"How then shall they call on Him in Whom they have not believed?
and how shall they believe in Him of Whom they have not heard? and
how shall they hear without a preacher? and how shall they preach
except they be sent? as it is written."
HERE again he takes from them all excuse. For since he had said, "I
bear them record that they have a zeal of God, but not according to
knowledge," and that "being ignorant of God's righteousness,
they
submitted not themselves" to it: he next shows, that for this
ignorance itself they were punishable before God. This he does not
say indeed so, but he makes it good by carrying on his discourse in
the way of question, and so convicting them more clearly, by framing
the whole passage out of objections and answers.
But look further
back. The Prophet, saith he, said, "Whosoever shall call upon the
Name of the Lord shall be saved." Now somebody might say
perhaps, "But how could they call upon Him Whom they had not
believed? Then there is a question from him after the objection; And
why did they not believe? Then an objection again. A person
certainly may say, And how could they believe, since they had not
heard? Yet hear they did, he implies. Then another objection again.
"And how could they hear without a preacher?" Then an answer
again. Yet preach they did, and there were many sent forth for this
very purpose. And whence does it appear that these are those
persons sent? Then he brings the prophet in next, who says, "How
beautiful are the feet of them that preach the Gospel of peace, and
bring glad tidings of good things!" (Is. iii. 7.) You see how by
the kind
of preaching he points out the preachers. For there was nothing else
that these men went about telling everywhere, but those
unspeakable good things, and the peace made by God with men.
And so by disbelieving, it is not we, he implies, whom you
disbelieve, but Isaiah the prophet, who spake many years ago, that
we were to be sent, and to preach, and to say what we do say. If the
being saved, then, came of calling upon Him, and calling upon Him
from believing, and believing from hearing, and hearing from
preaching, and preaching from being sent, and if they were sent, and
did preach, and the prophet went round with them to point them out,
and proclaim them, and say that these were they whom they showed
of so many ages ago, whose feet even they praised because of the
matter of their preaching; then it is quite clear that the not believing
was their own fault only. And that because God's part had been
fulfilled completely.
Ver. 16, 17. "But they have not all obeyed the Gospel. For Esaias
saith, Lord, who hath believed our report? So then faith cometh by
hearing, and hearing by the word of God." (ib. liii. 1.)
Since they pressed him with another objection again to this effect,
that if these were the persons sent upon the mission by God, all
ought to have hearkened to them: observe Paul's judgment, and see
how he shows that this very thing which made the confusion, did in
fact do away with confusion and embarrassment. What offends you,
O Jew, he would say, after so great and abundant evidence, and
demonstration of the points? that all did not submit to the Gospel?
Why this very thing, when taken along with the others, is of force to
certify thee of the truth of my statements, even in that some do not
believe. For this too the prophet foretold Notice his unspeakable
wisdom too; how he shows more than they were looking for, or
expected him to have to say in reply. For what is it that you say? he
means. Is it that all have not believed the Gospel? Well! Isaiah
foretold this too from of old. Or rather, not this only, but even much
more than this. For the complaint you make is Why did not all
believe? But Isaiah goes further than this. For what is it he says?
"Lord, who hath believed our report? Then since he had rid himself
of this embarrassment. by making the Prophet a bulwark against
them, he again keeps to the line he was before upon. For as he had
said that they must call upon Him, but that they who call must
believe, and they who believe must hear first, but they who are to
hear must have preachers, and the preachers be sent, and as he had
shown that they were sent, and had preached; as he is going to bring
in another objection again, taking occasion first of another quotation
from the Prophet, by which he had met the objection a little back, he
thus interweaves it, and connects it with what went before. For since
he had produced the Prophet as saying, "Lord, who hath believed
our report" (akoh)? he happily seizes on the quotation, as proving
what he says, "So then faith cometh by hearing" (akohs). And
this he
makes not a mere naked statement. But as the Jews were forever
seeking a sign, and the sight of the Resurrection, and were gaping
after the thing much; he says, Yet the Prophet promised no such
thing, but that it was by hearing that we were to believe. Hence he
makes this good first, and says, "so then faith cometh by
hearing."
And then since this seemed a mean thing to say, see how he
elevates it. For he says, I was not speaking of mere hearing, nor of
the need of hearing men's words and believing them, t but I mean a
great sort of hearing. For the hearing is "by the word of
God." They
were not speaking their own, but they were telling what they learnt
from God. And this is a higher thing than miracles. For we are
equally bound to believe and to obey God, whether speaking or
working miracles. Since both works and miracles come of His words.
For both the heaven and everything else was established in this way.
(Ps. xxxiii. 6-8.) After showing then that we ought to believe the
prophets, who always speak God's words, and not to look after
anything more, he proceeds next to the objection I mentioned, and
says, Ver. 18. "But I say, Have they not heard?"
What, he means, if the preachers were sent, and did preach what
they were bid, and these did not hear? Then comes a most perfect
reply to the objection.
"Yes, verily, their sound went into all the earth, and their words
unto
the ends of the world."
What do you say? he means. They have not heard? Why the whole
world, and the ends of the earth, have heard. And have you, amongst
whom the heralds abode such a long time, and of whose land they
were, not heard? Now can this ever be? Sure if the ends of the world
heard, much more must you. Then again another objection.
Ver. 19. "But I say, Did not Israel know?"
For what if they heard, he means, but did not know what was said,
nor understand that these were the persons sent? Are they not to be
forgiven for their ignorance? By no means. For Isaiah had described
their character in the words, "How beautiful are the feet of them
that
preach the Gospel of peace." (Is. lii. 7.) And before him the
Lawgiver
himself. Hence he proceeds.
"First Moses saith, I will provoke you to jealousy by them that are
no
people, and by a foolish nation I will anger you. (Deut. xxxii. 21.)
And so they ought even from him to have been able to distinguish
the preachers, not from the fact of these disbelieving only, not from
the fact of their preaching peace, not from the fact of their bringing
the glad tidings of those good things, not from the word being sown
in every part of the world, but from the very fact of their seeing their
inferiors, those of the Gentiles, in greater honor. For what they had
never heard, nor their forefathers, that wisdom did these on a
sudden embrace (efilssofoun). And this was a mark of such intense
honor, as should gall them, and lead them to jealousy, and to
recollection of the prophecy of Moses, which said,
"I will provoke you to jealousy by them that are no people."
For it
was not the greatness of the honor alone that was enough to throw
them upon jealousy, but the fact too that a nation had come to enjoy
these things which was of so little account that it could hardly be
considered a nation at all. "For I will provoke you to jealousy, by
them which are no nation, and by a foolish nation will I anger
you."
For what more foolish than the Greeks (Heathen, see pp. 373, 377)?
or what of less account? See how by every means God had given
from of old indications and clear signs of these times, in order to
remove their blindness. For it was not any little corner in which the
thing was done, but in land, and in sea, and in every quarter of the
globe. And they saw those in the enjoyment of countless blessings
now, who had formerly been objects of their contempt. One should
consider then that this is that people of which Moses said, "I will
provoke you to jealousy by them that are no people, and by a foolish
nation will I anger you." Was it Moses only then that said this?
No,
for Isaiah also after Him saith so. And this is why Paul said,
"First
Moses," to show that a second will come who says the same things
in a clearer and plainer way. As then he says above, that Esaias
crieth, so too here.
Ver. 20. "But Esaias is very bold, and saith."
Now what he means is something of this kind. He put a violence on
himself, and was ambitious to speak, not some thing veiled over, but
to set things even naked before your eyes, and choosing rather to
run (Origen in loc.) into dangers from being plain spoken, than by
looking to his own safety, to leave you any shelter for your
impenetrableness; although it was not the manner of prophecy to
say this so clearly; but still to stop your mouths most completely, he
tells the whole beforehand clearly and distinctly. The whole! what
whole? Why your being cast out, and also their being brought in;
speaking as follows, "I was found of them that sought Me not, I was
made manifest of them that asked not after Me." (Is. lxv. 1.) Who
then
are they that sought not? who they that asked not after Him? Clearly
not the Jews, but they of the Gentiles, who hitherto had not known
Him. As then Moses gave their characteristic mark in the words, "no
people" and "a foolish nation," so here also he takes the
same
ground to point them out from, viz. their extreme ignorance. And this
was a very great blame to attach to the Jews, that they who sought
Him not found Him, and they who sought Him lost Him.
Ver. 21. "But unto Israel He saith, All the day long have I
stretched
forth My hands l unto a disobedient and gainsaying people." (Is.
lxv.
2.)
Observe now that difficulty, which so many I make a subject of
question, is discovered laid up from of old in the words of the
Prophet, and with a clear solution to it too. And what is this? You
heard Paul say before. "What shall we say then? That the Gentiles
which followed not after righteousness have attained unto
righteousness. But Israel which followed after the law of
righteousness hath not attained to the law of righteousness." (Rom.
ix. 30, 31.) This Esaias also says here. For to say, "I was found
of
them that sought me not, I was made manifest unto them which
asked not after me," is the same with saying, "that the Gentiles
which followed not after righteousness have attained unto
righteousness." Then to show that what was happening was not of
God's grace only, but also of the temper of those who came to Him,
as also the casting off of the others came of the disputatiousness of
those who disobeyed, hear what he proceeds with. "But to Israel He
saith, All the day long have I stretched forth My hands to a
disobedient and gainsaying people;" here meaning by the day the
whole period of the former dispensation. But the stretching out of
the hands, means calling and drawing them to Him, and inviting
them. Then to show that the fault was all their own, he says "to a
disobedient and gainsaying people." You see what a great charge
this is against them! For they did not obey Him even when He invited
them, but they gainsaid Him, and that when they saw Him doing so,
not once or twice or thrice, but the whole period. But others who had
never known Him, had the power to draw Him to them. Not that he
says they themselves had the power to do it, but to take away lofty
imaginings even from those of the Gentiles, and to show that it was
His grace that wrought the whole, He says, I was made manifest, and
I was found. It may be said, Were they then void of everything? By
no means, for the taking of the things found, and the getting a
knowledge of what was manifested to them, was what they
contributed themselves. Then to prevent these saying, But why wast
Thou not made manifest to us also? he sets down what is more than
this, that I not only was made manifest, but I even continue with My
hands stretched out, inviting them, and displaying all the concern of
an affectionate father, and a mother that is set on her child. See how
he has brought us a most lucid answer to all the difficulties before
raised, by showing that it was from their own temper that ruin had
befallen them, and that they are wholly undeserving of pardon. For
though they had both heard and understood what was said, still not
even then were they minded to come to Him. And what is far more,
He did not cause them to hear these things and to understand them
only, but a thing which hath more force to rouse them up and draw
them to Him, when they were disobedient and gain-saying, He added
to the others. Now what is this? It is His exasperating them, and
making them jealous. For ye know the domineering might of the
passion, and how great the power is which jealousy is naturally
possessed of for bringing all disputatiousness to an end, and
rousing those who have grown remiss. And why need one say this of
man when in brutes without reason, and children before they are of
full age, the power it shows is so great? For a child often will not
submit to its father when it is called, but continues obstinate. But
when another child has notice taken of it, then it even though not
called comes to its father's bosom, and what calling could not do,
provoking to jealousy will. This then God also did. For He not only
called and stretched out His hands, but stirred up in them the feeling
of jealousy also, by bringing those far inferior to them (a thing which
makes men excessively jealous) not into their good things, but (what
was a much stronger step, and makes the feeling even more
domineering,) into much greater good things, and of greater
necessity than theirs, and such as they had never even fancied in a
dream. But still they did not submit. What pardon then do they
deserve who exhibit such excessive obstinacy? None. Yet this he
does not say himself, but leaves it to the consciences of his hearers,
to gather it from the conclusion of what he had stated, and again
also confirms it by what he goes on to in his usual wisdom. And this
he did also above, by introducing objections both in the case of the
Law (see on Rom. vii. 7, PP. 420, I) and of the people, which
presented an accusation beyond the true one; and then in the
answer, which was to overthrow this, yielding as much as he
pleased, and as the case allowed, so as to make what he was saying
not unwelcome.And this he doth here, writing as follows: Chap. xi.
ver. 1 "I say then, Hath God cast away His people whom He
foreknew? God forbid."
And he introduces the form a person would use in doubt, as though
taking occasion from what had been said, and after making this
alarming statement, by the denial of it he causes the sequel to be
allowed with readiness; and what by all the former arguments he had
been laboring to show that he makes good here also. What then is
this? That even if there be but a few saved, the promise yet stands
good. This is why he does not merely say "people," but
"people
which He foreknew." Then proceeding with the proof that the
"people" were not cast off, "For I also am an Israelite,
of the seed of
Abraham, of the tribe of Benjamin."
I, he says, the instructor, the preacher. Now since this seemed
contrary to what was said before in the words, "Who hath believed
our report?" and, "All the day long have I stretched forth My
hands
to a disobedient and gainsaying people;" and, "I will provoke
you to
jealousy by them which are no people;" he was not satisfied with
the
deprecation, nor with having said, "God forbid," but makes it
good
by taking it up again and saying, "God hath not east away His
people." But this is not a confirmation, men may say, but an
assertion. Observe then the confirmation, both the first, and that
which follows it. For the first is that he was himself of that race. But
He would not, if on the point of casting them off, have chosen from
them him to whom He entrusted all the preaching, and the affairs of
the world, and all mysteries, and the whole economy. This then is
one proof, but the next, after it, is his saying, that "people whom
He
foreknew," that is, who He knew clearly were suited to it, and
would
receive the faith. (Pococke on Hos. p. 23. See Acts ii. 41; iv. 4; xxi.
20.) For three, five, even ten thousand were believers from among
them. And so to prevent any from saying, Art thou the people, then?
And because thou hast been called, hath the nation been called? he
proceeds.
Ver. 2. "He hath not cast off His people, whom He foreknew."
As though he said, I have with me three, five, or ten thousand. What
then? has the people come to be three, five, or ten thousand? that
seed that compared with the stars of heaven for multitude, or the
sand of the sea? Is this the way you deceive us and put a cheat upon
us, by making the whole people thyself and the few that are with
thee; and didst thou inflate us with idle hopes, and say that the
promise has been fulfilled, when all are lost, and the salvation comes
down to a few? This is all bombast and vanity! we cannot away with
such sophistry as this Now, that they may not say this, see how in
the sequel he proceeds to the answer, not giving the objection
indeed, but before it grounding the answer to it upon ancient history.
What then is the answer?
Vet. 2-5. "Wot ye not," he says, "what the Scripture
saith of Elias?
how he (so most; Mss. Sav. who) maketh intercession to God against
Israel, saying, Lord, they have killed Thy prophets, and digged down
Thine altars; and I am left alone, and they seek my life. But what
saith the answer of God unto him?
I have reserved to Myself seven thousand men, who have not bowed
the knee to the image of Baal. Even so then at this present time also,
there is a remnant according to the election of grace."
What he means is nearly this. "God hath not cast off His
people." For
had He done so, He would have admitted none of them. But if He did
admit some, He hath not cast them off. Still it is said, if He had not
cast off, He would have admitted all. This does not follow; since in
Elijah's time the part to be saved had come down to "seven
thousand:" and now also there are probably many that believe. But
if
you do not know who they are, this is no wonder, for that prophet,
who was so great and good a man, did not know. But God ordered
things for Himself when even the prophet knew them not. But
consider his judgment. Now in proving what was before him, he
covertly augments the charge against them. For this is why he gave
the whole passage, that he might parade before them their
untowardness, and show that they had been so from of old. For if he
had not wished this, but had directed his whole attention to prove
that the people lay in the few, he would have said that even in
Elijah's time, seven thousand were left. But now he reads to them the
passage further back, as having been throughout at pains to show
that it was no strange thing that they did with Christ, and the
Apostles, but their habitual practice. For to prevent their saying that
it was as a deceiver we put Christ to death, and as impostors that we
persecute the Apostles, he brings forward the text which says,
"Lord, they have killed Thy prophets, and digged down thine
altars." (1 Kings xix. 14.) Then in order not to make his discourse
galling to them, he attaches another reason to the bringing forward
of the text. For he quotes it not as if it was on purpose to accuse
them, but as if intent upon showing some other things. And he
leaves them without any excuse even by what had before been done.
For observe how strong the accusation is even from the person
speaking. For it is neither Paul, nor Peter, nor James, nor John, but
one whom they held in the greatest estimation, the chief of the
Prophets, the friend of God, a man who had been so very zealous in
their behalf as even to be given up to hunger for them, who even to
this day hath never died. What then doth this man say? "Lord, they
have killed Thy prophets, and digged down Thine altars; and I am left
alone, and they seek my life." What could be more brutal cruelty
than
this? For when they should have besought pardon for the offences
they had already committed., they were minded even to kill him. And
all these things put them quite beyond pardon. For it was not during
the prevalence of the famine, but when the season was favorable,
and their shame was done away, and the devils (i.e. false gods) had
been put to shame, and the power of God had been shown, and the
king had bowed beneath it, that they committed these audacities,
passing from murder to murder, and making away with their
teachers, and such as would bring them to a better mind. What then
could they have to say to this? Were they too deceivers? Were they
too impostors? Did they not know whence they were either? But they
distressed you. Yes, but they also told you goodly things. But what
of the altars? the altars too did not surely distress you? Did they too
exasperate you? See of what obstinacy, of what insolence they were
ever yielding proofs! This is why in another passage too Paul says,
when writing to the Thessalonians, "Ye also have suffered like
things
of your own countrymen. even as they have of the Jews, who both
killed the Lord, and their own prophets, and have persecuted us, and
please not God, and are contrary to all men (1 Thess. ii. 14, 15);
which is what he says here too, that they both digged down the
altars, and killed the prophets. But what saith the answer of God
unto him? "I have reserved to Myself seven thousand men who have
not bowed the knee to the image of Baal." (1 Kings xix. 18.) And
what
has this to do with the present subject? some may say. It hath a
great deal to do with the present subject. For he shows here that it is
the worthy that God useth to save even if the promise be made to the
whole nation. And this he pointed out above when he said, "Though
the number of the children of Israel be as the sand of the sea, a
remnant shall be saved." And, "Except the Lord of Sabaoth had
left
us a seed, we should have become as Sodoma." (Rom. ix. 27, 29.)
And he points it out from this passage also. Wherefore he proceeds
to say, "Even so then at this present time also, there is a remnant
according to the election of grace." Observe that each word
maintains its own rank, showing at once God's grace, and the
obedient temper of them that receive salvation. For by saying
election, he showed the approval of them, but by saying grace, he
showed the gift of God.
Ver. 6. "And if by grace, then it is no more of works, otherwise
grace
is no more grace: but if it be of works, then is it no more grace,
otherwise work is no more work."
He again springs upon the disputatiousness of the Jews, in what has
just been quoted; and on this ground bereaves them of excuse. For
you cannot, he means, so much as say, that the Prophets called
indeed, and God invited, and the state of things cried aloud, and the
provoking to jealousy was enough to draw us to Him, but what was
enjoined was grievous, and this is why we could not draw nigh,
since we had a display of works demanded of us, and laborious welldoings.
For you cannot even say this. For how should God have
demanded this of you, when this would just throw His grace into the
shade? And this he said out of a wish to show that He was most
desirous that they might be saved. (Dent. v. 29.) For not only would
their salvation be easily brought about, but it was also God's
greatest glory to display His love toward man. Why then are you
afraid of drawing nigh, since you have no works demanded of you?
Why are you bickering and quarrelsome, when grace is before you,
and why keep putting me the Law forward to no purpose
whatsoever? For you will not be saved by that, and will mar this gift
also; since if you pertinaciously insist on being saved by it, you do
away with this grace of God. Then that they might not think this
strange, having first taken those seven thousand; he said that they
were saved by grace. For when he says, "Even so then at this
present time also there is a remnant according to the election of
grace;" he shows that they also were saved by grace. And not
hereby only, but likewise by saying, "I have reserved unto.
Myself."
For this is the language of One Who showeth that He Himself was
the chief Contributor. And if by grace, it will be said, how came we all
not to be saved? Because ye would not. For grace, though it be
grace, saves the willing, not those who will not have it, and turn
away from it, who persist in fighting against it, and opposing
themselves to it. Observe how throughout the point he is proving is,
"Not as though the Word of God had taken none effect," by
showing
that the worthy were those to whom the promise came, and that
these, few though they be, may yet be the people of God; and indeed
he had stated it in the beginning of the Epistle with much force,
where he says, "For what if some did not believe" (Rom. iii.
3), and
did not even stop at this, but proceeded, "Yea, let God be true,
and
every man a liar." (ib. 4.) And here again he confirms it another
way,
and shows the force of grace, and that always the one were being
saved, the other perished. Let us then give thanks, that we belong to
them that are being saved, and not having been able to save
ourselves by works, were saved by the gift of God. But in giving
thanks, let us not I do this in words only, but in works and actions.
For this is the genuine thanksgiving, when we do those things
whereby God is sure to be glorified, and flee from those from which
we have been set free. For if we, after insulting the King, instead of
being punished have been honored, and then go and insult Him
afresh, since we are detected in the utmost ingratitude, we should
with justice have to suffer the utmost punishment, one greater far
than the former. For the former insolence did not show us so
ungrateful as that committed after honor and much attention shown
us. Let us then flee those things from which we have been set free,
and not give thanks with our mouths only, lest it be said of us also,
"This people honoreth Me with their lips, but with their heart is
far
from Me." (Is. xxix. 13.) For how is it else than unseemly, when
the
"heavens declare the glory of God" (Ps. xix. 1), and thou, for
whom
the heavens were made that glorify Him, doest such things that
through thee the God that made thee is blasphemed? It is for this
that not only he that blasphemeth, but thyself also, wilt be liable to
punishment. For the heavens also do not glorify God by sending
forth a voice but by putting others upon doing it at the sight of them,
and yet they are said "to declare the glory of God." Thus too
they
that furnish a life to be wondered at, even though they hold their
peace, yet glorify God, when others through them glorify Him. For He
is not so much reverenced because of the heaven, as of a spotless
life. When then we are discoursing with the Gentiles, we cite (4 Mss.
read or point to the reading, "let us not cite") not the
heavens before
them, but the men, whom though they were in worse plight than
brutes, He hath persuaded to be the Angels' competitors. And we (1
Ms. "let us") stop their mouths by speaking of this change.
For far
better than the heaven is man, and a soul brighter than their beauty
may he possess. For it, though visible for so long a time, did not
persuade much. But Paul, after preaching a short time, drew the
whole world unto him. (St. Aug. on Ps. xix. 4. For he possessed a
soul no less than the) heaven, which was able to draw all men unto
him. Our soul is not a match even for the earth: but his is equal to
the heavens. That stands indeed keeping to its own boundary and
rule; but the loftiness of his soul transcended all the heavens, and
conversed with Christ Himself. (2 Cor. x. 15; Rom. xv. 19, etc.) And
the beauty of it was so great, that even God heraldeth it forth. For the
stars did the angels marvel at when they were made. (Job xxxviii. 7.)
But this He marvelled at when He saith, "He is a chosen vessel unto
Me." (Acts ix. 15.) And this Heaven doth a cloud many times
overshadow But Paul's soul no temptation overshadowed but even
in storms he was clearer to the sight than the hard sky (staqeras
meshmbrias at noon, and shone constantly as it had done before the
clouds came on. For the Sun who shone in him sent not forth such
rays as to be over-clouded by the concourse of temptations, but
even then shone forth the more. Wherefore he says, "My grace is
sufficient for thee, for My Strength is made perfect in weakness."
(2
Cor. xii. 9.) Let us then strive to be like him, and then even to what
we are this heaven will be as nothing, if we wish it, nor yet the sun,
nor the whole world. For these are for us, and not we for them. Let us
show that we are worthy of having had these made for us. For if we
be found unworthy of these, how shall we be worthy a kingdom? For
indeed all that live so as to blaspheme God are unworthy to see the
sun. They who blaspheme Him are unworthy to enjoy the creatures
who glorify Him: since even a son who insulteth his father is
unworthy to be waited upon by the approved servants. Hence these
will enjoy glory, and that great glory; but we shall have to undergo
punishment and vengeance. How miserable then will it be for the
creation which was made for thee to be fashioned "according to the
glorious liberty of the children of God," (Rom. viii. 21) but for
us who
were made children of God, through our much listlessness, to be
sent away to destruction and hell, for whose sake the creation shall
enjoy that great festal time? Now to keep this from coming to pass,
let such of us as have a pure soul keep it still such, or rather let us
make its brightness more intense. And let those of us that have a
soiled one, not despair. For "if" (he says) "your sins be
as purple, I
will make them white as snow. And if they be as scarlet, I will make
them white as wool."
(Is. i. 18.) But when it is God that promiseth, doubt not, but do those
things whereby thou mayest draw to thee these promises. Are they
unnumbered, the fearful and outrageous acts done by thee? And
what of this? For hitherto thou art not gone away into the grave
where no man shah confess. (ib. xxxviii. 18; Ps. vi. 5.) Hitherto the
arena (qeatron) is not broken up for thee, but thou art standing
within the line, and thou art able even by a struggle at the last to
recover all thy defeats. Thou art not yet come to where the rich man
was, for thee to hear it said, "there is a gulf betwixt you and
us." (Luke xvi. 26.) The Bridegroom is not yet at hand, that one
should fear to give you of his oil. Still canst thou buy and store up.
And there is not one yet to say, "Not so; lest there be not enough
for
us and and you" (Matt. xxv. 9); but there are many that sell, the
naked, the hungry, the sick, the imprisoned. Give food to these,
clothing to those, visit the sick, and the oil will come more than from
fountains. The day of account is not here. Use the time as need be,
and make deductions from the debts, and to him that oweth "an
hundred measures of oil, say, Take thy bill and write fifty." (Luke
xvi.
6.) And with money, and with words) and with every other thing do in
like manner, imitating that steward. And advise this to thyself, and
also to thy relatives, for thou hast still the power of saying so. Thou
art not yet come to the necessity of calling in another in their behalf,
but thou hast power to give advice at once to thyself and to others.
(ib. 28.) But when thou art gone away thither, neither of these things
wilt thou have it in thy power to do at need. And with good reason.
For thou who hast had so long a period fixed thee, and neither done
thyself good, nor any else, how when thou art under the Judge's
hands shall thou be able to obtain this grace? Putting all these
things together then, let us cling fast to our own salvation, and not
lose the opportunity of this life present. For it is possible, it is,
even
at our last breath to please God. It is possible to gain approval by thy
last will, not indeed in such way as in our lifetime, still it is
possible.
How, and in what way? If thou leavest Him among thine heirs, and
givest Him also (kai autw) a portion of thine whole estate. Hast thou
not fed Him in thy lifetime? At all events when departed, when thou
art no longer owner, give Him a share of thy goods. He is loving unto
man, He doth not deal niggardly by thee. It is a mark to be sure of a
greater desire, and so it will be more rewarded, to feed Him in thy
lifetime. But if thou hast not done this, at all events do the next best
thing. Leave Him joint-heir (see p. 384) with thy children, and if thou
art dilatory over this, bethink thyself that His Father made thee
jointheir
with Him, and break down thy inhuman spirit. For what excuse
wilt thou have if thou dost not even make Him a sharer with thy
children, who made thee share the Heaven, and was slain for thee?
And yet all that ever He did, He did not in repayment of a debt, but as
bestowing a favor. But you after so great benefits, have been made a
debtor as well. And yet, though things are so, it is as if receiving a
favor, not as demanding payment of a debt, that He crowneth thee;
and this too when what He is to receive is His own. Give then thy
money, which is now no longer of any use to thee, and of which thou
art no longer owner and He will give thee a Kingdom which shall be
of service to thee perpetually, and with it will bestow also the things
of this life. For if He be made the joint-heir of thy children, He doth
lighten their orphanage for them, do away with plots against them,
beat off insults, stop the mouths of pettifoggers. And if they
themselves be unable to stand up for their be-queathments, He will
Himself stand up; and not let them be broken through. But if He do
even allow this, then He makes up of Himself all that was ordered in
the will with still greater liberality, because He has been but
mentioned in it. Leave Him then thine heir. For it is to Him that thou
art upon the point of going. He will be thy Judge Himself in the trial
for all that hath been done here. But there are some so miserable
and pinched, that though they have no children, still they have not
the courage to do this, but approve of giving that they have to
hangers on, and to flatterers, and to this person and to that, sooner
than to Christ, Who hath done them so great benefits. And what can
be more unreasonable than this conduct? For if one were to
compare men of this east to asses, aye, or to stones, one shall not
still be saying anything tantamount to their unreasonableness and
senselessness. Nor could one find a similitude to put before you
their madness and dementedness. For what pardon shall they obtain
for not having fed Him in their lifetime, who, even when they are on
the point of departing to Him, have not the inclination to give Him but
a trifle out of those goods, of which they are no longer the owners,
but are of such an inimical and hostile disposition, as not even to
give Him a share in what is useless to themselves? Do you not know
how many of mankind have not even been counted worthy to obtain
an end of this kind, but have been snatched off suddenly? But thee
doth God empower to give orders to thy kindred, and to speak with
them about thy property, and set all that is in thy house in order.
What defence then wilt thou have to set up, when even after
receiving this favor from Him, thou hast treacherously given up the
benefit, and art standing as it were in diametrical opposition to thy
forefathers in the faith? For they even in their lifetime sold all, and
brought it to the Apostle's feet. But thou, even at thy death, dost not
give any share to them that need. What is the better part, and gives
one much boldness, is to remedy poverty in one's lifetime. But if
thou hast not been minded to do this, at all events do upon thy deathbed
some noble act. For this is not what a strong love for Christ
would do, yet still it is an act of love. For if thou wilt not have the
high place with the Lambs, still even to be after them at all is no
light
thing, and so not to be placed with the goats nor on the left hand.
But if thou wilt not do even this, what plea is to rescue thee, when
neither the fear of death nor thy money having become henceforth of
no use to thee, nor the leaving of safety behind thee to thy children,
nor the laying up of much pardon there against the time to come, will
make thee merciful to man? Wherefore I advise, as the best thing,
that in your lifetime you give the larger half of your goods to the
poor. But if there be any of so narrow a soul as not to have the heart
to do so, at all events let them by necessity become merciful. For
when you were living as if there were no death, then you clung close
to your goods. But now since you have learnt that you are to die, at
least now give over your opinion, and deliberate about your affairs
as one that must die. Or rather as one that ought to enjoy immortal
life for evermore. For if what I am going to say be distasteful, and big
with horror, still it must be said. Reckon with thy slaves the Lord. Art
thou giving thy slaves liberty? Give Christ liberty from famine, from
distress, from imprisonment, from nakedness. Art thou horrified at
the words? Is it not then more horrible when thou dost not even thus
much? And here the word makes thy blood curdle. But when thou art
gone to that world, and hast to hear things far more grievous than
these, and seest the tortures which are incurable, what wilt thou
say? To whom wilt thou flee for refuge? Whom wilt thou call to thy
alliance and assistance? Will it be Abraham? He will not hearken to
thee. Or those virgins? They will not give thee of their oil. Thy father
then or thy grandfather? But none even of these, if he be ever so
holy, will have it in his power to reverse that sentence. Weighing
then all these things, to Him Who alone is Lord to blot out the bill
against thee and to quench that flame, to Him make prayer and
supplication, and propitiate Him, by now feeding Him and clothing
Him continually: that in this world thou mayest depart with a good
hope, and when thou art there thou mayest enjoy eternal blessings,
which may we all attain to by the grace and love toward man, etc.
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