Saint John Chrysostom : HOMILY XVI. ROM. IX. 1.

" I say the truth in Christ, I lie not, my conscience also bearing me

witness in the Holy Ghost."

DID I not seem yesterday to you to have spoken some great and

exorbitant things of Paul's love toward Christ? And great indeed they

were, too great for any words to express. Yet what you have heard today

are as far above those things, as those things were above ours.

And yet I did not think they could be exceeded, still when I came to

what has been read to-day it did appear far more glorious than the

whole of the former. And that he was aware of this himself he shows

by his exordium. 

For as on the point of entering upon greater things

than those, and therefore liable to be disbelieved by the generality,

he first uses a strong asseveration about the matter he is going to

speak of; which many are in the habit of doing when they are going

to say somewhat which is not believed by the generality, and about

which they feel the utmost certainty in their own minds. Hence he

says, "I say the truth in Christ, I lie not, and my conscience beareth

witness,"

Ver. 2, 3. "That I have a great heaviness and continual sorrow in my

heart. For I could wish that myself were accursed from Christ."

What sayest thou, O Paul? from Christ, thy beloved One, from Whom

neither kingdom nor hell, nor things visible nor intelligible, nor

another world as great, would separate thee, is it from Him that thou

wouldst now be accursed? What has happened? Hast thou changed,

hast thou given over that love? No, he replies, fear not. Rather I have

even made it more intense. How then is it that thou wouldest fain be

accursed, and seekest a separation, and a removal to such a

distance, that after it there is no possibility of finding a more distant

one? Because I love Him exceedingly, he may reply. How, pray, and

in what manner? For the things seem a riddle. Or rather, if you will,

let us learn what the curse is, and then we will question him upon

these points, and shall understand this unspeakable and

extraordinary love. What then is the curse? Hear his own words, "If

any man love not our Lord Jesus Christ, let him be

accursed." (anathema, Cor. xvi. 22.) That is, let him be set apart from

all, removed from all. For as in the case of a thing dedicated

anaqhma, which is set apart for God, no one would venture so much

as to touch it with his hand or even to come near it; so too with a

man who is put apart from the Church, in cutting him off from all, and

removing him as far off as possible, he calls him by this name

anaqema in a contrary sense, thus with much fear denouncing to all

men to keep apart from him, and to spring away from him. For the

thing set apart, no one, from respect of it, ventures to come near to.

But from him who is cut off, all men separate themselves from a very

opposite feeling. And so the separation is the same, and both the

one and the other are equally removed from the generality. Still, the

mode of separation is not the same, but in this case it is the opposite

to what it is in that. For from the one they keep back as being

dedicated to God; from the other as being estranged from God, and

broken off from the Church. This then is what Paul means when he

says, "I could wish that myself were accursed from Christ." And he

does not say merely that I could be willing, but using a stronger

term, he says even, "I could wish" (or pray hukomhn). But if what he

says trouble you in your asqenesteron feebleness, consider the real

state of the case, not only that he wished to be separated, but also

the cause for which he wished it, and then you will see the greatness

of his love. For he even circumcised (Timothy, Acts xvi. 3), and we

pay no attention to what was done, but to the intention of it, and the

cause of it, and hence we wonder at him the more. And he not only

circumcised a person, but he even shaved himself and sacrificed

(Acts xviii. 18; xxi. 24), and yet surely we do not therefore assert him

to be a Jew, but upon this very score to be perfectly free from

Judaizing, and clear of it, and a genuine worshipper of Christ. As

then when you see him circumcising and sacrificing, you do not

therefore condemn him as Judaizing, but upon this very score have

the best reason for crowning him as quite an alien to Judaism; thus

when thou seest him to have become desirous of being accursed, do

not therefore be troubled, but upon this very ground give him the

loudest praise, when thou knowest the cause why he wishes this.

For if we do not look narrowly into the causes, we shall call Elijah a

man-slayer, and Abraham not a manslayer only, but a murderer of

his son. And Phinees and Peter we shall implead for murder likewise.

Nor is it in the case of the saints alone, but also of the God of the

universe, that he who does not keep to this rule, will be suspecting

sundry unbecoming things. Now to prevent this happening in all

cases of the kind, let us bring together both the cause, and the

intention, and the time, and all that makes in behalf of what is so

done, and in this way let us investigate the actions. And this we must.

do now also in the case of this blessed soul. Now what is the cause?

It is Jesus Himself Who is so beloved. And yet he does not say for

Him; for what he says is, I would wish that I were accursed from Him

for my brethren. And this comes of his humbleness of mind. For he

has no wish to make himself conspicuous, as if he were saying

something great, and doing Christ a favor in this. Wherefore also he

said "my kinsmen," that he may conceal his high aim pleonekthma.

Since to see that he wished it all for Christ's sake, just hear what

comes next. After speaking of kinsmen then, he proceeds, Ver. 4, 5.

"To whom pertaineth the adoption, and the glory, and the covenants,

and the giving of the Law, and the service of God, and the promises;

whose are the father's, and of whom as concerning the flesh Christ

came, Who is over all, God blessed for ever. Amen."

And what is this? one asks. For if with a view to the belief of others

he was willing to become accursed, he ought to have also wished for

this in the Gentiles' behalf. But if he wishes it in the Jews' behalf

only, it is a proof that he did not wish it for Christ's sake, but for his

own relationship to them. But in fact if he had prayed for the Gentiles

only, this would not have been equally clear. But since it is for the

Jews only, it is a clear proof that it is only for Christ's glory that he is

thus earnest. And I am aware that what I am saying will seem a

paradox to you. Still if ye do not make a disturbance, I will presently

endeavor to make it clear. For what he has said he has not said

nakedly; but since all were talking and accusing God, that after being

counted worthy of the name of sons, and receiving the Law, and

knowing Him beyond all men, and enjoying such great glory, and

serving him beyond the whole world, and receiving the promises,

and being from fathers who were His friends, and what was the

greatest thing of all, having been forefathers of Christ Himself (for

this is the meaning of the words, "of whom, as concerning the flesh,

Christ came"), they are now cast out and disgraced; and in their

place are introduced men who had never known Him, of the Gentiles.

Now since they said all this, and blasphemed God, Paul hearing it,

and being cut to the heart, and vexed for God's glory's sake, wished

that he were accursed, had it been possible, so that they might be

saved, and this blasphemy be put a stop to, and God might not seem

to have deceived the offspring of those to whom He promised the

gifts. And that you may see that it was in sorrow for this, that the

promise of God might not seem to fall to the ground, which said to

Abraham, "I will give this land to thee and to thy seed," that he

uttered this wish, he proceeds, Ver. 6. "Not as though the word of

God had taken none effect."

To show that he had courage (Mar. and 4 Mss. wished) to bear all

these things for the word of God, that is, the promise made to

Abraham. For as Moses seemed to be pleading for the Jews, yet was

doing everything for God's glory (for he says, "Lest they say,

Because He was not able to save them, He led them forth to destroy

them in the wilderness" (Deut. ix. 28); stay Thy wrath), so also does

Paul, That they may not say (he means) that the promise of God has

fallen to the ground, and He has disappointed us of that. He vouched

to us, and this word has not issued in deed, I could wish to be

accursed. This then was why he did not speak of the

Gentiles (for to them no promises had been made by Him, nor had

they worshipped Him, wherefore neither did any blaspheme Him on

their account), but it was for the Jews who had both received the

promise, and had also been brought into closer connection with Him

than others, that he expressed this wish. Do you see, that if he had

expressed it for the Gentiles, he would not have been shown to be

doing this so purely for Christ's glory? But Since he was willing to

become accursed in the Jews' behalf, then it was most evidenced

that it was for Christ's sake only that he desired this. And for this

cause he says, "To whom pertaineth the adoption, and the glory, and

the service of God, and the promises."

For the Law, he means, which speaks of Christ, comes from thence,

and all the covenants made with them, and Himself came from them,

and the Fathers who received the promises were all from them. Yet

still the opposite has resulted, and they have fallen from all their

good things. Hence, he means, I am vexed, and if it were possible to

be separated from the company about Christ, and to be made an

alien, not from the love of Him (that be far from him; for even all this

he was doing through love), but from all that enjoyment and glory, I

would accept that lot, provided my Master were not to be

blasphemed, that He might not have to hear same saying, that it has

been all for stage-effect; He promises to one, and gives to another.

He was sprung from one race, He saved another. It was to the

forefathers of the Jews that He made the promises, and yet He has

deserted their descendants, and put men, who never at any time

knew Him, into their good things. They labored in the practice of the

Law, and reading the Prophets, while men who have come but

yesterday from heathen altars and images have been set up above

them. What foresight is there in all this? Now that these things may

not be said of my Master, he means, even if they are said unjustly, I

would willingly lose even the kingdom and that glory unutterable,

and any sufferings would I undergo, as considering it the greatest

consolation possible no longer to hear Him Whom I so long for, so

blasphemed. But if you be still against allowing this explanation, just

reflect that many fathers have at many times taken up with thus

much for their children, and have chosen to be separated from them,

and rather to see them in honor, considering their honor dearer to

them than their company. But since we are so short of love like this

(Bacon, N. O. Aph. lib. 2, 7), we cannot even form an idea of what is

here meant. For there be some that are so wholly unworthy even to

hear the name of Paul, and that stand at such an interval and

distance from that vehemency of his, as to fancy that he says this of

temporal death. Who I should say were as ignorant of Paul, as the

blind of the sun's rays, or even much more so. For he that died daily,

and set before him dangers thick as a snow-storm, and then said,

"Who shall separate us from the love of Christ? shall tribulation, or

distress, or persecution, or famine?" and still unsatisfied with what

he had said, and after going above the heaven and the heaven of

heavens, and running through the Angels and Archangels, and all

the higher orders of beings, and taking in at once things present,

things to come, things visible, things intelligible, things grievous,

and things good, that were on either part, and leaving nothing out at

all, yet not even thus satiated, but even bodying forth another nonexisting

creation, how should he, by way of saying some great thing

after all those things, make mention of a temporal death? It is not so,

surely it is not! But such a notion is that of worms nestling in their

dunghill. For had he said this, in what sense would he be wishing

himself accursed from Christ? For death (Phil. i. 23) of that sort

would have joined him more closely with the band of Christ, and

made him enjoy that glory the more. Yet some there are who venture

to say things different from these, even more ridiculous. It was not

then, they say, death that he wished to have, but to be a treasure, a

thing set apart, of Christ's. And who even of the most worthless and

indolent that would not wish for this? And in what way was this likely

to be in his kinsmen's behalf? Let us then leave these fables and

trifles (for it is no more worth while making a reply to these things

than to children babbling at play), and let us go back again to the

words themselves, luxuriating in this very ocean of love, and

fearlessly swimming there in every direction, and reflecting upon the

unspeakable flame of love--or rather say what one may, one shall say

nothing worthy the subject. For there is no ocean so wide, no flame

so intense, as this. And no language can set it forth as it deserves,

but he alone knew it who in good earnest gained it. And now let me

bring the words themselves before you again.

"For I could wish that I myself were accursed." What does the "I

myself" mean? It means I that have been a teacher (1 Cor. ix. 27) of

all, that have gathered together countless good deeds, that am

waiting for countless crowns, that desired Him so much, as to value

His love above all things, who all my days am burning for Him, and

hold all things (Phil. iii. 8) of second importance to the love of Him.

For even being loved by Christ was not the only thing he cared for,

but loving Him exceedingly also. And this last he cared most for

toutou malista hn. So it was that he looked to this only, and took all

things light-heartedly. For he kept one aim in view in all

circumstances, the fulfilling of this excellent love. And this he

wishes for. But since things were not to take this course, nor he to

become accursed, he next attempts to go into a defence against the

charges, and so to bring what was bruited abroad by all before them

as to overthrow it. And before he openly enters into his defence

against these, he first lays down some seeds of it beforehand. For

when he says, "to whom pertaineth the adoption, and the glory, and

the giving of the Law, and the service of God, and the promises," he

does but say that God willed them indeed to be saved, and this he

showed by His former dealings, and by Christ's having sprung from

them, and by what He promised to the Fathers. But they out of their

own untreatable temper thrust the benefit away from them. And this

is also the reason of his setting down such things as set forth God's

gift, not such as were encomiums upon them. For the adoption came

of His grace, and so too the glory, and the promises, and the Law.

After taking all these things then into consideration, and reflecting

how earnest God along with His Son, had been for their salvation, he

lifts up his voice aloud, and says," Who is a blessed forever. Amen."

So himself offering up thanksgiving for all men unto the Only-

Begotten of God. What, he says, if others do blaspheme? Still we

who know His mysteries, and His unspeakable Wisdom, and great

Providence over us, know well that it is not to be blasphemed, but to

be glorified, that He is worthy. Still not satisfied with being himself

conscious of it, he endeavors next to use arguments, and to use a

sharper way of speech against them. And he does not direct his aim

at them, without first divesting them of a suspicion they had. Lest

then he should seem to be addressing them as enemies, further on

he says "Brethren, my heart's desire and prayer to God for Israel is,

that they might be saved." (Rom. x. 1.) And here, along with other

remarks, he so ordered things, as not to seem to be saying what he

was going to say out of enmity against them. Hence he does not

decline calling them even kinsmen and brothers. For even if it was

for Christ's sake that he said what he did, still he is for drawing

epispatai their mind to him also, and paves his way to what he has to

say, and quits himself of all suspicion owing to what had to be said

against them, and then he at last goes into the subject most of them

were looking for. For many, as I have already stated, wanted to know

what was the reason why they who had received the promise fell

short of it, while those who had even never heard of it were saved

before them.

Therefore, to clear up this difficulty, he brings forward the answer

before the objection. For to prevent any from saying, What? Art thou

more thoughtful for God's glory than God is for His own? And does

He need thy aid that His word may not fall to the ground? In reply to

these things he says, I spoke this not as if God's Word had fallen to

the ground, but to show my love for Christ. For as things have had

this issue, we are in no want of words in God's behalf, or of showing

that stand His promise did. God said to Abraham, "To thee and to thy

seed will I give the land." And, "In thy seed shall all the nations of the

earth be blessed." (Gen. xii. 7, 3.) Let us see then, he says, of what

sort this seed is. For it is not all that are from him that are his seed.

Whence he says, "For they are not all Israel that are of (or from)

Israel."

Vet. 7. "Neither, because they are the seed of Abraham, are they all

children."

Now when you come to know of what kind the seed of Abraham is,

you will see that the promise is given to his seed, and know that the

word hath not fallen to the ground. * Of what kind, pray, is the seed

then? It is no saying of mine, he means, but the Old Testament itself

explains itself by saying as follows, "In Isaac shall thy seed be

called." (Gen. xxi. 12.) What is, "In Isaac?" Explain.

Ver. 8. "That is, they which are the children of the flesh, these are not

the children of God: but the children of the promise, these are

counted for the seed."

And observe the judgment and depth of Paul's mind. For in

interpreting, he does not say, "they which are the children of the

flesh, these are not" the children of Abraham, but, "the children of

God:" so blending the former things with the present, and showing

that even Isaac was not merely Abraham's son. And what he means

is something of this sort: as many as have been born as Isaac was,

they are sons of God, and of the seed of Abraham. And this is why

he said, "in Isaac shall thy seed be called." That one may learn that

they who are born after the fashion of Isaac, these are in the truest

sense Abraham's children. In what way was Isaac born then? Not

according to the law of nature, not according to the power of the

flesh, but according to the power of the promise. What is meant then

by the power of "the promise?"

Ver. 9. "At this time will I come, and Sarah shall have a son."

This promise then and word of God it was that fashioned Isaac, and

begat him. For what if a womb was its instrument and the belly of a

woman? Since it was not the power of the belly, but the might of the

promise that begat the child. Thus are we also gendered by the

words of God. Since in the pool of water it is the words of God which

generate and fashion us. For it is by being baptized into the Name of

the Father and of the Son and of the Holy Ghost that we are

gendered. And this birth is not of nature, but of the promise of God.

(John iii. 3; Eph. v. 26; James i. 18; 1 Pet. iii. 21.) For as after first

foretelling the birth of Isaac, He then accomplished it; so ours also

He had announced before, many ages ago by all the Prophets, and

afterwards brought it to pass. You know how great He has set it forth

as being, and how, as He promised a great thing, He furnished it with

abundant easel (Hos. ii. 1, etc.) But if the Jews were to say, that the

words, "In Isaac shall thy seed be called," mean this, that those born

of Isaac should be reckoned to him for a seed, then the Edomites

too, and all those people, ought to be denominated his sons, since

their forefather Esau was a son of his. But now so far are they from

being tailed sons, that they are the greatest possible aliens. You see

then that it is not the children of the flesh that are the children of

God, but that even in nature itself the generation by means of

baptism from above was sketched out beforehand. And if you tell me

of the womb, I in return have to tell you of the water. But as in this

case all is of the Spirit, so in the other all was of promise. For the

womb was more chilled than any water owing to barrenness and to

old age. Let us then gain accurate knowledge of our own nobility,

and display a life worthy of it. For in it is nothing fleshly or earthy:

hence neither let there be in us. For it was neither sleep, nor the will

of the flesh (John i. 13), nor embraces, nor the madness of desire,

but "God's love toward man," which wrought the whole. (Tit. iii. 5.)

And as in that case it was when the age was past hope, so in this

also it was when the old age of sins had come over us, that Isaac

suddenly sprang up in youth, and we all became the children of God,

and the seed of Abraham. (Is. xl. 31.)

Ver. 10. "And not only this; but when Rebecca also had conceived by

one, even by our father Isaac."

The subject in question was an important one. Hence he turns to

several arguments, and endeavors by all means to solve the

difficulty. For if it was at once strange and new for them to be cast

out after so great promises, it is much more strange that we even

should come into their good things, who did not expect anything of

the kind. And the case was the same as if a king's son, who had

promises made him that he should succeed to the power he had,

were to be east into the level of disreputable men, and in his place a

condemned man, and one laden with evils unnumbered, after being

taken out of prison, were to come into the power, which properly was

the other's. For he means, what have you to say? that the son is

unworthy? Well, but so is this man unworthy, and much more so.

Hence he ought either to have been punished along with the former,

or to have been honored along with him. Now it was something of

this sort which befel the Jews and the Gentiles, or something far

more strange than this. Now that all were unworthy, he has shown

above, where he, says, "For all have sinned, and come short of the

glory of God." (Rom. iii. 23.) But the new thing is, that when all were

unworthy, the Gentiles were saved alone. And beside this there is

another difficulty that some one may start, he says. If God had no

intention of fulfilling the promises to them, why make them at all?

For men who know not the future, and are many times deceived, do

promise even the undeserving that they shall have their largesses.

But He Who knoweth beforehand things to come as well as things

present, and hath a clear knowledge that they will make themselves

undeserving of the promises, and therefore will not receive any of

the things specified,--why should He promise at all? Now what is

Paul's way of meeting all this? It is by showing what the Israel is to

whom He made the promise. For when this has been shown, there is

at the same time demonstrated the fact that the promises were all

fulfilled. And to point this out he said, "For they are not all Israel that

are of Israel." And this is why he does not use the name of Jacob,

but that of Israel, which was a sign of the virtue of that just man, and

of a gift from above, and of having seen God. (Gen. xxxii. 28.) Yet,

"all," he says, "have sinned, and come short of the glory of

God." (Rom. iii. 23.) Now if all have sinned, how come some to be

saved, and some to perish? It is because all were not minded to

come to Him, since for His part all were saved, for all were called.

However, he does not set this down yet awhile, but meets it from an

advantageous position, and from other examples, by bringing before

them another question, and as in the former case meets a difficulty

very great, by another difficulty. For when he was discussing how by

Christ being justified all the rest enjoyed that righteousness, he

brought in Adam's case, saying, "For if by one man's offence death

reigned, much more they which receive abundance of grace shall

reign in life." (Rom. v. 17. And the case of Adam, indeed, he does not

clear up, but from it he clears up His (or his own), and shows that it

was more reasonable that He Who died in their behalf should have

power over them at His will. For that when one had sinned all should

be punished, does not seem to be so very reasonable to most men.

But that when One had done aright all should be justified, is at once

more reasonable and more suited to God. Yet still he has not solved

the difficulty he raised. For the more obscure that point remained,

the more the Jew was put to silence. And the difficulty of his position

passed over to the other, and this become clearer from it (Mar. and 4

Mss. "than that"). So in this passage also, it is by raising other

difficulties that he meets the questions raised, inasmuch as it was

against Jews that he was contending. Hence he takes no pains to

solve the examples which he has brought before us. For he was not

answerable for them as in the fight against the Jews. But from them

he makes his own subject throughout clearer. Why do you feel

surprised, he means, that some of the Jews were saved, and some

not saved at this time? Why of old, in the patriarch's times, one may

see this happening. For why was Isaac only called the seed, and yet

he was the father of Ishmael also, and of several others. "But he was

of a mother that was a slave." And what has this to do with his

father? Still I will not be captious. Let this son be set aside on his

mother's account. What are we to say of those sprung from Keturah?

were they not free, and from a mother that was free? How came they

not to be honored with the same preference as Isaac? And why do I

speak of these? for Rebecca was even Isaac's only wife, and bearing

two children she bore them both to Isaac; still those so born, though

of the same father, and the same mother, and the fruit of the same

labor, being both of one father and one mother, and twins besides,

yet did not enjoy the same lot. And yet here you have no mother's

slavery to account for it, as in Ishmael's case, nor can you say that

one was begotten of this womb and the other of a different one, as in

the case of Keturah and Sarah, since in this case they had the same

hour in common to them for their birth. This was why Paul then, in

order to give a clearer example, says that this happened not in

Isaac's case only, "but when Rebecca also had conceived by one,

even by our father Isaac."

Ver. 11-13. "For the children being not yet born, neither having done

any good or evil, that the purpose of God according to election might

stand, not of works, but of him that calleth, it was said unto her, the

eider shall serve the younger. As it is written, Jacob have I loved, but

Esau have I hated."

What was the cause then why one was loved and the other hated?

why was it that one served, the other was served? It was because

one was wicked, and the other good. And yet the children being not

yet born, one was honored and the other condemned. For when they

were not as yet born, God said, "the older shall serve the younger."

With what intent then did God say this? Because He doth not wait, as

man doth, to see from the issue of their acts the good and him who

is not so, but even before these He knoweth which is the wicked and

which not such. And this took place in the Israelites' case also, in a

still more wonderful way. Why, he says, do I speak of Esau and of

Jacob, of whom one was wicked and the other good? For in the

Israelites' case, the sin belonged to all, since they all worshipped the

calf. Yet notwithstanding some had mercy shown them, and others

had not.

Ver. 15. "For I will have mercy, He says, on whom I will have mercy,

and I will show compassion on whom I will show compassion." (Ex.

xxxiii. 19.)

This one may see also in the case of those who are punished, for

what would you say of Pharaoh who was punished, and had to pay

so heavy a penalty? You say he was hardened and disobedient. Was

he then alone such, and not even one person else? How came he

then to be so severely punished? Why even in the case of the Jews

did he call that a people which was no people, or again, why not

count all worthy of equal honor? "For if they be" (it says) "as the

sand of the sea, yet shall a remnant be saved." (Is. x. 22.) And why is

it to be only a remnant? You see what difficulty he has filled the

subject with. And with great propriety. For when you have power to

throw your adversary into perplexity, do not at once bring forward

the answer, because if he be found himself responsible for the same

ignorance, why take unnecessary dangers upon yourself? Why make

him more bold, by drawing it all upon yourself? Now tell me, O thou

Jew, that hast so many perplexing questions, and art unable to

answer any of them, how thou comest to annoy us on account of the

call of the Gentiles? I, however, have a good reason to give you why

the Gentiles were justified and ye were cast out. And what is the

reason? It is that they are of faith, ye of the works of the Law. And it

is owing to this obstinacy of yours that ye have in every way (Mar.

and several Mss. all) been given up. For, "they being ignorant of

God's righteousness, and going about to establish their own

righteousness, have not submitted themselves unto the

righteousness of God." (Rom. x. 3.) The clearing up then of the whole

passage, to give the whole sense summarily, is here brought out by

that blessed person. But that this may be clearer, let us investigate

the things he says also one by one; this knowing, that what the

blessed Paul aimed at was, to show by all that he said that God only

knoweth who are worthy, and no man whatever knoweth, even if he

seem to know ever so well, but that in this sentence of his there are

sundry aberrations. For He that knoweth the secrets of the hearts, He

only knoweth for a certainty who deserve a crown, and who

punishment and vengeance. Hence it is that many of those, by men

esteemed good, He convicts and punishes, and I those suspected to

be bad He crowns, after showing it not to be so; thus forming his

sentence not after the judgment of us slaves, but after his own keen

and uncorrupt decision, and not waiting for the issue of actions to

look at the wicked and him who is not so therefrom. But that we may

not make the subject more obscure, again let us go to the very

words of the Apostle.

Ver. 10. "And not only this, but when Rebecca also had conceived by

one."

I might, he implies, have mentioned the children by Keturah besides,

but I do not. But to gain the victory from a vantage ground it is those

born of one and the same father, and mother too, that I bring

forward. For they were both sprung from Rebecca, and from Isaac

the true-born, the elect, the son honored above all, of whom He said,

"In Isaac shall thy seed be called," who became "the father of us all;"

but if he was our father, then should his sons have been our fathers;

yet it was not so. You see how this happens not in Abraham's case

only, but also in that of his son himself, and how it is faith and virtue

in all cases that is conspicuous, and gives the real relationship its

character. For hence we learn that it is not only from the manner of

birth, but owing to their being worthy of the father's virtue, that the

children are called children of him. For if it were only owing to the

manner of the birth, then ought Esau to have enjoyed the same as

Jacob did. For he also was from a womb as good as dead, and his

mother was barren. Yet this was not the only thing required, but the

character too, which fact contributes no common amount of

practical instruction for us. And he does not say that one is good

and another bad, and so the former was honored; lest this kind of

argument should be wielded against him, "What, are those of the

Gentiles good men rather than those of the circumcision?" For even

supposing the truth of the matter was so, still he does not state it

yet, as that would have seemed to be vexatious. But it is upon God's

knowledge that he has cast the whole, and this no one would venture

to gainsay, though he were ever so frantic. "For the children being

not yet born," he says, "it was said unto her, The elder shall serve

the younger." And he shows that noble birth after the flesh is of no

avail, but we must seek for virtue of soul, which even before the

works of it God knoweth of. For "the children," he says, "being not

yet born, nor having done any good or evil, that the purpose of God

according to election might stand, it was said unto her that the elder

shall serve the younger:" for this was a sign of foreknowledge, that

they were chosen from the very birth. That the election made

according to foreknowledge, might be manifestly of God, from the

first day He at once saw and proclaimed which was good and which

not. Do not then tell me that thou hast read the Law (he means) and

the Prophets, and hast been a servant for such a long time. For He

that knoweth how to assay the soul, knoweth which is worthy of

being saved. Yield then to the incomprehensibleness of the election.

For it is He alone Who knoweth how to crown aright. How many, for

instance, seemed better than St. Matthew; to go by the exhibition of

works then visible. But He that knoweth things undeclared, and is

able to assay the mind's aptitude, knew the pearl though lying in the

mire, and after passing by others, and being well pleased with the

beauty of this, He elected it, and by adding to the noble born free-will

grace from Himself, He made it approved. For if in the case of these

arts which are perishable, and indeed in other matters, those that are

good judges do not use the grounds on which the uninstructed form

their decision, in selecting out of what is put before them; but from

points which they are themselves well aware of, they many times

disparage that which the uninstructed approve, and decide upon

what they disparage: and horse-breakers often do this with horses,

and so the judges of precious stones, and workmen in other arts:

much more will the God that loveth man, the infinite Wisdom, Who

alone hath a clear knowledge of all things, not allow of man's

guesses, but will out of His own exact and unfailing Wisdom pass

his sentence upon all men. Hence it was that He chose the publican,

the thief, and the harlot; but dishonored priests, and elders, and

rulers, and cast them out. And this one may see happening in the

martyrs' case also. Many accordingly of those who were utterly cast

aside, have in the time of trial been crowned. And, on the other hand,

some that have been held great ones by many have stumbled and

fallen. Do not then call the Creator to account, nor say, Why is it that

one was crowned and another punished? For He knoweth how to do

these things with exactness. Whence also he says, "Jacob have I

loved, and Esau have I hated." That it was with justice, you indeed

know from the result: but Himself even before the result knew it

clearly. For it is not a mere exhibition of works that God searcheth

after, but a nobleness of choice and an obedient temper (gnwmhn

eugnwmona) besides. For a man of this kind, if he should ever sin

through some surprise, will speedily recover himself. And if he

should even stay long haply in a state of vice, he will not be

overlooked, but God Who knoweth all things will speedily draw him

out. And so he that is herein corrupted, even if he seem to do some

good things, will perish, in that he doth this with an ill intention.

Hence even David, after committing murder and adultery, since he

did this as being carried away by surprise, and not from habitual

practice of wickedness, speedily washed it out. The Pharisee,

however, who had not perpetrated any such crime (Luke xviii. 11),

but even had good deeds besides to boast of, lost all by the bad

spirit he had chosen.

Ver. 14. "What shall we say then? Is there unrighteousness with

God? God forbid."

Hence there is no such thing in the case of us and the Jews. And

then he goes on with another thing, a more clear than this. And of

what sort is it?

Ver. 15. "For he saith to Moses, I will have mercy on whom I will have

mercy, and I will have compassion on whom I will have compassion."

Here again he adds force to the objection by dividing it in two and

meeting it, and starting an other fresh difficulty. But to make what I

have said clearer, one must needs explain it. God, he means, said

that "the elder shall serve the younger," before the travail. What

then? "Is God unright-eous?" By no means. Now listen to what

follows also. For in that case the virtue or the vice, might be the

decisive thing. But here there was one sin on which all the jews

joined, that of the molten calf, and still some were punished, and

some were not punished. And this is why He says, "I will have mercy

on whom I will have mercy, and I will have compassion on whom I

will have compassion." (Ex. xxxiii. 19: observe context.) For it is not

thine to know, O Moses, he means, which are deserving of My love

toward man, but leave this to Me. But if Moses had no right to know,

much less have we. And this is why he did not barely quote the

passage, but also called to our minds to whom it was said. For it is

Moses, he means, that he is speaking to, that at least by the dignity

of the person he might make the objector modest. Having then given

a solution of the difficulties raised, he divides it in two, by bringing

forward another objection besides, as follows:

Ver. 16, 17. "So then it is not of him that willeth, nor of him that

runneth, but of God that showeth mercy. For the Scripture saith unto

Pharaoh, Even for this same purpose have I raised thee up, that I

might show my power in thee, and that my name might be declared

throughout all the earth."

As then in the one case, he means, some were saved and some were

punished, so here also. This man was reserved for this very purpose.

And then he again urges the objection.

Ver. 18, 19. "Therefore He hath mercy on whom He will have mercy,

and whom He will He hardeneth. Thou wilt say then unto me, Why

doth he then find fault? For who hath resisted His will?"

See what pains he takes to embarrass the subject in every way. And

the answer he does not produce forthwith, it being a useful thing not

to do so, but he first stops the disputant's mouth, saying as follows,

Ver. 20. "Nay but, O man, who art thou that repliest against God?"

This he does to take down the objector's unseasonable

inquisitiveness, and excessive curiosity, and to put a check upon it,

and teach him to know what God is, and what man, and how

incomprehensible His foreknowledge is, and how far above our

reason, and how obedience to Him in all points is binding. So when

he has made this preparatory step in his hearer, and has hushed and

softened down his spirit, then with great felicity he introduces the

answer, having made what he says easy of admittance with him. And

he does not say, it is impossible to answer questions of this kind,

but that (5 Mss. No, but what? that) it is presumptuous to raise them.

For our business is to obey what God does, not to be curious even if

we do not know the reason of them. Wherefore he said, "Who art

thou that repliest against God?" You see how very light he makes of

him, how he bears down his swelling spirit! "Who art thou?" art thou

a sharer of His power? (compare Job xxxviii.) nay, art thou sitting in

judgment upon God? Why in comparison with Him thou canst not

have a being even! nor this or that sort of being, but absolutely

none! For the expression, "who art thou?" doth much more set him

at naught than "thou art nothing." And he takes other ways of

showing further his indignation in the question, and does not say,

"Who art thou that" answerest "God?" but, "that repliest against,"

that is, that gainsayest, and that opposest. For the saying things

ought to be so, and ought not to be so, is what a man does that

"replieth against." See how he scares them, how he terrifies them,

how he makes them tremble rather than be questioning and curious.

This is what an excellent teacher does; he does not follow his

disciples' fancy everywhere, but leads them to his own mind, and

pulls up the thorns, and then puts the seed in, and does not answer

at once in all cases to the questions put to him.

Ver. 20, 21. "Shall the thing formed say to Him that formed it, Why

hast Thou made me thus? Hath not the potter (Read Jer. xviii. 1-10)

power, of the same lump to make one vessel unto honor, and

another unto dishonor?"

Here it is not to do away with free-will that he says this, but to show,

up to what point we ought to obey God. For in respect of calling God

to account, we ought to be as little disposed to it as the clay is. For

we ought to abstain not from gainsaying or questioning only, but

even from speaking or thinking of it at all, and to become like that

lifeless matter, which followeth the potter's hands, and lets itself be

drawn about anywhere he may please. And this is the only point he

applied the illustration to, not, that is, to any enunciation of the rule

of life, but to the complete obedience and silence enforced upon us.

And this we ought to observe in all cases, that we are not to take the

illustrations quite entire, but after selecting the good of them, and

that for which they were introduced, to let the rest alone. As, for

instance, when he says, "He couched, he lay down as a lion;" (Numb.

xxiv. 9) let us take out the indomitable and fearful part, not the

brutality, nor any other of the things belonging to a lion. And again,

when He says, "I will meet them as a bereaved bear" (Hos. xiii. 8), let

us take the vindictiveness. And when he says, "our God is a

consuming fire" (Deut. iv. 24; and Heb. xii. 29), the wasting power

exerted in punishing. So also here must we single out the clay, the

potter, and the vessels. And when he does go on to say, "Hath not

the potter power over the clay, of the same lump to make one vessel

unto honor, and another unto dishonor?" do not suppose that this is

said by Paul as an account of the creation, nor as implying a

necessity over the will, but to illustrate the sovereignty and

difference of dispensations; for if we do not take it in this way, divers

incongruities will follow for if here he were speaking about the will,

and those who are good and those not so, He will be Himself the

Maker of these, and man will be free from all responsibility. And at

this rate, Paul will also be shown to be at variance with himself, as

he always bestows chief honor upon free choice. There is nothing

else then which he here wishes to do, save to persuade the hearer to

yield entirely to God, and at no time to call Him to account for

anything whatever. For as the potter (he says) of the same lump

makes what he pleaseth, and no one forbids it; thus also when God,

of the same race of men, punisheth some, and honoreth others, be

not thou curious nor meddlesome herein, but worship only, and

imitate the clay. And as it followeth the hands of the potter, so do

thou also the mind of Him that so ordereth things. For He worketh

nothing at random, or mere hazard, though thou be ignorant of the

secret of His Wisdom. Yet thou allowest the other of the same lump

to make divers things, and findest no fault: but of Him you demand

an account of His punishments and honors, and will not allow Him to

know who is worthy and who is not so; but since the same lump is of

the same substance, you assert that there are the same dispositions.

And, how monstrous this is! And yet not even is it on the potter that

the honor and the dishonor of the things made of the lump depends,

but upon the use made by those that handle them, so here also it

depends on the free choice. Still, as I said before, one must take this

illustration to have one bearing only, which is that one should not

contravene God, but yield to His incomprehensible Wisdom. For the

examples ought to be greater than the subject, and than the things

on account of which they are brought forward, so as to draw on the

hearer better. Since if they were not greater and did not mount far

above it, he could not attack as he ought, and shame the objectors.

However, their ill-timed obstinacy he silenced in this way with

becoming superiority. And then he introduces his answer. Now what

is the answer?

Ver. 22, 23, 24. "What if God, willing to show His wrath, and to make

His power known, endured with much long-suffering the vessels of

wrath fitted to destruction: and that He might make known the riches

of His glory on the vessels of mercy, which He had afore prepared

unto glory, even us, whom He hath chosen, not of the Jews only, but

also of the Gentiles."

What he means is somewhat as follows. Pharaoh was a vessel of

wrath, that is, a man who by his own hard-heartedness had kindled

the wrath of God. For after enjoying much long-suffering, he became

no better, but remained unimproved. Wherefore he calleth him not

only "a vessel of wrath," but also one "fitted for destruction." That is,

fully fitted indeed, but by his own proper self. For neither had God

left out aught of the things likely to recover him, nor did he leave out

aught of those that would ruin him, and put him beyond any

forgiveness. Yet still, though God knew this, "He endured him with

much long-suffering," being willing to bring him to repentance. For

had He not willed this, then He would not have been thus longsuffering.

But as he would not use the long-suffering in order to

repentance, but fully fitted himself for wrath, He used him for the

correction of others, through the punishment inflicted upon him

making them better, and in this way setting forth His power. For that

it is not God's wish that His power be so made known, but in another

way, by His benefits, namely, and kindnesses, he had shown above

in all possible ways. For if Paul does not wish to appear powerful in

this way ("not that we should appear approved," he says, "but that

ye should do that which is honest,") (2 Cor. xiii. 7), much less doth

God. But after that be had shown long-suffering, that He might lead

to repentance, but he did not repent, He suffered him a long time,

that He might display at once His goodness and His power, even if

that man were not minded to gain anything from this great longsuffering.

As then by punishing this man, who continued

incorrigible, He showed His power, so by having pitied those who

had done many sins but repented, He manifested His love toward

man. But it does not say, love towards man, but glory, to show that

this is especially God's glory, and for this He was above all things

earnest. But in saying, "which He had afore prepared unto glory," he

does not mean that all is God's doing. Since if this were so, there

were nothing to hinder all men from being saved. But he is setting

forth again

His foreknowledge, and doing away with the difference between the

Jews and the Gentiles. And on this topic again he grounds a defence

of his statement, which is no small one. For it was not in the case of

the Jews only that some men perished, and some were saved, but

with the Gentiles also this was the case. Wherefore he does not say,

all the Gentiles, but, "of the Gentiles," nor, all the Jews, but, "of the

Jews." As then Pharaoh became a vessel of wrath by his own

lawlessness, so did these become vessels of mercy by their own

readiness to obey. For though the more part is of God, still they also

have contributed themselves some little. Whence he does not say

either, vessels of well-doing, or vessels of boldness (parrhsias), but

"vessels of mercy," to show that the whole is of God. For the phrase,

"it is not of him that willeth, nor of him that runneth," even if it comes

in the course of the objection, still, were it said by Paul, would create

no difficulty, Because when he says, "it is not of him that willeth, nor

of him that runneth," he does not deprive us of free-will, but shows

that all is not one's own, for that it requires grace from above. For it

is binding on us to will, and also to run: but to confide not in our own

labors, but in the love of God toward man. And this he has

expressed elsewhere. "Yet not I, but the grace which was with

me." (1 Cor. xv. 10.), And he well says, "Which He had afore prepared

unto glory." For since they reproached them with this, that they were

saved by grace, and thought to make them ashamed, he far more

than sets aside this insinuation.

For if the thing brought glory even to God, much more to them

through whom God was glorified. But observe his forbearance, and

unspeakable wisdom. For when he had it in his power to adduce, as

an instance of those punished, not Pharaoh, but such of the Jews as

had sinned, and so make his discourse much clearer, and show that

where there were the same fathers, and the same sins, some

perished, and some had mercy shown them, and persuade them not

to be doubtful-minded, even if some of the Gentiles were saved,

while the Jews were perishing; that he might not make his discourse

irksome, the showing forth of the punishment he draws from the

foreigner, so that he may not be forced to call them "vessels of

wrath." But those that obtained mercy he draws from the people of

the Jews. And besides, he also has spoken in a sufficient way in

God's behalf, because though He knew very well that the nation was

fitting itself as a vessel of destruction, still He contributed all on His

part, His patience, His long-suffering, and that not merely longsuffering,

but "much long-suffering;" yet still he was not minded to

state it barely against the Jews. Whence then are some vessels of

wrath, and some of mercy? Of their own free choice. God, however,

being very good, shows the same kindness to both.

For it was not those in a state of salvation only to whom He showed

mercy, but also Pharaoh, as far as His part went. For of the same

long-suffering, both they and he had the advantage. And if he was

not saved, it was quite owing to his own will: since, as for what

concerneth God, he had as much done for him as they who were

saved. Having then given to the question that answer which was

furnished by facts, in order to give his discourse the advantage of

other testimony in its favor, he introduces the prophets also making

the same declarations aforetime. For Hosea, he says, of old put this

in writing, as follows:

Ver. 25. "I will call them My people, which were not My people; and

her beloved, which was not beloved."

Here to prevent their saying, that you are deceiving us here with

specious reasoning, he calls Hosea to witness, who crieth and saith,

"I will call them My people, who were not My people." (Hos. ii. 23.)

Who then are the not-people? Plainly, the Gentiles. And who the notbeloved?

The same again. However, he says, that they shall become

at once people, and beloved, and sons of God.

Ver. 26. "For even they shall be called," he says, "the children of the

living God."

But if they should assert that this was said of those of the Jews who

believed, even then the argument stands. For if with those who after

so many benefits were hard-hearted and estranged; and had lost

their being as a people, so great a change was wrought, what is

there to prevent even those who were not estranged after being

taken to Him, but were originally aliens, from being called, and,

provided they obey, from being counted worthy of the same

blessings? Having then done with Hosea, he does not content

himself with him only, but also brings Isaiah in after him. sounding in

harmony with him.

Ver. 27. "For Esaias," he says, "crieth concerning Israel."

That is, speaks out boldly, and uses no dissimulation. Why then lay a

charge against us, when they afore declared the same thing with

more than trumpet's loudness? And what does Isaiah cry? "Though

the number of the children of Israel be as the sand of the sea, a

remnant shall be saved. (Is. x. 22.)

Do you see that he too does not say that all are to be saved, but that

those that are worthy shall? For I regard not the multitude, he

means, nor does a race diffused so far distress me, but those only

do I save that yield themselves worthy of it. And he does not mention

the "sand of the sea" without a reason, but to remind them of the

ancient promise whereof they had made themselves unworthy. Why

then are you troubled, as though the promise had failed, when all the

Prophets show that it is not all that are to be saved? Then he

mentions the mode of the salvation also. Observe the accuracy of

the Prophet, and the judgment of the Apostle, what a testimony he

has cited, how exceedingly apposite. For it not only shows us that

those to be saved are some and not all, but also adds the way they

are to be saved. How then are they to be saved, and how will God

count them worthy of the benefit?

Ver. 28. "He will finish the work, and cut it short in righteousness,"

he says, "because a short work will the Lord make upon the

earth." (Ib. 23, LXX.)

What he means then is somewhat of this sort. There is no need of

fetching a circuit, and of trouble, and the vexation of the works of the

Law, for the salvation is by a very short way. For such is faith, it

holds salvation in a few short words. "For if thou shalt confess with

thy mouth the Lord Jesus, and believe in thine heart that God hath

raised Him from the dead, thou shalt be saved." (Rom. x. 9.) Now you

see what this, "the Lord shall make a short word (LXX. lit.) upon

earth," is. And what is indeed wonderful is, that this short word

carries with it not salvation only, but also righteousness.

Ver 29. "And as Esaias said before, Except the Lord of Sabaoth had

left us a seed, we had been as Sodoma, and had been made like unto

Gomorrha." (Is. i. 9.)

Here again he shows another thing, that not even those few were

saved from their own resources. For they too would have perished,

and met with Sodom's fate, that is, they would have had to undergo

utter destruction (for they (of Sodom) were also destroyed root and

branch, and left not even the slightest remnant of themselves,) and

they too, he means, would have been like these, unless God bad

used much kindness to them, and had saved them by faith. And this

happened also in the case of the visible captivity, the majority having

been taken away captive and perished, and some few only being

saved.

Ver. 30, 31. "What shall we say then? That the Gentiles, which

followed not after righteousness, have attained to righteousness,

even the righteousness which is by faith. But Israel, which followed

after the law of righteousness, hath not attained to the law of

righteousness."

Here at last is the clearest answer. For since he had used a proof as

well from facts ("for they are not all Israel that are of Israel") as from

the case of the forefathers Jacob and Esau, and from the prophets

Hosea and Isaiah, he further gives the most decisive answer, after

first adding to the perplexity. The points discussed, then, are two;

one that the Gentiles attained, and the other that they attained it

without following after it, that is, without taking pains about it. And

again in the Jews' case also there are two difficulties of the same

kind; one that Israel attained not, the other that, though they took

pains, they attained not. Whence also his use of words is more

emphatical. For he does not say that they had, but that they "attained

to righteousness." For what is especially new and unusual is, that

they who followed after it attained not, but they which followed not

after it attained. And he seems to be indulging them by saying,

"followed after." But afterwards he strikes the blow home. For since

he had a strong answer to give them, he had no fear of making the

objection a little harsher. Hence he doth not speak of faith either, and

the righteousness ensuing thereon, but shows that before the faith

even, on their own ground they were worsted and condemned. For

thou, O Jew, he says, hast not found even the righteousness which

was by the Law. For thou hast transgressed it, and become liable to

the curse. But these that came not through the Law, but by another

road, have found a greater righteousness than this, that, namely,

which is of faith. And this he had also said before. "For if Abraham

was justified by works, he hath whereof to glory, but not before

God" (Rom. iv.): so showing that the other righteousness was

greater than this. Before, then, I said that there were two difficulties,

but now they have even become three questions: that the Gentiles

found righteousness, and found it without following after it, and

found a greater than that of the Law. These same difficulties are

again felt in the Jews' case with an opposite view. That Israel did not

find, and though he took pains he did not find, and did not find even

the less. Having then thrust his hearer into perplexity, he proceeds

to give a concise answer, and tells him the cause of all that is said.

When then is the cause?

Ver. 32. "Because they sought it not by faith, but as it were by the

works of the Law."

This is the clearest answer in the passage, which if he had said

immediately upon start ing, he would not have gained so easy a

hearing. But since it is after many perplexities, and preparations, and

demonstrations that he sets it down, and after using countless

preparatory steps, he has at last made it more intelligible, and also

more easily admitted. For this he says is the cause of their

destruction: "Because it was not by faith, but as it were by the works

of the Law," that they wished to be justified. And he does not say,

"by works," but, "as it were by the works of the Law," to show that

they had not even this righteousness.

"For they stumbled at that stumbling-stone;"

Ver. 33. "As it is written, Behold I lay in Sion a stumbling-stone, and

rock of offence and whosoever believeth on Him shall not be

ashamed."

You see again how it is from faith that the boldness comes, and the

gift is universal; since it is not of the Jews only that this is said, but

also of the whole human race. For every one, he would say, whether

Jew, or Grecian, or Scythian, or Thracian, or whatsoever else he may

be, will, if he believes, enjoy the privilege of great boldness. But the

wonder in the Prophet is that he foretells not only that they should

believe, but also that they should not believe. For to stumble is to

disbelieve. As in the former passage he points out them that perish

and them that are saved, where he says, "If the number of the

children of Israel be as the sand of the sea, the remnant shall be

saved. And, If the Lord of Sabaoth had not left us a seed, we should

have been as Sodoma." And, "He hath called not of the Jews only,

but also of the Gentiles;" so here too he implies that some will

believe, and some will stumble. But stumbling comes of not taking

heed, of gaping after other things. Since then they did give heed to

the Law, they stumbled on the stone, "And a stone of stumbling and

rock of offence" he calls it from the character and end of those that

believe not.

Is then the language used made plain to you? or does it still want

much in clearness? I think indeed that, to those who have been

attending, it is easy to get a clear view of it. But if it has slipped

anybody's memory, you can meet in private, and learn what it was.

And this is why I have continued longer upon this explanatory part of

the discourse, that I might not be compelled to break off the

continuity of the context, and so spoil the clearness of the

statements. And for this cause too I will bring my discourse to a

conclusion here, without saying anything to you on the more

immediately practical points, as I generally do, lest I should make a

fresh indistinctness in your memories by saying so much. It is time

now to come to the proper conclusion, by shutting up the discourse

with the doxology to the God of all. Let us then both pause, me that

am speaking and you that are hearing, and offer up glory to Him. For

His is the kingdom, and the power, and the glory, for ever and ever.

Amen.