"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 longsuffering
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 haughtyspirited,
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.
"trueborn")
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.
Δεν υπάρχουν σχόλια:
Δημοσίευση σχολίου