"Therefore, brethren, we are debtors, not to the flesh to live
after the
flesh. For if ye live after the flesh, ye shall die; but if ye through
the
Spirit do mortify the deeds of the body, ye shall live."
AFTER showing how great the reward of a spiritual life is, and that it
maketh Christ to dwell in us, and that it quickeneth our mortal
bodies, and wingeth them to heaven, and rendereth the way of virtue
easier, he next fitly introduces an exhortation to this purpose.
"Therefore" we ought "not to live after the flesh."
But this is not what
he says, for he words it in a much more striking and powerful way,
thus, "we are debtors to the Spirit." For saying, "we are
debtors not
to the flesh," indicates this. And this is a point he is everywhere
giving proof of, that what God hath done for us is not matter of debt,
but of mere grace. But after this, what we do is no longer matter of
free-will offering, but of debt. For when he saith, "Ye are bought
with
a price, be not ye the servants of men" (1 Cor. vii. 23); and when
he
writes, "Ye are not your own" (ib. vi. 19); and again in
another
passage he calls these selfsame things to their mind, in these words,
"If (most Mss. ore. "if") One died for all, then all died
that they should
not henceforth live unto themselves." (2 Cor. v. 15.) And it is to
establish this that he says here also, "We are debtors;" then
since he
said we are "not" debtors "to the flesh," lest you
should again take
him to be speaking against the nature of the flesh, he does not leave
speaking, but proceeds, "to live after the flesh." For there
are many
things which we do owe it, as giving it food, warmth, and rest,
medicine when out of health, clothing, and a thousand other
attentions. To prevent your supposing then that it is this ministration
he is for abrogating when he says, "We are not debtors to the
flesh,"
he explains it by saying, "to live after the flesh." For the
care that i
am for abrogating is, he means, that which leadeth to sin, as I should
be for its having what is healing to it. And this he shows further on.
For when he says, "Make not provision for the flesh," he does
not
pause at this, but adds, "to fulfil the lusts thereof." (Rom.
xiii. 14.)
And this instruction he gives us here also, meaning, Let it have
attention shown it indeed, for we do owe it this, yet let us not live
according to the flesh, that is, let us not make it the mistress of our
life. For it must be the follower, not the leader, and it is not it that
must regulate our life, but the laws of the Spirit must it receive.
Having then defined this point, and having proved that we are
debtors to the Spirit, to show next for what benefits it is that we are
debtors, he does not speak of those past (a thing which serves as a
most striking proof of his judgment), but those which were to come;
although even the former were enough for the purpose. Yet still he
does not set them down in the present case or mention even those
unspeakable blessings, but the things to come. For a benefit once
for all conferred does not, for the most part, draw men on so much
as one which is expected, and is to come. After adding this then, he
first uses the pains and ills that come of living after the flesh, to
put
them in fear, in the following words; "For if ye live after the
flesh ye
shall die," so intimating to us that deathless death, punishment,
and
vengeance in hell. Or rather if one were to look accurately into this,
such an one is, even in this present life, dead. And this we have
made clear to you in the last discourse. "But if ye through the
Spirit,
do mortify the deeds of the body, ye shall live." You see that it
is not
the essence of the body whereof we are discoursing, but the deeds
of the flesh. For he does not say, "if ye through the Spirit do
mortify"
the essence "of the body," but "the deeds of" it,
and these not all
deeds, but such as are evil. And this is plain in what follows: for if
ye
do this, "ye shall live," he says. And how is it in the nature
of things
for this to be, if it was all deeds that his language applied to? for
seeing and hearing and speaking and walking are deeds of the body;
and if we mortify these, we shall be so far from, living, that we shall
have to suffer the punishment of a manslayer. What sort of deeds
then does he mean us to mortify? Those which tend toward
wickedness, those which go after vice, which there is no other way
of mortifying save through the Spirit. For by killing yourself you may
put an end to the others. And this you have no right to do. But to
these (you can put an end) by the Spirit only. For if This be present,
all the billows are laid low, and the passions cower under It, and
nothing can exalt itself against us. So you see how it is on things to
come, as I said before, that he grounds his exhortations to us, and
shows that we are debtors not owing to what has been already done
only. For the advantage of the Spirit is not this only, that He hath set
us free from our former sins, but that He rendereth us impregnable
against future ones, and counts us worthy of the immortal life.
Then, to state another reward also, he proceeds:
Ver. 14. "For as many as are led by the Spirit of God, they are the
sons of God."
Now this is again a much greater honor than the first. And this is
why he does not say merely, As many as live by the Spirit of God,
but, "as many as are led by the Spirit of God," to show that
he would
have Him use such power over our life as a pilot doth over a ship, or
a charioteer over a pair of horses. And it is not the body only, but the
soul itself too, that he is for setting under reins of this sort. For he
would not have even that independent, but place its authority also
under the power of the Spirit. For lest through a confidence in the
Gift of the Font they should turn negligent of their conversation after
it, he would say, that even supposing you receive baptism, yet if you
are not minded to be "led by the Spirit" afterwards, you lose
the
dignity bestowed upon you, and the preeminence of your adoption.
This is why he does not say, As many as have received the Spirit,
but, "as many as are led by the Spirit," that is, as many as
live up to
this all their life long, "they are the sons of God." Then
since this
dignity was given to the Jews also, for it says, "I said ye are
Gods,
and all of you children of the Most High" (Ps. lxxxii. 6); and
again, "I
have nourished and brought up children" (Is. i. 2); and so,
"Israel is
My first-born" (Ex. iv. 22); and Paul too says, "Whose is the
adoption" (Rom. ix. 4)--he next asserts the great difference between
the latter and the former honor. For though the names are the same,
he means, still, the things are not the same. And of these points he
gives a clear demonstration, by introducing a comparison drawn
both from the persons so advanced katorqoiuntwn and from what
was given them, and from what was to come. And first he shows
what they of old had given them. What then was this? "A spirit of
bondage:" and so he thus proceeds, Ver. 15. "For ye have not
received the spirit of bondage again to fear."
Then not staying to mention that which stand's in contradistinction
to bondage, that is, the spirit of freedom, he has named what is far
greater, that of adoption, through which he at the same time brings
in the other, saying, "But ye have received the Spirit of adoption."
But this is plain. But what the spirit of bondage may be, is not so
plain, and there is need of making it clearer. Now what he says is so
far from being clear, that it is in fact very perplexing. For the people
of the Jews did not receive the Spirit. What then is his meaning
here? It is the letter he giveth this name to, for spiritual it was, and
so he called the Law spiritual also, and the water from the Rock, and
the Manna. "For they did eat," he says, "of the same
spiritual meat,
and all drank of the same spiritual drink." (1 Cor. x. 3, 4.) And
to the
Rock he gives this name, when he says, "For they drank of that
spiritual Rock which followed them." Now it is because all the
rites
then wrought were above nature that he calls them spiritual, and not.
because those who then partook of them received the Spirit. And in
what sense were those letters, letters of bondage? Set before
yourself the whole dispensation, and then you will have a clear view
of this also. For recompenses were with them close at hand, and the
reward followed forthwith, being at once proportionate, and like a
kind of daily ration given to domestic servants, and terrors in
abundance came to their height before their eyes, and their
purifications concerned their bodies, and their continency extended
but to their actions. But with us it is not so, since the imagination
even and the conscience getteth purged out. For He does not say,
"Thou shalt do no murder," only, but even thou shall not be
angry:
so too, it is not, "Thou shall not commit adultery," but thou
shall not
look unchastely. So that it is not to be from fear of present
punishment, but out of desire towards Himself, that both our being
habitually virtuous, and all our single good deeds are to come.
Neither doth he promise a land flowing with milk and honey, but
maketh us joint-heir with the Only-Begotten, so making us by every
means stand aloof from things present, and promising to give such
things especially as are worth the acceptance of men made sons of
God, nothing, that is, of a sensible kind or corporeal, but spiritual
all
of them. And so they, even if they had the name of sons, were but as
slaves; but we as having been made free, have received the
adoption, and are waiting for Heaven. And with them He discoursed
through the intervention of others, with us by Himself. And all that
they did was through the impulse of fear, but the spiritual act
through a coveting and a vehement desire. And this they show by
the fact of their overstepping the commandments. They, as hirelings
and obstinate persons, so never left murmuring: but these do all for
the pleasing of the Father. So too they blasphemed when they had
benefits done them: but we are thankful at being jeoparded; And if
there be need of punishing both of us upon our sinning, even in this
case the difference is great. For it is not on being stoned and
branded and maimed by the priests, as they were, that we are
brought round. But it is enough for us to be cast out from our
Father's table, and to be out of sight for certain days. And with the
Jews the honor of adoption was one of name only, but here the
reality followed also, the cleansing of Baptism, the giving of the
Spirit, the furnishing of the other blessings. And there are several
other points besides, which go to show our high birth and their low
condition. After intimating all these then by speaking of the Spirit,
and fear, and the adoption, he gives a fresh proof again of having he
Spirit of adoption. Now what is this? That "we cry, Abba,
Father."
And how great this is, the initiated know (St. Cyr. Jer. Cat. 23, 11, p.
276, O. T.), being with good reason bidden to use this word first in
the Prayer of the initiated. What then, it may be said, did not they
also call God Father? Dost thou not hear Moses, when he says,
"Thou desertedst the God that begot thee?" (Deut. xxxii. 15.
LXX.)
Dost thou not hear Malachi reproaching them, and saying, that "one
God formed you," and there is "one Father of you all?"
(Mal. ii. 10.
LXX.) Still, if these words and others besides are used, we do not
find them anywhere calling God by the name, or praying in this
language. But we all, priests and laymen, rulers and ruled, are
ordered to pray herein. And this is the first language we give
utterance to, after those marvellous throes, and that strange and
unusual mode of labor. If in any other instances they so called Him,
that was only of their own mind. But those in the state of grace do it
through being moved by the in-working of the Spirit. For as there is a
Spirit of Wisdom, after which they that were unwise became wise,
and this discloses itself in their teaching: and a Spirit of Power there
is, whereby the feeble raised up the dead, and drove out devils; a
Spirit also of the gift of healing, and a Spirit of prophecy, and a
Spirit
of tongues, so also a Spirit of adoption. And as we know the Spirit of
prophecy, in that he who hath it foretelleth things to come, not
speaking of his own mind, but moved by the Grace; so too is the
Spirit of adoption, whereby he that is gifted with it calleth God,
Father, as moved by the Spirit. Wishing to express this as a most
true descent, he used also the Hebrew tongue, for he does not say
only, "Father," but "Abba, Father," which name is a
special sign of
true-born children to their fathers. After mentioning then the
diversity resulting from their conversation, that resulting from the
grace which had been given, and that from their freedom, he brings
forward another demonstration of the superiority which goes with
this adoption. Now of what kind is this?
Ver. 16. "The Spirit Itself beareth witness with our spirit, that
we are
the children of God."
For it is not from the language merely, he says, that I make my
assertion, but from the cause out of which the language has its birth;
since it is from the Spirit suggesting it that we so speak. And this in
another passage he has put into plainer words, thus: "God hath sent
forth the Spirit of his Son into our hearts, crying, Abba Father."
(Gal.
iv. 6.) And what is that, "Spirit beareth witness with
spirit?" The
Comforter, he means, with that Gift, which is given unto us. For it is
not of the Gift alone that it is the voice, but of the Comforter also
who
gave the Gift, He Himself having taught us through the Gift so to
speak. But when the "Spirit beareth witness"what farther place
for
doubtfulness? For if it were a man, or angel, or archangel, or any
other such power that promised this, then there might be reason in
some doubting. But when it is the Highest Essence that bestoweth
this Gift, and "beareth witness" by the very words He bade us
use in
prayer, who would doubt any more of our dignity? For not even when
the Emperor elects any one, and proclaims in all men's hearing the
honor done him, does anybody venture to gainsay.
Ver. 17. "And if children, then heirs." Observe how he
enhances the
Gift by little and little. For since it is a possible case to be
children,
and yet not become heirs (for it is not by any means all children that
are heirs), he adds this besides--that we are heirs. But the Jews,
besides their not having the same adoption as we, were also cast out
from the inheritance. For "He will miserably destroy those wicked
men, and will let out the vineyard to other husbandmen" (Matt. xxi.
41): and before this, He said that "many shall come from the East
and from the West, and shall sit down with Abraham, but the children
of the Kingdom shall be cast out." (ib. viii. 11, 12.) But even
here he
does not pause, but sets down something even greater than this.
What may this be then? That we are heirs of God; and so he adds,
"heirs of God." And what is more still, that we are not simply
heirs,
but also "joints heirs with Christ." Observe how ambitious he
is of
bringing us near to the Master. For since it is not all children that
are
heirs, he shows that we are both children and heirs; next, as it is not
all heirs that are heirs to any great amount, he shows that we have
this point with us too, as we are heirs of God. Again, since it were
possible to be God's heir, but in no sense "joint heir with"
the Only-
Begotten, he shows that we have this also. And consider his
wisdom. For after throwing the distasteful part into a short compass,
when he was saying what was to become. of such as "live after the
flesh," for instance, that they "shall die," when he
comes to the more
soothing part, he leadeth forth his discourse into a large room, and
so expands it on the recompense of rewards, and in pointing out that
the gifts too are manifold and great. For if even the being a child
were a grace unspeakable, just think how great a thing it is to be
heir! But if this be great, much more is it to be "joint
heir." Then to
show that the Gift is not of grace only, and to give at the same time a
credibility to what he says, he proceed. "If so be that we suffer
with
Him, that we may be also glorified together." If, he would say, we
be
sharers with Him in what is painful, much more shall it be so in what
is good. For He who bestowed such blessings upon those who had
wrought no good, how, when He seeth them laboring and suffering
so much, shall he do else than give them greater requital? Having
then shown that the thing was a matter of return, to make men give
credit to what was said, and prevent any from doubting, he shows
further that it has the virtue of a gift. The one he showed that what
was said might gain credit even with those that doubted, and that the
receivers of it might not feel ashamed as being evermore receiving
salvation for nought; and the other, that you might see that God
outdoeth the toils by His recompenses. And the one he has shown in
the words, "If so be that we suffer with Him, that we may be also
glorified together." But the other in proceeding to add; Ver. 18.
"The
sufferings of the present time are not worthy to be compared with
the glory which shall be revealed in (Gr. eis) us."
In what went before, he requires of the spiritual man the correcting
of his habits (Mar. and 6 Mss. passions), where he says, "Ye are
not
debtors to live after the flesh," that such an one, for instance,
should
be above lust, anger, money, vainglory, grudging. But here having
reminded them of the whole gift, both as given and as to come, and
raised him up aloft with hopes, and placed him near to Christ, and
showed him to be a joint-heir of the Only-Begotten; he now leads him
forth with confidence even to dangers. For to get the better of the
evil affections in us, is not the same thing with bearing up under
those trials, scourges, famine, plunderings, bonds, chains,
executions. For these last required much more of a noble and
vigorous sprat. And observe how he at once allays and rouses the
spirit of the combatants. For after he had shown that the rewards
were greater than the labors, he both exhorts to greater efforts, and
yet will not let them be elated, as being still outdone by the crowns
given in requital. And in another passage he says, "For our light
affliction, which is but for a moment, worketh a far more exceeding
and eternal weight of glory" (2 Cor. iv. 17): it being the deeper
sort of
persons he was then speaking to. Here, however, he does not allow
that the afflictions were light; but still he mingles comfort with them
by the compensation which good things to come afford, in the
words, "For I reckon that the sufferings of this present time are
not
worthy to be compared," and he does not say, with the rest anesin
that is to come, but what is much greater, "with the glory which is
to
come." For it does not follow, that where rest is there is glory;
but
that where glory is there is rest, does follow: then as he had said that
it is to come, he shows that it already is.
For he does not say, that which is to be, but "which shall be
revealed
in us," as if already existing but unrevealed. As also in another
place
he said in clearer words, "Our life is hid with Christ in
God." Be then
of a good heart about it. For already hath it been prepared, and
awaiteth thy labors. But if it vexes you that it is yet to come, rather
let this very thing rejoice you. For it is owing to its being great and
unutterable, and transcending our present condition, that it is stored
up there. And so he has not put barely "the sufferings of this
present
time," but he speaks so as to show that it is not in quality only,
but in
quantity also, that the other life has the advantage. For these
sufferings, whatever they are, are attached to our present life; but
the blessings to come reach themselves out over ages without end.
And since he had no way of giving a particular description of these,
or of putting them before us in language, he gives them a name from
what seems to be specially an object of desire with us,
"glory." For
the summit of blessings and the sum of them, this seems to be. And
to urge the hearer on in another way also, he gives a loftiness to his
discourse by the mention of the creation, gaining two points by what
he is next saying, the contempt of things present, and the desire of
things to come, and a third beside these, or rather the first, is the
showing how the human race is cared for on God's part and in what
honor He holds our nature. And besides this, all the doctrines of the
philosophers, which they had framed for themselves about this
world, as a sort of cobweb or child's mound, he throws down with
this one doctrine. But that these things may stand in a clearer light,
let us hear the Apostle's own language.
Ver. 19, 20. "For the earnest expectation of the creation
waiteth," he
says, "for the revelation of the sons of God. For the creation was
made subject to vanity, not willingly, but by reason of him who hath
subjected the same in hope."
And the meaning is something of this kind. The creation itself is in
the midst of its pangs, waiting for and expecting these good things
whereof we have just now spoken. For "earnest expectation"
apokaradokia, looking out) implies expecting intensely. And so his
discourse becomes more emphatic, and he personifies this whole
world as the prophets also do, when they introduce the floods
clapping their hands, and little hills leaping, and mountains skipping,
not that we are to fancy them alive, or ascribe any reasoning power
to them, but that we may learn The greatness of the blessings, so
great as to reach even to things without sense also. The very same
thing they do many times also in the case of afflicting things, since
they bring in the vine lamenting, and the wine too, and the
mountains, and the boardings of the Temple howling, and in this
case too it is that we may understand the extremity of the evils. It is
then in imitation of these that the Apostle makes a living person of
the creature here, and says that it groaneth and travaileth: not that
he heard any groan conveyed from the earth and heaven to him, but
that he might show the exceeding greatness of the good things to
come; and the desire of freedom from the ills which now pervaded
them. "For the creature was made subject to vanity, not willingly,
but
by reason of him who hath subjected the same." What is the
meaning of, "the creation was made subject to vanity?" Why
that it
became corruptible. For what cause, and on what account? On
account of thee, O man. For since thou hast taken a body mortal and
liable to suffering, the earth too hath received a curse, and brought
forth thorns and thistles. But that the heaven, when it is waxen old
along with the earth, is to change afterwards to a better portion lhxin
v. p. 384) hear from the Prophet in his words; "Thou, O Lord, from
the beginning hast founded the earth, and the heavens are the work
of Thy hands. They shall perish, but thou shalt endure; and they all
shall wax old as doth a garment, and as a cloak shall Thou fold them
up, and they shall be changed." (Ps. cii. 25, 26.) Isaiah too
declares
the same, when he says, "Look to the heaven above, and upon the
earth beneath, for the heavens are as a firmament of smoke, and the
earth shall wax old like a garment, and they that dwell therein shall
perish in like manner. (Is. li. 6.). Now you see in what sense the
creation is "in bondage to vanity" and how it is to be freed
from the
ruined state. For the one says, "Thou shalt fold them up as a
garment, and they shall be changed;" and Isaiah says, "and
they that
dwell therein shall perish in like manner," not of course meaning
an
utter perishing. For neither do they that dwell therein, mankind, that
is, undergo such an one, but a temporary one, and through it they
are changed into an incorruptible (1 Cor. xv. 53) state, and so
therefore will the creature be. And all this he showed by the way, by
his saying "in like manner" (2 Pet. iii. 13), which Paul also
says
farther on. At present, however, he speaks about the bondage itself,
and shows for what reason it became such, and gives ourselves as
the cause of it. What then? Was it harshly treated on another's
account? By no means, for it was on my account that it was made.
What wrong then is done it, which was made for my sake, when it
suffereth these things for my correction? Or, indeed, one has no
need to moot the question of right and wrong at all in the case of
things void of soul and feeling. But Paul, since he had made it a
living person, makes use of none of these topics I have mentioned,
but another kind of language, as desiring to comfort the hearer with
the utmost advantage. And of what kind is this? What have you to
say? he means. It was evil intreated for thy sake, and became
corruptible; yet it has had no wrong done it. For incorruptible will it
he for thy sake again. This then is the meaning of "in hope."
But
when he says, it was "not willingly" that it was made subject,
it is not
to show that it is possessed of judgment that he says so, but that
you may learn that the whole is brought about by Christ's care. and
this is no achievement of its own. And now say in what hope?
Ver. 21. "That the creature itself also shall be delivered from the
bondage of corruption."
Now what is this creation? Not thyself alone, but that also which is
thy inferior, and partaketh not of reason or sense, this too shall be a
sharer in thy blessings. For "it shall be freed," he says,
"from the
bondage of corruption," that is, it shall no longer be corruptible,
but
shall go along with the beauty given to thy body; just as when this
became corruptible, that became corruptible also; so now it is made
incorruptible, that also shall follow it too. And to show this he
proceeds. eis "Into the glorious liberty of the children of
God." That
is, because of their liberty. For as a nurse who is bringing up a king's
child, when he has come to his father's power, does herself enjoy the
good things along with him, thus also is the creation, he means. You
see how in all respects man takes the lead, and that it is for his sake
that all things are made. See how he solaces the struggler, and
shows the unspeakable love of God toward man. For why, lie would
say, dost thou fret at thy temptations? thou art suffering for thyself,
the creation for thee. Nor does he solace only, but also shows what
he says to be trustworthy. For if the creation which was made
entirely for thee is "in hope," much more oughtest thou to be,
through whom the creation is to come to the enjoyment of those
good things. Thus men (3 Mss. fathers) also when a son is to appear
at his coining to a dignity, clothe even the servants with a brighter
garment, to the glory of the son; so will God also clothe the Creature
with incorruption for the glorious liberty of the children.
Ver. 22. "For we know that the whole creation groaneth and
travaileth
in pain together until now."
Observe, how he shames the hearer, saying almost, Be not thou
worse than the creation, neither find a pleasure in resting in things
present. Not only ought we not to cling to them, but even to groan
over the delay of our departure hence. For if the creation doth this,
much more oughtest thou to do so, honored with reason as thou art.
But as this was not yet enough to force their attention, he proceeds.
Ver. 23. "And not only they, but ourselves also, which have the
firstfruits
of the Spirit, even we ourselves groan within ourselves."
That is, having had a taste of the things to come. For even if any
should be quite stone hard, he means what has been given already is
enough to raise him up, and draw him off from things present, and to
wing him after things to come in two ways, both by, the greatness of
the things that are given, and by the fact that, great and numerous as
they are, they are but first-fruits. For if the first-fruits be so great
that
we are thereby freed even from our sins, and attain to righteousness
and sanctification, and that those of that time both drave out devils,
and raised the dead by their shadow (Acts v. 15), or garments (ib.
xix. 12), consider how great the whole must be. And if the creation,
devoid as it is of mind and reason, and though in ignorance of these
things, yet groaneth, much more should we. Next, that he may give
the heretics no handle, or seem to be disparaging our present world,
we groan, he says, not as finding fault with the present system, but
through a desire of those greater things. And this he shows in the
words, "Waiting for the adoption." What dost thou say, let me
hear?
Thou didst insist on it at every turn, and didst cry aloud, that we
were already made sons, and now dost thou place this good thing
among hopes, writing that we must needs wait for it? Now it is to set
this right by the sequel that he says, "to wit, the redemption of
our
body." That is, the perfect glory. Our lot indeed is at present
uncertainty to our last breath, since many of us that were sons have
become dogs and prisoners. But if we decease with a good hope,
then is the gift unmovable, and clearer, and greater, having no longer
any change to fear from death and sin. Then therefore will the grace
be secure, when our body shall be freed from death and its
countless ailments (or passions). For this is full redemption
apolutrwsis, not a redemption only, but such, that we shall never
again return to our former captivity. For that thou mayest not be
perplexed at hearing so much of glory without getting any distinct
knowledge of it, he partially exposes to thy view the things to come,
setting before thee the change of thy body (Gr. changing thy body),
and along with it the change of the whole creation. And this he has
put in a clearer light in another passage, where he says, "Who
shall
change our vile body, that it may be fashioned like unto His glorious
Body." (Phil. iii. 21.) And in another place again he writes and
says,
"But when this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, Death is swallowed up in
victory." (1 Cor. xv. 54.) But to show, that with the corruption of
the
body the constitution of the things of this life will also come to an
end, he wrote again elsewhere, "For the fashion of this world
passeth away." (1 Cor. vii. 31.)
Ver. 24. "For we are saved by hope," he says.
Now since he had dwelt upon the promise of the things to come, and
this seemed to pain the weaker hearer, if the blessings are all matter
of hope; after proving before that they are surer than things present
and visible, and discoursing at large on the gifts already given, and
showing that we have received the first fruits of those good things,
lest we should seek our all in this world, and be traitors to the
nobility that faith gives us, he says, "For we are (Gr. were) saved
by
hope." And this is about what he means. We are not to seek our all
in
this life, but to have hope also. For this is the only gift that we
brought in to God, believing Him in what He promised shall come,
and it was by this way alone we were saved. If then we lose this
hope, we have lost all that was of our own contributing. For I put you
this question, he would say, Wert thou not liable for countless sins?
wert thou not in despair? wert thou not under sentence? were not all
out of heart about thy salvation? What then saved thee? It was thy
hoping in God alone, and trusting to Him about His promises and
gifts, and nothing besides hadst thou to bring in. If it was this then
that saved thee, hold it fast now also. For that which afforded thee so
great blessings, to a certainty will not deceive thee in regard to
things to come. For in that it found thee dead, and ruined, and a
prisoner, and an enemy, and yet made thee a friend, and a son, and a
freeman, and righteous, and a joint-heir, and yielded such great
things as no one ever expected even, how, after such munificence
and attachment, will it betray 2 thee in what is to follow? Say not to
me, hopes again! expectations again! faith again! For it is in this way
thou wert saved from the beginning, and this dowry was the only one
that thou didst bring in to the Bridegroom. Hold it then fast and keep
it: for if thou demandest to have everything in this world, thou hast
lost that well-doing of thine, through which thou didst become
bright, and this is why he proceeds to say, "But hope that is seen
is
not hope; for what a man seeth, why doth he yet hope for?"
Ver. 25.--"But if we hope for that we see not, then do we with
patience wait for it."
That is, if thou art to be looking for everything in this world, what
need is there for hope? What is hope then? It is feeling confidence in
things to come. What great demand then doth God make upon thee,
since He Himself giveth thee blessings quite entire from His own
stores? One thing only, hope, He asks of thee, that thou too mayest
have somewhat of thine own to contribute toward thy salvation. And
this he intimates in what he proceeds with: "For if we hope for
that
we see not, then do we with patience wait for it." As then God
crowneth him that undergoes labors, and hardnesses, and countless
toils, so doth He him that hopeth. For the name of patience belongs
to hard work and much endurance. Yet even this He hath granted to
the man that hopeth, that He might solace the wearied soul. And then
to show that for this light task we enjoy abundant aid, he proceeds:
Ver. 26. "Likewise the Spirit also helpeth our infirmities."
For the one point is thy own, that of patience, but the other comes of
the Spirit's furnishings, Who also cherisheth (Gr. anointeth) thee
unto this hope, and through it again lighteneth thy labors. Then that
thou mightest know that it is not in thy labors only and dangers that
this grace standeth by thee, but even in things the most easy
seemingly, it worketh with thee, and on all occasions bears its part in
the alliance, he proceeds to say, "For we know not what we should
pray for as we ought."
And this he said to show the Spirit's great concern about us, and
also to instruct them not to think for certainty that those things are
desirable which to man's reasonings appear so. For since it was
likely that they, when they were scourged, and driven out, and
suffering grievances without number, should be seeking a respite,
and ask this favor of God, and think it was advantageous to them, by
no means (he says) suppose that what seem blessings to you really
are so. For we need the Spirit's aid even to do this. So feeble is man,
and such a nothing by himself. For this is why he says, "For we
know not what we should pray for as we ought." In order that the
learner might not feel any shame at his ignorance, he does not say,
ye know not, but, "we know not." And that he did not say this
merely
to seem moderate, he plainly shows from other passages. For he
desired in his prayers unceasingly to see Rome. Yet the time when
he obtained it was not at once when he desired it. And "the
thorn"
that was given him "in the flesh" (2 Cor. xii. 8), that is the
dangers, he
often besought God, and was entirely unsuccessful. And so was
Moses, who in the Old Testament prays to see Palestine (Deut. iii.
26), and Jeremiah when he made supplication for the Jews (Jer. xv.
1), and Abraham when he interceded for the people of Sodom. "But
the Spirit Itself maketh intercession for us with groanings which
cannot be uttered." This statement is not clear, owing to the
cessation of many of the wonders which then used to take place.
Wherefore I must needs inform you of the state of things at that time,
and in this way the rest of the subject will be cleared. What therefore
was the state of things then? God did in those days give to all that
were baptized certain excellent gifts, and the name that these had
was spirits. For "the spirits of the Prophets," it says,
"are subject to
the prophets." (1 Cor. xiv. 32.) And one had the gift of prophecy
and
foretold things to come; and another of wisdom, and taught the
many; and another of healings, and cured the sick; and another of
miracles, and raised the dead; another of tongues, and spoke
different languages. And with all these there was also a gift of
prayer, which also was called a spirit, and he that had this prayed for
oil the people. For since we are ignorant of much that is profitable
for us and ask things that are not profitable, the gift of prayer came
into some particular person of that day, and what was profitable for
all the whole Church alike, he was the appointed person to ask for in
behalf of all, and the instructor of the rest. Spirit then is the name
that he gives here to the grace of this character, and the soul that
receiveth the grace, and intercedeth to God, and groaneth. For he
that was counted worthy of such grace as this, standing with much
compunction, and with many mental groanings falling before God,
asked the things that were profitable for all. And of this the Deacon
of the present day is a symbol when he offers up the prayers for the
people. This then is what Paul means when he says, "the Spirit
itself
maketh intercession for us with groanings that cannot be uttered."
Ver. 27. "But He that searcheth the hearts."
You see that it is not about the Comforter that he is speaking, but
about the spiritual heart. Since if this were not so, he ought to have
said, "He that searcheth" the Spirit. But that thou mayest
learn that
the language is meant of a spiritual man, who has the gift of prayer,
he proceeds, "And he that searcheth the hearts knoweth what is the
mind of the Spirit," that is, of the spiritual man.
"Because he maketh intercession for the saints according to the
will
of God."
Not (he means) that he informs God as if ignorant, but this is done
that we may learn to pray for proper things, and to ask of God what
is pleasing to Him. For this is what the "according to God"
is. And so
this was with a view to solace those that came to Him, and to yield
them excellent instruction. For He that furnished the gifts, anti gave
besides blessings without number, was the Comforter. Hence it
says, "all these things worketh one and the self-same Spirit."
(1 Cor.
xii. 11.) And it is for our instruction that this takes place, and to
show
the love of the Spirit, it condescendeth even to this. And it is from
this that the person praying getteth heard, because the prayer is
made "according to the will of God."
You see from how many points he instructs them in the love that was
shown them and the honor that was done them. And what is there
that God hath not done for us? The world He hath made corruptible
for us, and again for us incorruptible. He suffered His Prophets to be
ill-treated for our sake, sent them into captivity for us, let them fall
into the furnace, and undergo ills without number. Nay, He made
them prophets for us, and the Apostles also He made for us. He gave
up for us His Only-Begotten, He punisheth the devil for us, He hath
seated us on the Right Hand, He was reproached for us. "For the
reproaches of them that reproached thee," it says, "fell upon
me." (Ps. lxix.
9.) Yet still, when we are drawing back after so great favor, He
leaveth us not, but again entreats, and on our account inciteth others
to entreat for us, that He may show us favor. And so it was with
Moses. For to him He says, "Let Me alone, that I may blot them
out" (Ex. xxxii. 10), that He might drive him upon supplicating on
their behalf. And now
He doth the same thing. Hence He gave the gift of prayer. But this He
doth, not as Himself standing in need of entreaty, but that we might
not, from being saved without effort aplps, grow indifferent. For this
cause it is on account of David, and of this person and that, He often
says, that He is reconciled with them, to establish again this very
thing, that the reconciliation may be with all due formality. Still He
would have looked more loving toward man, if it had not been
through this and the other prophet, but of Himself, that He told them
that He ceased to be wroth. But the reason of His not holding to that
point was, that this ground of reconciliation might not become an
occasion for listlessness. Wherefore to Jeremiah also He said,
"Pray
not for this people, for I will not hear thee" (Jer. xi. 14), not
as
wishing to stop his praying (for He earnestly longeth for our
salvation), but to terrify them: and this the prophet also seeing did
not cease praying. And that you may see that it was not through a
wish to turn him from it, but to shame them that He said this, hear
what it says. "Seest thou not what these are doing? " (Ez.
vili. 6, not
verbally from LXX.) And when He says to the city "Though thou wash
thee with nitre, and take thee much soap (Gr. herb), yet thou art
stained before Me" ( Jer. ii. 22), it is not that He may cast them
into
despair that He so speaks, but that He may rouse them to
repentance. For as in the case of the Ninevites, by giving the
sentence without limitation, and holding out no good hope, He
scared them the more, and led them to repentance, so He doth here
also, both to rouse them, and to render the prophet more venerated,
that in this way at least they may hear him. Then, since they kept on
in a state of incurable madness, and were not to be sobered even by
the rest being carried away, he first exhorts them to remain there.
But when they kept not up to this, but deserted to Egypt, this indeed
He allowed them, but requires of them not to desert to irreligion as
well as to Egypt. (Jer. xliv. 8.) But when they did not comply in this
either, He sendeth the prophet along with them, so that they might
not after all suffer total wreck. (Ver. 28.) For since they did not
follow
Him when He called, He next followeth them to discipline them, and
hinder their being hurried further into vice, and as a father full of
affection does a child who takes all treatment in the same peevish
way, conducting him about everywhere with himself, and following
him about. This was the reason why He sent not Jeremiah only into
Egypt, but also Ezekiel into Babylon, and they did not refuse to go.
For when they found their Master love the people exceedingly, they
continued themselves to do so likewise. Much as if a right-minded
servant were to take compassion upon an intractable son when he
saw his father grieving and lamenting about him. And what was there
that they did not suffer for them? They were sawn asunder, they
were driven out, they were reproached, they were stoned, they
underwent numberless grievances. And after all this they would run
back to them. Samuel, for instance, ceased not to mourn for Saul,
miserably insulted as he was by him, and injured irreparably. (1 Sam.
xv. 35.) Still he held none of these things in remembrance. And for
the people of the Jews, Jeremiah has composed Lamentations in
writing. And when the general of the Persians had given him liberty
to dwell securely, and with perfect freedom, wherever he pleased, he
preferred above dwelling at home the affliction of the people, and
their hard durance in a strange land. (Jer. xi. 5.) So Moses left the
palace and the sort of living herein, and hasted to be among their
calamities. And Daniel abode for twenty days following without food,
pinching himself with the most severe fast, that he might reconcile
God to them. (Dan. x. 2.) And the three Children too, when in the
furnace, and so fierce a fire, put up a supplication for them. For it
was not on their account that they were grieved, as they were saved;
but since they considered that then was the time for the greatest
boldness of speech, they consequently prayed in their behalf; hence
too they said, "In a contrite heart and an humble spirit let us be
accepted." (Song. ver. 16.) For them Joshua also rent his garments.
(Josh. vii. 6.) For them Ezekiel too wailed and lamented when he saw
them cut down. (Ez. ix. 8.) And Jeremy said, "Let me alone, I will
weep bitterly." (Is. xxii. 4.) And before this, when he did not
venture
openly to pray for a remittance of their sad estate, he sought for
some limited period, when he says, "How long, O, Lord?" (ib.
vi. 11.)
For full of affectionateness is the whole race of the saints. Wherefore
also St. Paul saith, "Put on therefore, as the elect saints of God,
bowels of mercy, kindness, humbleness of mind." (Col. iii. 12.) You
see the strict propriety of the word, and how he would have us
continually merciful. For he does not say, "show mercy" only,
but
put it on, that like as our garment is always with us, so may mercy
be. And he does not say merely mercy, but "bowels of mercy,"
that
we may imitate the natural affection of relations. But we do just the
contrary, and if any one comes to ask a single penny of us, we insult
them, abuse them, call them impostors.
Dost thou not shudder, man, and blush to call him an impostor for
bread? Why even supposing such an one is practising imposture, he
deserves to be pitied for it, because he is so pressed with famine as
to put on such a character.
This then is a reproach to our cruelty. For since we had not the heart
to bestow with readiness, they are compelled to practise a great
many arts, so as to put a cheat off upon our inhumanity, and to
soften down our harshness. Now if it was gold and silver that he
asked of thee, then there would be some reason in thy suspicions.
But if it is necessary food that he comes to thee for, why be showing
thyself wise so unseasonably, and take so over exact an account of
him, accusing him of idleness and sloth? For if we must talk in this
way, it is not others but ourselves that we ought to address. When
therefore thou art going to God to ask forgiveness for thy sins, then
call these words to mind, and thou wilt know thou deservest to have
these things said to thee by God, much more than the poor man by
thee. And yet God hath never said such words to thee as "Stand off,
since thou art an impostor, always coming to church and hearing My
laws, but when abroad, setting gold, and pleasure epqumian, and
friendship, and in fact anything above My commandments. And now
thou makest thyself humble, but when thy prayers are over thou art
bold, and cruel, and inhuman. Get thee hence, therefore, and never
come to Me any more." Yet this, and more than this, we deserve to
have said to us; but still He never did reproach us in any such way,
but is long-suffering and fulfils everything on His own part, and
gives us more than we ask for. Calling this to mind then, let us
relieve the poverty of those that beg of us, and if they do impose
upon us, let us not be over exact about it. For such a salvation is it
that we ourselves require, one with pardon, with kindness
Filanqrwpias, with much mercy along with it. For it is not possible, it
certainly is not, if our estate were searched into strictly, that we
should ever be saved, but we must needs be punished and brought
to ruin altogether. Let us not then be bitter judges of others lest we
also get a strict account demanded of us. For we have sins that are
too great to plead any excuse. And therefore let us show more mercy
towards those who have committed inexcusable sins, that we also
may lay up for ourselves the like mercy beforehand. And yet be as
large-hearted as we may, we shall never be able to contribute such
love toward man as we stand in need of at the hand of a God that
loveth man. How then is it other than monstrous, when we are in
need of so many things ourselves, to be over exact with our fellow
servants, and do all we can against ourselves? For thou dost not in
this way so much prove him unworthy of thy liberality, as thyself of
God's love toward man. For he that deals over exactly with his fellow
servant, will be the more sure to find the like treatment at God's
hand. Let us not speak against ourselves, but even if they come out
of idleness or wilfulness, let us bestow. For we also do many sins
through wilfulness, or rather we do them all through wilfulness, and
yet God doth not presently call us to punishment, but gives us a set
time for penance, nurturing us day by day, disciplining us, teaching
us, supplying us with all other things, that we too may emulate this
mercy of His. Let us then quell this cruelty, let us cast out this
brutal
spirit; as benefiting thereby ourselves rather than others. For to
these we give money, and bread, and clothing, but for ourselves we
are laying up beforehand very great glory, and such as there is no
putting into words. For we receive again our bodies incorruptible,
and are glorified together and reign together with Christ. And how
great this is we shall see from hence--or rather there is no means of
making us see it clearly now. But to start from our present blessings,
and to get from them at least some kind of scanty notice of it, I will
endeavor so far as I may be able to put before you what I have been
speaking of. Tell me then, if when you were grown old, and were
living in poverty, and any one were to promise suddenly to make you
young, and to bring you to the very prime of life, and to render you
very strong, and pre minently beautiful, and were to give you the
kingdom of the whole earth for a thousand years, a kingdom in the
state of the deepest peace, what is there that you would not choose
to do, and to suffer to gain this promise? (4 Mss. and Say. Mar.
object.) See then, Christ promises not this, but much more than this.
For the distance between old age and youth is not to be compared
with the difference of corruption and incorruption, nor that of a
kingdom and poverty to that of the present glory and the future, but
the difference is that of dreams and a reality. Or rather I have yet
said
nothing to the purpose, since there is no language capable of setting
before you the greatness of the difference between things to come
and things present. And as for time, there is no place for the idea of
difference. For what mode is there for a man to compare with our
present state a life that hath no limit? And as for the peace it is as
far
removed from any present peace, as peace is different from war; and
for the incorruption, it is as much better as a clear pearl is than a
clod of clay. Or rather, say as great a thing as one may, nothing can
put it before you. For were I even to compare the beauty of our
bodies then to the light of the sunbeam, or the brightest lightning, I
shall not yet be saying aught that is worthy of that brilliancy. Now for
such things as these what money so much that it were not worth the
while to give up? what bodies, or rather what souls is it not worth
one's while to give up? At present if any one were to lead thee into
the palace, and in presence of all were to give thee an opportunity of
conversing with the king, and make thee sit at his table, and join in
his fare, thou wouldest call thyself the happiest of men. But when
you are to go up to Heaven, and stand by the King of the universe
Himself, and to vie with angels in brightness, and to enjoy even that
unutterable glory, do you hesitate whether you ought to give up
money? whereas if you had to put off life itself, you ought to leap
and exult, and mount on wings of pleasure. But you, that you may
get an office arkhn, as a place to pillage from (for call a thing of
this
sort gain, I cannot), put all you have to hazard, and after borrowing
of others, will, if need be, pawn your wife and children too without
hesitation. But when the kingdom of Heaven is set before you, that
office arkhs which hath none to supersede you in it, and God bids
you take not a part of a corner of the earth, but the whole of Heaven
entirely, are you hesitating, and reluctant, and gaping after money,
and forgetful that if the parts of that Heaven which we see are so fair
and delightful, how greatly so must the upper Heaven be, and the
Heaven of Heaven? But since we have as yet no means of seeing
this with our bodily eyes, ascend in thy thought, and standing above
this Heaven, look up unto that Heaven beyond this, into that height
without a bound, into that Light surcharged with awe, into the
crowds of the Angels, into the endless ranks of Archangels, into the
rest of the incorporeal Powers. And then lay hold again of the image
(cf. Plat. Rep. vii. p. 516) thereof we have, after coming down from
above, and make a sketch of the estate of a king with us, as his men
in gold armor, and his pairs of white mules proudly decked with
gold, and his chariots set with jewels and his snow-like cushions
stwmnhn Poll. x. 41), and the spangles that flutter about the chariot,
and the dragons shaped out in the silken hangings, and the shields
with their gold bosses, and the straps that reach up from these to the
rim of them through so many gems, and the horses with the gilded
trappings and the gold bits. But when we see the king we
immediately lose sight of all these. For lie alone turns our eyes to
him, and to the purple robe, and the diadem, and the throne, and the
clasp, and the shoes, all that splendor of his appearance. After
gathering all these things together then with accuracy, then again
remove your thoughts from these things to things above, and to that
awful day in which Christ is coming. For then you will not see any
pairs of mules, nor golden chariots, nor dragons and shields, but
things that are big with a mighty awe, and strike such amazement
that the very incorporeal Powers are astonished. For the "powers of
the Heavens," He says, "shall be shaken." (Matt. xxiv.
29.) Then is the
whole Heaven thrown open, and the gates of those concaves unfold
themselves, and the Only-begotten Son of God cometh down, not
with twenty, not with a hundred men for His bodyguard, but with
thousands, ten thousands of Angels and Archangels, Cherubim and
Seraphim, and other Powers, and with fear and trembling shall
everything be filled, whiles the earth is bursting itself up, and the
men that ever were born, from Adam's birth up to that day, are rising
from the earth, and all are caught up; (1 Thess. iv. 17) when Himself
appears with such great glory as that the sun, and the moon, and all
light whatever, is cast into the shade, being outshone by that
radiance. What language is to set before us that blessedness,
brightness, glory? Alas! my soul. For weeping comes upon me and
great groaning, as I reflect what good things we have fallen from,
what blessedness we are estranged from. For estranged we are (I am
now speaking of my own case still), unless we do some great and
astonishing work; speak not then of hell to me now, for more
grievous than any hell is the fall from this glory, and worse than
punishments unnumbered the estrangement from that lot. But still
we are gaping after this present world, and we take not thought of
the devil's cunning, who by little things bereaves us of those great
ones, and gives us clay that he may snatch from us gold, or rather
that he may snatch Heaven from us, and showeth us a shadow that
he may dispossess us of the reality, and puts phantoms before us in
dreams (for such is the wealth of this world), that at daybreak he may
prove us the poorest of men. Laying these things to heart, late
though it be, let us fly from this craft, and pass to the side of things
to come. For we cannot say that we were ignorant how exposed to
accidents the present life is, since things every day din in our ears
more loudly than a trumpet, the worthlessness, the ridiculousness,
the shamefulness, the dangers, the pitfalls, of the present scene.
What defence then shall we have to set up for pursuing things so
subject to hazards, and laden with shame, with so much eagerness,
and leaving things unfailing, which will make us glorious and bright,
and giving our whole selves up to the thraldom of money? For the
slavery to these things is worse than any bondage.
And this they know who have been counted worthy to obtain their
freedom from it. That ye then may also feel this goodly liberty, burst
the bonds asunder, spring out of the snare. And let there be no gold
lying by in your houses, but that which is more precious than
millions of money, alms and love to man, for your treasure. For this
gives us boldness toward God, but the other covers us with deep
shame, and causes the devil to bear hard sFodron pnein upon us.
Why then arm thy enemy, and make him stronger?
Arm thy right hand against him, and transfer all the splendor of thy
house into thy soul, and stow away all thy fortune in thy mind, and
instead of a chest and a house, let heaven keep thy gold. And let us
put all our property about our own selves; for we are much better
than the walls, and more dignified than the pavement. Why then do
we, to the neglect of our own selves, waste all our attention upon
those things, which when we are gone we can no longer reach, and
often even while we stay here we cannot keep hold of, when we
might have such riches as to be found not in this life only, but also in
that, in the easiest circumstances? For he who carries about his
farms and house and gold upon his soul, wherever he appears,
appears with all this wealth. And how is this possible to be effected?
one may ask. It is possible, and that with the utmost ease. For if you
transfer them to Heaven by the poor man's hand, you will transfer
them entire into your own soul. And if death should afterwards come
upon thee, no one will take them from thee, but thou wilt depart to be
rich in the next world too. This was the kind of treasure Tabitha had.
Hence it was not her house that proclaimed her wealth, nor the walls,
nor the stones, nor the pillars, but the bodies of widows furnished
with dress, and their tears that were shed, and death that played the
runaway, and life that came back again. Let us also make unto
ourselves suchlike treasures, let us build up for ourselves such-like
houses. In this way we shall have God for our Fellow-worker, and we
ourselves shall be workers together with Him. For Himself brought
the poor from not being into being, and you will prevent them, after
they have been brought into life and being, from perishing with
hunger and other distress, by tending them and setting them upright,
staying up the Temple of God in every quarter. What can be equal to
this in respect both of utility and of glory? Or if as yet you have not
gained any clear notion of the great adornment He bestowed upon
thee when He bade thee relieve poverty, consider this point with
thyself. If He had given thee so great power, that thou wert able to
set up again even the Heaven if it were falling, wouldest thou not
think the thing an honor far too great for thee?
See now He hath held thee worthy of a greater honor. For that which
in His esteem is more precious than the Heavens, He hath trusted
thee to repair.
For of all things visible there is nothing in God's esteem equal to
man. For Heaven and earth and sea did He make for him, and finds
more pleasure in dwelling with him than in the Heaven. And yet we,
though with a knowledge of this, bestow no attention nor
forethought upon the temples of God; but leaving them in a
neglected state, we provide houses splendid and large for ourselves.
This is why we are devoid of all good things, and greater beggars
than the poorest poor, because we pride ourselves in these houses
which we cannot take away with us when we go hence, and leave
those alone which we might move away along with our own selves.
For the bodies of the poor after dissolution must needs rise again;
and God, Who hath given this charge, will bring them forth, and
praise those who have taken care of them, and treat such with regard
qaumasetai, because when they were on the point of failing to ruin at
one rime by starvation, at another by nakedness and cold, these
repaired them by all means in their power. But still, even with all
these praises set before us, we loiter yet, and decline undertaking
this honorable charge. And Christ indeed hath not where to lodge,
but goeth about a stranger, and naked, and hungry, and you set up
houses out of town, and baths, and terraces, and chambers without
number, in thoughtless vanity; and to Christ you give not even a
share of a little hut, while for daws and vultures you deck out upper
chambers. What can be worse than such insanity as this? What more
grievous than such madness? for madness it is in the last stage of it,
or rather one has no name to suit it, use whatever one may. Yet still
if we be so minded, it is possible to beat off the disorder, tenacious
as it is; and not possible only, but even easy; and not easy merely,
but even easier is it to get rid of this pest than of the sufferings of
the body, since the Physician is so much greater. Let us then draw
Him to ourselves, and invite Him to aid us in the attempt, and let us
contribute our share, good-will, I mean, and energy. For He will not
require anything further, but if He can meet with this only, He will
confer all that is His part. Let us then contribute our share, that in
this world we may enjoy a genuine health, and may attain to the
good things to come, by the grace and love towards man, etc.
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