"I beseech you therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service."
After discoursing at large upon the love of God toward man, and
pointing out His unspeakable concern for us, and unutterable
goodness, which cannot even be searched into, he next puts it
forward with a view of persuading those who have received the
benefit to exhibit a conversation worthy of the gift. And though he is
so great and good a person, yet he does not decline beseeching
them, and that not for any enjoyment he was likely to get himself, but
for that they would have to gain. And why wonder that he does not
decline beseeching, where he is even putting God's mercies before
them? For since, he means, it is from this you have those
numberless blessings, from the mercies of God, reverence them, be
moved to compassion by them.
For they themselves take the attitude
of suppliants, that you would show no conduct unworthy of them. I
entreat you then, he means, by the very things through which ye
were saved. As if any one who wished to make a person, who had
had great kindnesses done him, show regard, was to bring him the
benefactor himself as a suppliant. And what dost thou beseech? let
me hear. "That ye would present your bodies a living sacrifice,
holy,
acceptable unto God, which is your reasonable service." For when
he had said sacrifice, to prevent any from thinking he bade them kill
themselves, he forthwith added (Greek order) "living." Then to
distinguish it from the Jewish, he calls it "holy, acceptable to
God,
your reasonable service." For theirs was a material one, and not
very
acceptable either. Since He saith, "Who hath required this at your
hands?" (Isa. i. 12.) And in sundry other passages He clearly
throws
them aside. For it was not this, but this with the other, that He looked
to have presented. Wherefore he saith, "The sacrifice of praise
shall
glorify Me." And again, "I will praise the name of my God with
a
song, and this shall please him better than a bullock that putteth
forth horns and hoofs." (Ps. 1. 23; lxix. 30, 31.) And so in
another
place He rejects it, and says, "Shall I eat the flesh of bulls, or
drink
goat's blood?" (ib. l. 13) and proceeds with, "Offer unto God
a
sacrifice of praise, and pay thy vows unto the Most High." (ib.
14.) So
Paul also here bids us "present our bodies a living
sacrifice." And
how is the body, it may be said, to become a sacrifice? Let the eye
look upon no evil thing, and it hath become a sacrifice; let thy
tongue speak nothing filthy, and it hath become an offering; let thine
hand do no lawless deed, and it hath become a whole burnt offering.
Or rather this is not enough, but we must have good works also: let
the hand do alms, the mouth bless them that cross one, and the
hearing find leisure evermore for lections of Scripture. For sacrifice
allows of no unclean thing: sacrifice is a first-fruit of the other
actions. Let us then from our hands, and feet, and mouth, and all
other members, yield a first-fruit unto God. Such a sacrifice is well
pleasing, as that of the Jews was even unclean, for, "their
sacrifices," it says, "are unto them as the bread of
mourning." (Hos.
ix. 4.) Not so ours. That presented the thing sacrificed dead: this
maketh the thing sacrificed to be living. For when we have mortified
our members, then we shall be able to live. For the law of this
sacrifice is new, and so the sort of fire is a marvellous one. For it
needeth no wood or matter under it; but our fire liveth of itself, and
doth not burn up the victim, but rather quickeneth it. This was the
sacrifice that God sought of old. Wherefore the Prophet saith, "The
sacrifice of God is a broken spirit." (Ps. li. 17.) And the three
Children
offer this when they say,
"At this time there is neither prince, or prophet, or leader, or
burnt
offering, or place to sacrifice before Thee, and to find mercy.
Nevertheless, in a contrite heart and an humble spirit let us be
accepted." (Song of 3 Ch.
15, 16.) And observe how great the exactness wherewith he useth
each word. For he does not say, offer (parasthsate Ex. xxix. 39 LXX.)
your bodies as a sacrifice, but "present" (parasthsate see
below)
them, as if he had said, never more have any interest in them. Ye
have given them up to another. For even they that furnish (same
word) the war-horses have no further interest in them. And thou too
hast presented thy members for the war against the devil and for that
dread battle-array. Do not let them down to selfish appliances. And
he shows another thing also from this, that one must make them
approved, if one means to present them. For it is not to any mortal
being that we present them, but to God, the King of the universe; not
to war only, but to have seated thereon the King Himself. For He doth
not refuse even to be seated upon our members, but even greatly
desireth it. And what no king who is but our fellow-servant would
choose to do, that the Lord of Angels chooseth. Since then it is both
to be presented (i.e. as for a King's use) and is a sacrifice, rid it of
every spot, since if it have a spot, it will no longer be a sacrifice.
For
neither can the eye that looks lecherously be sacrificed, nor the hand
be presented that is grasping and rapacious, nor the feet that go
lame and go to play-houses, nor the belly that is the slave of
selfindulgence,
and kindleth lusts after pleasures, nor the heart that hath
rage in it, and harlots' love, nor the tongue that uttereth filthy
things.
Hence we must spy out the spots on our body upon every side. For if
they that offered the sacrifices of old were bid to look on every side,
and were not permitted to offer an animal "that hath anything
superfluous or lacking, or is scurvy, or scabbed" (Lev. xxii. 22,
23),
much more must we, who offer not senseless animals, but
ourselves, exhibit more strictness, and be pure in all respects, that
we also may be able to say as did Paul, "I am now ready to be
offered, and the time of my departure is at hand." (2 Tim. iv. 6.)
For
he was purer than any sacrifice, and so he speaks of himself as
"ready to be offered." But this will be brought about if we
kill the old
man, if we mortify our members that are upon the earth, if we crucify
the world unto ourselves. In this way we shall not need the knife any
more, nor altar, nor fire, or rather we shall want all these, but not
made with the hands, but all of them will come to us from above, fire
from above, and knife also, and our altar will the breadth of Heaven
be. For if when Elijah offered the visible sacrifice, a flame, that came
down from above consumed the whole water, wood, and stones,
much more will this be done upon thee. And if thou hast aught in
thee relaxed and secular, and yet offerest the sacrifice with a good
intention, the fire of the Spirit will come down, and both wear away
that worldliness, and perfect (so Field: Mss. "carry up") the
whole
sacrifice. But what is "reasonable (logikh)service?" It means
spiritual
ministry, conversation according to Christ. As then he that
ministereth in the house of God, and officiateth, of whatever sort he
may be, then collects himself (sustelletai Ezech. xliv. 19), and
becomes more dignified; so we ought to be minded all our whole life
as serving and ministering. And this will be so, if every day you bring
Him sacrifices (3 Mss. "thyself as a sacrifice"), and become
the
priest of thine own body, and of the virtue of thy soul; as, for
example, when you offer soberness, when alms-giving, when
goodness and forbearance. For in doing this thou offerest "a
reasonable service" (or worship, latreian), that is, one without
aught
that is bodily, gross, visible. Having then raised the hearer by the
names bestowed, and having shown that each man is a priest of his
own flesh by his conversation, he mentions also the way whereby we
may compass all this. What then is the way?
Ver. 2. "And be not fashioned after this world; but be ye
transformed
by the renewing of your mind."
For the fashion of this world is grovelling and worthless, and but for
a time, neither bath ought of loftiness, or lastingness, or
straightforwardness, but is wholly perverted. If then thou wouldest
walk upright (or aright orqa), figure not thyself after the fashion of
this life present. For in it there is nought abiding or stable. And this
is why he calls it a fashion (schma); and so in another passage,
"the
fashion of this world passeth away." (1 Cor. vii. 31.) For it hath
no
durability or fixedness, but all in it is but for a season; and so he
calls it this age (or world, Gr. aiwn), hereby to indicate its
liableness
to misfortune, and by the word fashion its unsubstantialness. For
speak of riches, or of glory, or beauty of person, or of luxury, or of
whatever other of its seemingly great things you will, it is a fashion
only, not reality, a show and a mask, not any abiding substance
(upostasis). But "be not thou fashioned after this, but be
transformed," he says, "by the renewing of your mind." He
says not
change the fashion, but "be transformed" (metamorfoy), to show
that
the world's ways are a fashion, but virtue's not a fashion, but a kind
of real form, with a natural beauty of its own, lacking not the
trickeries and fashions of outward things, which no sooner appear
than they go to nought. For all these things, even before they come
to light, are dissolving. If then thou throwest the fashion aside, thou
wilt speedily come to the form. For nothing is more strengthless than
vice, nothing so easily wears old. Then since it is likely that being
men they would sin every day, he consoles his hearer by saying,
"renew thyself" from day to day. This is what we do with
houses, we
keep constantly repairing them as they wear old, and so do thou
unto thyself. Hast thou sinned to-day? hast thou made thy soul old?
despair not, despond not, but renew it by repentance, and tears
(Hilary on Ps. cxix.), and confession, and by doing of good things.
And never fail of doing this. And how are we to do this?
"That ye may prove (things more expedient (diaferonta), and know)
what is that good, and acceptable, and perfect will of God."
Either he means by this, be renewed, that ye may learn what is more
expedient for you, and what the will of God. Or rather, that ye can get
so renewed if ye learn the things expedient, and what God may will.
For if thou see this, and know how to distinguish the nature of
things, thou art in possession of the whole way of virtue. And who, it
may be said, is ignorant of what is expedient, and what is the will of
God? They that are flurried with the things of this world, they that
deem riches an enviable thing, they that make light of poverty, they
that follow after power, they that are gaping after outward glory, they
that think themselves great men when they raise fine houses, and
buy costly sepulchres, and keep herds of slaves, and carry a great
swarm of eunuchs about with them; these know not what is
expedient for them, or what the will of God is. For both of these are
but one thing. For God willeth what things are expedient for us, and
what God willeth, that is also expedient for us. What then are the
things which God willeth? to live in poverty, in lowliness of mind, in
contempt of glory; in continency, not in self-indulgence; in
tribulation, not in ease; in sorrow, not in dissipation and laughter; in
all the other points whereon He hath given us laws. But the
generality do even think these things of ill omen; so far are they from
thinking them expedient, and the will of God. This then is why they
never can come near even to the labors for virtue's sake. For they
that do not know so much even as what virtue may be, but reverence
vice in its place, and take unto their bed the harlot instead of the
modest wife, how are they to be able to stand aloof from the present
world? Wherefore we ought above all to have a correct estimate of
things, and even if we do not follow after virtue, to praise virtue, and
even if we do not avoid vice, to stigmatize vice, that so far we may
have our judgments uncorrupted. For so as we advance on our road,
we shall be able to lay hold on the realities. This then is why he also
bids you be renewed, "that ye may prove what is the will of
God."
But here he seems to me to be attacking the Jews too, who cling to
the Law. For the old dispensation was a will of God, yet not the
ultimate purpose, but allowed owing to their feebleness. But that
which is a perfect one, and well-pleasing, is the new conversation.
So too when he called it "a reasonable service," it was to set
it in
contrast with that other (v. note p. 496) that he gave it such a name.
Ver. 3. "For I say, through the grace given unto me, to every man
that
is among you, not to think of himself more highly than he ought to
think, but to think soberly, according as God hath dealt to every man
the measure of faith."
After saying above, "I beseech you by the mercies," here he
says
again, "by the grace." Observe the teacher's lowliness of
mind,
observe a spirit quite subdued! He means to say that he is in no
respect worthy to be trusted in such an exhortation and counsel. But
at one time he takes the mercies of God along with him, at another
His grace. It is not my word, he would say, that I am speaking, but
one from God. And he does not say, For I say unto you by the
wisdom of God, or, for I say unto you by the Law given of God, but,
"by the grace," so reminding them continually of the benefits
done
them, so as to make them more submissive, and to show that even
on this account, they were under an obligation to obey what is here
said. "To every man that is among you." Not to this person and
to
that merely, but to the governor and to the governed, to the slave
and to the free, to the unlearned and to the wise, to the woman and
to the man, to the young and to the old. For the Law is common to all
as being the Lord's. And by this he likewise makes his language
inoffensive, setting the lessons he gives to all, even to such as do
not come under them. that those who do come under them may with
more willingness accept such a reproof and correction. And what
dost thou say? Let me hear. "Not to think more highly than he ought
to think." Here he is bringing before us the mother of good deeds,
which is lowliness of mind, in imitation of his own Master. For as He,
when He went up into the mountain, and was going to give a tissue
of moral precepts, took this for his first beginning, and made this the
foundation, in the words, "Blessed are the poor in spirit"
(Matt. v. 3);
so Paul too, as he has now passed from the doctrinal parts to those
of a more practical kind, has taught us virtue in general terms, by
requiring of us the admirable sacrifice; and being on the point of
giving a more particular portrait of it, he begins from lowliness of
mind as from the head, and tells us, "not to think more highly of
one's self than one ought to think," (for this is His will), (many
Mss.
om. for etc.), "but to think soberly." But what he means is
about this.
We have received wisdom not that we should use it to make us
haughty, but to make us sober-minded. And he does not say in order
to be lowly in mind, but in order to sobriety, meaning by sobriety
(swfrosunh) here not that virtue which contrasts with lewdness, nor
the being free from intemperance, but being sober and healthful in
mind. And the Greek name of it means keeping the mind safe. To
show then that he who is not thus modest (metriazontta), cannot be
sober either, that is, cannot be staid and healthful minded (because
such an one is bewildered, and out, of his wits, and is more crazed
than any madman), he calls lowliness of mind, soberness of mind.
"According as God hath dealt to every man the measure of faith. For
since having gifts given them had made many unreasonably elated,
both with these and with the Corinthians, see how he lays open the
cause of the disease, and gradually removes it. For after saying that
we should think soberly, he proceeds, "according as God hath dealt
to every man the measure of faith," meaning here the gift by faith:
and by using the word "dealt," he solaces him who had the
less, and
humbles him who had the greater share. For if God dealt it, and it is
no achievement of thine, why think highly of thyself? But if any one
says that faith here does not mean the gift, this would only the more
show that he was humbling the vain boasters. For if that which is the
cause of the gift (so Field with most Mss.: Vulg. "If the faith by
which
miracles are wrought is the cause of the gift"), that faith by
which
miracles are wrought, be itself from God, on what ground dost thou
think highly of thyself? If He had not come, or been incarnate, then
the things of faith would not have fared well either. And it is from
hence that all the good things take their rise. But if it is He that
giveth it, He knoweth how He dealeth it. For He made all, and taketh
like care of all. And as His giving came of His love towards man, so
doth the quantity which He giveth. For was He Who had shown His
goodness in regard to the main point, which is the giving of the gift,
likely to neglect thee in regard to the measure? For had He wished to
do thee dishonor, then He had not given them at all. But if to save
thee and to honor thee was what He had in view (and for this He
came and distributed such great blessings), why art thou
confounded and disturbed, and abusest thy wisdom to foolishness,
making thyself more disgraceful than one who is by nature so? For
being foolish by nature is no ground of complaint. But being foolish
through wisdom, is at once bereaving one's self of excuse, and
running into greater punishment.
Such then are those, who pride themselves upon their wisdom, and
fall into the excess of recklessness. For recklessness of all things
makes a person a fool. Wherefore the Prophet calls the barbarian by
this name. But "the fool," he says, "shall speak
folly." (Is. xxxii. 6.)
But that you may see the folly of him from his own words, hear what
he says. "Above the stars of heaven will I place my throne, and I
will
be like the Most High." (ib. xiv. 14.) "I will take hold of
the world as a
nest, and as eggs that are left will I take them away." (ib. x.
14.) Now
what can be more foolish than these words? And every instance of
haughty language immediately draws on itself this reproach. And if I
were, to set before you every expression of them that are reckless,
you would not be able to distinguish whether the words are those of
a reckless man or a fool. So entirely the same is this failing and that.
And another of a strange nation says again, "I am God and not
man" (Ezech. xxviii. 2); and another again, Can God save you, or
deliver you out of my hand?" (Dan. iii. 15.) And the Egyptian too,
"I
know not the Lord, neither will I let Israel go." (Ex. v. 2.) And
the
foolish body in the Psalmist is of this character, who hath "said
in
his heart, There is no God." (Ps. xiv. 1.) And Cain, "Am I my
brother's
keeper?" (Gen. iv. 9.) Can you now distinguish whether the words
are those of the reckless or those of the fool? For recklessness
going out of due bounds, and being a departure from reason
(whence its name recklessness, aponoia), maketh men both fools
and vainglorious. For likewise, "the beginning of wisdom is the
fear
of the Lord" (Prey. ix. 10), so then the beginning of folly is
surely not
knowing the Lord. If then knowing be wisdom, and not knowing Him
folly, and this ignorance come of haughtiness (uperhfania), (for the
beginning of haughtiness is the not knowing of the Lord), then is
haughtiness the extreme of folly. Such was Nabal, if not to Godward,
at least toward man, having become senseless from his
recklessness. But he afterwards died of fear. For when any falleth
from the measure of wisdom, he becomes at once a coward and bold
(qrasudeiloi Ar. Eth. iii.), his soul having been made feeble.
For as the body when it loseth its proper tone having become out of
condition, is a prey to any disease, thus too the soul when it hath
lost its greatness of nature and lowly-mindedness, having gotten any
feeble habit (exin), becomes fearful, as well as bold and
unreasonable, and loses its powers of serf-consciousness. And he
that has lost these, how is he to know things above himself? For as
he that is seized with a frenzy, when he has so lost them, knoweth
not even what is right before him; and the eye, when it is dimmed,
darkeneth all the other members; so doth it happen with this
recklessness. Wherefore these are more miserable than the mad, or
than those silly by nature. For like them they stir laughter, and like
them they are ill-tempered. And they are out of their wits as the
others are, but they are not pitied as they are. And they are beside
themselves, as are these, but they are not excused, as are these, but
are hated only. And while they have the failings of either, they are
bereaved of the excuse of either, being ridiculous not owing to their
words only, but to their whole appearance also.
For why, pray, dost thou stiffen up thy neck? or why walk on tiptoe?
why knit up thy brows? why stick thy breast out? Thou canst not
make one hair white or black, (Matt. v. 36) and thou goest with as
lofty gait as if thou couldest command everything. No doubt thou
wouldest like to have wings, and not go upon the earth at all! No
doubt thou wouldest wish to Be a prodigy! For hast thou not made
thyself prodigious now, when thou art a man and triest to fly? or
rather flying from within, and bloated in every limb? What shall I call
thee to quit thee of thy recklessness? Shall I call thee ashes, and
dust, and smoke, and pother? I have described thy worthlessness to
be sure, but still I have not laid hold of the exact image I wanted. For
I want to put their bloatedness before me, and all its emptiness. What
image am I to find then which will suit with all this? To me it seems
to be like tow in a blaze. For it seems to swell when lighted, and to
lift itself up; but when it is submitted to a slight touch of the hand,
it
all tumbles down, and turns out to be more worthless than the
veriest ashes. Of this sort are the souls of these men; that empty
inflatedness of theirs even the commonest attack may humble and
bring down. For he that behaves recklessly must of necessity be a
throughly feeble person, since the height he has is not a sound one,
but even as bubbles are easily burst, so are these men easily
undone. But if thou dost not believe, give me a bold reckless fellow,
and you will find him more cowardly than a hare even at the most
trivial circumstance. For as the flame that rises from dry sticks is no
sooner lighted than it becomes dust, but stiff logs do not by their
nature easily kindle up, and then keep up their flame a long time
burning; so souls that be stern and firm are not easily kindled or
extinguished; but these men undergo both of these in a single
moment. Since then we know this, let us practise humblemindedness.
For there is nothing so powerful as it, since it is
stronger even than a rock and harder than adamant, and places us in
a safety greater than that of towers and cities and walls, being too
high for any of the artillery of the devil. As then recklessness makes
men an easy prey even to ordinary occurrences, being, as I was
saying, easier broken than a bubble, and rent more speedily than a
spider's web, and more quickly dissolved than a smoke; that we then
may be walking upon the strong rock, let us leave that and take to
this. For thus in this life present we shall find rest, and shall in the
world to come have every blessing, by the grace and love toward
man, etc.
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