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