Saint John Chrysostom : HOMILY XXIV. ROM. XIII. 11.

"And that, knowing the time, that now it is high time to awake out of

sleep."

SINCE he had given them what commands were fitting, he again

thrusts them on to the performance of good works, in consideration

of what was pressing upon them. For the time of judgment, he

means, is at the doors. So too he wrote to the Corinthians also, "The

remaining time is short." (1 Cor. vii. 29.) And to the Hebrews again,

"For yet a little while, and He that shall come will come, and will not

tarry." (Heb. x. 37.) But in those cases it was to cheer those in

trouble, and to solace the toils of their closely successive

temptations, that he said those things:

but in the passage before us

he does it to rouse those that are asleep, this language being useful

to us for both the purposes: and what is that which he says, "Now it

is high time to awake out of sleep?" It is, that near is the

Resurrection, near the awful Judgment, and the day that burneth as

a furnace, near. Henceforward then we must be free from our

listlessness; "for now is our salvation nearer than when we

believed." You see how he puts the Resurrection now close by them.

For as the time advances, he means, the season of our present life is

wasting away, and that of the life to come waxes nearer. If then thou

be prepared, and hast done all whatsoever He hath commanded, the

day is salvation to thee (3 Mss. and Cat. swthria soi); but if the

contrary, not so. For the present however, it is not upon alarming

grounds that he exhorts them, but upon kindly ones, thus also to

untie them from their fellow-feeling for the things of this present

world. Then since it was not unlikely, that in the beginning of their

early endeavors they would be most earnest, in that their desire was

then at its full vigor, but that as the time went on, the whole of their

earnestness would wither down to nothing; he says that they ought

however to be doing the reverse, not to get relaxed as time went on,

but to be the more full of vigor. For the nearer the King may be at

hand, the more ought they to get themselves in readiness; the nearer

the prize is, the more wide awake ought they to be for the contest,

since even the racers do this, when they are upon the end of the

course, and towards the receiving of the prize, then they rouse

themselves up the more. This is why he said, "Now is our salvation

nearer than when we believed."

Ver. 12. "The night is far spent, the day is at hand."

If then this is upon ending, and the latter is drawing near, let us

henceforth do what belongs to the latter, not to the former. For this is

what is done in the things of this life. And when we see the night

pressing on towards the morning, and hear the swallow twittering,

we each of us awake our neighbor, although it be night still. But so

soon as it is actually departing, we hasten one another, and say It is

day now! and we all set about the works of the day, dressing, and

leaving our dreams, and shaking our sleep thoroughly off, that the

day may find us ready, and we may not have to begin getting up, and

stretching ourselves, when the sunlight is up. What then we do in

that case, that let us do here also. Let us put off imaginings, let us

get clear of the dreams of this life present, let us lay aside its deep

slumber, and be clad in virtue for garments. For it is to point out all

this that he says, "Let us therefore cast off the works of darkness,

and let us put on the armor of light."

Yes, for the day is calling us to battle-array, and to the fight. Yet fear

not at hearing of array and arms. For in the case of the visible suit of

armor, to put it on is a heavy and abhorred task. But here it is

desirable, and worth being prayed for. For it is of Light the arms are!

Hence they will set thee forth brighter than the sunbeam, and giving

out a great glistening, and they place thee in security: for they are

arms, and glit tering do they make thee: for arms of light are they!

What then, is there no necessity for thee to fight? yes, needful is it to

fight, yet not to be distressed and toil. For it is not in fact war, but a

solemn dance and feast-day, such is the nature of the arms, such the

power of the Commander. And as the bridegroom goes forth with

joyous looks from his chamber, so doth he too who is defended with

these arms. For he is at once soldier and bridegroom. But when he

says, "the day is at hand," he does not even allow it to be but near,

but puts it even now beside us. For he says, "Let us walk

becomingly," (A. V. honestly, in this sense)"as in the day." For day it

already is. And what most people insist upon very much in their

exhortations, that he also uses to draw them on, the sense of the

becoming. For they had a great regard to the esteem of the

multitude. And he does not say, walk ye, but let us walk, so making

the exhortation free from anything grating, and the reproof gentle.

"Not in rioting and drunkenness." Not that he would forbid drinking,

but the doing it immoderately; not the enjoying of wine, but doing it

to excess (meta paroinias). As also the next thing he states likewise

with the same measure, in the words, "Not in chambering and

wantonness; " for here also he does not prohibit the intercourse of

the sexes, but committing fornication. "Not in strife and envying." It

is the deadly kind of passions then that he is for extinguishing, lust,

namely, and anger. Wherefore it is not themselves only, but even the

sources of them that he removes. For there is nothing that so kindles

lust, and inflames wrath, as drunkenness, and sitting long at the

wine. Wherefore after first saying, "not in rioting and drunkenness,"

then he proceeded with, "not in chambering and wantonness, not in

strife and envying." And even here he does not pause, but after

stripping us of these evil garments, hear how he proceeds to

ornament us, when he says, Ver. 14. " But put ye on the Lord Jesus

Christ."

He no longer speaks of works, but he rouses them to greater things.

For when he was speaking of vice, he mentioned the works of it: but

when of virtue, he speaks not of works, but of arms, to show that

virtue putteth him that is possessed of it into complete safety, and

complete brightness. And even here he does not pause, but leading

his discourse on to what was greater, a thing far more awestriking;

he gives us the Lord Himself for a garment, the King Himself: for he

that is clad with Him, hath absolutely all virtue. But in saying, "Put ye

on," he bids us be girt about with Him upon every side. As in another

place he says, "But if Christ be in you." (Rom. viii. 10.) And again,

"That Christ may dwell in the inner man." (Eph. iii. 16. 17, al. punct.)

For He would have our soul to be a dwelling for Himself, and Himself

to be laid round about us as a garment, that He may be unto us all

things both from within and from without. For He is our fulness; for

He is "the fulness of Him that filleth all in all" (ib. i. 23): and the Way,

and the Husband, and the Bridegroom;--for "I have espoused you as

a chaste virgin to one husband," (2 Cor. xi. 2): and a root, and drink,

and meat, and life;--for he says, "I live, yet not I, but Christ liveth in

me;" (Gal. ii. 20) and Apostle, and High-Priest, and Teacher, and

Father, and Brother, and Joint-heir, and sharer of the tomb and

Cross;--for it says, "We were buried together with Him," and "planted

together in the likeness of His Death" (Rom. vi. 4, 5): and a

Suppliant;--" For we are ambassadors in Christ's stead" (2 Cor. v.

20): and an "Advocate to the Father; "--for "He also maketh," it says,

"intercession for us:" (Rom. viii. 34) and house and inhabitant;-for

He says, "He that abideth in Me and I in Him " (John xv. 5): and a

Friend; for, "Ye are My friends " (ib. 14): and a Foundation, and

Corner-stone. And we are His members and His heritage, and

building, and branches, and fellow-workers. For what is there that He

is not minded to be to us, when He makes us cleave and fit on to Him

in every way? And this is a sign of one loving exceedingly. Be

persuaded then, and rousing thee from sleep, put Him on, and when

thou hast done so, give thy flesh up to His bridle. For this is what he

intimates in saying, "And make not provision for the flesh, to fulfil

the lusts thereof." For as he does not forbid drinking, but drinking to

excess, not marrying, but doing wantonness; so too he does not

forbid making provision for the flesh either, but doing so with a view

"to fulfil the lusts thereof," as, for instance, by going beyond

necessaries. For that he does bid make provision for it, hear from

what he says to Timothy, "Use a little wine for thy stom ach's sake,

and thine often infirmities." (1 Tim. v. 23.) So here too he is for taking

care of it, but for health, and not wantonness. For this would cease

to be making provision for it, when you were lighting up the flame,

when you were making the furnace powerful. But that you may form

a clearer notion what "making provision" for it "to fulfil the lusts

thereof" is, and may shun such a provision, just call to mind the

drunken, the gluttonous, those that pride themselves in dress, those

that are effeminate, them that live a soft and relaxed life, and you will

see what is meant. For they do everything not that they may be

healthy, but that they may be wanton and kindle desire. But do thou,

who hast put on Christ, prune away all those things, and seek for

one thing only, to have thy flesh in health. And to this degree do

make provision for it, and not any further, but spend all thy industry

on the care of spiritual things. For then you will be able to rouse

yourself out of this sleep, without being weighed down with these

manifold desires. For the present life is a sleep, and the things in it

are no way different from dreams. And as they that are asleep often

speak and see things other than healthful, so do we also, or rather

we see much worse even. For he that doeth anything disgraceful or

says the like in a dream, when he is rid of his sleep, is rid of his

disgrace, also, and is not to be punished. But in this case it is not so,

but the shame, and also the punishment, are immortal. Again, they

that grow rich in a dream, when it is day are convicted of having

been rich to no purpose. But in this case even before the day the

conviction often comes upon them, and before they depart to the

other life, those dreams have flown away.

Let us then shake off this evil sleep, for if the day find us sleeping, a

deathless death will succeed, and before that day we shall be open

to the attacks of all the enemies that are of this world, both men and

devils: and if they be minded to undo us, there is nobody to hinder

them. For if there were many watching, then the danger would not be

so great; since however, one perhaps. there is, or two, who have

lighted a candle, and would be as it were watching in the depth of

night, while men were sleeping; therefore now we have need of much

sleeplessness, much guardedness, to prevent our falling into the

most irremediable evils. Doth it not now seem to be broad daylight?

do we not think that all men are awake and sober? yet still (and

perhaps you will smile at what I say, still say it I will) we seem all of

us like men sleeping and snoring in the depth of night. And if indeed

an incorporeal being could be seen, I would show you how most

men are snoring, and the devil breaking through walls, and

butchering us as we lie, and stealing away the goods within, doing

everything fearlessly, as if in profound darkness. Or rather, even if it

be impossible to see this with our eyes, let us sketch it out in words,

and consider how many have been weighed down by evil desires,

how many held down by the sore evil of wantonness, and have

quenched the light of the Spirit. Hence it comes that they see one

thing instead of another, hear one thing instead of another, and take

no notice of any of the things here told them. Or if I am mistaken in

saying so, and thou art awake, tell me what has been doing here this

day, if thou hast not been hearing this as a dream. I am indeed aware

that some can tell me (and I do not mean this of all); but do thou who

comest under what has been said, who hast come here to no

purpose, tell me what Prophet, what Apostle hath been discoursing

to us to-day? and on what subjects? And thou wouldest not have it

in thy power to tell me. For thou hast been talking a great deal here,

just as in a dream, without hearing the realities. And this I would

have said to the women too, as there is a great deal of sleeping

amongst them. And would it were sleep! For he that is asleep says

nothing either good or bad. But he that is awake as ye are puts forth

many a word even for mischief on his own head, telling his interest,

casting up his creditor accounts, calling to memory some barefaced

bargaining, planting the thorns thick in his own soul, and not letting

the seed make even ever so little advance. But rouse thyself, and

pull these thorns up by the roots, and shake the drunkenness off: for

this is the cause of the sleep. But by drunkenness I mean, not that

from wine only, but from worldly thoughts, and with them that from

wine also.' (See p. 443.) And this advice I am giving not to the rich

only, but the poor too, and chiefly those that club together for social

parties. For this is not really indulgence or relaxation, but

punishment and vengeance. For indulgence lies not in speaking

filthy things, but in talking solemnly, in being filled, not being ready

to burst. But if thou thinkest this is pleasure, show me the pleasure

by the evening! Thou canst not! And hitherto I say nothing of the

mischiefs it leads to, but at present have only been speaking to you

of the pleasure that withers away so quickly. For the party is no

sooner broken up, than all that went for mirth is flown away. But

when I come to mention the spewing, and the headaches, and the

numberless disorders and the soul's captivity, what have you to say

to all this? Have we any business, because we are poor, to behave

ourselves unseemly too? And in saying this I do not forbid your

meeting together, or taking your suppers at a common table, but to

prevent your behaving unseemly, and as wishing indulgence to be

really indulgence, and not a punishment, nor a vengeance, or

drunkenness and revelling. Let the Gentiles (ellhes) see that

Christians know best how to indulge, and to indulge in an orderly

way. For it says, "Rejoice in the Lord with trembling."

(Ps. ii. 11.) But how then can one rejoice? Why, by saying hymns,

making prayers, introducing psalms in the place of those low songs.

Thus will Christ also be at our table, and will fill the whole feast with

blessing, when thou prayest, when thou singest spiritual songs,

when thou invitest the poor to partake of what is set before thee,

when thou settest much orderliness and temperance over the feast.

So thou wilt make the party a Church, by hymning, in the room of illtimed

shouts and cheers, the Master of all things. And tell me not,

that another custom has come tO prevail, but correct what is thus

amiss. "For whether ye eat," it says, "or whether ye drink, or

whatsoever ye do, do all to the glory of God." (1 Cor. x. 31.) For from

banquets of that sort you have evil desires, and impurities, and

wives come to be in disrepute, and harlots in honor among you.

Hence come the upsetting of families and evils unnumbered, and all

things are turned upside down, and ye have left the pure fountain,

and run to the conduit of mire.For that an harlot's body is mire, I do

not enquire of any one else but of thine own self that wallowest in

the mire, if thou dost not feel ashamed of thyself, if thou dost not

think thyself unclean after the sin is over. Wherefore I beseech you

flee fornication, and the mother of it, drunkenness. Why sow where

reaping is impossible, or rather even if thou dost reap, the fruit

brings thee great shame? For even if a child be born, it at once

disgraces thyself, and has itself had injustice done it in being born

through thee illegitimate and base. And if thou leave it never so

much money, both the son of an harlot, and that of a servant-maid, is

disreputable at home, disreputable in the city, disreputable in a court

of law: disreputable too wilt thou be also, both in thy lifetime, and

when dead. For if thou have departed even, the memorials of thy

unseemliness abide. Why then bring disgrace upon all these? Why

sow where the ground makes it its care to destroy the fruit? where

there are many efforts at abortion? where there is murder before the

birth? for even the harlot thou dost not let continue a mere harlot,

but makest her a murderess also. You see how drunkenness leads to

whoredom, whoredom to adultery, adultery to murder; or rather to a

something even worse than murder. For I have no name to give it,

since it does not take off the thing born, but prevent its being born.

Why then dost thou abuse the gift of God, and fight with His laws,

and follow after what is a curse as if a blessing, and make the

chamber of procreation a chamber for murder, and arm the woman

that was given for childbearing unto slaughter? For with a view to

drawing more money by being agreeable and an object of longing to

her lovers, even this she is not backward to do, so heaping upon thy

head a great pile of fire. For even if the daring deed be hers, yet the

causing of it is thine. Hence too come idolatries, since many, with a

view to become acceptable, devise incantations, and libations, and

love-potions, and countless other plans. Yet still after such great

unseemliness, after slaughters, after idolatries, the thing seems to

many to belong to things indifferent, aye, and to many that have

wives too. Whence the mingle (forutos) of mischief is the greater. For

sorceries are applied not to the womb that is prostituted, but to the

injured wife, and there are plottings without number, and invocations

of devils, and necromancies, and daily wars, and truceless fightings,

and home-cherished jealousies. Wherefore also Paul, after saying,

"not in chamberings and wantonness," proceeds, "not in strife and

envying," as knowing the wars that result therefrom; the upsetting of

families, the wrongs done to legitimate children, the other ills

unnumbered. That we may then escape from all these, let us put on

Christ, and be with Him continually. For this is what putting Him on

is; never being without Him, having Him evermore visible in us,

through our sanctification, through our moderation. So we say of

friends, such an one is wrapped up (enedusato) in such another,

meaning their great love, and keeping together incessantly. For he

that is wrapped up in anything, seems to be that which he is

wrapped in. Let then Christ be seen in every part of us. And how is

He to be seen? If thou doest His deeds. And what did He do? "The

Son of Man," He says, "hath not where to lay His head." (Luke ix. 58.)

This do thou also aim after. He needed the use of food, and He fared

upon barley loaves. He had occasion to travel, and there were no

horses or beast of burden anywhere, but He walked so far as even to

be weary. He had need of sleep, and He lay "asleep upon the pillow

in the fore (prumnh, here prwras) part of the ship." (Mark iv. 38.)

There was occasion for sitting down to meat, and He bade them lie

down upon the grass. And His garments were cheap; and often He

stayed alone, with no train after Him. And what He did on the Cross,

and what amidst the insults, and all, in a word, that He did, do thou

learn by heart (katamaqwn) and imitate. And so wilt thou have put on

Christ, if thou "make no provision for the flesh to fulfil the lusts

thereof." For the thing has no real pleasure, since these lusts gender

again others more keen, and thou wilt never find satisfaction, but wilt

only make thee one great torment. For as one who is in a continual

thirst, even if he have ten thousand fountains hard by him, gets no

good from this, as he is not able to extinguish the disorder, so is he

that liveth continually in lusts. But if thou keep to what is necessary,

thou wilt never come to have this fear, but all those things will go

away, as well drunkenness as wantonness. Eat then only so much as

to break thy hunger, have only so much upon thee as to be

sheltered, and do not curiously deck thy flesh with clothing, lest

thou ruin it. For thou wilt make it more delicate, and wilt do injury to

its healthfulness, by unnerving it with so much softness. That thou

mayest have it then a meet vehicle for the soul, that the helmsman

may be securely seated over the rudder, and the soldier handle his

arms with ease, thou must make all parts to be fitly framed together.

For it is not the having much, but requiring little, that keeps us from

being injured. For the one man is afraid even if he is not wronged:

this other, even if he be wronged, is in better case than those that

have not been wronged, and even for this very thing is in the better

spirits. Let the object of our search be then, not how we can keep

any one from using us spitefully, but how even if he wish to do it, he

may be without the power. And this there is no other source whence

to obtain, save by keeping to necessaries, and not coveting anything

more. For in this way we shall be able to enjoy ourselves here, and

shall attain to the good things to come, by the grace and love toward

man, etc.

Homily XXV

Romans 14:1-2

Him that is weak in the faith receive ye, but not to doubtful

disputations. For one believeth that he may eat all things; another,

who is weak, eateth herbs.

I AM aware that to most what is here said is a difficulty. And

therefore I must first give the subject of the whole of this passage,

and what he wishes to correct in writing this. What does he wish to

correct then? There were many of the Jews which believed, who

adhered of conscience to the Law, and after their believing, still kept

to the observance of meats, as not having courage yet to quit the

service of the Law entirely. Then that they might not be observed if

they kept from swine's flesh only, they abstained in consequence

from all flesh, and ate herbs only, that what they were doing might

have more the appearance of a fast than of observance of the Law.(*)

Others again were farther advanced, (teleioteroi) and kept up no one

thing of the kind, who became to those, who did keep them,

distressing and offensive, by reproaching them, accusing them,

driving them to despondency. Therefore the blessed Paul, out of fear

lest, from a wish to be right about a trifle, they Should overthrow the

whole, and from a wish to bring them to indifferency about what they

ate, should put them in a fair way for deserting the faith, and out of a

zeal to put everything right at once, before the fit opportunity was

come, should do mischief on vital points, so by this continual

rebuking setting them adrift from their agreement in (omologias eis)

Christ, and so they should remain not righted in either respect:

observe what great judgment he uses and how he concerns himself

with both interests with his customary wisdom. For neither does he

venture to say to those who rebuke, Ye are doing amiss, that he may

not seem to be confirming the other in their observances; nor again,

Ye are doing right, lest he should make them the more vehement

accusers: but he makes his rebuke to square with each. And in

appearance he is rebuking the stronger, but he pours forth all he has

to say against the other in his address to these. For the kind of

correction most likely to be less grating is, when a person addresses

some one else, while he is striking a blow at a different person, since

this does not permit the person rebuked to fly into a passion, and

introduces the medicine of correction unperceived. See now with

what judgment he does this, and how well-timed he is with it. For

after saying, "make not provision for the flesh to fulfil the lusts

thereof," then he proceeds to the discussion of these points, that he

might not seem to be speaking in defence of those who were the

rebukers, and were for eating of anything. For the weaker part ever

requires more forethought. Wherefore he aims his blow against the

strong, immediately saying as follows, "Him that is weak in the

faith." You see one blow immediately given to him. For by calling him

weak (asqenounta), he points out that he is not healthy (arrwston).

Then he adds next, "receive," and point out again that he requires

much attention. And this is a sign of extreme debility. "Not to

doubtful disputations."(*) See, he has laid on a third stripe. For here

he makes it appear that his error is of such a nature, that even those

who do not transgress in the same manner, and who nevertheless

admit him to their affection, and are earnestly bent upon curing him,

are at doubt. You see how m appearance he is conversing with

these, but is rebuking others secretly and without giving offence.

Then by placing. them beside each other, one he gives encomiums,

the other accusations. For he goes on to say, "One believeth that he

may eat all things," commending him on the score of his faith.

"Another who is weak, eateth herbs," disparaging this one again, on

the score of his weakness. Then since the blow he had given was

deadly (kairin), used hyperbolically), he comforts him again in these

words,

Ver. 3. "Let not him that eateth, despise him that eateth not."

He does not say, let him alone, nor does he say, do not blame him,

nor yet, do not set him right; but do not reproach him, do not

"despise" him, to show they were doing a thing perfectly ridiculous.

But of this he speaks in other words. "Let not him which eateth not,

judge him that eateth." For as the more advanced made light of

these, as of little faith, and falsely healed, and spurious, and still

Judaizers, so they too judged these as law-breakers, or as given to

gluttony. And of these it is likely that many were of the Gentiles too.

Wherefore he proceeds, "for God hath received him. But in the

other's case he does not say this. And vet to be despised was the

eater's share, as a glutton, but to be judged, his that did not eat, as

of little faith. But he has made them change places, to show that he

not only does not deserve to be despised, but that he can even

despise. But do I condemn him? he means. By no means. For this is

why he proceeds, "for God hath received him." Why then speakest

thou to him of the law, as to a transgressor? "For God hath received

him:" that is, has shown His unspeakable grace about him, and hath

freed him from all charges against him; then again he turns to the

strong.

Ver. 4. "Who art thou that judgest another man's servant?"

Whence it appears that they too judged, and did not despise only.

"To his own Master he standeth or falleth." See here is another

stroke. And the indignation seems to be against the strong man, and

he attacks him. When he says, "Yea, he shall be holden up," he

shows that he is still wavering, and requireth so much attention as to

call in God as a physician for this, "for God," he says, "is able to

make him stand." And this we say of things we are quite in despair

about. Then, that he may not despair he both gives him the name of

a servant when he says, "Who art thou that judgest another man's

servant?" And here again he secretly attacks him. For it is not

because he does things worthy to exempt him from being judged,

that I bid you not judge him, but because he is Another's servant,

that is, not thine, but God's. Then to solace him again he does not

say, "falleth," but what? "standeth or falleth." But whether it be the

latter or the former, either of these is the Master's concernment,

since the loss also goes to Him, if he does fall, as the riches too, if

he stand. And this again if we do not attend to Paul's aim in not

wishing them to be rebuked before a fitting opportunity, is very

unworthy of the mutual care becoming for Christians. But (as I am

always saying) we must examine the mind with which it is spoken,

and the subject on which it is said and the object he would compass

when he says it. But he makes them respectful by no slight motive,

when he says this: for what he means is, if God, Who undergoeth the

loss, hitherto doth nothing, how can you be else than ill-timed and

out of all measure exact, when you seize on (agkwn, throttle) him

and annoy him?

Ver. 5. "One man esteemeth one day above another, another

esteemeth every day alike."

Here he seems to me to be giving a gentle hint about fasting. For it is

not unlikely that some who fasted were always judging those who

did not, or among the observances it is likely that there were some

that on fixed days abstained, and on fixed days did not. Whence also

he says, "Let every man be fully persuaded in his own mind." And in

this way he released those who kept the observances from fear, by

saying that the thing was indifferent, and he removed also the

quarrelsomeness of those who attacked them, by showing that it

was no very desirable (or urgent, perispoudaston) task to be always

making a trouble about these things. Yet it was not a very desirable

task, not m its own nature, but on account of the time chosen, and

because they were novices in the faith. For when he is writing to the

Colossians, it is with great earnestness that he forbids it, saying,

"Beware lest any man spoil you through philosophy and vain deceit,

after the traditions of men, after the elements of the world, and not

after Christ." (Col. 2:8, see p. 4.) And again, "Let no man judge you in

meat or in drink" (ib. 16), and, "let no man beguile you of your

reward." (ib. 18.) And when writing to the Galatians with great

precision, he exacts of them Christian spirit and perfectness in this

matter. But here he does not use this vehemency, because the faith

was lately planted in them. Let us therefore not apply the phrase,

"Let every man be persuaded in his own mind," to all subjects. For

when he is speaking of doctrines, hear what he says, "If any one

preacheth unto you any gospel other than that ye have received, let

him be accursed" (Gal. 1:9), "even" if it be "an angel." And again, "I

fear lest by any means as the serpent beguiled Eve through his

subtilty, so your minds should be corrupted." (2 Cor. 11:3.) And in

writing to the Philippians, he says, "Beware of dogs, beware of evil

workers, beware of the concision." (Phil. 3:2.) But with the Romans,

since it was not yet the proper time for setting things of this sort

right, "Let every man," he says, "be fully persuaded in his own

mind." For he had been speaking of fasting. It was to clear away the

vanity of the others and to release these from fear then, that he said

as follows:

Ver. 6. "He that regardeth the day, regardeth it unto the Lord; and he

that regardeth not the day, to the Lord he doth not regard it." And,

"He that eateth, eateth to the Lord, for he giveth God thanks; and he

that eateth not, to the Lord he eateth not, and giveth God thanks."

He still keeps to the same subject. And what he means is about this.

The thing is not concerned with fundamentals. For the thing requisite

is, if this person and the other are acting for God's sake, the thing

requisite is (these words are repeated 3 Mss.), if both terminate in

thanksgiving. For indeed both this than and that give thanks to God.

If then both do give thanks to God, the difference is no great one. But

let me draw your notice to the way in which here also he aims

unawares a blow at the Judaizers. For if the thing required be this,

the "giving of thanks," it is plain enough that he which eateth it is

that "giveth thanks," and not "he which eateth not." For how should

he, while he still holds to the Law? As then he told the Galatians, "As

many of you as are justified by the Law are fallen from grace" (Gal.

5:4); so here he hints it only, but does not unfold it so much. For as

yet at was not time to do so. But for the present he bears with it (see

p. 337): but by what follows he gives it a further opening. For where

he says,

Ver. 7, 8. "For none of us liveth unto himself, and no man dieth unto

himself. For whether we live, we live unto the Lord; and whether we

die, we die unto the Lord," by this too he makes the same clearer.

For how can he that liveth unto the Law, be living unto Christ? But

this is not the only thing that he effects by this, he also holds back

the person who was in so much haste for their being set right, and

persuades him to be patient, by showing that it is impossible for God

to despise them, but that in due time He will set them right. What is

the force then of "none of us liveth to himself?" It means, We are not

free, we have a Master who also would have us live, and willeth not

that we die, and to whom both of these are of more interest than to

us. For by what is here said he shows that he hath a greater concern

for us than we have ourselves, and considereth more than we do, as

well our life to be wealth, as our death to be a loss. For we do not die

to ourselves alone, but to our Master also, if we do die. But by death

here he means that from the faith. However, this were enough to

convince us that He taketh care for us, in that it is to Him we live, and

to Him we die. Still he is not satisfied with saying this, but proceeds

further. For after saying, "Whether we live, therefore, or die, we are

the Lord's," and passing froth that death to the physical one, that he

may not give an appearance of harshness to his language, he gives

another very great indication of His care for us. Now of what kind is

this?

Ver. 9. "For to this end Christ both died, and rose, and revived, that

He might be Lord both of the dead and living."

And so let us at least convince thee, that He is thoughtful for our

salvation. For had He not had this great care for us, where were the

need of the Dispensation (or Incarnation, oikonomias)? He then that

hath shown so much anxiety about our becoming His, as to take the

form of a servant, and to die, will He despise us after we have

become so? This cannot be so, assuredly it cannot! Nor would He

choose to waste so much pains. "For to this end (he says) he also

died," as if any one were to say, Such an one will not have the heart

to despise his servant. For he minded his own purse. (Cf. Ex. 21:21.)

For indeed we are not so much in love with money, as is He with our

salvation. Wherefore it was not money, but His own Blood that He

gave as bail for us. And for this cause He would not have the heart to

give them up, for whom He had laid down so great a price. See too

how he shows that His power also is unspeakable. For he says, "to

this end He both died and revived, that He might be Lord both of the

dead and the living." And above he said, "for whether we live or die,

we are His." See what a wide extended Mastery! see what

unconquerable might! see what exact providence over us! For tell

me not, he means, of the living. Even for the departed He taketh care.

But if He doth of the departed, it is quite plain that He doth of the

living also. For He hath not omitted any point for this Mastery,

making out for Himself more claims than men do, and especially

beside all other things in order to take care of us. For a man puts

down money, and for this clings strongly to his own slave. But He

Himself paid down His death; and the salvation of one who was

purchased at so great a price, and the Mastery over whom He had

gained with so much anxiety and trouble, He is not likely to count of

no value. But this he says to make the Judaizer abashed, and to

persuade him to call to mind the greatness of the benefit, and how

that when dead he had come to be alive, and that there was nothing

that he gained from the Law, and how that it would be the last degree

of unfeelingness, to leave Him Who had shown so much care toward

him, and run away back to the Law. After attacking him then

sufficiently, he relaxes again, and says,

Ver. 10. "But why dost thou judge thy brother? or why dost thou set

at nought thy brother?"

And so he seems to be setting them upon a level, but from that he

has said, he shows that the difference between them is great. First

then by the appellation of "brother" he does away with

disputatiousness, and then also by calling that awful day to their

mind. For after saying, "Why dost thou set at nought thy brother?"

he proceeds, "For we shall all stand before the judgment-seat of

Christ."

And he seems indeed to be again rebuking the more advanced in

saying this, but he is putting the mind of the Judaizer to confusion

by not only calling for his reverence to the benefit that had been

done him, but also making him afraid of the punishment to come.

"For we shall all," he says, "stand before the judgment-seat of

Christ."

Ver. 11, 12. "For it is written, As I live, saith the Lord, every knee shall

bow to Me, and every tongue shall confess to God. So then every

one of us shall give account of himself to God."

See how he again puts his mind into confusion, while he seems to be

rebuking the other. For he intimates some such thing, as if he had

said, How does it affect you? Are you to be punished for him? But

this he does not say, but hints at it by putting it in a milder form, and

saying, "For we shall all stand before the judgment-seat of Christ:"

and, "So then every one of us shall give account of himself to God."

And he introduces the prophet in witness of the subjection of all to

Him, yea a subjection extended even to those in the Old Testament,

and of all absolutely. For he does not barely say every one shall

worship, but "shall confess," that is, shall given an account of what

he has done. Be in anxiety then as seeing the Master of all sitting on

his judgment-seat, and do not make schisms and divisions in the

Church, by breaking away from grace, and running over to the Law.

For the Law also is His. And why say I so of the Law? Even those in

the Law and those before the Law are His. And it is not the Law that

will demand an account of thee, but Christ, of thee and of all the

human race. See how he has released us from the fear of the Law.

Then that he may not seem to be saying this to frighten them for the

occasion, but to have come to it in the course he had proposed

himself, he again keeps to the same subject, and says,

Ver. 13. "Let us not therefore judge one another any more: but judge

this rather, that no man put a stumbling-block or an occasion to fall

in his brother's way."

This does not apply to one less than the other: wherefore it may well

fit with both, both the advanced man that was offended at the

observance of meats, and the unadvanced that stumbled at the

vehement rebuke given him. But consider, I pray you, the great

punishment we shall suffer, if we give offence at all. For if in a case

where the thing was against law, yet, as they rebuked unseasonably,

he forbade their doing it, in order that a brother might not be made to

offend and stumble; when we give an offence without having

anything to set right even, what treatment shall we deserve? For if

not saving others be a crime (and that it is so, he who buried the

talent proves), what will be the effect of giving him offence also? But

what if he gives himself the offence, you may say, by being weak?

Why this is just why thou oughtest to be patient. For if he were

strong, then he would not require so much attention. But now, since

he is of the feebler sort, he does on this ground need considerable

care. Let us then yield him this, and in all respects bear his burdens,

as it is not of our own sins only that we shall have to give an

account, but for those also wherein we cause others to offend. For if

that account, were even by itself hard to pass, when these be added

too, how are we to be saved? And let us not suppose, that if we can

find accomplices in our sins, that will be an excuse; as this will

prove an addition to our punishment. Since the serpent too was

punished more than the woman, as was the woman likewise more

than the man (1 Tim. 2:14); and Jezebel also was punished more

severely than Ahab, who had seized the vineyard; for it was she that

devised the whole matter, and caused the king to offend. (1 Kings

21:23, 25, 29.) And therefore thou, when thou art the author of

destruction to others, wilt suffer more severely than those who have

been subverted by thee. For sinning is not so ruinous as leading

others also into the same. Wherefore he speaks of those who "not

only do the same, but have pleasure in them that do them." (Rom.

1:32.) And so when we see any sinning, let us, so far from thrusting

them on, even pull them back from the pit of iniquity, that we may

not have to be punished for the ruin of others besides ourselves.

And let us be continually in mind of the awful judgment-seat, of the

stream of fire, of the chains never to be loosed, of the darkness with

no light, the gnashing of teeth, and the venomous worm. "Ah, but

God is merciful I" Are these then mere words? and was not that rich

man punished for despising Lazarus? Are not the foolish virgins

cast out of the Bride-chamber? Do not they who did not feed Him go

away into "the fire prepared for the devil?" (Matt. 25:41.) Will not he

that hath soiled garments be "bound hand and foot" (ib. 22:13), and

go to ruin? Will, not he that demanded the hundred pence to be paid,

be given over to the tormentors? Is not that said of the adulterers

true, that "their worm shall not die, nor their fire be

quenched?" (Mark 9:43.) Are these but mere threats then? Yea, it is

answered. And from what source pray dost thou venture to make

such an assertion, and that too when thou passest judgment of thine

own opinion? Why, I shall be able to prove the contrary, both from

what He said, and from what He did. (See John 5:22.) For if you will

not believe by the punishments that are to come, at least believe by

those that have happened already. For what have happened, and

have come forth into reality, surely are not threats and words. Who

then was it that flooded the whole world, and affected that baleful

wreck, and the utter destruction of our whole race! Who was it that

after this hurled those thunders and lightnings upon the land of

Sodom? Who that drowned all Egypt in the sea? Who that consumed

the six hundred thousand men in the wilderness? Who that burnt up

the synagogue of Abiram? Who that bade the earth open her mouth

for the company of Core and Dathan, and swallow them up? Who

that carried off the threescore and ten thousand at one sweep in

David's time? Shall I mention also those that were punished

individually! Cain, who was given up to a continual vengeance? (the

son of) Charmi, who was stoned with his whole family? Or him, that

suffered the same thing for gathering sticks on the sabbath? The

forty children who were consumed by those beasts, and obtained no

pardon even on the score of their age? And if you would see these

same things even after the times of grace, just consider what great

suffering the Jews had, how the women ate their children, some

roasting them, and some consuming them in other ways: how after

being given up to irremediable famine, and wars varied and severe,

they threw all previous catastrophes into the shade by the exceeding

greatness of their own calamities. For that it was Christ Who did

these things unto them, hear Him declaring as much, both by

parables, and clearly and explicitly. By parables, as when He says.

"But those that would not that I should reign over them, bring hither

and slay them" (Luke 19:27); and by that of the vineyard, and that of

the marriage. But clearly and explicitly, as when He threatens that

they shall fall by the edge of the sword, and shall be led away captive

into the nations, and there shall be upon the earth "distress of

nations with perplexity, at the roaring of the sea and waves; men's

hearts failing them for fear." (ib. 21:24, 25, 26.) "And there shall be

tribulation, such as there never was, no, nor ever shall be." (Matt.

24:21.) And what a punishment Ananias too and Sapphira suffered,

for the theft of a few pieces of money, ye all know. Seest thou not the

daily calamities also? Or have these too not taken place? Seest thou

not now men that are pining with famine? those that suffer

elephantiasis, or are maimed in body? those that live in constant

poverty, those that suffer countless irreparable evils? Now then will

it be reasonable for some to be punished, and some not? For if God

be not unjust (and unjust He is not), thou also wilt assuredly suffer

punishment, if thou sinnest. But if because He is merciful He doth

not punish, then ought not these either to have been punished. But

now because of these words of yours, God even here punisheth

many, that when ye believe not the words of the threatening, the

deeds of vengeance ye may at least believe. And since things of old

do not affright you so much, by things which happen in every

generation, He correcteth those that in every generation are growing

listless. And what is the reason, it may be said, why He doth not

punish all here? That He may give the others an interval for

repentance. Why then does He not take vengeance upon all in the

next world?" It is lest many should disbelieve in His providence. How

many robbers are there who have been taken, and how many that

have left this life unpunished? Where is the mercy of God then? it is

my turn now to ask of thee. For supposing no one at all had

vengeance taken upon him, then you might have taken refuge in this.

But now that some are punished, and some are not, though they be

the worse sinners, how can it be reasonable that there be not the

same punishments for the same sins? How can those punished

appear to be else than wronged? What reason is there then why all

are not punished here? Hear His own defence for these things. For

when some had died by the falling of a tower on them: He said to

those who raised a question upon this, "Suppose ye that they were

sinners above all then? I tell you nay, but except ye repent, ye shall

all likewise perish" (Luke 13:4, 5); so exhorting us not to feel

confident when others suffer punishment, and we ourselves, though

we have committed many transgressions, do not. For except we

change our conduct, we assuredly shall suffer. And how, it may be

said, is it that we are to be punished without end for sinning a short

time here? how, I ask, is it that in this world, those who in a short

moment of time have done one murder, are condemned to constant

punishment in the mines? "But it is not God that does this," it may

be said. How then came He to keep the man with a palsy for thirty

and eight years in so great punishments? For that it was for sins that

He punished him, hear what He says, "Behold, thou art made whole,

sin no more." (John 5:14.) Still it is said, he found a release. But the

case is not so with the other life. For that there, there will never be

any release, hear from His own mouth, "Their worm will not die, nor

their fire be quenched." (Mark 9:44.) And "these shall go into

everlasting life, but these into everlasting punishment." (Matt. 25:46.)

Now if the life be eternal, the punishment is eternal. Seest thou not

how severely He threatened the Jews? Then have the things

threatened come to pass, or were those that were told them a mere

talk? "One stone shall not remain upon another." (Luke 21:6.) And

has it remained? But what, when He says, "There shall be tribulation

such as hath not been?" (Matt. 24:21.) Has it not come then? Read

the history of Josephus, and thou wilt not be able to draw thy breath

even, at only hearing what. they suffered for their doings. This I say,

not that I may pain you, but that I may make you secure, and lest by

having humored you overmuch, I should but make a way for the

endurance of sorer punishments. For why, pray, dost thou not deem

it right thou shouldest be punished for sinning? Hath He not told

thee all beforehand? Hath He not threatened thee? not come to thy

aid? not done things even without number for thy salvation's. sake?

Gave He thee not the layer of Regeneration, and forgave He not all

thy former sins? Hath He not after this forgiveness, and the layer,

also given thee the succor of repentance if thou sin? Hath He not

made the way to forgiveness of sins, even after all this, easy to thee?

Hear then what He hath. enjoined: "If thou forgive thy neighbor, I

also will forgive thee" (ib. 6:14), He says. What hardship is there in

this? "If ye judge the cause of the fatherless, and see that the widow

have right, come and let us converse together," He saith, "and if your

sins be as purple, I will make them white as snow." (Is. 1:17, 18.)

What labor is there here? "Tell thy sins, that thou mayest be

justified." (Is. 43:26. LXX.) What hardship is there in this? "Redeem

thy sins with alms." (Dan. 4:24.) What toilsomeness is there in this?

The Publican said, "Be merciful to me a sinner," and "went down

home justified." (Luke 18:13, 14.) What labor is it to imitate the

Publican? And wilt thou not be persuaded even after this that there

is punishment and vengeance? At that rate thou wilt deny that even

the devil is punished For, "Depart," He says, "into the fire prepared

for the devil and his angels." (Matt. 25:41.) Now if there be no hell,

then neither is he punished. But if he is punished, it is plain that we

shall also. For we also have disobeyed, even if it be not in the same

way. And how comest thou not to be afraid to speak such daring

things? For when thou sayest that God is merciful, and doth not

punish, if He should punish he will be found in thy case to be no

longer merciful. See then unto what language the devil leadeth you?

And what? are the monks that have taken up with the mountains,

and yield examples of such manifold self-denial, to go away without

their crown? For if the wicked are not to be punished, and there is no

recompense made to any one, some one else will say, perhaps, that

neither are the good crowned. Nay, it will be said, For this is suitable

with God, that there should be a kingdom only, and not a hell. Well

then, shall the whoremonger, and the adulterer, and the man who

hath done evils unnumbered, enjoy the same advantages with the

man who has exhibited soberness and holiness, and Paul is to stand

with Nero, or rather even the devil with Paul? For if there be no hell

and yet there will be a Resurrection of all, then the wicked will attain

to the same good things! And who would say this? Who even of men

that were quite crazed? or rather, which of the devils even would say

this? For even they confess that there is a hell. Wherefore also they

cried out and said, "Art Thou come hither to torment us before the

time?" (ib. 8:29.) How then comest thou not to fear and tremble,

when even the devils confess what thyself art denying? Or how is it

that thou dost not see who is the teacher of these evil doctrines? For

he who deceived the first man, and under the pretext of greater

hopes, threw them out even of the blessings they had in possession,

he it is who now suggests the saying and fancying of these things.

And for this reason he persuades some to suspect there is no hell,

that he may thrust them into hell. As God on the other hand

threateneth hell, and made hell ready, that by coming to know of it

thou mightest so live as not to fall into hell. And yet if, when there is

a hell, the devil persuades thee to these things, how came the devils

to confess it, if it did not exist, whose aim and desire it is that we

should not suspect anything of the kind, that through fearlessness

we might become the more listless, and so fall with them into that

fire? How then (it will be said) came they to confess it? It was

through their not bearing the compulsion laid upon them. Taking all

these things into consideration then, let those who talk in this way

leave off deceiving both themselves and others since even for these

words of theirs they will be punished for detracting (diasurontes)

from those awful things, and relaxing the vigor of many who are

minded to be in earnest, and do not even do as much as those

barbarians, for they, though they were ignorant of everything, when

they heard that the city was to be destroyed, were so far from

disbelieving, that they even groaned, and girded themselves with

sackcloth, and were confounded, and did not cease to use every

means until they had allayed the wrath. (Jonah 3:5.) But dost thou,

who hast had so great experience of facts and of teaching, make

light of what is told thee? The contrary then will be thy fate. For as

they through fear of the words had not to undergo the vengeance in

act, so thou who despisest the threatening by words, wilt have to

undergo the punishment in very deed. And if now what thou art told

seems a fable to thee, it will not, however, seem so when the very

things convince thee, in that Day. Have you never noticed what He

did even in this world? How when He met with two thieves, He

counted them not worthy of the same estate, but one He led into the

Kingdom, and the other He sent away into Hell? And why speak I of a

robber and murderer? For even the Apostle He did not spare, when

he had become a traitor, but even when He saw him rushing to the

halter, and hanging, and bursting asunder in the midst (for he did

"burst asunder, and all his bowels gushed out") (Acts 1:18), still

when He foresaw all these things, He let him suffer all the same,

giving thee froth the present a proof of all that is in the other world

also. Do not then cheat yourselves, through being persuaded of the

devil. These devices are his. For if both judges, and masters, and

teachers, and savages, respect the good, and punish the evil, with

what reason is the contrary to be the case with God, while the good

man and he who is not so are deemed worthy of the same estate?

And when will they leave off their wickedness? For they who now are

expecting punishment, and are amongst so many terrors, those from

the judges and from the laws, and yet do not for this depart from

iniquity; when on their departing this life they are to lay aside even

this fear, and are not only not to be cast into hell, but are even to

obtain a kingdom; when will they leave doing wickedly? Is this then

mercy, pray? to add to wickedness, to set up rewards for iniquity, to

count the sober and the unchastened, the faithful and the irreligious,

Paul and the devil, to have the same deserts? But how long am I to

be trifling? Wherefore I exhort you to get you free from this

madness, and having grown to be your own masters, persuade your

souls to fear and to tremble, that they may at once be saved from the

hell to come, and may, after passing the life in this world soberly,

attain unto the good things to come by the grace and love towards

man, etc.