto thyself wrath against the day of wrath;" and then to have dropped
this subject, since it would have been complete. But in that what he
had in view was not to speak of the judgment to come only, but show
also that the Jew had no advantage of such a Greek, and so was not to
be haughty-spirited, he advances farther, and speaks of them in
order. But consider! He had put the hearer in fear, had advanced
against him the fearful day, had told him what an evil it is to be
living in wickedness, had showed him that no man sinneth of ignorance,
nor with impunity, but that even though he suffer no punishment now,
yet he certainly will suffer it: then he wishes to make good next that
the teaching of the Law was not a thing of great importance. For it
is upon works that both punishment and reward depend, not upon
circumcision and uncircumcision. Since then he had said, that the
Gentile shall by no means go unpunished and had taken this for
granted, and upon it had made good that he shall also be rewarded, he
next showed the Law and circumcision to be superfluous. For it is the
Jews that he is here chiefly opposing. For inasmuch as they were
somewhat captiously disposed, first, of their haughtiness, not
deigning to be reckoned along with the Gentiles, and secondly thinking
it ridiculous if the faith is to do away all sins; for this cause he
accused the Gentiles first, in whose behalf he is speaking, that
without suspicion and with boldness of speech, he may attack the
Jews. And then having come to the enquiry concerning the punishment,
he shows that the Jew is so far from being at all profited by the
Law, that he is even weighed down by it. And this was his drift some
way back. For if the Gentile be on this score inexcusable, because,
when the creation led him on and his own reasonings, he yet did not
amend, much more were the Jew so, who besides these had the teaching
of the Law also. Having then persuaded him to a ready admission of
these reasonings, in the case of other men's sins, he now compels him
even against his will to do so in the case of his own. And in order
that what he says may be more readily allowed, he leads him forward
with the better things also in view, speaking on this wise: "But
glory and honor and peace to every man that worketh good, to the Jew
first, and also to the Gentile." For here whatever good things a
man hath, he hath with fightings, even if he be rich, if a prince,
if a king. Even if he be not at variance with others, yet is he often
so with himself, and has abundant war in his own thoughts. But there
it is no such thing, but all is still and void of trouble, and in
possession of true peace. Having then made good from what was said
above, that they too which have not the Law are to enjoy the same
blessings, he adds his reason in the following words:
Ver. 11. "For there is no respect of persons with God."
For when he says that as well the Jew as the Gentile is punished if
he sin, he needs no reasonings: but when he wants to prove that the
Gentile is honored also, he then needs a foundation for it also; as
it seemed wonderful and extravagant if he who had heard neither Law nor
Prophets, were to be honored upon his working good. And this is why
(as I also said before) he exercises their hearing in the times
before grace, that he might afterwards more treatably bring in, along
with the faith, the acquiescence in these things also. For here he is
not at all suspected, as seeming not to be making his own point good.
Having then said, "Glory and honor and peace to every man that
worketh good, to the Jew first, and also to the Gentile," he
adds, "For there is no respect of persons with God." Wonderful!
What more than victory has he gained! For he shows, by reducing it
to an absurdity, that it was not meet with God that it should be
otherwise. For it would then be a case of respecting of persons. But
of such character God is not. And he does not say, "for if this
were not so, God would be a respecter of persons," but with more of
dignity, "For there is no respect of persons with God." That it
is not quality of persons, but difference of actions. Which He
maketh inquisition for. By so saying he shows that it was not in
actions but in persons only that the Jew differed from the Gentile.
The consequence of this would be thus expressed; For it is not
because one is a Jew and the other a Gentile, that one is honored and
the other disgraced, but it is from the works that either treatment
comes. But he does not say so, since it would have roused the anger
of the Jew, but he sets down something more, so bringing their
haughty spirit yet lower, and quelling it for the admission of the
other. But what is this?
The next position.
Ver. 12. "For as many," he says, "as have sinned without law
shall also perish without law: and as many as have sinned in the law
shall be judged by the law."
For here, as I said before, he shows not only the equality of the
Jew and the Gentile, but that the Jew was even much burdened by the
gift of the Law. For the Gentile is judged without law. But this
"without law" (Gr. lawlessly) here expresses not the worse plight
but the easier, that is, he has not the Law to t accuse him. For
"without law" (that is, without the condemnation arising from it),
is he condemned solely from the reasonings of nature, but the Jew,
"in the Law," that is, with nature and the Law too to accuse him.
For the greater the attention he enjoyed, the greater the punishment
he will suffer. See how much greater is the necessity which he lays
upon the Jews of a speedy recourse to grace! For in that they said,
they needed not grace, being justified by the Law, he shows that they
need it more than the Gentiles, considering they are liable to be
punished more. Then he adds another reason again, and so farther
contends for what has been said.
Ver 13. "For not the hearers of the law are just before God."
Well doth he add "before God;" for haply before men they may be
able to appear dignified and to vaunt great things, but before God it
is quite otherwise--the doers of the Law alone are justified. You
see with what advantage he combats, by turning what they said to an
opposite bearing. For if it is by the Law you claim to be saved, in
this respect, saith he, the Gentile will stand before you, when seen
to be a doer of what is written in the Law. And how is it possible
(one may say) for one who hath not heard to be a doer? Not this
only, he says, is possible, but what is much more even than this.
For not only is it possible without hearing to be a doer, but even
with hearing not to be so. Which last thing he makes plainer, and
that with a greater advantage over them, when he says, "Thou that
teachest another, teachest thou not thyself?" (Rom. ii. 21.)
But here he is still making the former point good.
Ver. 14. "For when the Gentiles," he says, "which have not
the law, do by nature the things contained in the law, these, having
not the law, are a law unto themselves."
I am not, he means, rejecting the Law, but even on this score I
justify the Gentiles. You see how when undermining the conceit of
Judaism, he giveth no handle against himself as villifying the Law,
but on the contrary by extolling it and showing its greatness he so
makes good his whole position. But whenever he saith "by nature,"
he means by the reasonings of nature. And he shows that others are
better than they, and, what is more better for this, that they have
not received the Law, and have not that wherein the Jews seem to have
an advantage over them. For on this ground he means they are to be
admired, because they required not a law, and yet exhibited all the
doings of the Law, having the works, not the letters, graven upon
their minds. For this is what he says, Ver. 15. "Which show
the work of the Law written in their hearts, their conscience also
bearing witness, and their thoughts the meanwhile accusing or else
excusing one another."
Ver. 16. "In the day when God shall judge the secrets of men by
Jesus Christ, according to my Gospel."
See how he again puts that day before them, and brings it close to
them, battering down their conceit, and showing, that those were to
be the rather honored who without the Law strove earnestly to fulfil
the things of the Law. But what is most to be marvelled at in the
discretion of the Apostle, it is worth while to mention now. For
having shown, from the grounds given, that the Gentile is greater
than the Jew; in the inference, and the conclusion of his reasoning,
he does not state it, in order not to exasperate the Jew. But to
make what I have said clearer, I will give the very words of the
Apostle. For after saying, that it is not the hearers of the Law,
but the doers of the Law, that shall be justified, it followed to
say, "For when the Gentiles, which have not the Law, do by nature
the things contained in the Law," they are much better than those who
are instructed by the Law. But this he does not say, but he stays at
the encomium of the Gentiles, and does not yet awhile carry on his
discourse by way of comparison, that so at least the Jew may receive
what is said. And so he does not word it as I was doing, but how?
"For when the Gentiles, which have not the Law, do by nature the
things contained in the Law, these, not having the Law, are a law
unto themselves; which show the work of the Law, written in their
hearts, their conscience also bearing witness."
For the conscience and reason doth suffice in the Law's stead. By
this he showed, first, that God made man independent, so as to be
able to choose virtue and to avoid vice. And be not surprised that he
proves this point, not once or twice, but several times. For this
topic was very needful for him to prove owing to those who say, Why
ever is it, that Christ came but now? And where in times before was
the (most Mss. this mighty) scheme of Providence? Now it is these
that he is at present beating off by the way, when he shows that even
in former times, and before the Law was given, the human race (Gr.
nature) fully enjoyed the care of Providence. For "that which may
be known of God was manifest in them," and they knew what was good,
and what bad; by means whereof they judged others, which he reproaches
them with, when he says, "wherein thou judgest another, thou
condemnest thyself." But in the case of the Jews, besides what has
been mentioned, there was the Law, and not reason or conscience
only. And why does he put the words "accusing or else
excusing?"--for, if they have a Law written, and show the work of
it in them, how comes reason to be able to accuse them still? But he
is not any longer speaking of those only who do well, but also of
mankind (Gr. the nature) universally. For then our reasonings
stand up, some accusing and some excusing. And at that tribunal a man
needeth no other accuser. Then to add to their fear, he does not say
the sins of men, but the secrets of men. For since he said,
"Thinkest thou, that judgest them that do such things, and doest the
same, that thou shalt escape the judgment of God;" that thou mayest
not expect such a sentence as thou passest thyself, but mayest know,
that that of God is far more exact than thine own, he brings in,
"the secrets of men," and adds, "through jesus Christ according to
my Gospel." For men sit in judgment upon overt acts alone. And
above too he spake of the Father alone, but as soon as he had crushed
them with fear, he brought in the mention of Christ also. But he
does not do barely this, but even here, after having made mention of
the Father, he so introduceth Him. And by the same things be raises
the dignity of his preaching. For this preaching, he means, openly
speaks out what nature taught by anticipation. Do you see with what
wisdom he has bound them both to the Gospel and to Christ, and
demonstrated that our affairs come not here to a stand, but travel
further. And this he made good before also, when he said, "thou
treasurest up to thy self wrath against the day of wrath:" and here
again, "God shall judge the secrets of men."
Now let each man enter into his own conscience, and reckoning up his
transgressions, let him call himself to a strict account, that we be
not then condemned with the world. (1 Cor. xi. 32.) For
fearful is that court awful the tribunal, full of trembling the
accounts, a river of fire rolls along (elketai). "A brother doth
not redeem: shall man redeem?" (Ps. xlix. 8. LXX.) Call
then to mind what is said in the Gospel, the Angels running to and
fro, of the bridechamber being shut, of the lamps going out, of the
powers which drag to the furnaces. And consider this, that if a
secret deed of any one of us were brought forth into the midst,
to-day, before the Church only, what could he do but pray to
perish, and to have the earth to gape for him, rather than have so
many witnesses of his wickedness? How then shall we feel, when,
before the whole world, all things are brought into the midst, in a
theatre so bright and open, with both those known and those unknown to
us seeing into everything? But alas! wherewith am I forced to
affright you with men's estimation! when I ought to use the fear of
God, and His condemnation. For what, pray, is to become of us
then when bound, and gnashing our teeth, we are led away to the outer
darkness? Or, rather, what shall we do (and this is the most
fearful thought of all) when we offend (proskrouswmen) God? For if
any one have sense and reason, he has already endured a hell when he is
out of sight of God. But since this doth not pain, fire is therefore
threatened. For we ought to smart not when we are punished, but when
we sin. Thus listen to Paul wailing and lamenting over sins, for
which he was not to be punished. For "I am not meet," he says,
"to be called an Apostle, because I persecuted the Church." (1
Cor. xv. 9.) Hear also David, when he is set free from the
punishment, yet, as thinking that he had offended God, calling
vengeance down upon himself, and saying, "Let thy hand be upon me
and upon my father's house." (2 Sam. xxiv. 17.) For to have
offended God is more distressing than to be punished. But now we are
so wretchedly disposed, that, were there no fear of hell, we should
not even choose readily to do any good thing. Wherefore were it for
nothing else, yet for this at least, we should deserve hell, because
we fear hell more than Christ (several Mss. God). But not so the
blessed Paul, but contrariwise. But since we feel otherwise, for
this reason are we condemned tO hell: since, did we but love Christ
as we should love Him, we should have known that to offend Him we
love were more painful than hell. But since we love Him not, we know
not the greatness of His punishment. And this is what I bewail and
grieve over the most! And yet what has God not done, to be beloved
of us? What hath He not devised? What hath He omitted? We
insulted Him, when He had not wronged us in aught, but had even
benefited us with blessings countless and unspeakable. We have turned
aside from Him when calling and drawing us to Him by all ways, yet
hath He not even upon this punished us, but hath run Himself unto
us, and held us back, when fleeing, and we have shaken Him off and
leaped away to the Devil. And not even on this hath He stood aloof,
but hath sent numberless messengers to call us to Him again,
Prophets, Angels, Patriarchs: and we have not only not received
the embassy, but have even insulted those that came. But not even for
this did He spew us out of His mouth, but like those slighted lovers
that be very earnest, He went round beseeching all, the heaven, the
earth, Jeremiah, Micah, and that not that He might weigh us down,
but that He might speak in behalf of His own ways (Is. i. 2;
Jer. ii. 12; iii. 12; etc.; Mic. vi. 1): and along
with the prophets He went also Himself to those that turned aside from
Him, being ready to submit to examination, and deigning to condescend
to a conference, and drawing them that were deaf to every appeal into a
disputation with Himself. For He saith, "O my people, what have
I done unto thee, and wherein have I wearied thee? Answer me."
(Mic. vi. 3.) After all this we killed the Prophets, we stoned
them, we did them other cruel wrongs without number. What then? In
their place He sent no longer Prophets, no longer Angels, no longer
Patriarchs, but the Son Himself. He too was killed when He had
come, and yet not even then did He quench His love, but kindled it
even more, and keepeth on beseeching us, after even His own Son was
killed, and entreating us, and doing all things to turn us unto
Himself. And Paul crieth aloud, saying, "Now then we are
ambassadors for Christ, as though God did beseech you by us: be ye
reconciled to God." (2 Cor. v. 20.) None of these things
however reconciled us. Yet not even then did He leave us, but keeps
on both threatening hell, and promising a kingdom, that even so He
may draw us unto Himself. But we be still in an insensible mood.
What can be worse than this brutishness? For had a man done these
things, should we not many times over have let ourselves become slaves
to him? But God when doing so we turn us away from O what
listlessness! O what unfeelingness We that live continually in sins
and wickednesses, if we happen to do any little good, like unfeeling
domestics, with what a niggardly spirit do we exact it, and how
particular are we about the recompense made, if what we have done has
any recompense to come of it. And yet the recompense is the greater if
you do it without any hope of reward. Why saying all this, and making
exact reckoning, is language fitter for an hireling than a domestic of
willing mind. For we ought to do everything for Christ's sake, not
for the reward, but for Him. For this also was why He threatened
hell and promised the kingdom, that He might be loved of us. Let us
then so love Him as we ought to love Him. For this is the great
reward, this is royalty and pleasure, this is enjoyment, and glory,
and honor, this is light, this is the great happiness, which language
(or reasoning) cannot set before us nor mind conceive. Yet indeed I
do not know how I was led so far in this way of speaking, and came to
be exhorting men who do not even think slightly of power and glory here
for Christ's sake, to think slightly of the kingdom. Yet still
those great and noble men even attained to this measure of love.
Hear, for instance, how Peter burns with love towards Him, setting
Him before soul, and life, and all things. And when he had denied
Him, it was not the punishment he was grieved for, but that he had
denied Him Whom he longed for, which was more bitter to him than any
punishment. And all this did he show before the grace of the Spirit
was given. And he perseveringly pressed the question, "Whither
goest thou?" (John xiii. 36) and before this; "To whom shall
we go?" (vi. 67); and again; "I will follow Thee
whithersoever Thou goest." (Luke xxii. 33?) Thus He was all
things to them, and neither heaven nor the kingdom of heaven did they
count of, in comparison of Him they longed for. For Thou art all
these things unto me, he means. And why doest thou marvel that Peter
was so minded? Hear now what the Prophet says: "What have I in
heaven, and what is there upon earth, that I should desire in
comparison of Thee?" (Ps. lxxiii. 25.) Now what he means is
nearly this. Neither of things above nor of things below desire I
any, save Thee only. This is passion; this is love. Can we so
love, it will not be things present only, but even things to come,
which we shall reckon as nothing compared with that love-charm, and
even here shall we enjoy the Kingdom, delighting ourselves in the love
of Him. And how is this to be? one may say. Let us reflect how oft
we insult Him after numberless goodnesses, yet He standeth and
calleth us to Him, and how often we run by Him, but He still doth
not overlook us, but runneth to us, and draweth us to Him, and
catcheth us in unto Himself. For if we consider these things, and
such as these, we shall be enabled to kindle this longing. For if it
were a common man that so loved, but a king who was thus beloved,
would he not feel a respect for the greatness of the love? Most
assuredly he would. But when the case is reversed, and His Beauty
(S. "that beauty") is unspeakable, and the glory and the riches
too of Him that loveth us, and our vileness so great, surely we
deserve the utmost punishment, vile as we are and outcasts, who are
treated with so exceeding great love by One so great and wonderful,
and yet wax wanton against His love? He needeth not anything of
ours, and yet He doth not even now cease loving us. We need much
what is His, and for all that we cleave not unto His love, but money
we value above Him, and man's friendship, and ease of body, and
power, and fame, before Him who valueth nothing more than us. For
He had One Son, Very (Lit. "true-born") and
Only-Begotten, and He spared not even Him for us. But we value
many things above Him. Were there not then good reason for a hell and
torment, even were it twofold or threefold or manifold what it is?
For what can we have to say for ourselves, if even Satan's
injunctions we value more than the Laws of Christ, and are reckless
of our own salvation that we may choose the works of wickedness, before
Him who suffered all things for us? And what pardon do these things
deserve? what excuse have they? Not one even. (5 Mss. oude
mias.) Let us stop then after this in our headlong course, and let
us grow again sober; and reckoning up all these things, let us send up
glory unto Him by our works (for words alone suffice not thereto),
that we may also enjoy the glory that cometh of Him, which may we all
attain unto by the grace and love toward man of our Lord Jesus
Christ, through Whom, and with Whom, to the Father be glory,
with the Holy Spirit, for ever and ever. Amen.
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