HOMILY II.
ROM. I. 8.
"First, I thank my God through Jesus Christ for you all, that your
faith is spoken of throughout the whole world."
AN exordium worthy of this blessed spirit, and able to teach all men
to offer unto God the firstlings of their good deeds and words, and to
render thanks not only for their own, but also for others' well-doings:
which also maketh the soul pure from envy and grudging, and
draweth God in a greater measure towards the loving spirit of them
that so render thanks. Wherefore also elsewhere he says, "Blessed
be God and the Father of our Lord Jesus Christ, Who hath blessed
us with all spiritual blessing." (Eph. i. 3.) And it is fitting
that we
render thanks not only when rich, but also when poor, not when in
health only, but also when sick, not when we thrive only, but also
when we have to bear the reverse. For when our affairs are borne
onward with a fair wind, to be thankful is not matter of wonder. But
when no small tempests be upon us, and the vessel veers about and
is in jeopardy, then is the great time for displaying patience and
goodness of heart. For this cause Job also gained a crown from
hence, and the shameless mouth of the devil did he stop, and show
clearly that not even when he saw good days was it through his
wealth that he was thankful, but through his much love toward God.
And see too what things he is thankful for: not for things earthly and
perishing, as power and authority and glory (for these things are of
no account), but for real blessings, faith and boldness of speech.
And with how much feeling he gives thanks: for he saith not "to
God," but "to my God," which also the Prophets do, so
making that
which is common to all their own. And what is there wonderful in the
Prophets doing so? For God himself plainly does it continually to His
servants, calling Himself the God of Abraham and Isaac and Jacob,
as peculiarly theirs. "That your faith is spoken of throughout the
whole world." What then, had the whole world heard of the faith of
the Romans? Yes, the whole, according to him. (Or, since that time,
pasa ez ekeinou). And it is not a thing unlikely. For the city was not
one of no note, but as being upon a sort of eminence it was on every
account conspicuous. But consider, I pray, the power of the
preaching, how in a short time by means of publicans and fishermen
it took hold upon the very head of all cities, and Syrians became the
teachers and guides of Romans. He attests then two excellencies in
them, both that they believed, and that they believed with boldness,
and that so great as that the fame of them reached into all the world.
"For your faith," he says "is spoken of throughout the
whole world.
Your faith," not your verbal disputations, nor your ques-tionings,
nor
your syllogisms. And yet there were there many hindrances to the
teaching. For having recently acquired the empire of the world they
were elated, and lived in riches and luxury, and fishermen brought
the preaching there, and they Jews and of the Jews, a nation hated
and had in abomination among all men; and they were bidden to
worship the Crucified, Who was brought up in Judea. And with the
doctrine the teachers proclaimed also an austere life to men who
were practised in softness, and were agitated about things present.
And they that proclaimed it were poor and common men, of no
family, and born of men of no family. But none of these things
hindered the course of the word. So great was the power of the
Crucified as to carry the word round everywhere. "For it is spoken
of," he says, "in all the world." He says not, it is
manifested, but, is
spoken of, as if all men had them in their mouths. And indeed when
he bears witness of this in the Thessalonians, he adds another thing
also. For after saying, "from you sounded out the word of
God," he
adds, "so that we need not to speak anything." (1 Thess. i.
8.) For the
disciples had come into the place of teachers, by their boldness of
speech instructing all, and drawing them to themselves. For the
preaching came not anywhere to a stand, but went over the whole
world more rapidly than fire. But here there is only thus much--"it
is
spoken of." He well says that "it is spoken of," showing
that there
was no need to add aught to what was said, or to take away. For a
messenger's business is this, to convey from one to another only
what is told him. For which cause also the priest is called a
"messenger" (Mal. ii. 7), because he speaks not his own words,
but
those of Him that sent him. And yet Peter had preached there. But he
reckons what was his, to be his own as well. In such degree, as I said
before, was he beyond measure clear of all grudging!
Ver. 9. "For God is my witness, whom I serve with my spirit in the
Gospel of His Son."
Words these of an Apostle's bowels of affection, the showing forth
this of fatherly concernment! And what is it which he says, and why
does he call God to witness? He had to declare his feeling toward
them. Since then he had not as yet ever seen them, he therefore
called no man to witness, but Him Who entereth in the hearts. For
since he was saying, "I love you," and as a token thereof
alleged his
praying continually for them, and wishing to come to them, and
neither was this self-evident, he betakes himself to the trustworthy
testimony. Will then any one of you be able to boast that he
remembers, when praying at his house (epi ths oikias) the entire
body of the Church? I think not. But Paul drew near to God in behalf
not of one city only, but of the whole world, and this not once, or
twice, or thrice, but continually. But if the continually bearing any
one about in one's memory would not happen without much love; to
have any in one's prayers, and to have them there continually, think
what great affection and friendship that implies. But when he says,
"Whom I serve with my spirit in the Gospel of His Son," he
shows us
at once the grace of God, and also his own humble-mindedness; the
grace of God because He entrusted to him so great a matter; but his
own humility, because he imputes it all not to his own zeal, but to the
assistance of the Spirit. But the addition of "the Gospel,"
shows the
kind of ministry. For there are many and diverse modes of service.
And as under kings all are ranged under one that beareth kingly
power, and all have not to minister (diakonountai about the same
thing, but to one belongeth the ministry of ruling armies and to
another that of ordering cities and to another again that of keeping
treasures in the storehouses, thus also in spiritual things, one
serveth God and laboreth (latreuei kaidouleuei) in believing and
ordering his own life well, and another in undertaking the care of
strangers, and another in taking in hand the patronship of them that
be in need. As even during the Apostle's own tithe, they of Stephen's
company served God in the guardianship of the widows, others (alloi
2 Mss., all wn) in the teaching of the word, of whom also Paul was,
serving in the preaching of the Gospel. And this was the fashion of
his service: for it was to this that he was appointed. On this account,
he not only calls God to witness, but also says what he was
entrusted with, to show that having so great things put into his
hands, he would not have called Him Who trusted them to him to
witness what was false. And therewith he wished to make another
point out also, viz. that he could not but have this love and care for
them. For that they might not say "who art thou? and, from whence?
that thou sayest that thou art anxious over a city so great, and most
imperial," he shows that he must needs have this care, if at least
the
sort of service that was committed to him, was to declare the
Gospel: for he that hath this put into his hands, must needs have
continually upon his mind them that are to receive the word. And he
shows another thing besides this by saying, "in my spirit;
"that this
service is much higher than either the Gentile or the Jewish. For the
Gentile is both fleshly and in error, and the Jewish is true indeed, yet
even this is fleshly. But that of the Church is the opposite of the
Gentile, but more lofty than the Jewish by a great deal. For the mode
of our service is not with sheep and oxen and smoke and fat, but by
a spiritual soul, which Christ also shows in saying that "God is a
Spirit, and they that worship Him must worship Him in spirit and in
truth." (John iv. 24.)
"In the Gospel of His Son." Having said above that it was the
Father's
Gospel, here he says it is the Son's. So indifferent is it to say the
Father's or the Son's! For he had learnt from that blessed voice that
the things of the Father are the Son's, and the things of the Son are
the Father's. For "all Mine are Thine, and Thine are Mine."'
(John xvii.
10.)
"That without ceasing I make mention of you always in my
prayers."
This is the part of genuine love, and he seems indeed to be saying
some one thing, yet states four things even here. Both that he
remembers, and that he does so continually, and that it is in his
prayers, and that it is to ask great things. for them.
Ver. 10, 11. "Making request, if by any means now at length I might
have a prosperous journey by the will of God to come unto you."
You see him painfully desiring to see them, and yet not enduring to
see them contrary to what seemed good unto God, but having his
longing mingled with the fear of God. For he loved them, and was
eager to come to them. Yet he did not, because he loved them, desire
to see them, contrary to what seemed good unto God. This is true
love not as we love who err on both sides from the laws of love: for
either we love no one, or if we ever do love, we love contrary to what
seemeth good unto God, acting in both against the Divine law. And if
these things be grievous (fortika) when spoken of, they are more
grievous when done. And how do we love contrary to what seems
good to God? (you will say.) When we neglect Christ pining with
hunger, and provide our children and friends and relations above
their needs. Or rather what need to carry the subject further. For if
any one will examine his own conscience, he will find that this takes
place in many things. But such was not that blessed person, but he
knew both how to love and to love as he ought (3 Mss. omit "as he
ought"), and as was fitting, and though exceeding all men in
loving,
he transgressed not the measures of love. See then two things thrive
extremely in him, fear of God, and also longing towards the Romans.
For to be praying continually, and not to desist when he obtained
not, shows exceeding love. But while loving, thus to continue
yielding to the will of God, shows intense reverence. In another
place, however, having "thrice besought the Lord" (2 Cor. xii.
8), he
not only did not receive, but on the contrary, when he did not
receive, he was very thankful for not having been heard. So, in all
things did he look to God. But here he received, though not when he
asked, but after delay, and neither hereat was he discontented. And
these things I mention that we may not repine at not being heard, or
at being heard slowly. For we are not better than Paul, who
confesses his thankfulness for both, and with good ground. For
when he had once given himself up to the all-governing Hand, and
put himself with as much subjection under it, as clay under the
potter, he followed wheresoever God led. Having then said that he
desired to see them, he mentioned also the cause of his desire; and
what is it?
Ver. 11. "That I may impart unto you some spiritual gift, to the
end ye
may be established."
For it was not merely as many now go travelling in a needless and
profitless way that he also went, but for necessary and very urgent
ends. And he does not tell them his meaning openly, but by way of
hints, for be does not say that I may teach you, that I may instruct
you, that I may fill up that which is wanting; but, "that I may
impart;"
showing, that it is not his own things which he is giving them, but
that he was imparting to them what he had received. And here again
he is unassuming, in saying "some," he means. a small one, and
suited to my powers. And what may this small one be which thou art
now going to impart? This it is, he says, "to the end that ye may
be
established." This then also cometh of grace, namely, the being
unwavering and standing fast. But when you hear of grace, think not
that the reward of resolve on our part is thereby cast aside; for he
speaks of grace, not to disparage the labor of resolve on our part,
but to undermine (upotemnomenos, as piercing a thing inflated) the
haughtiness of an insolent spirit (aponoias). Do not thou then,
because that Paul hath called this a gift of grace, grow supine. For
he knows how, in his great candor, to call even well doings, graces;
because even in these we need much influence from above. But in
saying, "to the end that ye may be established," he covertly
shows
that they needed much correction: for what he would say is this: Of a
"long time I have both desired" and prayed to see you, for no
other
reason than that I may "stablish, strengthen, fix" you
thoroughly in
the word of God, so that ye be not continually wavering. But he does
not express himself so (for he would have shocked them), but in
another way he hints to them the same thing, though in a subdued
tone. For when he says, "to the end that ye may be
established," he
makes this plain. Then since this also was very irksome, see how he
softens it by the sequel. For that they may not say, are we wavering,
and carried about? and need we speech of yours in order to stand
fast? he anticipates and does away any gainsaying of the kind, by
saying as follows.
Ver. 12. "That is, that I maybe comforted together with you by the
mutual faith both of you and me."
As if he said, Do not suspect that I spoke to accuse you. It was not
with this feeling that I said what I did. But what may it be that I
wished to say? Ye are undergoing many tribulations, being drenched
on every side (by those who persecute you periantloumenoi 3 Mss.
parenokloumenoi, harassed). I desired then to see you, that
I might comfort you, or rather, not that I might comfort you only, but
that I might myself receive comfort. See the wisdom of the teacher.
He said, to the end that "ye may be strengthened; he knew that what
he had said would be heavy and irksome to the disciples. He says,
"to the end that ye may be comforted." But this again is
heavy, not
indeed to such a degree as the former, still it is heavy. He then pares
down what is galling in this also, smoothing his speech on every
side, and rendering it easy of acceptance, For he does not say
barely, "to be comforted," but, "to be comforted together
with you;"
nor was he content with this but he puts in a further lenitive, when he
says, "by the mutual faith both of you and me." Oh how great
was
his humble-mindedness! He showed himself also to be in need of
them, and not them only of him. And he puts the disciples in the
position of teachers, not letting any superiority remain upon his own
side, but pointing out their full equality. For the gain is mutual, he
means, and I need the comfort from you, and you that from me. And
how comes this to pass? "Through the mutual faith both of you and
me." For as in the case of fire, if any one gather together many
lights,
it is a bright flame that he kindles, thus also does it naturally happen
with the faithful. For when we be by ourselves, torn away from
others, we are somehow in worse spirits. But when we see one
another, and are entwined with the members of our own selves, great
is the comfort we receive. You must not look to the present time,
during which, by God's grace, both in city and in the desert itself,
there be many hosts of believers, and all impiety hath been driven
out; but consider, in that time, how great a good it was both for
disciples to see their master, and for brethren who had come from
another city to be seen of brethren. But that I may make what I am
saying plainer, let me bring the matter to an example. For if it should
even happen and come to pass (may it never do so!) that we had
been carried away to the land of the Persians or Scythians or other
barbarians, and had been scattered (7 Mss." torn asunder") by
twos
and threes in their cities, and were then suddenly to see any one of
those here coming to us, reflect what a harvest of comfort we should
reap of it! See ye not those too who are in the prisons, it they see
any of their acquaintance, how they revive, and are quite fluttering
with the pleasure? But if I compare those days with captivity and
imprisonment, count it no wonder. For these suffered far harder
things than those, scattered as they were, and driven about, and
dwelling in the midst of famine and of wars, and tremblingly
expecting daily death, and suspecting friends and kindred and
relatives, and dwelling in the world as in a strange land, aye, and in
far harder plight than they who live in another's country. This is why
he says, "to the end that ye may be established and comforted with
us by our mutual faith." And this he says, not as though himself
needed any assistance from them (far from it; for how should the
pillar of the Church, who was stronger than iron and the rock, the
spiritual adamant, who was equal to the charge of countless cities),
but that he should not make his language impetuous and his reproof
vehement, he says, that he himself also needs their consolation. But
if any one here should say, that the comfort was his gladness at the
increase of their faith, and that Paul needed this, he would not be
mistaking his meaning in this way either. If then thou desire, one
might say, and pray, and wilt gain comfort and give comfort by it,
what is there to hinder thy coming?
By way of dissipating this suspicion then, he proceeds.
Ver. 13. "Now I would not have you ignorant, brethren, that
oftentimes I desired to come unto you (but was let hitherto)."
Here is a compliance great as that of slaves, and a plain exhibition of
his excellent temper (eugnwmosunhs)! For, that he was let, he says,
but why, he does not go on to say. For he does not pry into the
command of his Master, but only obeys. And yet one might expect a
person to start questions, as to why God hindered a city so
conspicuous and great, and towards which the whole world was
looking, from enjoying such a teacher, and that for so long a time.
For he that had overcome the governing city, could easily go on to
the subjects of it. But he that let alone the more royal one, and lay in
wait about the dependents, had the main point left neglected. But
none of these things does he busy himself with, but yields to the
incomprehensibleness of Providence, thereby both showing the
right tone of his soul, and instructing us all never to call God to
account for what happens, even though what is done seem to
trouble the minds of many. For the Master's part it is alone to enjoin,
the servants' to obey. And this is why he says, that he was let, but
not for what cause; for he means, even I do not know; ask not then
of me the counsel or mind of God. For neither "shall the thing
formed
say to him that formed it, Why hast thou made me thus?" For why,
tell me, do you even seek to learn it? do you not know that all things
are under His care, that He is wise, that He doeth nothing at a mere
hazard, that He loveth thee more than they who begat thee, and goes
exceeding far beyond a father's yearnings of affection to thee, and a
mother's anxiousness. Seek then no more, and go not a step further;
for this is sufficient consolation for thee: since even then it was well
ordered for the Romans. And if thou knowest not the manner, take it
not to heart: for this is a main feature of faith, even when in
ignorance fo the manner of the dispensation, to receive what is told
us of His Providence.
Paul then having succeeded in what he was earnest about (and what
was this? to show that it was not as slighting them that he did not
come to them, but because, though greatly desiring it, he was
hindered), and having divested himself of the accusation of
remissness, and having persuaded them that he was not less
desirous to see them than themselves, further shows his love to
them by other things. For even when I was hindered he means, I did
not stand aloof from the attempt, but I kept attempting always yet
was always hindered, yet never did I stand aloof thus, without falling
out with the will of God, still keeping my love. For by his purposing it
to himself and not standing aloof from it, he showed his affection;
but through his being hindered and yet not struggling against it, all
his love to God. "That I might have some fruit among you
also." Yet
he had told them the cause of his longing before, and shown that it
was becoming him; but still here also, he states it, clearing away all
their suspicion. For since the city was conspicuous, and in the whole
extent of sea and land had no equal to many even the mere desire of
becoming acquainted with it became a reason (profasis) for a
journey to it; that they might not think anything of the sort about
Paul, or suspect that, merely with a view to glory in claiming them to
himself he desired to be present there, he repeatedly lays down the
ground of his desire, and before he says, it was that "I may impart
to
you some spiritual gift," that I desired to see you;but here more
clearly, "that I might have some fruit among you also even as among
other Gentiles." The rulers he puts with the subjects, and after
the
countless triumphs and victories and the glory of the consuls, he
puts them with the barbarians, and with good reason too. For where
the nobility of faith is, there is none barbarian, none Grecian, none
stranger, none citizen, but all mount up to one height of dignity. And
see him here also unassuming, for he does not say, that I may teach
and instruct, but what? "that I might have some fruit." And
not fruit,
simply, but "some fruit." Again, depreciating his own share
therein
just as he had said above, "that I may impart some gift." And
then to
repress them too, as I said also before, he says, "even as among
other Gentiles." For, I do not, because you are rich, and have the
advantage of others, show less concern about the others. For it is
not the rich that we are seeking, but the faithful. Where now are the
wise of the Greeks, they that wear long beards and that are clad in
open dress, and puff forth great words (ta megala fuswntes)? All
Greece and all barbarian lands has the tentmaker converted. But
Plato, who is so cried up and carried about among them, coming a
third time to Sicily with the bombast of those words of his, with his
brilliant reputation (upslhyews), did not even get the better of a
single king, but came off so wretchedly, as even to have lost his
liberty. But this tentmaker ran over not Sicily alone or Italy, but the
whole world; and while preaching too he desisted not from his art,
but even then sewed skins, and superintended the workshop. And
even this did not give offence to those who were born of consuls,
and with very good reason, for it is not their trades and occupations,
but falsehood and forged doctrines, which usually render teachers
easy subjects of contempt. And for this reason, even Athenians still
laugh at the former. But this man even barbarians attend to, and
even foolish and ignorant men. For his preaching is set forth to all
alike, it knows no distinction of rank, no pre minence of nation, no
other thing of the sort; for faith alone does it require, and not
reasonings. Wherefore it is most worthy of admiration, not only
because it is profitable and saving, but that it is readily admissible
and easy (Say. "lovable)," and comprehensible to all: which is
a main
object in the Providence of God, who setteth forth His blessings to
all in common.
For what He did in respect of the sun and the moon and the earth
and the sea and other things, not giving the rich and the wise a
greater share of the benefits of these, and a less to the poor, but
setting forth the enjoyment of them to all alike, this also did He with
regard to the preaching, and even in a much greater degree, by how
much this is more indispensable than they. Wherefore Paul
repeatedly says, "among all the Gentiles," to show that he in
no
respect favors them, but is fulfilling his Master's command, and
sending them away to thanksgiving to the God of all, he says; Ver.
14. "I am a debtor to the Greeks and to the Barbarians, both to the
wise and to the unwise."
Which also he said when writing to the Corinthians. And he says it,
to ascribe the whole to God. (1 Cor. ix. 16.)
Ver. 15. "So, as much as in me is, I am ready to preach the Gospel
to
you that are at Rome also."
Oh, noble soul! having taken on him a task laden of so great
dangers, a voyage across the sea, temptations, plottings, risings--for
it was likely, that one who was going to address so great a city which
was under the tyrannic sway of impiety, should undergo temptations
thick as snowflakes; and it was in this way that he lost his life in
this
city, being cut off by the tyrant of it--yet still expecting to undergo
so
great troubles, for none of these did he become less energetic, but
was in haste and was in travail and was ready-minded. Wherefore he
says, "So, as much as in me is, I am ready to preach the Gospel to
you that are at Rome also."
Ver. 16. "For I am not ashamed of the Gospel."
"What sayest thou, O, Paul? When it were fitting to say, that I
boast,
and am proud, and luxuriate in it; thou sayest not this, but what is
less than this, that thou art "not ashamed," which is not what
we
usually say of things very glorious. What then is this which he says,
and why does he thus speak? while yet he exults over it more than
over heaven. At least, in writing to the Galatians, he said, "God
forbid
that I should glory, save in the Cross of our Lord Jesus Christ."
(Gal.
vi. 14.) How then comes he here to say, not that I even glory, but that
"I am not ashamed?" The Romans were most anxiously eager about
the things of the world, owing to their riches, their empire, their
victories; and their kings they reckoned to be equal to the gods, and
so they even called them. And for this cause too, they wor-shipped
them with temples and with altars and with sacrifices. Since then
they were thus puffed up, but Paul was going to preach Jesus, who
was thought to be the carpenter's son, who was brought up in Judea,
and that in the house of a mean woman, who had no body guards,
who was not encircled in wealth, but even died as a culprit with
robbers, and endured many other inglorious things; and it was likely
that they were concealing themselves as not as yet knowing any of
the unspeakable and great things: for this reason he says, "I am
not
ashamed," having still to teach them not to be ashamed. For he knew
that if they succeeded in this, they would speedily go on and come
to glorying also: and do you then, if you hear any one saying, Dost
thou worship the Crucified? be not ashamed, and do not look down,
but luxuriate in it, be bright-faced at it, and with the eyes of a free
man, and with uplifted look, take up your confession; and if he say
again, Dost thou worship the Crucified? say in reply to him, Yes! and
not the adulterer, not the insulter of his father, not the murderer of
his children (for such be all the gods they have), but Him who by the
Cross stopped the mouths of devils, and did away with their
countless juggleries. For the Cross is for our sakes, being the work
of unspeakable Love towards man, the sign of His great concern for
us. And in addition to what has been said, since they were puffed up
with great pomposity of speech and with their cloak of external
wisdom, I, he means to say, bidding an entire farewell to these
reasonings, come to preach the Cross, and am not ashamed
because of it: "for it is the power of God to salvation." For
since
there is a power of God to chastisement also (for when He chastised
the Egyptians, He said, "This is My great power,") (Joel ii.
25) and a
power to destruction, (for, "fear Him," He says, "that is
able to
destroy both body and soul in hell"), (Matt. x. 28) for this cause
he
says, it is not these that I come to bring, the powers of chastisement
and punishment, but those of salvation. What then? Did not the
Gospel tell of these things also, namely, the account of hell, and that
of the outer darkness, and of the venomous worm? And yet we know
of these from no other source than the Gospel. In what sense then
does he say, "the power of God unto salvation?" Attend only to
what
follows. "To every one that believeth; to the Jew first, and also
to the
Greek."
For it is not to all absolutely, but to them that receive it. For though
thou be a Grecian (i.e. Heathen), and even one that has run into
every kind of vice, though a Scythian, though a barbarian, though a
very brute, and full of all irrationality, and burdened with the weights
of endless sins, no sooner hast thou received the word concerning
the Cross, and been baptized, than thou hast blotted out all these;
and why says he here, "to the Jew first, and also to the
Greek?"
What meaneth this difference? and yet he has often said, "Neither
circumcision is anything, nor uncircumcision" (1 Cor. vii 19. see
Gal.
v. 6 and vi. 15); how then doth he here discriminate, setting the Jew
before the Greek? Now why is this? seeing that by being first he
does not therefore receive any more of the grace (for the same gift is
bestowed both on this person and that,) but the "first" is an
honor in
order of time only. For he has no such advantage as that of receiving
greater righteousness, but is only honored in respect of his
receiving it first. Since in the case of those that are enlightened (you
that are initiated know what is meant,) all run to the baptism, yet not
all at the same hour, but one first and another second. Yet the first
doth not receive more than the second, nor he than the person after
him, but all enjoy the same gifts. The "first" then here is an
honor in
word, not a superiority in grace. Then after saying, "unto
salvation,"
he enhances the gift further, by showing that it stayeth not at the
present point, but proceedeth farther. For this is what he sets forth,
when he says, Ver. 17. "For therein is the righteousness of God
revealed."
But he who hath become just shall live, not for the present life only,
but for that which is to come. And he hints not only this, but also
another thing along with this, namely, the brightness and
gloriousness of such a life. For since it is possible to be saved, yet
not without shame (as many are saved of those, who by the royal
humanity are released from punishment), that no one may suspect
this upon hearing of safety, he adds also righteousness; and
righteousness, not thine own, but that of God; hinting also the
abundance of it and the facility. For you do not achieve it by toilings
and labors, but you receive it by a gift from above, contributing one
thing only from your own store, "believing." Then since his
statement did not seem credible, if the adulterer and effeminate
person, and robber of graves, and magician, is not only to be
suddenly freed from punishment but to become just, and just too
with the highest righteousness; he confirms his assertion from the
Old Testament. And first with a short sentence, he lays open a vast
sea of histories to one who has a capacity for seeing them. For after
having said, "from faith to faith." he sends the hearer back
to the
dispensations of God, which took place thus in the Old Testament,
which, when writing to the Hebrews, he explains with his usual great
wisdom, showing that both the just and the sinners were justified in
that way even then, wherefore also he made mention both of the
harlot and of Abraham. But then here, after having just hinted at it
(for he was running on to another and a pressing subject), he again
confirms what he had said from the Prophets, bringing in Habakkuk
before them, crying, and saying, that it is not in the nature of things
for him who is to live, to live otherwise save by faith; for "the
just,"
he says, "shall live by faith" (Hab. ii. 4), speaking about
the life to
come. For since what God giveth transcends reasoning entirely, it is
but reason that we need faith.
But the man that thinks meanly of it, and is contemptuous and
vainglorious, will not effect anything at all. Let heretics hearken to
the voice of the Spirit, for such is the nature of reasonings. They are
like some labyrinth or puzzles which have no end to them anywhere,
and do not let the reason stand upon the rock, and have their very
origin in vanity. For being ashamed to allow of faith, and to seem
ignorant of heavenly things, they involve themselves in the dustcloud
of countless reasonings. Then oh miserable and painful man,
fit object for endless tears, should any one ask thee, how the heaven
was made, and how the earth,--and why do I say the heaven and the
earth? how thou wert thyself born, how nourished, and how thou
grewest, art thou then not ashamed of thine ignorance? But if
anything be said about the Only-begotten, dost thou thrust thyself
through shame into a pit of destruction, thinking that it is unworthy
of thee not to know everything? And yet disputatiousness is an
unworthy thing, and so is ill-timed curiosity. And why do I speak of
doctrines? for even from the corruption in our present life we have
escaped by no other means than through the faith. Thus shone also
all those aforetime, thus Abraham, thus Isaac, thus Jacob, thus too
the harlot was saved, the one in the Old Testament, and likewise the
one in the New. For, "by faith," he says, "the harlot
Rahab perished
not with them that believed not when she had received the
spies." (Heb. xi. 31.) For if she had said to herself, "and
how can they
that are captives and exiles, and refugees, and live the life of
vagabond tribes, get the better of us who have a city, and walls, and
towers?" she would have destroyed both herself and them. Which
also the forefathers of those who were then saved did suffer. For
when, upon the sight of men great and tall, they questioned the
manner of victory, they perished, without battle or array, all of them.
Seest thou what a pit is that of unbelief! what a wall that of faith!
For
the one carried down endless thousands, the other not only saved a
harlot, but made her the patroness of so numerous a people!
Now since we know of these and more than these, never let us call
God to account for what is done, but whatsoever He may lay on us,
that let us take up with, and let us not run into niceties and curious
questions, though to human reasoning the thing commanded
appears even amiss. For what, let me ask, looks more amiss than for
a father to slay with his own hands his only and legitimate son?
(Gen. xxii. 3.) But still when the righteous man was bid do it, he
raised no nice scruples about it, but owing to the dignity of the
bidder, he merely accepted the injunction. And another too that was
bidden of God to strike a prophet, when he raised nice scruples
about the seeming unreasonableness of the injunction, and did not
simply obey, he was punished to the extreme. (1 Kings xx. 35, 36.)
But he that struck, gained a good report. And Saul too, when he
saved men contrary to the decree of God, fell from the kingdom, and
was irretrievably punished. And one might find other instances
beside these: by all which we learn, never to require a reason for
God's injunctions, but to yield and obey only. But if it be dangerous
to raise nice scruples about aught that He may enjoin, and extreme
punishment is appointed for those who are curious questioners,
what possible excuse shall they have who curiously question things
far more secret and awful than these, as for instance, how He begat
the Son, and in what fashion, and what His Essence is? Now as we
know this, let us with all kindliness receive the mother of all
blessings, faith; that sailing as it were in a still harbor, we may at
once keep our doctrines orthodox, and by steering our life safely in a
straight course, may attain those eternal blessings by the grace and
love toward man of our Lord Jesus Christ, through Whom and with
Whom be glory unto the Father, with the Holy Ghost, for ever and
ever. Amen.
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