Saint John Chrysostom : HOMILY XVII. ROM. X. 1.

"Brethren, my heart's desire and prayer to God for them is, that they

might be saved."

HE is now going again to rebuke them more vehemently than before.

Wherefore he again does away with every suspicion of hatred, and

makes a great effort beforehand to correct misapprehension. Do not

then, he says, mind words or accusations, but observe that it is not

in any hostile spirit that I say this. For it is not likely that the same

person should desire their salvation, and not desire it only, but even

pray for it, and yet should also hate them, and feel aversion to them.

For here he calls his exceeding desire, and the prayer which he

makes (eudokian), "heart's desire." For it is not the being freed from

punishment only, but that they may also be saved, that he makes so

great a point of, and prays for. Nor is it from this only, but also from

the sequel that he shows the good-will that he hath towards them.

For from what is open to him, as far as he can, he forces his way,

and is contentious to find out some shadow at least of an excuse for

them. And he hath not the power, being overcome by the nature of

the facts.

Ver. 2. "For I bear them record," says he, " that they have a zeal of

God, but not according to knowledge."

Ought not this then to be a ground for pardoning and not for

accusing them? For if it is not of man that they are separated, but

through zeal, they deserved to be pitied rather than punished. But

observe how adroitly he favors them in the word, and yet shows their

unseasonable obstinacy.

Ver. 3. "For they being ignorant," he says, "of God's righteousness."

Again the word would lead to pardon. But the sequel to stronger

accusation, and such as does away with defence of any kind.

"And going about," he says, "to establish their own righteousness,

have not submitted themselves unto the righteousness of God.

And these things he says to show, that it was from a petulancy and

love of power that they erred, rather than from ignorance, and that

not even this righteousness from the deeds of the Law did they

establish. (Matt. xxi. 38; John. xii. 19, 42.) For saying "going about to

establish" is what one would do to show this. And in plain words

indeed he has not stated this (for he has not said, that they fell short

of both righteousnesses), but he has given a hint of it in a very

judicious manner, and with the wisdom so befitting him. For if they

are still "going about" to establish that, it is very plain that they have

not yet established it. If they have not submitted themselves to this,

they have fallen short of this also. But he calls it their "own

righteousness," either because the Law was no longer of force, or

because it was one of trouble and toil. But this he calls God's

righteousness, that from faith, because it comes entirely from the

grace from above, and because men are justified in this case, not by

labors, but by the gift of God. But they that evermore resisted the

Holy Ghost, and vexatiously tried to be justified by the Law, came

not over to the faith. But as they did not come over to the faith, nor

receive the righteousness thereupon ensuing, and were not able to

be justified by the Law either, they were thrown out of all resources.

Ver. 4. "For Christ is the end of the Law for righteousness to every

one that believeth.

See the judgment of Paul. For as he had spoken of a righteousness,

and a righteousness, lest they of the Jews which believed should

seem to have the one but be excluded from the other, and to be

accused of lawlessness (for even these there was no less cause to

fear about as being still newly come in), and lest Jews should again

expect to achieve it, and should say, Though we have not at present

fulfilled it, yet we certainly will fulfil it, see what ground he takes. He

shows that there is but one righteousness, and that has its full issue

in this, and that he that hath taken to himself this, the one by faith,

hath fulfilled that also. But he that rejects this, falls short as well of

that also. For if Christ be "the end of the Law," he that hath not

Christ, even if he seem to have that righteousness, hath it not. But

he that hath Christ, even though he have not fulfilled the Law aright,

hath received the whole. For the end of the physician's art is health.

As then he that can make whole, even though he hath not the

physician's art, hath everything; but he that knows not how to heal,

though he seem to be a follower of the art, comes short of

everything: so is it in the case of the Law and of faith. He that hath

this hath the end of that likewise, but he that is without this is an

alien from both. For what was the object of the Law? To make man

righteous. But it had not the power, for no one fulfilled it. This then

was the end of the Law and to this it looked throughout, and for this

all its parts were made, its feasts, and commandments, and

sacrifices, and all besides, that man might be justified. But this end

Christ gave a fuller accomplishment of through faith. Be not then

afraid, he says, as if transgressing the Law in having come over to

the faith. For then dost thou transgress it, when for it thou dost not

believe Christ. If thou believest in Him, then thou hast fulfilled it also,

and much more then it commanded. For thou hast received a much

greater righteousness. Next, since this was an assertion, he again

brings proof of it from the Scriptures.

Ver. 5. "For Moses," he says, "describeth the righteousness which is

of the Law."

What he means is this. Moses showeth us the righteousness

ensuing from the Law, what sort it is of, and whence. What sort is it

then of, and what does it consist in? In fulfilling the commandments.

"He (R. T. the man), that doeth these things," He says, "shall live by

(or in), them." (Lev. xviii. 5.) And there is no other way of becoming

righteous in the Law save by fulfilling the whole of it. But this has

not been possible for any one, and therefore this righteousness has

failed them. (diapeptwken). But tell us, Paul, of the other

righteousness also, that which is of grace. What is that then, and of

what does it consist? Hear the words in which he gives a clear

sketch of it. For after he had refuted the other, he next goes on to

this, and says, Ver. 6, 7, 8, 9. "But the righteousness which is of faith

speaketh on this wise, Say not in thine heart, Who shall ascend into

heaven (that is, to bring Christ down from above): or, Who shall

descend into the deep? (that is, to bring up Christ again from the

dead.) But what saith it? The word is nigh thee, even in thy mouth,

and in thy heart, that is, the word of faith which we preach. That if

thou shalt confess with thy mouth the Lord Jesus, and shalt believe

in thine heart that God hath raised Him from the dead, thou shall be

saved.

To prevent the Jews then from saying, How came they who had not

found the lesser righteousness to find the greater? he gives a reason

there was no answering, that this way was easier than that. For that

requires the fulfilment of all things (for when thou doest all, then

thou shall live): but the righteousness which is of faith doth not say

this, but what? "It thou confess with thy mouth the Lord Jesus, and

believe in thy heart that God hath raised Him from the dead, thou

shalt be saved." Then again that we may not seem to be making it

contemptible by showing it to be easy and cheap? observe how he

expands his account of it. For he does not come immediately to the

words just given, but what does he say? "But the righteousness

which is of faith saith on this wise; Say not in thine heart, Who shall

go up into heaven? (that is, to bring Christ down); or, Who shall

descend into the deep? (that is, to bring up Christ again from the

dead.") For as to the virtue manifested in works there is opposed a

listlessness, which relaxeth our labors, and it requireth a very

wakeful soul not to yield to it: thus, when one is required to believe,

there are reasonings which confuse and make havoc of the minds of

most men, and it wants a soul of some vigor to shake them

thoroughly off. And this is just why he brings the same before one.

And as he did in Abraham's case, so he does here also. For having

there shown that he was justified by faith, lest he should seem to

have gotten so great a crown by a mere chance, as if it were a thing

of no account, to extol the nature of faith, he says, "Who against

hope believed in hope, that he might become the father of many

nations. And being not weak in faith, he considered his own body

now dead, and the deadness of Sarah's womb. He staggered not at

the promise of God through unbelief; but was strong in faith, giving

glory to God; and being fully persuaded that what He had promised

He was able also to perform" (Rom. iv. 18-21): so he showed that

there is need of vigor, and a lofty soul, that takes in things beyond

expectation, and stumbles not at appearances. This then he does

here also, and shows that it requires a wise mind, and a spirit

heavenly (Gr. heaven-reaching) and great. And he does not say

merely, "Say not," but, "Say not in thine heart," that is, do not so

much as think of doubting and saying with thyself, And how can this

be? You see that this is a chief characteristic of faith, to leave all the

consequences of this lower world, and so to seek for that which is

above nature, and to cast out the feebleness of calculation, and so to

accept everything from the Power of God. The Jews, however, did

not merely assert this, but that it was not possible to be justified by

faith. But himself turns even what had taken place to another

account, that having shown the thing to be so great, that even after it

had taken place it required faith, he might seem with good reason to

bestow a crown on these: and he uses the words which are found in

the Old Testament, being always at pains to keep quite clear of the

charges of love of novelties, and of opposition to it. For this, which

he here says of faith, Moses says to them of the commandment, so

showing that they had enjoyed at God's hand a great benefit. For

there is no need to say, he means, that one must go up to heaven, or

cross a great sea, and then receive the commandments, but things

so great and grand hath God made of easy access to us. And what

meaneth the phrase, "The Word is nigh thee?" That is, It is easy. For

in thy mind and in thy tongue is thy salvation. There is no long

journey to go, no seas to sail over, no mountains to pass, to get

saved. But if you be not minded to cross so much as the threshold,

you may even while you sit at home be saved. For "in thy mouth and

in thy heart" is the source of salvation. And then on another score

also he makes the word of faith easy, and says, that "God raised Him

from the dead." For just reflect upon the worthiness of the Worker,

and you will no longer see any difficulty in the thing. That He is Lord

then, is plain from the resurrection. And this he said at the beginning

even of the Epistle. "Which was declared to be the Son of God with

power . . . by the resurrection from the dead." (Rom. i. 4.) But that the

resurrection is easy too, has been shown even to those who are very

unbelieving, from the might of the Worker of it. Since then the

righteousness is greater, and light and easy to receive, is it not a

sign of the utmost contentiousness to leave what is light and easy,

and set about impossibilities? For they could not say that it was a

thing they declined as burdensome. See then how he deprives them

of all excuse. For what do they deserve to have said in their defence,

who choose what is burdensome and impracticable, and pass by

what is light, and able to save them, and to give them those things

which the Law could not give? All this can come only from a

contentious spirit, which is in a state of rebellion against God. For

the Law is galling (epakqhs), but grace is easy. The Law, though they

dispute never so much, does not save; Grace yieldeth the

righteousness resulting from itself, and that from the Law likewise.

What plea then is to rescue them, since they are disposed to be

contentious against this, but cling to that to no purpose whatever?

Then, since he had made a strong assertion, he again confirms it

from the Scripture.

Ver. 11-13. "For the Scripture saith, "he proceeds, "Whosoever

believeth on Him, shall not be ashamed. For there is no difference

between the Jew and the Greek; for the same Lord over all is rich

unto all that call upon Him. For whosoever shall call upon the Name

of the Lord shall be saved."

You see how he produces witnesses, whether to the faith, or to the

confession of it. For the words, "Every one that believeth," point out

the faith. But the words, "Whosoever shall call upon," set forth

confession. Then again to proclaim the universality of the grace, and

to lay their boasting low, what he had before demonstrated at length,

he here briefly recalls to their memory, showing again that there is

no difference between the Jew and the uncircumcised. "For there is,"

he says, "no difference between the Jew and the Greek." And what

he had said about the Father, when he was arguing this point, that he

says here about the Son. For as before he said in asserting this, "Is

He the God of the Jews only? Is He not of the Gentiles also? Yes, of

the Gentiles also: seeing it is one God" (Rom. iii. 29, 30):--So he says

here also, "For the same Lord over all is rich unto all (and upon

all)." (Rom. iii. 22.) You see how he sets Him forth as exceedingly

desiring our salvation, since He even reckons this to be riches to

Himself; so that they are not even now to despair, or fancy that,

provided they would repent, they were unpardonable. For He who

considereth it as riches to Himself to save us, will not cease to be

rich. Since even this is riches, the fact of the gift being shed forth

unto all. For since what distresseth him the most was, that they, who

were in the enjoyment of a prerogative over the whole world, should

now by the faith be degraded front these thrones, and be no wit

better off than others, he brings the Prophets in constantly as

foretelling, that they would have equal honor with them. "For

whosoever," he says, "believeth on Him shall not be ashamed" (Is.

xxviii. 16); and, "Whosoever shall call upon the Name of the

Lord shall be saved." (Joel ii. 32.) And the "whosoever" is put in all

cases, that they might not say aught in reply. But there is nothing

worse than vainglory. For it was this, this most especially, which

proved their ruin. Whence Christ also said to them, "How can ye

believe, which receive glory one of another, and seek not the glory

which cometh of God only?" (John v. 44.) This, with ruin, exposes

men also to much ridicule and before the punishment in the other

world involves them in ills unnumbered in this. And if it seem good,

that you may learn this clearly, leaving for the present the heavens

which that puts us out of, and the hell which it thrusts us into, let us

investigate the whole matter as here before us. What then can be

more wasteful than this? what more disgraceful, or more offensive?

For that this disorder is a wasteful one is plain from the people who

spend to no purpose whatsoever on theatres horse-races, and other

such irrelevant expenditures: from those that build the fine and

expensive houses, and fit up everything in a useless style of

extravagance, on which I must not enter in this discourse. But that a

person diseased in this way must needs be extravagant, and

expensive, and rapacious, and covetous, anybody can see. For that

he may have food to give the brute, he thrusteth his hand into the

substance of others. And why do I talk of substance? It is not money

only but souls also that this fire devoureth, and it worketh not death

here only, but also hereafter. For vanity is the mother of hell, and

greatly kindleth that fire, and the venomous worm. One may see that

it hath power even over the dead. And what can be worse than this?

For the other passions are put an end to by death, but this even after

death shows its force, and strives to display its nature even in the

dead corpse. For when men give orders on their death-bed to raise

to them fine monuments, which will waste all their substance, and

take pains to lay out beforehand a vast extravagance in their funeral,

and in their lifetime insult the poor that come to them for a penny

and a single loaf, but when they are dead give a rich banquet to the

worm, why seek any more exorbitant thraldom to the disease? From

this mischief also irregular loves are conceived. For there are many

whom it is not the beauty of the appearance, nor the desire of lying

with her, but the wish to boast that "I have made conquest of such

an one," hath even drawn into adultery. And why need I mention the

other mischiefs that spring of this? For I had rather be long (3 Mss.

dihnekws) the slave of ten thousand savages, than of vanity once.

For even they do not put such commands Upon their captives, as

this vice lays upon its votaries. Because it says, Be thou every one's

slave, be he nobler or be he lower than thyself. Despise thy soul,

neglect virtue, laugh at freedom, immolate thy salvation, and if thou

doest any good thing, do it not to please God, but to display it to the

many, that for these things thou mayest even lose thy crown. And if

thou give alms, or if thou fast, undergo the pains, but take care to

lose the gain. What can be more cruel than these commands? Hence

grudging beareth sway, hence haughtiness, hence covetousness,

the mother of evils. For the swarm of domestics, and the black

servants liveried in gold, and the hangers on, and the flatterers, and

the silver-tinselled chariots, and the other absurdities greater than

these, are not had for any pleasure's sake or necessity, but for mere

vanity. Yes, one will say, but that this affliction is an evil, anybody

can see; but how we are to keep quite clear of it, this is what you

should tell us. Well then, in the first place, if you persuade yourself

that this disorder is a baneful one, you will have made a very good

beginning towards correcting it. For when a man is sick, he speedily

sends for the physician, if he be first made acquainted with the fact

that he is sick. But if thou seekest for another way besides to escape

from hence, look to God continually, and be content with glory from

Him; and if thou find the passion tickling thee, and stirring thee to

tell thy well-doings to thy fellow-servants, bethink thyself next, that

after telling them thou gainest nothing. Quench the absurd desire,

and say to thy soul, Lo, thou hast been so long big with thy own welldoings

to tell them, and thou hast not had the courage to keep them

to thyself, but hast blabbed them out to all. What good then hast

thou gotten from this? None at all, but loss to the utmost, and

avoidance of all that had been gathered together with much labor.

And besides this, consider another thing also, which is, that most

men's opinion is perverted, and not perverted only, but that it withers

away so soon. For supposing they do admire you for the time, when

the occasion has gone by they will have forgotten it all, and have

taken away from thee the crown God had given, and have been

unable to secure to thee that from themselves. And yet if this were

abiding, it were a most miserable thing to exchange that for this. But

when even this hath gone, what defence shall we be able to make for

betraying the abiding one for the sake of the unabiding one, for

losing such blessings for the sake of credit with a few? And indeed

even if they who praise were numerous, even for this they were to be

pitied, and the more so the more numerous those who do it. But if

thou art surprised at what I have said, hear Christ giving His

sentence in this way, "Woe unto you, when all men speak well of

you." (Luke vi. 26.) And so indeed it should seem. For if in every art

you look to the workmen (dhmiourgous) in it to be judges of it, how

come you to trust the proving of virtue to the many, and not most of

all to Him Who knoweth it more surely then any, and is best able to

applaud and to crown it? This saying then, let us inscribe both on

our walls and our doors and our mind, and let us keep constantly

saying to ourselves, "Woe unto us, when all men speak well of us."

For even they that so speak slander one afterward as a vain person,

and fond of honor, and covetous of their good word. But God doeth

not so. But when He seeth thee coveting the glory that cometh of

Him, then He will praise thee most, and respect (qaumasetai om. in

most Mss.) thee, and proclaim thee conqueror. Not so man; but,

when he finds thee slavish instead of free, by gratifying thee often by

bare words with false praise, he snatches from thee thy true meed,

and makes thee more of a menial than a purchased slave. For those

last men get to obey them after their orders, but thou even without

orders makest thyself a slave. For thou dost not even wait to hear

something from them, but if thou merely knowest wherein thou

mayest gratify them, even without their command thou doest all.

What hell then should we not deserve, for giving the wicked

pleasure, and courting their service before they give orders, while we

will not hearken to God, even when He every day commands and

exhorts us? And yet if thou art covetous of glory and praise, avoid

the praise that cometh of men, and then thou wilt attain to glory.

Turn aside from fair speeches, and then thou wilt obtain praises

without number both from God and from men. For there is no one we

are used to give so much glory to, as the man who looks down upon

glory, or to praise and respect so much as the man who thinks scorn

of getting respected and praised. And if we do so, much more will

the God of the universe. And when He glorifieth thee and praiseth

thee, what man can be more justly pronounced blessed? For there is

not a greater difference between glory and disgrace, than between

the glory from above and that of men. Or rather, there is a much

greater, aye an infinite difference. For if this, even when it does not

get put beside any other, is but a base and uncomely one, when we

come to scrutinize it by the other's side, just consider how great its

baseness will be found to be! For as a prostitute stands at her place

and lets herself out to any one, so are they that be slaves of vanity.

Or rather, these be more base than she. For that sort of women do in

many instances treat those enamoured of them with scorn. But you

prostitute yourself to everybody, whether runaway slaves, or thieves,

or cut-purses (for it is of these and such as these that the playhouses

that applaud you consist), and those whom as individuals

you hold to be nothing worth, when in a body, you honor more than

your own salvation and show yourself less worthy of honor than any

of them. For how can you be else than less worthy, when you stand

in need of the good word of others, and fancy that you have not

enough by yourself, unless you receive the glory that cometh of

others? Do you not perceive, pray, beside what I have said, that as

you are an object of notice, and known to every body, if you should

commit a fault, you will have accusers unnumbered; but if unknown,

you will remain in security? Yes, a man may say, but then if I do well

I shall have admirers unnumbered. Now the fearful thing is, that it is

not only when you sin, but even when you do aright, that the

disorder of vanity does you mischief, in the former case subverting

thousands, in the present bereaving thee entirely of thy reward. It is

then a sad thing, and replete with disgrace of every kind, to be in

love with glory even in civil matters. But when even in spiritual you

are in the same plight what excuse is there left remaining for you,

when you are not minded to yield God even as much honor as you

have yourself from your servants? For even the slave "looketh to the

eyes of his master" (Ps. cxxiii. 2), and the hireling to his employer,

who is to pay him wages, and the disciple to his master. But you do

just the contrary. Having left the God that hired thee, even thy

Master, thou lookest to thy fellow-servants; and this knowing that

God remembers thy well-doings even after this life, but man only for

the present. And when thou hast spectators assembled in Heaven,

thou art gathering together spectators upon earth. And where the

wrestler struggles, there he would be honored; but thou, while thy

wrestling is above, art anxious to gain thee a crown below. And what

can be worse than madness like this? But let us look, if it seem

proper, at the crowns also. For one is formed by haughtiness, and a

second by grudging against another, and a third by dissimulation

and flattery, another again by wealth, and another by servile

obsequiousness. And like as children at their childish play put

crowns of grass upon one another, and many a time laugh at him

that is crowned behind his back; thus now also they that pass their

praises upon thee, many a time joke by themselves at their putting

the grass upon us. And would it were grass only! But now the crown

is laden with much mischief, and ruins all our well-doings. Taking

then the vileness of it into consideration, flee from the damage

entailed. For how many would you have to praise you? A hundred?

or twice, or thrice, or four times as many? Or rather, if you please,

put them at ten times or twenty times as many, and let there be two

or four thousand, or if you will, even ten thousand to applaud you.

Still these be no better than so many daws cawing from above. Or

rather taking the assemblage of the angels into consideration, these

will seem more vile than even worms, and their good word of not so

much solidity as a cobweb, or a smoke, or a dream. Hear then how

Paul, who saw through these things thoroughly, is so far from

seeking after them, that he even deprecates them, in the words "But

God forbid that I should glory, save in the cross of Christ." (Gal. vi.

14.) This glory then be thou also emulous of, that thou mayest not

provoke the Master, because in so doing thou art insulting God, and

not thyself alone. For if thou even wert a painter, and hadst some

pupil, and he were to omit showing thee his practice of the art, but

set forth his painting publicly just to any body that chanted to

observe it, thou wouldest not take it quietly. But if this even with thy

fellow-servants were an insult, how much more with the Master! But

if you have a mind to learn on other grounds to feel scorn for the

thing, be of a lofty mind, laugh at appearances, increase thy love of

real glory, be filled with a spiritual temper, say to thy soul as Paul

did, "Knowest thou not that we shall judge angels?" (1 Cor. vi. 3) and

having by this roused it up, go on to rebuke it, and say, Thou that

judgest the angels, wilt thou let thyself be judged of off-scourings,

and be praised with dancers, and mimics, and gladiators, and horsedrivers?

For these men do follow after applause of this sort. But do

thou poise thy wing high above the din of these, and emulate that

citizen of the wilderness, John, and learn how he was above

regarding the multitude, and did not turn him to look at flatterers, but

when he saw all the dwellers in Palestine poured forth about him,

and wondering, and astonished at him, he was not puffed up with

such honor as this, but rose up against them, and discoursing to his

great concourse as if to one youth, he thus rebuked them and said,

"Ye serpents, ye generation of vipers!" (Matt. iii. 7.) Yet it was for him

that they had run together, and left the cities, in order to see that

holy personage, and still none of these things unnerved him. For he

was far above glory, and free from all vanity. So also Stephen, when

he saw the same people again, not honoring him, but mad upon him,

and gnashing their teeth, being lifted above their wrath, said, "Ye

stiff-necked and uncircumcised in heart." (Acts vii. 51.) Thus also

Elias, when those armies were present, and the king, and all the

people, said, "How long halt ye upon both your hips?" (1 Kings xviii.

21, LXX. true sense of "halt.") But we flatter all, court all, with this

servile obsequiousness buying their honor. Wherefore all things are

turned upside down, and for this favor the business of Christianity is

betrayed, and everything neglected for the opinion of the generality.

Let us then banish this passion, and then we shall have a right

notion of liberty, and of the haven, and the calm. For the vain man is

ever like persons in a storm, trembling, and fearing, and serving a

thousand masters. But he that is clear of this thraldom, is like men in

havens, enjoying a liberty untainted. Not so that person, but as many

acquaintances as he has, so many masters has he, and he is forced

to be a slave to all of them. How then are we to get free from this

hard bondage? It is by growing enamoured of another glory, which is

really glory. For as with those that are enamoured of persons, the

sight of some handsomer one doth by its being seen take them off

from the first: so with those that court the glory which cometh from

us men, the glory from heaven, if it gleameth on them, has power to

lead them off from this. Let us then look to this, and become

thoroughly acquainted with it, that by feeling admiration of its

beauty, we may shun the hideousness of the other, and have the

benefit of much pleasure by enjoying this continually. Which may we

all attain to by the grace and love toward man, etc.