Saint John Chrysostom : HOMILY XIV. ROM. VIII. 12, 13.

"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.