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ROM. X. 14, 15.
"How then shall they call on Him in Whom they have not believed?
and how shall they believe in Him of Whom they have not heard? and
how shall they hear without a preacher? and how shall they preach
except they be sent? as it is written."
HERE again he takes from them all excuse. For since he had said,
"I bear them record that they have a zeal of God, but not according
to knowledge," and that "being ignorant of God's righteousness,
they submitted not themselves" to it: he next shows, that for this
ignorance itself they were punishable before God. This he does not
say indeed so, but he makes it good by carrying on his discourse in the
way of question, and so convicting them more clearly, by framing the
whole passage out of objections and answers. But look further back.
The Prophet, saith he, said, "Whosoever shall call upon the Name
of the Lord shall be saved." Now somebody might say perhaps, "But
how could they call upon Him Whom they had not believed? Then there
is a question from him after the objection; And why did they not
believe? Then an objection again. A person certainly may say, And
how could they believe, since they had not heard? Yet hear they did,
he implies. Then another objection again. "And how could they hear
without a preacher?" Then an answer again. Yet preach they did,
and there were many sent forth for this very purpose. And whence does
it appear that these are those persons sent? Then he brings the
prophet in next, who says, "How beautiful are the feet of them that
preach the Gospel of peace, and bring glad tidings of good things!"
(Is. iii. 7.) You see how by the kind of preaching he points out
the preachers. For there was nothing else that these men went about
telling everywhere, but those unspeakable good things, and the peace
made by God with men. And so by disbelieving, it is not we, he
implies, whom you disbelieve, but Isaiah the prophet, who spake many
years ago, that we were to be sent, and to preach, and to say what we
do say. If the being saved, then, came of calling upon Him, and
calling upon Him from believing, and believing from hearing, and
hearing from preaching, and preaching from being sent, and if they
were sent, and did preach, and the prophet went round with them to
point them out, and proclaim them, and say that these were they whom
they showed of so many ages ago, whose feet even they praised because
of the matter of their preaching; then it is quite clear that the not
believing was their own fault only. And that because God's part had
been fulfilled completely.
Ver. 16, 17. "But they have not all obeyed the Gospel. For
Esaias saith, Lord, who hath believed our report? So then faith
cometh by hearing, and hearing by the word of God." (ib. liii.
1.)
Since they pressed him with another objection again to this effect,
that if these were the persons sent upon the mission by God, all ought
to have hearkened to them: observe Paul's judgment, and see how he
shows that this very thing which made the confusion, did in fact do
away with confusion and embarrassment. What offends you, O Jew, he
would say, after so great and abundant evidence, and demonstration of
the points? that all did not submit to the Gospel? Why this very
thing, when taken along with the others, is of force to certify thee
of the truth of my statements, even in that some do not believe. For
this too the prophet foretold Notice his unspeakable wisdom too; how
he shows more than they were looking for, or expected him to have to
say in reply. For what is it that you say? he means. Is it that all
have not believed the Gospel? Well! Isaiah foretold this too from
of old. Or rather, not this only, but even much more than this.
For the complaint you make is Why did not all believe? But Isaiah
goes further than this. For what is it he says? "Lord, who hath
believed our report? Then since he had rid himself of this
embarrassment. by making the Prophet a bulwark against them, he again
keeps to the line he was before upon. For as he had said that they
must call upon Him, but that they who call must believe, and they who
believe must hear first, but they who are to hear must have preachers,
and the preachers be sent, and as he had shown that they were sent,
and had preached; as he is going to bring in another objection again,
taking occasion first of another quotation from the Prophet, by which
he had met the objection a little back, he thus interweaves it, and
connects it with what went before. For since he had produced the
Prophet as saying, "Lord, who hath believed our report" (akoh)?
he happily seizes on the quotation, as proving what he says, "So
then faith cometh by hearing" (akohs). And this he makes not a mere
naked statement. But as the Jews were forever seeking a sign, and
the sight of the Resurrection, and were gaping after the thing much;
he says, Yet the Prophet promised no such thing, but that it was by
hearing that we were to believe. Hence he makes this good first, and
says, "so then faith cometh by hearing." And then since this seemed
a mean thing to say, see how he elevates it. For he says, I was not
speaking of mere hearing, nor of the need of hearing men's words and
believing them, t but I mean a great sort of hearing. For the
hearing is "by the word of God." They were not speaking their own,
but they were telling what they learnt from God. And this is a higher
thing than miracles. For we are equally bound to believe and to obey
God, whether speaking or working miracles. Since both works and
miracles come of His words. For both the heaven and everything else
was established in this way. (Ps. xxxiii. 6-8.) After showing
then that we ought to believe the prophets, who always speak God's
words, and not to look after anything more, he proceeds next to the
objection I mentioned, and says, Ver. 18. "But I say, Have
they not heard?"
What, he means, if the preachers were sent, and did preach what they
were bid, and these did not hear? Then comes a most perfect reply to
the objection.
"Yes, verily, their sound went into all the earth, and their words
unto the ends of the world."
What do you say? he means. They have not heard? Why the whole
world, and the ends of the earth, have heard. And have you, amongst
whom the heralds abode such a long time, and of whose land they were,
not heard? Now can this ever be? Sure if the ends of the world
heard, much more must you. Then again another objection.
Ver. 19. "But I say, Did not Israel know?"
For what if they heard, he means, but did not know what was said,
nor understand that these were the persons sent? Are they not to be
forgiven for their ignorance? By no means. For Isaiah had described
their character in the words, "How beautiful are the feet of them
that preach the Gospel of peace." (Is. lii. 7.) And before
him the Lawgiver himself. Hence he proceeds.
"First Moses saith, I will provoke you to jealousy by them that are
no people, and by a foolish nation I will anger you. (Deut.
xxxii. 21.)
And so they ought even from him to have been able to distinguish the
preachers, not from the fact of these disbelieving only, not from the
fact of their preaching peace, not from the fact of their bringing the
glad tidings of those good things, not from the word being sown in
every part of the world, but from the very fact of their seeing their
inferiors, those of the Gentiles, in greater honor. For what they
had never heard, nor their forefathers, that wisdom did these on a
sudden embrace (efilssofoun). And this was a mark of such intense
honor, as should gall them, and lead them to jealousy, and to
recollection of the prophecy of Moses, which said,
"I will provoke you to jealousy by them that are no people." For it
was not the greatness of the honor alone that was enough to throw them
upon jealousy, but the fact too that a nation had come to enjoy these
things which was of so little account that it could hardly be considered
a nation at all. "For I will provoke you to jealousy, by them which
are no nation, and by a foolish nation will I anger you." For what
more foolish than the Greeks (Heathen, see pp. 373, 377)?
or what of less account? See how by every means God had given from of
old indications and clear signs of these times, in order to remove
their blindness. For it was not any little corner in which the thing
was done, but in land, and in sea, and in every quarter of the
globe. And they saw those in the enjoyment of countless blessings
now, who had formerly been objects of their contempt. One should
consider then that this is that people of which Moses said, "I will
provoke you to jealousy by them that are no people, and by a foolish
nation will I anger you." Was it Moses only then that said this?
No, for Isaiah also after Him saith so. And this is why Paul
said, "First Moses," to show that a second will come who says the
same things in a clearer and plainer way. As then he says above, that
Esaias crieth, so too here.
Ver. 20. "But Esaias is very bold, and saith."
Now what he means is something of this kind. He put a violence on
himself, and was ambitious to speak, not some thing veiled over, but
to set things even naked before your eyes, and choosing rather to run
(Origen in loc.) into dangers from being plain spoken, than by
looking to his own safety, to leave you any shelter for your
impenetrableness; although it was not the manner of prophecy to say
this so clearly; but still to stop your mouths most completely, he
tells the whole beforehand clearly and distinctly. The whole! what
whole? Why your being cast out, and also their being brought in;
speaking as follows, "I was found of them that sought Me not, I
was made manifest of them that asked not after Me." (Is. lxv.
1.) Who then are they that sought not? who they that asked not
after Him? Clearly not the Jews, but they of the Gentiles, who
hitherto had not known Him. As then Moses gave their characteristic
mark in the words, "no people" and "a foolish nation," so here
also he takes the same ground to point them out from, viz. their
extreme ignorance. And this was a very great blame to attach to the
Jews, that they who sought Him not found Him, and they who sought
Him lost Him.
Ver. 21. "But unto Israel He saith, All the day long have I
stretched forth My hands l unto a disobedient and gainsaying people."
(Is. lxv. 2.)
Observe now that difficulty, which so many I make a subject of
question, is discovered laid up from of old in the words of the
Prophet, and with a clear solution to it too. And what is this?
You heard Paul say before. "What shall we say then? That the
Gentiles which followed not after righteousness have attained unto
righteousness. But Israel which followed after the law of
righteousness hath not attained to the law of righteousness." (Rom.
ix. 30, 31.) This Esaias also says here. For to say, "I
was found of them that sought me not, I was made manifest unto them
which asked not after me," is the same with saying, "that the
Gentiles which followed not after righteousness have attained unto
righteousness." Then to show that what was happening was not of
God's grace only, but also of the temper of those who came to Him,
as also the casting off of the others came of the disputatiousness of
those who disobeyed, hear what he proceeds with. "But to Israel He
saith, All the day long have I stretched forth My hands to a
disobedient and gainsaying people;" here meaning by the day the whole
period of the former dispensation. But the stretching out of the
hands, means calling and drawing them to Him, and inviting them.
Then to show that the fault was all their own, he says "to a
disobedient and gainsaying people." You see what a great charge this
is against them! For they did not obey Him even when He invited
them, but they gainsaid Him, and that when they saw Him doing so,
not once or twice or thrice, but the whole period. But others who had
never known Him, had the power to draw Him to them. Not that he
says they themselves had the power to do it, but to take away lofty
imaginings even from those of the Gentiles, and to show that it was
His grace that wrought the whole, He says, I was made manifest,
and I was found. It may be said, Were they then void of
everything? By no means, for the taking of the things found, and the
getting a knowledge of what was manifested to them, was what they
contributed themselves. Then to prevent these saying, But why wast
Thou not made manifest to us also? he sets down what is more than
this, that I not only was made manifest, but I even continue with
My hands stretched out, inviting them, and displaying all the concern
of an affectionate father, and a mother that is set on her child. See
how he has brought us a most lucid answer to all the difficulties before
raised, by showing that it was from their own temper that ruin had
befallen them, and that they are wholly undeserving of pardon. For
though they had both heard and understood what was said, still not even
then were they minded to come to Him. And what is far more, He did
not cause them to hear these things and to understand them only, but a
thing which hath more force to rouse them up and draw them to Him,
when they were disobedient and gain-saying, He added to the others.
Now what is this? It is His exasperating them, and making them
jealous. For ye know the domineering might of the passion, and how
great the power is which jealousy is naturally possessed of for bringing
all disputatiousness to an end, and rousing those who have grown
remiss. And why need one say this of man when in brutes without
reason, and children before they are of full age, the power it shows
is so great? For a child often will not submit to its father when it
is called, but continues obstinate. But when another child has notice
taken of it, then it even though not called comes to its father's
bosom, and what calling could not do, provoking to jealousy will.
This then God also did. For He not only called and stretched out
His hands, but stirred up in them the feeling of jealousy also, by
bringing those far inferior to them (a thing which makes men
excessively jealous) not into their good things, but (what was a much
stronger step, and makes the feeling even more domineering,) into
much greater good things, and of greater necessity than theirs, and
such as they had never even fancied in a dream. But still they did not
submit. What pardon then do they deserve who exhibit such excessive
obstinacy? None. Yet this he does not say himself, but leaves it to
the consciences of his hearers, to gather it from the conclusion of
what he had stated, and again also confirms it by what he goes on to in
his usual wisdom. And this he did also above, by introducing
objections both in the case of the Law (see on Rom. vii. 7,
PP. 420, I) and of the people, which presented an accusation
beyond the true one; and then in the answer, which was to overthrow
this, yielding as much as he pleased, and as the case allowed, so as
to make what he was saying not unwelcome.And this he doth here,
writing as follows: Chap. xi. ver. 1 "I say then, Hath God
cast away His people whom He foreknew? God forbid."
And he introduces the form a person would use in doubt, as though
taking occasion from what had been said, and after making this alarming
statement, by the denial of it he causes the sequel to be allowed with
readiness; and what by all the former arguments he had been laboring to
show that he makes good here also. What then is this? That even if
there be but a few saved, the promise yet stands good. This is why he
does not merely say "people," but "people which He foreknew."
Then proceeding with the proof that the "people" were not cast off,
"For I also am an Israelite, of the seed of Abraham, of the tribe
of Benjamin."
I, he says, the instructor, the preacher. Now since this seemed
contrary to what was said before in the words, "Who hath believed our
report?" and, "All the day long have I stretched forth My hands
to a disobedient and gainsaying people;" and, "I will provoke you
to jealousy by them which are no people;" he was not satisfied with
the deprecation, nor with having said, "God forbid," but makes it
good by taking it up again and saying, "God hath not east away His
people." But this is not a confirmation, men may say, but an
assertion. Observe then the confirmation, both the first, and that
which follows it. For the first is that he was himself of that race.
But He would not, if on the point of casting them off, have chosen
from them him to whom He entrusted all the preaching, and the affairs
of the world, and all mysteries, and the whole economy. This then is
one proof, but the next, after it, is his saying, that "people whom
He foreknew," that is, who He knew clearly were suited to it, and
would receive the faith. (Pococke on Hos. p. 23. See Acts
ii. 41; iv. 4; xxi. 20.) For three, five, even ten
thousand were believers from among them. And so to prevent any from
saying, Art thou the people, then? And because thou hast been
called, hath the nation been called? he proceeds.
Ver. 2. "He hath not cast off His people, whom He foreknew."
As though he said, I have with me three, five, or ten thousand.
What then? has the people come to be three, five, or ten thousand?
that seed that compared with the stars of heaven for multitude, or the
sand of the sea? Is this the way you deceive us and put a cheat upon
us, by making the whole people thyself and the few that are with thee;
and didst thou inflate us with idle hopes, and say that the promise has
been fulfilled, when all are lost, and the salvation comes down to a
few? This is all bombast and vanity! we cannot away with such
sophistry as this Now, that they may not say this, see how in the
sequel he proceeds to the answer, not giving the objection indeed, but
before it grounding the answer to it upon ancient history. What then
is the answer?
Vet. 2-5. "Wot ye not," he says, "what the Scripture saith
of Elias? how he (so most; Mss. Sav. who) maketh intercession
to God against Israel, saying, Lord, they have killed Thy
prophets, and digged down Thine altars; and I am left alone, and
they seek my life. But what saith the answer of God unto him?
I have reserved to Myself seven thousand men, who have not bowed the
knee to the image of Baal. Even so then at this present time also,
there is a remnant according to the election of grace."
What he means is nearly this. "God hath not cast off His people."
For had He done so, He would have admitted none of them. But if
He did admit some, He hath not cast them off. Still it is said, if
He had not cast off, He would have admitted all. This does not
follow; since in Elijah's time the part to be saved had come down to
"seven thousand:" and now also there are probably many that believe.
But if you do not know who they are, this is no wonder, for that
prophet, who was so great and good a man, did not know. But God
ordered things for Himself when even the prophet knew them not. But
consider his judgment. Now in proving what was before him, he
covertly augments the charge against them. For this is why he gave the
whole passage, that he might parade before them their untowardness,
and show that they had been so from of old. For if he had not wished
this, but had directed his whole attention to prove that the people lay
in the few, he would have said that even in Elijah's time, seven
thousand were left. But now he reads to them the passage further
back, as having been throughout at pains to show that it was no strange
thing that they did with Christ, and the Apostles, but their
habitual practice. For to prevent their saying that it was as a
deceiver we put Christ to death, and as impostors that we persecute
the Apostles, he brings forward the text which says, "Lord, they
have killed Thy prophets, and digged down thine altars." (1 Kings
xix. 14.) Then in order not to make his discourse galling to
them, he attaches another reason to the bringing forward of the text.
For he quotes it not as if it was on purpose to accuse them, but as if
intent upon showing some other things. And he leaves them without any
excuse even by what had before been done. For observe how strong the
accusation is even from the person speaking. For it is neither Paul,
nor Peter, nor James, nor John, but one whom they held in the
greatest estimation, the chief of the Prophets, the friend of God,
a man who had been so very zealous in their behalf as even to be given
up to hunger for them, who even to this day hath never died. What
then doth this man say? "Lord, they have killed Thy prophets, and
digged down Thine altars; and I am left alone, and they seek my
life." What could be more brutal cruelty than this? For when they
should have besought pardon for the offences they had already
committed., they were minded even to kill him. And all these things
put them quite beyond pardon. For it was not during the prevalence of
the famine, but when the season was favorable, and their shame was
done away, and the devils (i.e. false gods) had been put to shame,
and the power of God had been shown, and the king had bowed beneath
it, that they committed these audacities, passing from murder to
murder, and making away with their teachers, and such as would bring
them to a better mind. What then could they have to say to this?
Were they too deceivers? Were they too impostors? Did they not know
whence they were either? But they distressed you. Yes, but they
also told you goodly things. But what of the altars? the altars too
did not surely distress you? Did they too exasperate you? See of
what obstinacy, of what insolence they were ever yielding proofs!
This is why in another passage too Paul says, when writing to the
Thessalonians, "Ye also have suffered like things of your own
countrymen. even as they have of the Jews, who both killed the
Lord, and their own prophets, and have persecuted us, and please not
God, and are contrary to all men (1 Thess. ii. 14, 15);
which is what he says here too, that they both digged down the altars,
and killed the prophets. But what saith the answer of God unto him?
"I have reserved to Myself seven thousand men who have not bowed the
knee to the image of Baal." (1 Kings xix. 18.) And what has
this to do with the present subject? some may say. It hath a great
deal to do with the present subject. For he shows here that it is the
worthy that God useth to save even if the promise be made to the whole
nation. And this he pointed out above when he said, "Though the
number of the children of Israel be as the sand of the sea, a remnant
shall be saved." And, "Except the Lord of Sabaoth had left us a
seed, we should have become as Sodoma." (Rom. ix. 27,
29.) And he points it out from this passage also. Wherefore he
proceeds to say, "Even so then at this present time also, there is a
remnant according to the election of grace." Observe that each word
maintains its own rank, showing at once God's grace, and the
obedient temper of them that receive salvation. For by saying
election, he showed the approval of them, but by saying grace, he
showed the gift of God.
Ver. 6. "And if by grace, then it is no more of works, otherwise
grace is no more grace: but if it be of works, then is it no more
grace, otherwise work is no more work."
He again springs upon the disputatiousness of the Jews, in what has
just been quoted; and on this ground bereaves them of excuse. For you
cannot, he means, so much as say, that the Prophets called indeed,
and God invited, and the state of things cried aloud, and the
provoking to jealousy was enough to draw us to Him, but what was
enjoined was grievous, and this is why we could not draw nigh, since
we had a display of works demanded of us, and laborious well-doings.
For you cannot even say this. For how should God have demanded this
of you, when this would just throw His grace into the shade? And
this he said out of a wish to show that He was most desirous that they
might be saved. (Dent. v. 29.) For not only would their
salvation be easily brought about, but it was also God's greatest
glory to display His love toward man. Why then are you afraid of
drawing nigh, since you have no works demanded of you? Why are you
bickering and quarrelsome, when grace is before you, and why keep
putting me the Law forward to no purpose whatsoever? For you will not
be saved by that, and will mar this gift also; since if you
pertinaciously insist on being saved by it, you do away with this grace
of God. Then that they might not think this strange, having first
taken those seven thousand; he said that they were saved by grace.
For when he says, "Even so then at this present time also there is a
remnant according to the election of grace;" he shows that they also
were saved by grace. And not hereby only, but likewise by saying,
"I have reserved unto. Myself." For this is the language of One
Who showeth that He Himself was the chief Contributor. And if by
grace, it will be said, how came we all not to be saved? Because ye
would not. For grace, though it be grace, saves the willing, not
those who will not have it, and turn away from it, who persist in
fighting against it, and opposing themselves to it. Observe how
throughout the point he is proving is, "Not as though the Word of
God had taken none effect," by showing that the worthy were those to
whom the promise came, and that these, few though they be, may yet be
the people of God; and indeed he had stated it in the beginning of the
Epistle with much force, where he says, "For what if some did not
believe" (Rom. iii. 3), and did not even stop at this, but
proceeded, "Yea, let God be true, and every man a liar." (ib.
4.) And here again he confirms it another way, and shows the force
of grace, and that always the one were being saved, the other
perished. Let us then give thanks, that we belong to them that are
being saved, and not having been able to save ourselves by works, were
saved by the gift of God. But in giving thanks, let us not I do
this in words only, but in works and actions. For this is the genuine
thanksgiving, when we do those things whereby God is sure to be
glorified, and flee from those from which we have been set free. For
if we, after insulting the King, instead of being punished have been
honored, and then go and insult Him afresh, since we are detected in
the utmost ingratitude, we should with justice have to suffer the
utmost punishment, one greater far than the former. For the former
insolence did not show us so ungrateful as that committed after honor
and much attention shown us. Let us then flee those things from which
we have been set free, and not give thanks with our mouths only, lest
it be said of us also, "This people honoreth Me with their lips,
but with their heart is far from Me." (Is. xxix. 13.) For
how is it else than unseemly, when the "heavens declare the glory of
God" (Ps. xix. 1), and thou, for whom the heavens were made
that glorify Him, doest such things that through thee the God that
made thee is blasphemed? It is for this that not only he that
blasphemeth, but thyself also, wilt be liable to punishment. For the
heavens also do not glorify God by sending forth a voice but by putting
others upon doing it at the sight of them, and yet they are said "to
declare the glory of God." Thus too they that furnish a life to be
wondered at, even though they hold their peace, yet glorify God,
when others through them glorify Him. For He is not so much
reverenced because of the heaven, as of a spotless life. When then we
are discoursing with the Gentiles, we cite (4 Mss. read or point
to the reading, "let us not cite") not the heavens before them, but
the men, whom though they were in worse plight than brutes, He hath
persuaded to be the Angels' competitors. And we (1 Ms. "let
us") stop their mouths by speaking of this change. For far better
than the heaven is man, and a soul brighter than their beauty may he
possess. For it, though visible for so long a time, did not persuade
much. But Paul, after preaching a short time, drew the whole world
unto him. (St. Aug. on Ps. xix. 4. For he possessed a soul
no less than the) heaven, which was able to draw all men unto him.
Our soul is not a match even for the earth: but his is equal to the
heavens. That stands indeed keeping to its own boundary and rule; but
the loftiness of his soul transcended all the heavens, and conversed
with Christ Himself. (2 Cor. x. 15; Rom. xv. 19,
etc.) And the beauty of it was so great, that even God heraldeth it
forth. For the stars did the angels marvel at when they were made.
(Job xxxviii. 7.) But this He marvelled at when He saith,
"He is a chosen vessel unto Me." (Acts ix. 15.) And this
Heaven doth a cloud many times overshadow But Paul's soul no
temptation overshadowed but even in storms he was clearer to the sight
than the hard sky (staqeras meshmbrias at noon, and shone constantly
as it had done before the clouds came on. For the Sun who shone in
him sent not forth such rays as to be over-clouded by the concourse of
temptations, but even then shone forth the more. Wherefore he says,
"My grace is sufficient for thee, for My Strength is made perfect
in weakness." (2 Cor. xii. 9.) Let us then strive to be like
him, and then even to what we are this heaven will be as nothing, if
we wish it, nor yet the sun, nor the whole world. For these are for
us, and not we for them. Let us show that we are worthy of having had
these made for us. For if we be found unworthy of these, how shall we
be worthy a kingdom? For indeed all that live so as to blaspheme God
are unworthy to see the sun. They who blaspheme Him are unworthy to
enjoy the creatures who glorify Him: since even a son who insulteth
his father is unworthy to be waited upon by the approved servants.
Hence these will enjoy glory, and that great glory; but we shall have
to undergo punishment and vengeance. How miserable then will it be for
the creation which was made for thee to be fashioned "according to the
glorious liberty of the children of God," (Rom. viii. 21) but
for us who were made children of God, through our much listlessness,
to be sent away to destruction and hell, for whose sake the creation
shall enjoy that great festal time? Now to keep this from coming to
pass, let such of us as have a pure soul keep it still such, or rather
let us make its brightness more intense. And let those of us that have
a soiled one, not despair. For "if" (he says) "your sins be as
purple, I will make them white as snow. And if they be as scarlet,
I will make them white as wool."
(Is. i. 18.) But when it is God that promiseth, doubt not,
but do those things whereby thou mayest draw to thee these promises.
Are they unnumbered, the fearful and outrageous acts done by thee?
And what of this? For hitherto thou art not gone away into the grave
where no man shah confess. (ib. xxxviii. 18; Ps. vi. 5.)
Hitherto the arena (qeatron) is not broken up for thee, but thou art
standing within the line, and thou art able even by a struggle at the
last to recover all thy defeats. Thou art not yet come to where the
rich man was, for thee to hear it said, "there is a gulf betwixt you
and us." (Luke xvi. 26.) The Bridegroom is not yet at hand,
that one should fear to give you of his oil. Still canst thou buy and
store up. And there is not one yet to say, "Not so; lest there be
not enough for us and and you" (Matt. xxv. 9); but there are
many that sell, the naked, the hungry, the sick, the imprisoned.
Give food to these, clothing to those, visit the sick, and the oil
will come more than from fountains. The day of account is not here.
Use the time as need be, and make deductions from the debts, and to
him that oweth "an hundred measures of oil, say, Take thy bill and
write fifty." (Luke xvi. 6.) And with money, and with words)
and with every other thing do in like manner, imitating that steward.
And advise this to thyself, and also to thy relatives, for thou hast
still the power of saying so. Thou art not yet come to the necessity
of calling in another in their behalf, but thou hast power to give
advice at once to thyself and to others. (ib. 28.) But when thou
art gone away thither, neither of these things wilt thou have it in thy
power to do at need. And with good reason. For thou who hast had so
long a period fixed thee, and neither done thyself good, nor any
else, how when thou art under the Judge's hands shall thou be able to
obtain this grace? Putting all these things together then, let us
cling fast to our own salvation, and not lose the opportunity of this
life present. For it is possible, it is, even at our last breath to
please God. It is possible to gain approval by thy last will, not
indeed in such way as in our lifetime, still it is possible. How,
and in what way? If thou leavest Him among thine heirs, and givest
Him also (kai autw) a portion of thine whole estate. Hast thou not
fed Him in thy lifetime? At all events when departed, when thou art
no longer owner, give Him a share of thy goods. He is loving unto
man, He doth not deal niggardly by thee. It is a mark to be sure of
a greater desire, and so it will be more rewarded, to feed Him in thy
lifetime. But if thou hast not done this, at all events do the next
best thing. Leave Him joint-heir (see p. 384) with thy
children, and if thou art dilatory over this, bethink thyself that
His Father made thee joint-heir with Him, and break down thy
inhuman spirit. For what excuse wilt thou have if thou dost not even
make Him a sharer with thy children, who made thee share the Heaven,
and was slain for thee? And yet all that ever He did, He did not in
repayment of a debt, but as bestowing a favor. But you after so great
benefits, have been made a debtor as well. And yet, though things
are so, it is as if receiving a favor, not as demanding payment of a
debt, that He crowneth thee; and this too when what He is to receive
is His own. Give then thy money, which is now no longer of any use
to thee, and of which thou art no longer owner and He will give thee a
Kingdom which shall be of service to thee perpetually, and with it
will bestow also the things of this life. For if He be made the
joint-heir of thy children, He doth lighten their orphanage for
them, do away with plots against them, beat off insults, stop the
mouths of pettifoggers. And if they themselves be unable to stand up
for their be-queathments, He will Himself stand up; and not let
them be broken through. But if He do even allow this, then He makes
up of Himself all that was ordered in the will with still greater
liberality, because He has been but mentioned in it. Leave Him then
thine heir. For it is to Him that thou art upon the point of going.
He will be thy Judge Himself in the trial for all that hath been done
here. But there are some so miserable and pinched, that though they
have no children, still they have not the courage to do this, but
approve of giving that they have to hangers on, and to flatterers, and
to this person and to that, sooner than to Christ, Who hath done
them so great benefits. And what can be more unreasonable than this
conduct? For if one were to compare men of this east to asses, aye,
or to stones, one shall not still be saying anything tantamount to
their unreasonableness and senselessness. Nor could one find a
similitude to put before you their madness and dementedness. For what
pardon shall they obtain for not having fed Him in their lifetime,
who, even when they are on the point of departing to Him, have not
the inclination to give Him but a trifle out of those goods, of which
they are no longer the owners, but are of such an inimical and hostile
disposition, as not even to give Him a share in what is useless to
themselves? Do you not know how many of mankind have not even been
counted worthy to obtain an end of this kind, but have been snatched
off suddenly? But thee doth God empower to give orders to thy
kindred, and to speak with them about thy property, and set all that
is in thy house in order. What defence then wilt thou have to set up,
when even after receiving this favor from Him, thou hast treacherously
given up the benefit, and art standing as it were in diametrical
opposition to thy forefathers in the faith? For they even in their
lifetime sold all, and brought it to the Apostle's feet. But thou,
even at thy death, dost not give any share to them that need. What is
the better part, and gives one much boldness, is to remedy poverty in
one's lifetime. But if thou hast not been minded to do this, at all
events do upon thy death-bed some noble act. For this is not what a
strong love for Christ would do, yet still it is an act of love. For
if thou wilt not have the high place with the Lambs, still even to be
after them at all is no light thing, and so not to be placed with the
goats nor on the left hand. But if thou wilt not do even this, what
plea is to rescue thee, when neither the fear of death nor thy money
having become henceforth of no use to thee, nor the leaving of safety
behind thee to thy children, nor the laying up of much pardon there
against the time to come, will make thee merciful to man? Wherefore
I advise, as the best thing, that in your lifetime you give the
larger half of your goods to the poor. But if there be any of so
narrow a soul as not to have the heart to do so, at all events let them
by necessity become merciful. For when you were living as if there
were no death, then you clung close to your goods. But now since you
have learnt that you are to die, at least now give over your opinion,
and deliberate about your affairs as one that must die. Or rather as
one that ought to enjoy immortal life for evermore. For if what I am
going to say be distasteful, and big with horror, still it must be
said. Reckon with thy slaves the Lord. Art thou giving thy slaves
liberty? Give Christ liberty from famine, from distress, from
imprisonment, from nakedness. Art thou horrified at the words? Is
it not then more horrible when thou dost not even thus much? And here
the word makes thy blood curdle. But when thou art gone to that
world, and hast to hear things far more grievous than these, and seest
the tortures which are incurable, what wilt thou say? To whom wilt
thou flee for refuge? Whom wilt thou call to thy alliance and
assistance? Will it be Abraham? He will not hearken to thee. Or
those virgins? They will not give thee of their oil. Thy father then
or thy grandfather? But none even of these, if he be ever so holy,
will have it in his power to reverse that sentence. Weighing then all
these things, to Him Who alone is Lord to blot out the bill against
thee and to quench that flame, to Him make prayer and supplication,
and propitiate Him, by now feeding Him and clothing Him
continually: that in this world thou mayest depart with a good hope,
and when thou art there thou mayest enjoy eternal blessings, which may
we all attain to by the grace and love toward man, etc.
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