John Chrysostom, 4th c.

Homilies on the Epistle to the Romans / 4

Homily XX on Rom. xii. 1.

Homily XX.

“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^[1] service.” For theirs was a material one, and not very acceptable either.^[2] Since He saith, “Who hath required this at your hands?” (Isa. 1:12.) 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. 50:23; Ps. 69:30–31.) And so in another place He rejects it, and says, “Shall I eat the flesh of bulls, or drink goat’s blood?” (Ps. 50:13) and proceeds with, “Offer unto God a sacrifice of praise, and pay thy vows unto the Most High.” (Ps. 50:14.) 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.^[3] 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. 9:4.) 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^[4] 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. 51:17.) 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 (ποιήσατε Exod. 29:39. LXX.) your bodies as a sacrifice, but “present” (παραστήσατε 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 self-indulgence, 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. 22:22–23), 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. 4:6.) 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 (λογικὴ) 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 (συστέλλεται Ezek. 44:19), and becomes more dignified;^[5] 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, λατρείαν), 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?

Rom. 12:2. “And be not fashioned^[6] 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 hath ought of loftiness, or lastingness, or straightforwardness, but is wholly perverted. If then thou wouldest walk upright (or aright ὀρθὰ), 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 (σχἥμα); and so in another passage, “the fashion of this world passeth away.” (1 Cor. 7:31.) 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. αἰ& 241·ν), 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 (ὑπόστασις). 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” (μεταμορφοὕ), to show that the world’s ways are a fashion, but virtue’s not a fashion, but a kind of real form,^[7] 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.^[8] 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. 19), 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 (διαφέροντα), and know^[9]) 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;^[10] 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.

Rom. 12:3. “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. 5:3); 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 (σωφροσύνη) 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.^[11] To show then that he who is not thus modest (μετριάζοντα), 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.^[12] 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.” (Isa. 32:6.) 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.” (Isa. 14:14.) “I will take hold of the world as a nest, and as eggs that are left will I take them away.” (Isa. 10:14.) 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” (Ezek. 28:2); and another again, Can God save you, or deliver you out of my hand?” (Dan. 3:15.) And the Egyptian too, “I know not the Lord, neither will I let Israel go.” (Exod. 5:2.) And the foolish body in the Psalmist is of this character, who hath “said in his heart, There is no God.” (Ps. 14:1.) And Cain, “Am I my brother’s keeper?” (Gen. 4:9.) 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, ἀπόνοια), maketh men both fools and vainglorious. For likewise, “the beginning of wisdom is the fear of the Lord” (Prov. 9:10), 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 (ὑπερηφανία), (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 (θρασυδειλοὶ 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 (ἕξιν), becomes fearful, as well as bold and unreasonable, and loses its powers of self-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. 5:36) 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 thoroughly 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 humble-mindedness. 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.

Homily XXI on Rom. xii. 4, 5.

Homily XXI.

Rom. 12:4–5

“For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another.”

Again he uses the same ensample as he does to the Corinthians, and that to allay the same passion. For great is the power of the medicine, and the force of this illustration for the correcting of this disease of haughtiness. Why (he means) dost thou think highly of thyself? Or why again does another utterly despise himself? Are we not all one body, both great and small? When then we are in the total number but one, and members one of another, why dost thou by thy haughtiness separate thyself? Why dost thou put thy brother to shame? For as he is a member of thee, so art thou also of him. And it is on this score that your claims to honor are so equal. For he has stated two things that might take down their haughty spirit: one that we are members one of another, not the small of the great only, but also the great of the small; and another, that we are all one body. Or rather there are three points, since he shows that the gift was one of grace. “Therefore be not high-minded.” For it was given thee of God; thou didst not take it, nor find it even. Hence too, when he touches upon the gifts, he does not say that one received more, and another less, but what? different. For his words are, “having then gifts,” not less and greater, but, “differing.” And what if thou art not appointed to the same office, still the body is the same. And beginning with gifts, he ends with a good deed (4 mss. pl.); and so after mentioning prophecy, and ministry, and the like, he concludes with mercy, diligence, and succor. Since then it was likely that some would be virtuous, yet not have prophecy, he shows how that this too is a gift, and a much greater one than the other (as he shows in the Epistle to the Corinthians), and so much the greater, as that one has a reward, the other is devoid of a recompense. For the whole is matter of gift and grace. Wherefore he saith,

Rom. 12:6. “Having then gifts differing according to the grace of God that is given unto us, whether prophecy, let us prophesy according to the proportion of faith.”

Since then he had sufficiently comforted them, he wishes also to make them vie with each other,^[13] and labor more in earnest, by showing that it is themselves that give the grounds for their receiving more or less. For he says indeed that it is given by God (as when he says, “according as God hath dealt to every man the measure of faith;” and again, “according to the grace given unto us”) (Rom. 12:3), that he may subdue the haughty. But he says also that the beginnings lie with themselves, to rouse the listless. And this he does in the Epistle to the Corinthians also, to produce both these emotions. For when he saith, “covet earnestly the gifts,” (1 Cor. 12:31), he shows that they were themselves the cause of the differences in what was given. But when he says, “Now all these things worketh one and the selfsame Spirit, dividing to every man severally as he will” (1 Cor. 12:11), he is proving that those who have received it ought not to be elated, so using every way open to him to allay their disorder. And this he does here also. And again, to rouse those who have fallen drowsy, he says, “Whether prophecy, let us prophesy according to the proportion of faith.” For though it is a grace, yet it is not poured forth at random, but framing its measure according to the recipients, it letteth as much flow as it may find the vessel of faith that is brought to be capable of.^[14]

Rom. 12:7. “Or ministry, let us wait on our ministering.”

Here he names a comprehensive thing. For the Apostleship even is called a ministry, and every spiritual work is a ministry. This is indeed a name of a peculiar office (viz. the diaconate); however, it is used in a general sense. “Or he that teacheth, on teaching.” See with what indifference he places them, the little first and the great afterwards, again giving us the same lesson, not to be puffed up or elated.

Rom. 12:8. “Or he that exhorteth, on exhortation.”

And this is a species of teaching too. For “if ye have any word of exhortation,” it says, “speak unto the people.” (Acts 13:15.) Then to show that it is no great good to follow after virtue unless this is done with the proper rule, he proceeds, “He that giveth” (μεταδιδοὺς, imparteth), “let him do it with simplicity.” For it is not enough to give, but we must do it with munificence also, for this constantly answereth to the name of simplicity. Since even the virgins had oil, still, since they had not enough, they were cast out from everything. “He that defendeth” (A.V. ruleth, προἵστάμενος,) “with diligence;” for it is not enough to do undertake the defence.^[15] “He that showeth mercy, with cheerfulness.” For it is not enough to show mercy, but it behooves us to do it with a largeness and an ungrudging spirit, or rather not with an ungrudging, but even with a cheerful and rejoicing one, for not grudging does not amount to rejoicing. And this same point, when he is writing to the Corinthians also, he insisted very strongly upon. For to rouse them to such largeness he said, “He that soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully. (2 Cor. 9:6.) But to correct their temper he added, “Not grudgingly or of necessity.” (2 Cor. 9:7.) For both the shower of mercy ought to have, both ungrudgingness and pleasure. And why dost thou bemoan thyself of giving alms? (Aristot. Eth. N. ii. 3 and iv. 1.) Why dost thou grieve at showing mercy, and lose the advantage of the good deed? For if thou grievest thou dost not do mercy, but art cruel and inhuman. For if thou grievest, how shalt thou be able to raise up him that is in sorrow? For it is much if he suspects no ill, even, when thou art giving with joyfulness. For since nothing seems to men such a disgrace as to be receiving from others, unless by an exceedingly cheerful look thou removest the suspicion, and showest that thou art receiving rather than giving, thou wilt even cast down the receiver rather than raise him up. This is why he says, “He that showeth mercy, with cheerfulness.” For who that is receiving a kingdom, is of sad countenance? Who that is receiving pardon for his sins continueth of dejected look? Mind not then the expenditure of the money; but the increase that comes of that expenditure. For if he that soweth rejoiceth though sowing with uncertainty of return, much more should he do so that farms the Heaven. For in this way, even though thou give but little, thou wilt be giving much; even as how much soever thou givest with a sad countenance, thou wilt have made thy much a little. Thus the widow outweighed many talents by the two mites, for her spirit was large. And how is it possible, it may be said, for one that dwells with poverty in the extreme, and empties forth his all, to do this with a ready mind? Ask the widow, and thou wilt hear the way, and wilt know that it is not poverty^[16] that makes narrow circumstances, but the temper of a man that effects both this and its opposite. For it is possible even in poverty to be munificent (μεγαλόψυχον), and in riches to be niggardly. Hence in giving he looks for simplicity, and in showing mercy for cheerfulness, and in patronizing for diligence. For it is not with money only that he wishes us to render every assistance to those in want, but both with words, and deeds, and in person, and in every other way. And after mentioning the chief kind of aiding (προστασίαν), that which lies in teaching, namely, and that of exhorting (for this is a more necessary kind, in that it nurtures the soul), he proceeds to that by way of money, and all other means; then to show how these may be practised aright, he bringeth in the mother of them, love.

Rom. 12:9. For, “Let love be without dissimulation,” he says,

If thou hast this, thou wilt not perceive the loss of thy money, the labor of thy person, the toil of thy words, thy trouble, and thy ministering, but thou wilt bear all courageously, whether it be with person, or money, or word, or any other thing whatsover, that thou art to assist thy neighbor. As then he doth not ask for giving only, but that with simplicity, nor aiding, but that with diligence, nor alms, but that with cheerfulness; so even love too he requires not alone, but that without dissimulation. Since this is what love is. And if a man have this, everything else follows. For he that showeth mercy does so with cheerfulness (for he is giving to himself): and he that aideth, aideth with diligence; for it is for himself he is aiding: and he that imparteth doth this with largeness; for he is bestowing it on himself. Then since there is a love even for ill things, such as is that of the intemperate, that of those who are of one mind for money, and for plunder’s sake, and for revels and drinking clubs, he clears it of all these, by saying, “Abhor (ἀποστυγοὕντες) that which is evil.” And he does not speak of refraining from it, but of hating it, and not merely hating it, but hating it exceedingly. For this word^[17] ἀπὸ is often of intensive force with him, as where he speaks of “earnest expectation,^[18] looking out for,”^[19] (complete) “redemption.”^[20] For since many who do not evil things still have a desire after them, therefore he says, “Abhor.” For what he wants is to purify the thought, and that we should have a mighty enmity, hatred and war against vice. For do not fancy, he means, because I said, “Love one another,” that I mean you to go so far as to coöperate even in bad actions with one another; for the law that I am laying down is just the reverse. Since it would have you an alien not from the action only, but even from the inclination towards vice; and not merely an alien from this same inclination, but to have an excessive aversion and hatred of it too. And he is not content with only this, but he also brings in the practice of virtue. “Cleave to that which is good.”

He does not speak of doing only, but of being disposed too. For this the command to “cleave to” it indicates. So God, when He knit the man to the woman, said, “For he shall cleave to his wife.” (Gen. 2:24.) Then he mentions reasons why we ought to love one another.

Rom. 12:10. “Be kindly affectioned one to another with brotherly love.”

Ye are brethren, he means, and have come of the same pangs. Hence even on this head you ought to love one another. And this Moses said to those who were quarrelling in Egypt, “Ye are brethren, why do ye wrong one to another?” (Exod. 2:13.) When then he is speaking of those without, he says, “If it be possible, as much as in you lieth, live peaceably with all men.” (Rom. 12:18.) But when he is speaking of his own, he says, “Be kindly affectioned one to another with brotherly love.” For in the other case he requires abstinence from quarrelling, and hatred, and aversion: but here loving too, and not merely loving, but the loving of relatives. For not only must one’s “love be without dissimulation,” but intense also, and warm, and glowing. Because, to what purpose would you love without fraud, and not love with warmth? Whence he says, “kindly affectioned one towards another, that is, be friends, and warm ones too. Do not wait to be loved by another, but leap at it thyself, and be the first to begin it. For so wilt thou reap the wages of his love also. Having mentioned the reason then why we ought to love one another, he tells us also the way in which the affection may grow unchangeable. Whence he proceeds, “In honor preferring one another.” For this is the way that affection is produced, and also when produced abideth. And there is nothing which makes friends so much, as the earnest endeavor to overcome one’s neighbor in honoring him.^[21] For what he had mentioned before comes of love, and love of honor, as honor does too of love. Then that we may not honor only, he looks for something besides, when he says,

Rom. 12:11. “Not backward in zeal.”^[22]

For this also gendereth love when with honor we also show a readiness to protect: as there is nothing that makes men beloved so much as honor and forethought. For to love is not enough, but there must be this also: or rather this also comes of loving, as also loving has its warmth from this, and they are confirmative one of another. For there are many that love in mind, yet reach not forth the hand. And this is why he uses every means to build up love. And how are we to become “not backward in zeal?”

“Fervent in spirit.” See how in every instance he aims after higher degrees; for he does not say “give” only, but “with largeness;” nor “rule,” but do it “with diligence;” nor “show mercy,” but do it “with cheerfulness;” nor “honor,” but “prefer one another;” nor “love,” but do it “without dissimulation;” nor refrain from “evil” things, but “hate” them; nor hold to “what is good,” but “cleave” to it; nor “love,” but to do it “with brotherly affection;” nor be zealous, but be so without backwardness; nor have the “Spirit,” but have it “fervent,” that is, that ye may be warm and awakened. For if thou hast those things aforesaid, thou wilt draw the Spirit to thee. And if This abide with thee, It will likewise make thee good for those purposes, and all things will be easy from the Spirit and the love, while thou art made to glow from both sides. Dost thou not see the bulls (Hannibal. ap. Liv. xxii. 16) that carry a flame upon their back, how nobody is able to withstand them? So thou also wilt be more than the devil can sustain, if thou takest both these flames. “Serving the Lord.”^[23] For it is possible to serve God in all these ways; in that whatever thou doest to thy brother passes on to thy Master, and as having been Himself benefited, He will reckon thy reward accordingly. See to what height he has raised the spirit of the man that worketh these things! Then to show how the flame of the Spirit might be kindled, he says,

Rom. 12:12. “Rejoicing in hope, patient in tribulation, continuing instant in prayer.”

For all these things are fuel for that fire. For when he had required the expenditure of money and the labor of the person, and ruling, and zeal, and teaching, and other laborious occupations, he again supplies the wrestler with love, with the Spirit, through hope. For there is nothing which makes the soul so courageous and venturesome for anything as a good hope. Then even before the good things hoped for, he gives another reward again. For since hope is of things to come, he says, “patient in tribulation.” And before the things to come, in this life present thou wilt gain a great good (see on Rom. 5:4, p. 397) from tribulation, that of becoming hardy and tried. And after this he affords them another help, when he says, “continuing instant in prayer.” When therefore love maketh things easy, and the Spirit assisteth, and hope lighteneth, and tribulation maketh thee tried and apt for bearing everything nobly, and thou hast along with these another very great weapon, to wit, “prayer” and the aidances that come of prayer, what further grievousness can there be in what he is enjoining? Surely none. You see how in every way he gives the wrestler firm footing and shows that the injunctions are perfectly easy. Consider again how he vindicates almsgiving, or rather not almsgiving absolutely, but that to the saints. For above when he says, “he that showeth mercy with cheerfulness,” he makes us open-handed to everybody. Here, however, it is in behalf of the faithful that he is speaking. And so he proceeds to say,

Rom. 12:13. “Sharing with the necessity (χρείαις, al. μνείαις, memories) of the saints.”

He does not say, Bestow upon, but “share with the necessity^[24] of the saints,” to show that they receive more than they give, that it is a matter of merchandise, because it is a community. Do you bring in money? They bring you in boldness toward God. “Given to (Gr. pursuing) hospitality.” He does not say doing it, but “given” to it, so to instruct us not to wait for those that shall ask it, and see when they will come to us, but to run to them, and be given to finding^[25] them.

Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, “My Lord, if now I have found favor in Thy sight, pass not away from Thy servant.” (Gen. 18:3.) Not as we do, if we happen to see a stranger or a poor man, knitting our brows, and not deigning even to speak to them. And if after thousands of entreaties we are softened, and bid the servant give them a trifle, we think we have quite done our duty. But he did not so, but assumed the fashion of a suppliant and a servant, though he did not know who he was going to take under his roof. But we, who have clear information that it is Christ Whom we take in, do not grow gentle even for this. But he both beseeches, and entreats, and falls on his knees to them, yet we insult those that come to us. And he indeed did all by himself and his wife, whereas we do it not even by our attendants. But if you have a mind to see the table that he set before them, there too you will see great bounteousness, but the bounteousness came not from excess of wealth, but of the riches of a ready will. Yet how many rich persons were there not then? Still none did anything of the kind. How many widows were there in Israel? Yet none showed hospitality to Elijah. How many wealthy persons again were there not in Elisha’s day? But the Shunamite alone gathered in the fruits of hospitality; as did Abraham also,^[26] whom beside his largeness and ready mind it is just especially to admire, on this ground, that when he had no knowledge who they were that had come, yet he so acted. Do not thou then be curious either: since for Christ thou dost receive him. And if thou art always so scrupulous, many a time wilt thou pass by a man of esteem, and lose thy reward from him. And yet he that receiveth one that is not of esteem, hath no fault found with him, but is even rewarded. For “he that receiveth a prophet in the name of a prophet, shall receive a prophet’s reward.” (Matt. 10:41.) But he who out of this ill-timed scrupulousness passeth one that should be admired, shall even suffer punishment. Do not then busy thyself with men’s lives and doings. For this is the very extreme of niggardliness, for one loaf to be exact about a man’s entire life. For if this person be a murderer, if a robber, or what not, does he therefore seem to thee not to deserve a loaf and a few pence? And yet thy Master causeth even the sun to rise upon him! And dost thou judge him unworthy of food even for a day? I will put another case to you besides. Now even if you were positively certain that he were laden with countless iniquities, not even then wouldest thou have an excuse for depriving him of this day’s sustenance. For thou art the servant of Him Who said, “Ye know not what spirit ye are of.” (Luke 9:55.) Thou art servant to Him Who healed those that stoned Him, or rather Who was crucified for them. And do not tell me that he killed another, for even if he were going to kill thee thyself, even then thou shouldest not neglect him when starving. For thou art a disciple of Him Who desired the salvation even of them that crucified Him Who said upon the Cross itself, “Father, forgive them, for they know not what they do.” (Luke 23:34.) Thou art the servant of Him Who healed him that smote Him, Who upon the Cross itself crowned the man who had scorned Him. And what can equal this? For both the robbers at first scorned Him. Still to one of these He opened Paradise.^[27] And He bewails those who were upon the point of killing Him, and is troubled and confounded at seeing the traitor, not because He was going to be crucified, but because he was lost. He was troubled then as having foreknowledge of the hanging, and the punishment after the hanging. And though He knelt his wickedness, He bore with him^[28] to the last hour, and thrust not away the traitor, but even kissed him. Thy Master kisseth, and with His lips receiveth him who was on the very point of shedding His precious Blood. And dost thou count the poor not worthy even of a loaf, and reverencest not the Law which Christ laid down? Now by this He shows that we ought not to turn aside, not only from the poor, but not even from those that would lead us away to death. Do not tell me then, that so and so hath done me grievous mischief, but just consider what Christ did near the Cross itself, wishing to amend by His kiss the traitor by whom He was on the point of being betrayed. And see with how much power to shame him. For He says, “Judas, betrayest thou the Son of Man with a kiss?” (Luke 23:48.) Who is there He would not have softened? who is there that this address would not have made yielding? What beast? what adamant? yet not that wretched man. Do not then say, that such an one murdered such an one, and that is why I turn aside from him. For even if he were upon the point of thrusting a sword down into thee, and to plunge his hand into thy neck itself, kiss this very right hand! since even Christ kissed that mouth which wrought His death! And therefore do not thou either hate, but bewail and pity him that plotteth against thee. For such an one deserveth pity at our hands, and tears. For we are the servants of Him Who kissed even the traitor (I will not leave off dwelling over that continually), and spoke words unto him more gentle than the kiss. For He did not even say, O thou foul and villanous traitor, is this the sort of recompense thou returnest us for so great a benefit? But in what words? “Judas;” using his own name, which is more like a person bemoaning, and recalling him, than one wroth at him. And he does not say, thy Teacher, thy Master, and Benefactor, but, “the Son of Man.” For though He were neither Teacher nor Master, yet is it with One Who is so gently, so unfeignedly affected towards thee, as even to kiss thee at the time of betrayal, and that when a kiss too was the signal for the betrayal; is it with Him that thou playest the traitor’s part? Blessed art Thou, O Lord! What lowliness of mind, what forbearance hast Thou given us ensamples of! And to him He so behaved. But to those who came with staves and swords to Him, was it not so too? What can be more gentle than the words spoken to them? For when He had power to demolish them all in an instant, He did nothing of the kind, but as expostulating (ἐντρεπτικὥς), addressed them in the words, “Why, are ye come out as against a thief with swords and staves?” (Matt. 26:55.) And having cast them down backwards (John 18:6), as they continued insensible, He of His own accord gave Himself up next, and forbore while He saw them putting manacles upon His holy hands, while He had the power at once to confound all things, and overthrow them. But dost thou even after this deal fiercely with the poor? And even were he guilty of ten thousand sins, want and famine were enough to soften down a soul ever so blunted. But thou standest brutalized, and imitating the rage of lions. Yet they never taste of dead bodies. But thou, while thou seest him a very corpse (τεταριχευμένον lit. salter, or, a mummy) for distresses, yet leapest upon him now that he is down, and tearest his body by thine insults, and gatherest storm after storm, and makest him as he is fleeing to the haven for refuge to split upon a rock, and bringest a shipwreck about more distressing than those in the sea. And how wilt thou say to God, Have mercy upon me, and ask of Him remission of sins, when thou art insolent to one who hath done no sin, and callest him to account for this hunger and great necessity, and throwest all the brute beasts into the shade by thy cruelty. For they indeed by the compulsion of their belly lay hold of the food needful for them. But thou, when nothing either thrusts thee on or compels thee, devourest thy brother, bitest, and tearest him, if not with thy teeth, yet with words that bite more cuttingly. How then wilt thou receive the sacred Host (προσφορὰν), when thou hast empurpled thy tongue in human gore? how give the kiss of peace, with mouth gorged with war? Nay, how enjoy every common nourishment, when thou art gathering so much venom? Thou dost not relieve the poverty, why make it even more grinding? thou dost not lift up him that is fallen, why throw him down also? thou dost not remove despondency, why even increase it? thou givest no money, why use insulting words besides? Hast thou not heard what punishment they suffer that feed not the poor? to what vengeance they are condemned? For He says, “Depart to the fire prepared for the devil and his angels.” (Matt. 25:41.) If then they that feed not are so condemned, what punishment are they to suffer, who besides not feeding, even insult? What punishment shall they undergo? what hell? That we kindle not so great evils against ourselves, whiles we have it in our power, let us correct this evil complaint also, and put a bridle on the tongue. And let us be so far from insulting, as even to invite them, both by words and actions, that by laying up much mercy for ourselves, we may obtain the blessings promised us. Which God grant that we may all attain unto by the grace and love towards man, etc.

Homily XXII on Rom. xii. 14.

Homily XXII.

Rom. 12:14

“ Bless them which persecute you; bless, and curse not.”

After teaching them how they ought to be minded towards one another, and after joining the members closely into one, he next proceeds to lead them forth to the battle without, which he makes easier as from this point. For as he who hath not managed things well with those of his own side, will find more difficulty in arranging affairs with strangers, so he, that has practised himself duly among these, will with the more ease have the advantage of those without also. Hence then Paul also as he goes on in his journey, after the one places the other, and says, “Bless them that persecute you.” He did not say, be not spiteful or revengeful, but required something far better. For that a man that was wise might do, but this is quite an angel’s part. And after saying “bless,” he proceeds, “and curse not,” lest we should do both the one and the ether, and not the former only. For they that persecute us are purveyors of a reward to us. But if thou art sober-minded, there will be another reward after that one, which thou wilt gain thyself. For he will yield thee that for persecution, but thou wilt yield thyself the one from the blessing of another, in that thou bringest forth a very great sign of love to Christ. For as he that curseth his persecutor, showeth that he is not much pleased at suffering this for Christ, thus he that blesseth showeth the greatness of his love. Do not then abuse him, that thou thyself mayest gain the greater reward, and mayest teach him that the thing is matter of inclination, not of necessity, of holiday and feast, not of calamity or dejection. For this cause Christ Himself said, “Rejoice when men speak all manner of evil against you falsely.” (Matt. 5:11.) Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. (Acts 5:40–41.) For besides what I have mentioned, there will be another gain, and that no small one, that you will make, both the abashing of your adversaries hereby, and instructing of them by your actions that you are travelling to another life; for if he see thee joyous, and elevated, (πτερούμενον) from suffering ill, he will see clearly from the actions that thou hast other hopes greater than those of this life. So that if thou dost not so, but weepest and lamentest, how is he to be able to learn from that that thou art tarrying for any other life? And besides this, thou wilt compass yet another thing. For provided he see thee not vexed at the affronts done thee, but even blessing him, he will leave harassing thee. See then how much that is good comes from this, both a greater reward for thyself and a less temptation, and he will forbear persecuting thee, and God too will be glorified: and to him that is in error thy endurance will be instruction in godliness. For this reason it was not those that insult us only, but even those that persecute us and deal despitefully with us, that he bade us requite with the contrary. And now he orders them to bless, but as he goes on, he exhorts them to do them good in deeds also.

Rom. 12:15. “Rejoice with them that do rejoice, and weep with them that weep.”

Since it is possible to bless and not to curse, and yet not to do this out of love, he wishes us to be penetrated with the warmth of friendship throughout. And this is why he goes on in these words, that we are not only to bless, but even feel compassion for their pains and sufferings, whenever we happen to see them fallen into trouble. Yes, it will be said, but to join in the sorrows of mourners one can see why he ordered them, but why ever did he command them the other thing, when it is no such great matter? Aye, but that requires more of a high Christian temper, to rejoice with them that do rejoice, than to weep with them that weep. For this nature itself fulfils perfectly: and there is none so hard-hearted as not to weep over him that is in calamity: but the other requires a very noble soul, so as not only to keep from envying, but even to feel pleasure with the person who is in esteem. And this is why he placed it first. For there is nothing that ties love so firmly as sharing both joy and pain one with another. Do not then, because thou art far from difficulties thyself, remain aloof from sympathizing too. For when thy neighbor is ill-treated, thou oughtest to make the calamity thine own. Take share then in his tears, that thou mayest lighten his low spirits. Take share in his joy, that thou mayest make the joy strike deep root, and fix the love firmly, and be of service to thyself rather than to him in so doing, by thy weeping rendering thyself merciful, and by thy feeling his pleasure, purging thyself of envy and grudging. And let me draw your attention to Paul’s considerateness. For he does not say, Put an end to the calamity, lest thou shouldest say in many cases (or perchance πολλάκις) that it is impossible: but he has enjoined the easier task, and that which thou hast in thy power. For even if thou art not able to remove the evil, yet contribute tears, and thou wilt take the worst half away. And if thou be not able to increase a man’s prosperity, contribute joy, and thou wilt have made a great addition to it. Therefore it is not abstaining from envy only, but what is a much greater thing that he exhorts us to, namely, joining in the pleasure. For this is a much greater thing than not envying.

Rom. 12:16. “Be of the same mind one towards another. Mind not high things, but condescend to men of low estate.”

Here again he insists much upon lowliness of mind, the subject he had started this exhortation with. For there was a probability of their being full of high-mindedness, both on account of their city (see p. 343), and from sundry other causes; he therefore keeps drawing off (ὑποσύρει, 2 mss. ὐπορύττει) the morbid matter, and lowers the inflammation. For there is nothing that makes such schisms in the Churches as vanity does. And what does he mean by, “Be of the same mind one towards another?” Has a poor man come into thy house? Be like him in thy bearing, do not put on any unusual pompous air on account of thy riches. There is no rich and poor in Christ. Be not then ashamed of him because of his external dress, but receive him because of his inward faith. And if thou seest him in sorrow, do not disdain to comfort him, nor if thou see him in prosperity, feel abashed at sharing his pleasure, and being gladdened with him, but be of the same mind in his case, that thou wouldest be of in thine own. For it says, “Be of the same mind one towards another.” For instance, if thou thinkest thyself a great man, therefore think him so likewise. Dost thou suspect that he is mean and little? Well then, pass this same sentence upon thyself, and cast aside all unevenness. And how is this to be? By thy casting aside that reckless temper. Wherefore he proceeds: “Mind not high things, but condescend to men of low estate.” That is, bring thyself down to their humble condition, associate with them, walk with them, do not be humbled in mind only, but help them also, and reach forth thy hand to them, not by means of others, but in thine own person, as a father taking care of a child, as the head taking care of the body. As he says in another place, “being bound with them that are in bonds.” (Heb. 13:3.) But here he means by those of low estate not merely the lowly-minded, but those of a low rank, and which one is apt to think scorn of.^[29]

“Be not wise in your own conceits.” This is, do not think that you can do for yourselves. Because the Scripture saith in another place besides, “Woe to them that are wise in their own eyes, and prudent in their own sight.” (Isa. 5:22.) And by this again, he secretly draws off recklessness, and reduces conceit and turgidity. For there is nothing that so elates men and makes them feel different from other people, as the notion that they can do by themselves. Whence also God hath placed us in need one of another, and though thou be wise thou wilt be in need of another: but if thou think that thou art not in need of him, thou wilt be the most foolish and feeble of men. For a man of this sort bares himself of all succor, and in whatever error he may run into, will not have the advantage either of correction or of pardon, and will provoke God by his recklessness, and will run into many errors. For it is the case, aye, and often too, that a wise man does not perceive what is needful, and a man of less shrewdness hits upon somewhat that is applicable. And this happened with Moses and his father-in-law, and with Saul and his servant, and with Isaac and Rebecca. Do not then suppose that you are lowered by needing another man. For this exalts you the more, this makes you the stronger, and the brighter too, and the more secure.

Rom. 12:17. “Recompense to no man evil for evil.”

For if thou findest fault with another who plots against thee, why dost thou make thyself liable to this accusation? If he did amiss how comest thou not to shun imitating him? And observe how he puts no difference here but lays down one law for all. For he does not say, “recompense not evil” to the believer, but to “no man,” be he heathen, be he contaminated, or what not. “Provide things honest in the sight of all men.”

Rom. 12:18. “If it be possible, as much as lieth in you, live peaceably with all men.”

This is that: “let your light shine before men” (Matt. 5:16), not that we are to live for vanity, but that we are not to give those who have a mind for it a handle against us. Whence he says also in another place, “Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.” (1 Cor. 10:32.) And in what follows he limits his meaning well, by saying, “If it be possible.” For there are cases in which it is not possible, as, for instance, when we have to argue about religion, or to contend for those who are wronged. And why be surprised if this be not universally possible in the case of other persons, when even in the case of man and wife he broke through the rule? “But if the unbelieving depart, let him depart.” (1 Cor. 7:15.) And his meaning is nearly as follows: Do thine own part, and to none give occasion of war or fighting, neither to Jew nor Gentile. But if you see the cause of religion suffering anywhere, do not prize concord above truth, but make a noble stand even to death. And even then be not at war in soul, be not averse in temper, but fight with the things only. For this is the import of “as much as in you lieth, be at peace with all men.” But if the other will not be at peace, do not thou fill thy soul with tempest, but in mind be friendly (φίλος, several mss. φιλόσοφος) as I said before, without giving up the truth on any occasion.

Rom. 12:19. “Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine; I will repay, saith the Lord.”

Unto what wrath? To the wrath of God. Now since what the injured man desires most to see is, himself having the pleasure of revenge, this very thing he gives him in full measure, that if thou dost not avenge thyself, he means, God will be thy avenger. Leave it then to Him to follow up thy wrongs. For this is the force of “give place unto wrath.” Then to give further comfort, he brings the quotation forward also, and after winning him more throughly to himself in this way, he demands more Christian heroism (φιλοσόφιάν) of him, and says:

Rom. 12:20–21. “If thine enemy hunger, feed him; if he thirst, give him to drink; for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good.”

Why, he means, am I telling you that you must keep peace? For I even insist upon your doing kindness. For he says, “give him to eat, and give him to drink.” Then as the command he gave was a very difficult and a great one, he proceeds: “for in so doing thou shalt heap coals of fire upon his head.” And this he said both to humble the one by fear, and to make the other more ready-minded through hope of a recompense.^[30] For he that is wronged, when he is feeble, is not so much taken with any goods of his own as with the vengeance upon the person who has pained him. For there nothing so sweet as to see an enemy chastised. What he is longing for, then, that he gives him first, and when he has let the venom go, then he again gives advice of a higher tone, saying, “Be not overcome of evil.” For he knew that if the enemy were a very brute, he would not continue an enemy when he had been fed.^[31] And if the man injured be of ever so little^[32] a soul, still when feeding him and giving him to drink, he will not himself even have any farther craving for his punishment. Hence, out of confidence in the result of the action, he does not simply threaten, but even dwells largely upon the vengeance. For he did not say, “thou shalt take vengeance” but, “thou shalt heap coals of fire upon his head.”^[33] Then he further declares him victor, by saying, “be not overcome of evil, but overcome evil with good.” And he gives a kind of gentle hint, that one is not to do it with that intention, since cherishing a grudge still would be “being overcome of evil.” But he did not say it at once, as he did not find it advisable yet.^[34] But when he had disburdened the man of his anger, then he proceeded to say, “overcome evil with good.” Since this would be a victory. For the combatant is rather then the conqueror, not when he brings himself under to take the blows, but when he withdraws himself, and makes his antagonist waste his strength upon the air. And in this way he will not be struck himself, and will also exhaust the whole of the other’s strength. And this takes place in regard to affronts also. For when you do affronts in return, you have the worse, not as overcome (so 1 ms. νικηθεὶς, Sav. κινηθεὶς) by a man, but what is far more disgraceful, by the slavish passion of anger. But if you are silent, then you will conquer, and erect a trophy without a fight, and will have thousands to crown you, and to condemn the slander of falsehood. For he that replies, seems to be speaking in return as if stung. And he that is stung, gives reason to suspect that he is conscious of being guilty of what is said of him. But if you laugh at it, by your laughing you do away with the sentence against you. And if you would have a clear proof of what has been said, ask the enemy himself, when he is most vexed? when you are heated, and insult him in return? or when you laugh at him as he insults you? and you will be told the last rather. For he too is not so much pleased with not being insulted in return, as he is vexed because his abuse was not able to gain any hold upon you. Did you never see men in a passion, how they make no great account of their own wounds, but rush on with much violence, and are worse than very wild boars for seeking the hurt of their neighbor, and look to this alone, and are more given to this than to being on their guard against getting harmed? When therefore thou deprivest him of that he desires most, thou bereavest him of everything, by holding him thus cheap, and showing him to be easy to be despised, and a child rather than a man; and thou indeed hast gained the reputation of a wise man, and him dost thou invest with the character of a noisome beast. This too let us do when we are struck, and when we wish to strike, let us abstain from striking again. But, would you give a mortal blow? “Turn to him the other cheek also” (Matt. 5:39), and thou wilt smite him with countless wounds. For they that applaud, and wonder at thee, are more annoying to him than men to stone him would be; and before them, his conscience will condemn him, and will exact the greatest punishment of him, and so he will go off with a confused look as if he had been treated with the utmost rigor. And if it is the estimation of the multitude that you look for, this too you will have in larger share. And in a general way we have a kind of sympathy with those who are the sufferers; but when we also see that they do not strike (several mss. resist, ἀντιπίπτοντας) in return, but even give themselves up to it, we not only pity them, but even feel admiration for them.

Here then I find reason to lament, that we who might have things present, if we listened to Christ’s Law as we should, and also attain to things to come, are cast out of both by not paying attention to what has been told us, but giving ourselves to unwarranted philosophising about them. For He has given us laws upon all these points for our good, and has shown us what makes us have a good name, what brings us to disgrace. And if it was likely to have proved His disciples ridiculous, He would not have enjoined this. But since this makes them the most notable of men namely, the not speaking ill, when we have ill spoken of us; the not doing ill when we have ill done us; this was His reason for enjoining it. But if this be so, much more the speaking of good when we have ill spoken of us, and the praising of those that insult us, and the doing good to those that plot against us, will make us so. This then was why He gave these laws. For He is careful for His own disciples, and knowing well what it is that maketh little or great. If then He both careth and knoweth, why dost thou quarrel with Him, and wish to go another road? For conquering by doing ill is one of the devil’s laws. Hence in the Olympic games which were celebrated to him^[35] it is so that all the competitors conquer. But in Christ’s race this is not the rule about the prize, for, on the contrary, the law is for the person smitten, and not for the person smiting, to be crowned. For such is the character of His race, it has all its regulations the other way; so that it is not in the victory only, but also in the way of the victory, that the marvel is the greater. Now when things which on the other side are signs of a victory, on this side he showeth to be productive of defeat, this is the power of God, this the race of Heaven, this the theatre of Angels. I know that ye are warmed thoroughly now, and are become as soft as any wax, but when ye have gone hence ye will spew it all out. This is why I sorrow, that what we are speaking of, we do not show in our actions, and this too though we should be greatest gainers thereby. For if we let our moderation be seen, we shall be invincible to any man; and there is nobody either great or small, who will have the power of doing us any hurt. For if any one abuseth thee, he has not hurt thee at all, but himself severely. And if again he wrong thee, the harm will be with the person who does the wrong. Did you never notice that even in the courts of law those who have had wrong done them are honored, and stand and speak out with entire freedom, but those who have done the wrong, are bowed down with shame and fear? And why do I talk of evil-speaking (Sav. conj. and 5 mss. κακηγορίαν) and of wrong? For were he even to whet his sword against thee, and to stain his right hand in thy life-blood (εἰς τὸν λαιμὸν, as p. 505), it is not thee that he hath done any harm to, but himself that he hath butchered. And he will witness what I say who was first taken off thus by a brother’s hand. For he went away to the haven without a billow, having gained a glory that dieth not away; but the other lived a life worse than any death, groaning, and trembling, and in his body bearing about the accusation of what he had done. Let us not follow after this then, but that. For he that hath ill done him, has not an evil that taketh up its constant abode with him, since he is not the parent of it; but as he received it from others, he makes it good by his patient endurance. But he that doeth ill, hath the well of the mischief in himself. Was not Joseph in prison, but the harlot that plotted against him in a fine and splendid house? Which then wouldest thou wish to have been? And let me not hear yet of the requital, but examine the things that had taken place by themselves. For in this way thou wilt rate Joseph’s prison infinitely above the house with the harlot in it. For if you were to see the souls of them both, you would find the one full of enlargement and boldness, but that of the Egyptian woman in straitness, shame, dejection, confusion, and great despondency. And yet she seemed to conquer; but this was no real victor. Knowing all this then, let us fit ourselves for bearing ills, even that we may be freed from bearing ills, and may attain to the blessings to come. Which that we may all attain to, God grant, by the grace and love toward man, etc.

Homily XXIII on Rom. xiii. 1.

Homily XXIII.

Rom. 13:1

“Let every soul be subject unto the higher powers.”

Of this subject he makes much account in other epistles also, setting subjects under their rulers as household servants are under their masters. And this he does to show that it was not for the subversion of the commonwealth that Christ introduced His laws, but for the better ordering of it, and to teach men not to be taking up unnecessary and unprofitable wars. For the plots that are formed against us for the truth’s sake are sufficient and we have no need to be adding temptations superfluous and unprofitable. And observe too how well-timed his entering upon this subject is. For when he had demanded that great spirit of heroism, and made men fit to deal either with friends or foes, and rendered them serviceable alike to the prosperous and those in adversity and need, and in fact to all, and had planted a conversation worthy of angels, and had discharged anger, and taken down recklessness, and had in every way made their mind even, he then introduces his exhortation upon these matters also. For if it be right to requite those that injure us with the opposite, much more is it our duty to obey those that are benefactors to us. But this he states toward the end of his exhortation, and hitherto does not enter on these reasonings which I mention, but those only that enjoin one to do this as a matter of debt. And to show that these regulations are for all, even for priests, and monks, and not for men of secular occupations only, he hath made this plan at the outset, by saying as follows: “let every soul be subject unto the higher powers,” if thou be an Apostle even, or an Evangelist, or a Prophet, or anything whatsoever, inasmuch as this subjection is not subversive of religion. And he does not say merely “obey,” but “be subject.” And the first claim such an enactment has upon us, and the reasoning that suiteth the faithful, is, that all this is of God’s appointment.

“For there is no power,” he says, “but of God.” What say you? it may be said; is every ruler then elected by God? This I do not say, he answers. Nor am I now speaking about individual rulers, but about the thing in itself. For that there should be rulers, and some rule and others be ruled, and that all things should not just be carried on in one confusion, the people swaying like waves in this direction and that; this, I say, is the work of God’s wisdom. Hence he does not say, “for there is no ruler but of God;” but it is the thing he speaks of, and says, “there is no power but of God.^[36] And the powers that be, are ordained of God.” Thus when a certain wise man saith, “It is by the Lord that a man is matched with a woman” (Prov. 19:14, LXX.), he means this, God made marriage, and not that it is He that joineth together every man that cometh to be with a woman. For we see many that come to be with one another for evil, even by the law of marriage, and this we should not ascribe to God. But as He said Himself, “He which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh.” (Matt. 19:4–5; Gen. 2:24.) And this is what that wise man meant to explain. For since equality of honor does many times lead to fightings, He hath made many governments and forms of subjection; as that, for instance, of man and wife, that of son and father, that of old men and young, that of bond and free,^[37] that of ruler and ruled, that of master and disciple. And why are you surprised in the case of mankind, when even in the body He hath done the same thing? For even here He hath not made all parts of equal honor, but He hath made one less and another greater, and some of the limbs hath He made to rule and some to be ruled. And among the unreasoning creatures one may notice this same principle, as amongst bees, amongst cranes, amongst herds of wild cattle. And even the sea itself is not without this goodly subordination; for there too many of the clans are ranged under one among the fishes, and are led thus as an army, and make long expeditions from home. For anarchy, be where it may, is an evil, and a cause of confusion. After having said then whence governments come, he proceeds, “Whosoever therefore resisteth the power, resisteth the ordinance of God.” See what he has led the subject on to, and how fearful he makes it, and how he shows this to be a matter of debt. For lest the believers should say, You are making us very cheap and despicable, when you put us, who are to enjoy the Kingdom of Heaven, under subjection to rulers, he shows that it is not to rulers, but to God again that he makes them subject in doing this. For it is to Him, that he who subjects himself to authorities is obedient. Yet he does not say this—for instance that it is God to Whom a man who listens to authorities is obedient—but he uses the opposite case to awe them, and gives it a more precise form by saying, that he who listeneth not thereto is fighting with God, Who framed these laws. And this he is in all cases at pains to show, that it is not by way of favor that we obey them, but by way of debt. For in this way he was more likely to draw the governors who were unbelievers to religion, and the believers to obedience. For there was quite a common report in those days (Tert. Ap. 1, 31, 32), which maligned the Apostles, as guilty of a sedition and revolutionary scheme, and as aiming in all they did and said at the subversion of the received institutions. When then you show our common Master giving this in charge to all His, you will at once stop the mouths of those that malign us as revolutionists, and with great boldness will speak for the doctrines of truth. Be not then ashamed, he says, at such subjection. For God hath laid down this law, and is a strong Avenger of them if they be despised. For it is no common punishment that He will exact of thee, if thou disobey, but the very greatest; and nothing will exempt thee, that thou canst say to the contrary, but both of men thou shalt undergo the most severe vengeance, and there shall be no one to defend thee, and thou wilt also provoke God the more. And all this he intimates when he says,

“And they that resist shall receive to themselves damnation.” Then to show the gain of the thing after the fear, he uses reasons too to persuade them as follows:

Rom. 13:3. “For rulers are not a terror to good works, but to the evil.”

For when he has given a deep wound, and stricken them down, he again uses gentler treatment, like a wise physician, who applies soothing medicines, and he comforts them, and says, why be afraid? why shudder? For does he punish a person that is doing well? Or is he terrible to a person who lives in the practice of virtue? Wherefore also he proceeds, “Wilt thou then not be afraid of the power? Do that which is good, and thou shall have praise of the same.” You see how he has made him friends (ᾥκείωσεν) with the ruler, by showing that he even praises him from his throne. You see how he has made wrath unmeaning.

Rom. 13:4. “For he is the minister of God to thee for good.”

So far is he from terrifying thee, he says, that he even praises thee: so far from being a hindrance to thee, that he even works with thee. When then thou hast his praise and his succor, how is it that thou art not in subjection to him? For he maketh virtue easier for thee in other ways also, by chastising the wicked, by benefiting and honoring^[38] the good, and by working together with the will of God. Whence too he has even given him the name of “Minister.”^[39] And consider: I give you counsel to be sober-minded, and he, by the laws, speaks the same language. I exhort you not to be rapacious and grasping. And he sits in judgment in such cases, and so is a worker together with us, and an assistant to us, and has been commissioned by God for this end.^[40] Hence there are both reasons for reverencing him, both because he was commissioned by God, and because it was for such an object. “But if thou do that which is evil, be afraid.” It is not then the ruler that maketh the fear, but our own wickedness.

“For he beareth not the sword in vain.” You see how he hath furnished him with arms, and set him on guard like a soldier, for a terror to those that commit sin. “For he is the minister of God to execute wrath, a revenger upon him that doeth evil.” Now lest you should start off at hearing again of punishment, and vengeance, and a sword, he says again that it is God’s law he is carrying out. For what if he does not know it himself? yet it is God that hath so shaped things (οὕτως ἐτύπωσεν). If then, whether in punishing, or in honoring, he be a Minister, in avenging virtue’s cause, in driving vice away, as God willeth, why be captious against him, when he is the cause of so many good doings, and paves the way for thine too? since there are many who first practised virtue through the fear of God. For there are a duller sort, whom things to come have not such a hold upon as things present. He then who by fear and rewards gives the soul of the majority a preparatory turn towards its becoming more suited for the word of doctrine, is with good reason called “the Minister of God.”

Rom. 13:5. “Wherefore ye must needs be subject, not only for wrath but also for conscience sake.”

What is the meaning of, “not only for wrath?” It means not only because thou dost resist God by not being subject, nor only because thou art procuring great evils for thyself, both from God and the rulers, but also because he is a benefactor to thee in things of the greatest importance, as he procures peace to thee, and the blessings of civil institutions. For there are countless blessings to states through these authorities; and if you were to remove them, all things would go to ruin, and neither city nor country, nor private nor public buildings, nor anything else would stand, but all the world will be turned upside down, while the more powerful devour the weaker. And so even if some wrath were not to follow man’s disobedience, even on this ground thou oughtest to be subject, that thou mayest not seem devoid of conscience and feeling towards the benefactor.

Rom. 12:6. “For, for this cause pay ye tribute also; for they are God’s ministers, attending continually on this very thing.”

Without going one by one into the benefits done to states by the rulers, as that of good order and peace, the other services, as regarding the soldiery, and those over the public business, he shows the whole of this by a single case. For that thou art benefited by him, he means, thou bearest witness thyself, by paying him a salary. Observe the wisdom and judgment of the blessed Paul. For that which seemed to be burdensome and annoying—the system of imposts—this he turns into a proof of their care for men. What is the reason, he means, that we pay tribute to a king? It is not as providing for us? And yet we should not have paid it unless we had known in the first instance that we were gainers from this superintendence. Yet it was for this that from of old all men came to an agreement that governors should be maintained by us, because to the neglect of their own affairs, they take charge of the public,^[41] and on this they spend their whole leisure, whereby our goods also are kept safe. After saying then what the external goods are, he again averts to the former line of argument (for in this way he was more likely to attract the believer to him), and he shows again that this is God’s decree, and on it he makes his advice rest finally, in these words, “they are God’s ministers.” Then to show the pains they take, and their hard life, he proceeds,

“Waiting continually upon this very thing.”

For this is their life, this their business, that thou mayest enjoy peace. Wherefore in another Epistle, he bids them not only be subject, but also “pray” in their behalf. And as showing there too that the advantage was common to all, he adds, “that we may lead a quiet and peaceable life in all things.”^[42] (1 Tim. 2:1–2.) For it is in no small degree that they contribute to the settled state of the present life, by keeping guard, beating off enemies, hindering those who are for sedition in the cities, putting an end to differences among any. For do not tell me of some one who makes an ill use of the thing, but look to the good order that is in the institution itself, and you will see the great wisdom of Him who enacted this law from the first.

Rom. 13:7–8. “Render therefore to all their dues; tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor. Owe (or ye owe) no man anything, but to love one another.”

He still keeps upon the same line, bidding them pay them not money only, but honor and fear. And how is it when he said above, “Wilt thou not be afraid of the power? do that which is good;” that he here says “render fear?” He does it meaning exceeding honor, and not the fear which comes from a bad conscience, which he alluded to before. And it is not “give,” that he says, but “render” (or “give back,” ἀπόδοτε), and then adds to it, the “dues.” For it is not a favor that you confer by so doing, since the thing is matter of due. And if you do it not, you will be punished as obstinate. Do not suppose that you are lowering yourself, and detracting from the dignity of your own philosophy, if you rise up at the presence of a ruler, or if you uncover your head. For if he laid these laws down at that time, when the rulers were Gentiles, much more ought this to be done with them now they are believers. But if you mean to say, that you are entrusted with greater privileges, be informed that this is not thy time. For thou art a stranger and a sojourner. A time will be when thou shalt appear brighter than all. Now thy “life is hid with Christ in God. When Christ shall appear, then shall ye also appear with Him in glory” (Col. 3:3–4.) Seek not then in this life of accidents thy change, but even if thou hast to be with fear in a ruler’s presence, do not think that this is unworthy thy noble birth. For so God willeth, that the ruler who has his place marked^[43] by Him, should have his own power. And when he who is conscious of no evil in himself, stands with fear in the judge’s presence, much more will he who doth evil things be affrighted, and thou in this way wilt be the more respected. For it is not from honoring that the lowering of self comes but from dishonoring him. And the ruler will treat thee with greater respect, and he will glorify thy Master owing to this, even if he be an unbeliever. “Owe^[44] no man anything, but to love one another.” Again he has recourse to the mother of good deeds, and the instructress of the things spoken of, who is also productive of every virtue, and says that this is a debt also, not however such as the tribute or the custom, but a continuous one. For he does not wish it ever to be paid off, or rather he would have it always rendered, yet never fully so, but to be always owing. For this is the character of the debt, that one keeps giving and owing always. Having said then how he ought to love, he also shows the gain of it, saying,

“For he that loveth another hath fulfilled the Law.”

And do not, pray, consider even this a favor; for this too is a debt. For thou owest love to thy brother, through thy spiritual relationship. And not for this only, but also because “we are members one of another.” And if love leave us, the whole body is rent in pieces. Love therefore thy brother. For if from his friendship thou gainest so much as to fulfil the whole Law, thou owest him love as being benefited by him.

Rom. 12:9. “For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness,^[45] and any other commandment, is briefly comprehended in this saying, Thou shalt love thy neighbor as thyself.”

He does not say merely it is fulfilled, but “it is briefly comprehended,”^[46] that is, the whole work of the commandments is concisely and in a few words completed. For the beginning and the end of virtue is love. This it has for its root, this for its groundwork, this for its summit. If then it be both beginning and fulfilment, what is there equal to it? But he does not seek love merely, but intense love. For he does not say merely “love thy neighbor,” but, “as thyself.” Hence also Christ said^[47] that “the Law and the Prophets hang upon” it. And in making two kinds of love, see how He has raised this! For after saying that the first commandment is, “Thou shalt love the Lord thy God,” He added a second;^[48] and He did not stay, but added, “like unto it; Thou shalt love thy neighbor as thyself.” What can be equal to this love to man, or this gentleness? That when we were at infinite distance from Him, He brings the love to us into comparison with that toward Himself, and says that “is like unto this.” Hence then, to put the measures of either as nearly the same, of the one He says, “with all thy heart, and with all thy soul,” but of this towards one’s neighbor, He says, “as thyself.” But Paul said, that when this did not exist even the other was of no great profit to us. As then we, when we are fond of any one, say, if you love him, then you love me; so He also to show this saith, “is like unto it;” and to Peter, “If thou lovest Me, feed My sheep.” (John 21:16.)

Rom. 13:10. “Love worketh no ill to his neighbor, therefore love is the fulfilling of the Law.”

Observe how it has both virtues, abstinence from evils (for it “worketh no ill,” he says), and the working of good deeds. “For it is,” he says, “the fulfilling (or filling up) of the Law;” not bringing before us instruction only on moral duties in a concise form, but making the accomplishment of them easy also. For that we should become acquainted with things profitable to us was not all that he was careful for (which is the Law’s care), but also with a view to the doing of them it brought us great assistance; accomplishing not some part of the commandments, but the whole sum of virtue in us. Let us then love one another, since in this way we shall also love God,^[49] Who loveth us. For in the case of men, if you love a man’s beloved, he that loveth him is contentious at it. But here He deemeth thee worthy to share His love, and hateth thee when thou sharest not. For man’s love is laden with envy and grudging;^[50] but God’s is free from all passion, whence also He seeketh for those to share His love. For He says, love thou with Me, and then thyself also will I love the more. You see the words of a vehement lover! If thou love My beloved, then will I also reckon Myself to be greatly beloved of thee. For He vehemently desireth our salvation, and this He showed from of old. Now hear what He saith when He was forming the man, “Let Us make man in Our Image:” and again, “Let Us^[51] make an help meet for him. It is not good for him to be alone.” (Gen. 1:26.) And when he had transgressed, He rebuked him, observe how gently;^[52] and He does not say, Wretch! thou very wretch! after receiving so great benefits, hast thou after all trusted to the devil? and left thy Benefactor, to take up with the evil spirit? But what saith He? “Who told thee that thou art naked, unless thou hast eaten of the Tree, from which alone I commanded thee not to eat?” (Gen. 3:11.) As if a father were to say to a child, who was ordered not to touch a sword, and then disobeyed and got wounded, “How camest thou wounded? Thou camest so by not listening to me.” You see they are the words of a friend rather than a master, of a friend despised, and not even then forsaking. Let us then imitate Him, and when we rebuke, let us preserve this moderation. For even the woman He also rebuketh again with the same gentleness. Or rather what He said was not so much rebuke as admonition and correction, and security against the future. This is why He saith nothing^[53] to the serpent. For he was the designer of the mischiefs, and had it not in his power to put off the accusation on any one else, wherefore He punished him severely: and even here He did not come to a pause, but made the earth also to share in the curse. But if He cast them out of paradise, and condemned them to labor, even for this we ought to adore and reverence Him the most. For since self-indulgence issues in listlessness, He trenches upon the pleasure by building a fort of pain against listlessness, that we may return to the love of Him. And what of Cain’s case? Doth he not meet with the same gentleness? For being by him also insulted, He doth not reproach (same word as insult) in return, but entreats, (or comforts) him, and says, “Why is thy countenance fallen?” (Gen. 4:6.) And yet what he had done allowed of no excuse whatever. And this the younger brother shows. But still even then He doth not rebuke him: but what saith He? “Hast thou sinned: keep peace;” “do so no more.” “To thee shall his turning be, and thou shalt rule over him”^[54] (Gen. 4:7, LXX.), meaning his brother. “For if thou art afraid, lest for this sacrifice,” He means, “I should deprive thee of the preëminence of the first-born, be of good cheer, for the entire command over him do I put into thy hands. Only be thou better, and love him that hath done thee no wrong; for I have an interest in you both. And what maketh Me most glad is, that ye be not at variance one with another.” For as a devoted mother, so doth God do and plan everything to keep one from being torn from another; but that you may get a clearer view, by an example, of my meaning, call to your mind, pray, Rebecca in her trouble, and running about everywhere, when the elder son was at enmity with the younger. For if she loved Jacob, still she did not feel averse to Esau. And therefore she said, Lest by any means “I be deprived of both of you, my children, in one day.” (Gen. 27:45.) Therefore also God upon that occasion said, “Thou hast sinned: be at peace: unto thee shall his turning be” (Gen. 4:7), so repressing the murder beforehand, and aiming at the peace of them both. But when he had murdered him, He did not even then bring His care for him to a close, but again answers the fratricide in gentle terms, saying, “Where is thy brother Abel?” that even now, if he would, he might make a full confession. But he struggled in defence of his former misdeeds, with a greater and sadder shamelessness. But even then God doth not leave him, but again speaks the language of an iujured and despised lover, and says, “The voice of thy brother’s blood crieth unto Me.” (Gen. 4:10.) And again He rebukes the earth with the murderer, turning His wrath off to it, and saying, “Cursed be the earth, which opened her mouth to receive thy brother’s blood” (Gen. 4:2; Gen. 4:11.); and doing like those who lament (ἀνακαλοὕντας), as David also did when Saul was fallen. For he made an address to the mountains which received him as he died, in the words, “Ye mountains of Gilboa, let there fall on you neither rain nor dew, because there were the shields of the mighty cast away.” (2 Sam. 1:21.) And thus God also, as though singing some solitary dirge (μονῳδίαν), saith, “The voice of thy brother’s blood crieth unto Me; and now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand.” And this He said to humble his fiery passion, and to persuade him to love him at least now he was gone. Hast thou extinguished his life? He would say; why dost thou not now extinguish the hatred also? But what doth He do? He loveth both the one and the other, since He made them both. What then?^[55] doth (4 mss. will) He let the murderer go unpunished? Nay, he would but have grown worse. Will He punish him then? Nay, He hath more tenderness than a father. See then how He at once punisheth and also displays, even in this, His love. Or rather, He doth not so much as punish, but only corrects. For He doth not kill him, but only fetters him with trembling, that he may divest himself of the crime, that so at least he may come back to a natural tenderness for the other, and that so at last he may make a truce with him now he hath gone; for He were fain he should not go away to the other world in enmity with him that was deceased. This is the way wherein they that love, when in doing acts of kindness they meet with no love in return, are led on to be vehement and to threaten, not with their will indeed, but led by their love to do this: that at least in this way they may win over those that scorn them. Yet affection of this sort is one of compulsion, and still this even solaces them, through the vehemency of their love. And so punishment itself comes from affection, since unless pained at being hated, they would not choose to punish either. Now observe, how this is what Paul says to the Corinthians. For “who is he” (says he) “that maketh me glad, but the same which is made sorry by me?” (2 Cor. 2:2.) And so when he is going to the full extent of punishment, then he shows his love. Thus the Egyptian woman too, from her vehement love, as vehemently punished Joseph: and she indeed did so for mischief, the love being unchaste; but God for good, since the love was worthy of Him who loved. This is why He does not refuse even to condescend to grosser words, and to speak the names of human passions, and to call Himself jealous. For “I am a jealous God” (Exod. 20:5), He saith, that you may learn the intenseness of the love. Let us then love Him as He would have us: for He sets great store thereby. And if we turn away, He keepeth inviting us, and if we will not be converted, He chasteneth us through His affection, not through a wish to exact punishment of us. And see what He saith in Ezekiel to the city that was beloved, yet had despised Him. “I will bring thy lovers against thee, and will deliver thee into their hands, and they shall stone thee, and shall slay thee, and My jealousy shall be taken away from thee, and I will rest, and I will not trouble Myself any more.” (From Ezek. 16:37–42.) What more than this could a vehement lover have said, when despised by his beloved, and after all again ardently loving her? For God doeth everything that He may be loved by us, and owing to this He spared not even His Son. But we are unbending, and savage. Yet let us become gentle at last, and love God as we ought to love Him, that we may with pleasure enjoy virtue. For if any that hath a beloved wife does not perceive any of the vexations that come day by day, He that loveth with this divine and pure love, only consider what great pleasure he will have to enjoy! For this is, indeed it is, the kingdom of Heaven; this is fruition of good things, and pleasure, and cheerfulness, and joy, and blessedness. Or rather, say as many things as I may, I shall still be unable to give you any such representation of it as should be, but the trial of it alone can give a knowledge of this goodly thing. Wherefore also the Prophet saith, “Delight thyself in the Lord” (Ps. 37:4), and, “Taste and see that the Lord is gracious.” (Ps. 34:8.) Let us then be persuaded, and indulge ourselves in His love. For in this way we shall both see His Kingdom even from out of this life, and shall be living the life of Angels, and while we abide on earth, we shall be in as goodly a condition as they that dwell in heaven; and after our departing hence, shall stand the brightest of beings by the judgment-seat of Christ, and shall enjoy that glory unutterable, which may we all attain unto, by the grace and love toward man of our Lord Jesus Christ. For to Him is the glory forever, Amen.

Homily XXIV on Rom. xiii. 11.

Homily XXIV.

Rom. 13:11

“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.^[56]” (1 Cor. 7:29.) And to the Hebrews again, “For yet a little while, and He that shall come will come, and will not tarry.” (Heb. 10:37.) 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.”^[57] 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. σωτηρία σοι); 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.”

Rom. 13:12. “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 glittering do they make thee: for arms of light are they! What then, is there no necessity for thee to fight? yea, 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.^[58] 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 (μετά παροινίας). 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,

Rom. 13:14. “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.^[59] 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. 8:10.) And again, “That Christ may dwell in the inner man.” (Eph. 3:16–17, 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” (Eph. 1:23): and the Way, and the Husband, and the Bridegroom;—for “I have espoused you as a chaste virgin to one husband,” (2 Cor. 11:2): and a root, and drink, and meat, and life;—for he says, “I live, yet not I, but Christ liveth in me;” (Gal. 2:20) 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. 6:4–5): and a Suppliant;—“For we are ambassadors in Christ’s stead” (2 Cor. 5:20): and an “Advocate to the Father;”—for “He also maketh,” it says, “intercession for us:” (Rom. 8:34) and house and inhabitant;—for He says, “He that abideth in Me and I in Him” (John 15:5): and a Friend; for, “Ye are My friends” (John 15:14): 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 stomach’s sake, and thine often infirmities.” (1 Tim. 5:23.) 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,^[60] 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^[61] 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 (ἑλληνες) 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. 2:11.) 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,^[62] by hymning, in the room of ill-timed 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. 10:31.) 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.^[63] 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 (φορυτὸς) of mischief is the greater. For sorceries^[64] 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 (ἐνεδύσατο) 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 9:58.) This do thou also aim after.^[65] 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 (πρύμνῃ, here πρώρας) part of the ship.” (Mark 4:38.) 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 (καταμαθὼν) 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 on Rom. xiv. 1, 2.

Homily XXV.

Rom. 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.^[66] Others again were farther advanced, (τελειότεροι) 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 (ὁμολογίας εἰς) 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^[67] 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 (ἀσθενοὕντα), he points out that he is not healthy (ἄρρωστον). 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.”^[68] 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.^[69] You see how in 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 (καιρίαν, used hyperbolically), he comforts him again in these words,

Rom. 14:3. “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 yet 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.

Rom. 14:4. “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 (ἄγκων, throttle) him and annoy him?

Rom. 14:5. “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.^[70] 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, περισπούδαστον) task to be always making a trouble about these things. Yet it was not a very desirable task, not in 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” (Col. 2:16), and, “let no man beguile you of your reward.” (Col. 2:18.) 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:

Rom. 14:6. “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 man 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 it 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,

Rom. 14:7–8. “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 from 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?

Rom. 14:9. “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, οἰκονομίας)? 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. Exod. 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^[71] 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,

Rom. 14:10. “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.”

Rom. 14:11–12. “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^[72] 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,

Rom. 14:13. “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 Kgs. 21:23; 1 Kgs. 21:25; 1 Kgs. 21:29.) And therefore thou, when thou art the author of destruction to others, wilt suffer more severely^[73] 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!” Are these then mere words? and was not that rich man punished for despising Lazarus? Are not the foolish^[74] 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” (Matt. 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^[75] true, that “their worm shall not die, nor their fire be quenched?”^[76] (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,^[77] 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:^[78] 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;^[79] men’s hearts failing them for fear.” (Luke 21:24–26.) “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^[80] for repentance. Why then does He not take vengeance upon all in the next world?^[81] 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 men? 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,^[82] 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,^[83] 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?^[84] not done things even without number for thy salvation’s sake? Gave He thee not the laver of Regeneration, and forgave He not all thy former sins? Hath He not after this forgiveness, and the laver, 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^[85] to thee? Hear then what He hath enjoined: “If thou forgive thy neighbor, I also will forgive thee” (Matt. 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.” (Isa. 1:17–18.) What labor is there here? “Tell thy sins, that thou mayest be justified.” (Isa. 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,^[86] 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?” (Matt. 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,^[87] 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 (διασύροντες) from those awful things, and relaxing the vigor^[88] 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 from 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.

Homily XXVI on Rom. xiv. 14.

Homily XXVI.

Rom. 14:14

“I know, and am persuaded by (Gr. in) the Lord Jesus, that there is nothing unclean of itself, but to him that esteemeth anything to be unclean, to him it is unclean.”

After first rebuking the person who judgeth his brother, and moving him to leave off this reproaching, he then explains himself further upon the doctrinal part, and instructs in a dispassionate tone the weaker sort, displaying in this case too a great deal of gentleness. For he does not say he shall be punished, nor anything of the sort, but merely disburdens him of his fears in the matter, and that with a view to his being more easily persuaded with what he tells him; and he says, “I know, and am persuaded.” And then to prevent any of those who did not trust him (or “believe,” τὥν οὐ πιστὥν) saying, And what is it to us if thou art persuaded? for thou art no trustworthy evidence to be set in competition with so great a law, and with oracles brought down from above, he proceeds, “in the Lord.” That is, as having learned from Him, as having my confidence from Him. The judgment then is not one of the mind of man. What is it that thou art persuaded of and knowest? Tell us. “That there is nothing unclean of itself.” By nature, he says, nothing is unclean but it becomes so by the spirit in which a man uses it. Therefore it becomes so to himself only, and not to all. “For to him that esteemeth anything to be unclean, to him it is unclean.” What then? Why not correct thy brother, that he may think it not unclean? Why not with full authority call him away from this habit of mind and conception of things, that he may never make it common? My reason is, he says, I am afraid to grieve him. Wherefore he proceeds,

Rom. 14:15. “But if thy brother be grieved with thy meat, now walkest thou not charitably.”

You see how far, for the present, he goes in affection for him, showing that he makes so great account of him, that with a view not to grieve him he does not venture even to enjoin things of great urgency, but by yieldingness would rather draw him to himself, and by charity. For even when he has freed him of his fears, he does not drag him and force him, but leaves him his own master. For keeping a person from meats is no such matter as overwhelming with grief.^[89] You see how much he insists upon charity. And this is because he is aware that it can do everything. And on this ground he makes somewhat larger demand upon them. For so far he says from its being proper for them to distress you at all, they ought even, if need be, not to hesitate at condescending to you. Whence he proceeds to say, “Destroy not him with thy meat, for whom Christ died.” Or dost thou not value thy brother enough even to purchase his salvation at the price of abstinence from meats? And yet Christ refused not to become a slave, nor yet to die for him; but thou dost not despise even food, that thou mayest save him. And yet with it all Christ was not to gain all, yet still He died for all; so fulfilling His own part. But art thou aware that by meat thou art overthrowing him in the more important matters, and yet makest a disputing? And him who is the object of such care unto Christ, dost thou consider so contemptible, and dishonor one whom He loveth? Yet He died not for the weak only, but even for an enemy. And wilt not thou refrain from meats even, for him that is weak? Yet Christ did what was greatest even, but thou not even the less. And He was Master, thou a brother. These words then were enough to tongue-tie him. For they show him to be of a little spirit, and after having the benefit of great things from God, not to give in return even little ones.

Rom. 14:16–17. “Let not then your good be evil spoken of. For the kingdom of God is not meat and drink.”

By their “good,” he means here either their faith, or the hope of rewards hereafter, or the perfectness of their religious state.^[90] For it is not only that you fail to profit your brother, he means, but the doctrine itself, and the grace of God, and His gift, you cause to be evil spoken of. Now when thou fightest, when thou quarrellest, when thou art vexatious, when thou makest schism in the Church, and reproachest thy brother, and art distant with him, those that are without will speak evil of you. And so good is so far from coming of this, that just the opposite is the case. For your good is charity, love of the brotherhood, being united, being bound together, living at peace, living in gentleness (ἐπιεικείας). He again, to put an end to his fears and the other’s disputatiousness, says, “For the kingdom of God is not meat and drink.” Is it by these, he means, that we are to be approved? As he says in another passage too,^[91] “Neither if we eat are we the better, neither if we eat not are we the worse.” And he does not need any proof, but is content with stating it. And what he says is this, If thou eatest, does this lead thee to the Kingdom? And this was why, by way of satirizing them as mightily pleased with themselves herein, he said, not “meat” only, but “drink.” What then are the things that do bring us here? “Righteousness, and peace, and joy,” and a virtuous life, and peace with our brethren (whereto this quarrelsomeness is opposed), the joy from unanimity, which this rebuking puts an end to. But this he said not to one party only, but to both of them, it being a fit season for saying it to both. Then as he had mentioned peace and joy, but there is a peace and joy over bad actions also, he adds, “in the Holy Ghost.” Since he that ruins his brother, hath at once subverted peace, and wronged joy, more grievously than he that plunders money. And what is worse is, that Another saved him, and thou wrongest and ruinest him. Since then eating, and the supposed perfect state, does not bring in these virtues, but the things subversive of them it does bring in, how can it be else than right to make light of little things, in order to give firmness to great ones? Then since this rebuking took place in some degree out of vanity, he proceeds to say,

Rom. 14:18. “For he that in these things serveth Christ, is acceptable to God, and approved of men.”

For they will not admire thee so much for thy perfect state, as all will for peace and amity. For this is a goodly thing, that all will have the benefit of, but of that not one even will.

Rom. 14:19. “Let us therefore follow after the things which make for peace, and things wherewith one may edify one another.”

This applies to the other, that he may grow peaceable. But the other to the latter too, that he may not destroy his brother. Still he has made both apply to either again, by saying, “one another,” and showing that without peace it is not easy to edify.

Rom. 14:20. “For meat destroy not the work of God.”

Giving this name to the salvation of a brother, and adding greatly to the fears, and showing that he is doing the opposite of that he desires.^[92] For thou, he says, art so far from building up as thou intendest, that thou dost even destroy, and that a building too not of man but of God, and not for any great end either, but for a trivial thing. For it was “for meat,” he says. Then lest so many indulgences should confirm the weaker brother in his misconception, he again becomes doctrinal, as follows,

“All things indeed are pure, but it is evil for that man who eateth with offence.”

Who does it, that is, with a bad conscience. And so if you should force him, and he should eat, there would be nothing gained. For it is not the eating that maketh unclean, but the intention with which a man eats. If then thou dost not set that aright, thou hast done all to no purpose, and hast made things worse: for thinking a thing unclean is not so bad as tasting it when one thinks it unclean. Here then you are committing two errors, one by increasing his prejudice through your quarrelsomeness, and another by getting him to taste of what is unclean. And so, as long as you do not persuade him, do not force him.

Rom. 14:21. “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak.”

Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised (Acts 16:3), when he was shorn (Acts 18:18), when he sacrificed that Jewish sacrifice. (Acts 21:26, see p. 126). And he does not say to the man “do so,” but he states it in the form of a sentiment to prevent again making the other, the weaker man, too listless. And what are his words? “It is good not to eat flesh.” And why do I say flesh? if it be wine, or any other thing of the sort besides, which gives offence, refrain. For nothing is so important as thy brother’s salvation. And this Christ shows us, since He came from Heaven, and suffered all that He went through, for our sakes. And let me beg you to observe, how he also drives it home upon the other, by the words “stumbleth, or is offended, or is made weak.” And do not tell me (he means) that he is so without reason but, that thou hast power to set it right. For the other has a sufficient claim to be helped in his weakness, and to thee this were no loss, not being a case of hypocrisy (Gal. 2:13), but of edification and economy. For if thou force him, he is at once destroyed, and will condemn thee, and fortify himself the more in not eating. But if thou condescend to him, then he will love thee, and will not suspect thee as a teacher, and thou wilt afterwards gain the power of sowing imperceptibly in him the right views. But if he once hate thee, then thou hast closed the entrance for thy reasoning. Do not then compel him, but even thyself refrain for his sake, not refraining from it as unclean, but because he is offended, and he will love thee the more. So Paul also advises when he says, “It is good not to eat flesh,” not because it was unclean, but because the brother is offended and is weak.

Rom. 14:22. “Hast thou faith? have it to thyself.”

Here he seems to me to be giving a gentle warning to the more advanced on the score of vanity. And what he says is this, Dost thou wish to show me that thou art perfect, and fully furnished? Do not show it to me, but let thy conscience suffice. And by faith, he here means that concerned not with doctrines, but with the subject in hand. For of the former it says, “With the mouth confession is made unto salvation” (Rom. 10:10); and, “Whosoever shall deny Me before men, him will I also deny.”^[93] (Luke 9:26.) For the former by not being confessed, ruins us; and so does this by being confessed unseasonably. “Happy is he that condemneth not himself in the thing which he alloweth.”^[94] Again he strikes at the weaker one, and gives him (i.e. the stronger) a sufficient crown, in that of his conscience. Even if no man see, that is, thou art able to be happy in thyself. For after saying, “Have it to thyself,” to prevent his thinking this a contemptible tribunal, he tells him this is better to thee than the world.^[95] And if all accuse thee, and thou condemn not thyself, and thy conscience lay no charge against thee, thou art happy. But this is a statement he did not make to apply to any person whatever. For there are many that condemn not themselves, and yet are great transgressors: and these are the most miserable of men. But he still keeps to the subject in hand.

Rom. 14:23. “And he that doubteth is condemned if he eat.”

Again, it is to exhort him to spare the weaker, that he says this. For what good is it if he eat in doubt, and condemn himself? For I approve of him, who both eateth, and doeth it not with doubting. See how he induces him not to eating only, but to eating with a good conscience too. Then he mentions likewise the reason why he is condemned continuing in these words,

“Because he eateth not of faith.” Not because it is unclean, but because it is not of faith. For he did not believe that it is clean, but though unclean he touched it. But by this he shows them also what great harm they do by compelling men, and not persuading them, to touch things which had hitherto appeared unclean to them, that for this at all events they might leave rebuking. “For whatsoever is not of faith is sin.” For when a person does not feel sure, nor believe that a thing is clean, how can he do else than sin? Now all these things have been spoken by Paul of the subject in hand, not of everything. And observe what care he takes not to offend any; and he had said before, “If thy brother be grieved with thy meat, now walkest thou not charitably.” But if one should not grieve him, much less ought one to give him offence. And again, “For meat destroy not the work of God.” For if it were a grievous act of iniquity to throw down a Church, much more so is it to do so to the spiritual Temple. Since a man is more dignified than a Church: for it was not for walls that Christ died, but for these temples.

Let us then watch our own conduct on all sides, and afford to no one ever so little handle. For this life present is a race-course and we ought to have thousands of eyes (Hilary in Ps. 19) on every side, and not even to fancy that ignorance will be an adequate excuse. For there is such a thing, there certainly is, as being punished for ignorance, when the ignorance is inexcusable. Since the Jews too were ignorant, yet not ignorant in an excusable way. And the Gentiles were ignorant, but they are without excuse. (Rom. 1:20.) For when thou art ignorant of those things which it is not possible to know, thou wilt not be subject to any charge for it: but when of things easy and possible, thou wilt be punished with the utmost rigor. Else if we be not excessively supine, but contribute our own share to its full amount, God will also reach forth His hand unto us in those things which we are ignorant of. And this is what Paul said to the Philippians likewise. “If in anything ye be otherwise minded, God shall reveal even this unto you.” (Phil. 3:15.) But when we are not willing to do even what we are masters of, we shall not have the benefit of His assistance in this either. And this was the case with the Jews too. “For this cause,” He says, “speak I unto them in parables, because seeing they see not.” (Matt. 13:13.) In what sense was it that seeing they saw not? They saw devils cast out, and they said, He hath a devil. They saw the dead raised, and they worshipped not, but attempted to kill Him. But not of this character was Cornelius. (Matt. 12:24.) For this reason then, when he was doing the whole of his duty with sincerity, God added unto him that which was lacking also. Say not then, how came God to neglect such and such a one who was no formalist (ἄπλαστος) and a good man, though a Gentile? For in the first place no man can possibly know for certain whether a person is no formalist,^[96] but He only who “formed (πλάσαντι) the hearts severally.” (Ps. 33:15, LXX.) And then there is this to be said too, that perchance (πολλάκις) such an one was neither thoughtful nor earnest. And how, it may be said, could he, as being very uninformed? (ἄπλαστος.) Let me beg you to consider then this simple and single-hearted man, and take notice of him in the affairs of life, and you will see him a pattern of the utmost scrupulousness, such that if he would have shown it in spiritual matters he would not have been overlooked: for the facts of the truth are clearer than the sun. And wherever a man may go, he might easily lay hold of his own salvation, if he were minded, that is, to be heedful, and not to look on this as a by-work. For were the doings shut up into Palestine, or in a little corner of the world? Hast thou not heard the prophet say, “All shall know Me from the least even to the greatest?” (Jer. 31:34; Heb. 8:11.) Do not you see the things themselves uttering the truth? How then are these to be excused, seeing as they do the doctrine of the truth spread far and wide, and not troubling themselves, or caring to learn it? And dost thou require all this, it is asked, of a rude savage? Nay not of a rude savage only, but of any who is more savage than men of the present day. For why is it, pray, that in matters of this world he knows how to answer when he is wronged, and to resist when he has violence done him, and do and devise everything to prevent his ever having his will thwarted even in the slightest degree; but in spiritual concerns he has not used this same judgment? And when a man worships a stone, and thinks it a god, he both keeps feasts to it, and spends money on it, and shows much fear towards it, and in no case becomes listless from his simpleness. But when he has to seek to the very and true God, do you then mention singleness and simpleness to me? These things are not so, assuredly they are not! For the complaints are those of mere listlessness. For which do you think the most simple and rude, those in Abraham’s day or those now? (Josh. 24:2.) Clearly the former. And when that it was easiest to find religion out now or then? Clearly now. For now the Name of God is proclaimed even by all men, and the Prophets have preached, the things come to pass, the Gentiles been convinced.^[97] (Gen. 32:29; Judg. 13:18.) But at that day the majority were still in an uninstructed state, and sin was dominant. And there was no law to instruct, nor prophets, nor miracles, nor doctrine, nor multitude of men acquainted with it, nor aught else of the kind, but all things then lay as it were in a deep darkness, and a night moonless and stormy. And yet even then that wondrous and noble man, though the obstacles were so great, still knew God and practised virtue, and led many to the same zeal; and this though he had not even the wisdom of those without.^[98] For how should he, when there were no letters even yet invented? Yet still he brought his own share in, and God joined to bring in what was lacking to him. For you cannot say even this, that Abraham received his religion from his fathers, because he (Terah, see Josh. 24:2.) was an idolater. But still, though he was from such forefathers and was uncivilized, and lived among uncivilized people, and had no instructor in religion, yet he attained to a knowledge of God, and in comparison with all his descendants, who had the advantage both of the Law and the Prophets, he was so much more illustrious as no words can express. Why was it then? It was because in things of this world he did not give himself any great anxiety, but in things of the spirit he applied his whole attention. (In Gen. Hom. 33, etc.) And what of Melchizedek? was not he also born about those times, and was so bright as to be called even a priest of God? (In Gen. Hom. 35, 36.) For it is impossible in the extreme, that the sober-minded (νήφοντα) should ever be overlooked. And let not these things be a trouble to us, but knowing that it is the mind with which in each case the power lies, let us look to our own duties, that we may grow better. Let us not be demanding an account of God or enquire why He let such an one alone, but called such an one. For we are doing the same as if a servant that had given offence were to pry into his master’s housekeeping. Wretched and miserable man, when thou oughtest to be thoughtful about the account thou hast to give, and how thou wilt reconcile thy master, dost thou call him to account for things that thou art not to give an account of, passing over those things of which thou art to give a reckoning?^[99] What am I to say to the Gentile? he asks. Why, the same that I have been saying. And look not merely to what thou shalt say to the Gentile, but also to the means of amending thyself.^[100] When he is offended by examining into thy life, then consider what thou wilt say. For if he be offended, thou wilt not be called to a reckoning for him, but if it be thy way of life by which he is injured, thou wilt have to undergo the greatest danger. When he seeth thee philosophizing about the kingdom, and fluttering at the things of this life, and at once afraid about hell, and trembling at the calamities of this life, then lay it to mind. When he sees this, and accuses thee, and says, If thou art in love with the Kingdom, how is it thou dost not look down upon the things of this life? If thou art expecting the awful judgment, why dost thou not despise the terrors of this world? If thou hopest for immortality, why dost thou not think scorn of death? When he says this, be thou anxious what defence thou wilt make. When he sees thee trembling at the thought of losing thy money, thee that expectest the heavens, and exceedingly glad about a single penny, and selling thy soul again for a little money, then lay it to mind. For these are the things, just these, that make the Gentiles stumble. And so, if thou art thoughtful about his salvation, make thy defence on these heads, not by words, but by actions. For it is not through that question that anybody ever blasphemed God, but through men’s bad lives it is, that there are thousands of blasphemies in all quarters. Set him right then. For the Gentile will next ask thee, How am I to know that God’s commands are feasible? For thou that art of Christian extraction, and hast been brought up in this fine religion, dost not do anything of the kind. And what will you tell him? You will be sure to say, I will show you others that do; monks that dwell in the deserts. And art thou not ashamed to confess to being a Christian, and yet to send to others, as unable to show that you display the temper of a Christian? For he also will say directly, What need have I to go to the mountains, and to hunt up the deserts? For if there is no possibility for a person who is living in the midst of cities to be a disciple, this is a sad imputation on this rule of conduct, that we are to leave the cities, and run to the deserts. But show me a man who has a wife, and children, and family, and yet pursueth wisdom. What are we then to say to all this? Must we not hang down our heads, and be ashamed? For Christ gave us no such commandment; but what? “Let your light shine before men” (Matt. 5:16), not mountains, and deserts, and wildernesses, and out-of-the-way places. And this I say, not as abusing those who have taken up with the mountains, but as bewailing those that dwell in cities, because they have banished virtue from thence. Wherefore I beseech you let us introduce the discipline they have there here also, that the cities may become cities indeed. This will improve the Gentile. This will free him from countless offences. And so if thou wouldest set him free from scandal, and thyself enjoy rewards without number, set thy own life in order, and make it shine forth upon all sides, “that men may see your good works, and glorify your Father which is in heaven.” For so we also shall enjoy that unutterable and great glory, which God grant that we may all attain to, by the grace and love toward man, etc.

Homily XXVII on Rom. xiv. 25-27.

Homily XXVII.

Rom. 14:25–27

“Now to Him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and (mss. τεwhich Sav. omits) by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, to Him be glory through Jesus Christ our Lord. Amen.”^[101]

It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. And this he does here also. But the connection is as follows: “To Him that is of power to stablish you, be glory for ever. Amen.” For he again clings to those weak brethren, and to them he directs his discourse. For when he was rebuking, he made all share his rebuke; but now, when he is praying, it is for these that he wears the attitude of a suppliant. And after saying, “to stablish,” he proceeds to give the mode of it, “according to my Gospel;” and this was what one would do to show that as yet they were not firmly fixed, but stood, though with wavering. Then to give a trustworthiness to what he says, he proceeds, “and the preaching of Jesus Christ;” that is, which He Himself preached. But if He preached it, the doctrines are not ours, but the laws are of Him. And afterwards, in discussing the nature of the preaching, He shows that this gift is one of much benefit, and of much honor; and this he first proves from the person of the declarer thereof, and then likewise from the things declared. For it was glad tidings. Besides, from His not having made aught of them known to any before us. And this he intimates in the words, “according to the revelation of the mystery.” And this is a sign of the greatest friendliness, to make us share in the mysteries, and no one before us. “Which was kept secret since the world began, but now is made manifest.” For it had been determined long ago, but was only manifested now. How was it made manifest? “By the Scriptures of the Prophets.” Here again he is releasing the weak person from fear. For what dost thou fear? is it lest^[102] thou depart from the Law? This the Law wishes, this it foretold from of old. But if thou pryest into the cause of its being made manifest now, thou art doing a thing not safe to do, in being curious about the mysteries of God, and calling Him to account. For we ought not with things of this nature to act as busybodies, but to be well pleased and content with them. Wherefore that he might himself put a check upon a spirit of this sort, he adds, “according to the commandment of the everlasting God, for the obedience of faith.” For faith requires obedience, and not curiosity. And when God commands, one ought to be obedient, not curious. Then he uses another argument to encourage them, saying “made known to all nations.” That is, it is not thou alone but the whole world that is of this Creed, as having had not man, but God for a Teacher. Wherefore also he adds, “through Jesus Christ.” But it was not only made known, but also confirmed. Now both are His work. And on this ground too the way it is to be read is,^[103] “Now to Him that is of power to stablish you through Jesus Christ;” and, as I was saying, he ascribes them both to Him; or rather, not both of these only, but the glory belonging (or ascribed, Gr. τὴν εἰς) to the Father also. And this too is why he said, “to Whom be glory forever, Amen.” And he uses a doxology again through awe at the incomprehensibleness of these mysteries. For even now they have appeared, there is no such thing as comprehending them by reasonings, but it is by faith we must come to a knowledge of them, for in no other way can we. He well says, “To the only wise God.” For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then wilt thou learn His wisdom;—when thou seest that which neither Angels nor Archangels knew, they of the Gentiles learnt on a sudden through Jesus. (2 mss. add “then wilt thou know His power.”) Right then is it to admire His wisdom, and to give Him glory! But thou keepest dwelling over little things, still sitting under the shadow. And this is not much like one that giveth glory. For he who has no confidence in Him, and no trust in the faith, does not bear testimony to the grandeur of His doings. But he himself offers glory up in their behalf, in order to bring them also to the same zeal. But when you hear him say, “to the only wise God,” think not that this is said in disparagement of the Son. For if all these things whereby His wisdom is made apparent were done (or made, see John 1:3) by Christ, and without Him no single one, it is quite plain that he is equal in wisdom also. What then is the reason of his saying “only?” To set Him in contrast with every created being. After giving the doxology^[104] then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows:

Rom. 15:1. “We then that are strong, ought”—it is “we ought,” not “we are so kind as to.” What is it we ought to do?—“to bear the infirmities of the weak.”

See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the “infirmities of the weak,” so drawing him and bending him to mercy. As in another place too he says, “Ye that are spiritual restore such an one.” (Gal. 6:1.) Art thou become powerful? Render a return to God for making thee so. But render it thou wilt if thou settest the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying “we ought to bear,” he adds, “and not to please ourselves.”^[105]

Rom. 15:2. “Let every one of us please his neighbor for his good to edification.”

But what he says is this. Art thou powerful? Let the weak have trial of thy power. Let him come to know thy strength; please him. And he does not barely say please, but for his good, and not barely for his good, lest the advanced person should say, See I am drawing him to his good! but he adds, “to edification.” And so if thou be rich or be in power, please not thyself, but the poor and the needy, because in this way thou wilt at once have true glory to enjoy, and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is abiding, if thou do it to edification. Wherefore of all men he requires this. For it is not this and that person that is to do it, but “each of you.” Then since it was a great thing he had commanded them, and had bidden them even relax their own perfectness in order to set right the other’s weakness; he again introduces Christ, in the following words:

Rom. 15:3. “For even Christ pleased not Himself.”

And this he always does. For when he was upon the subject of alms, he brought Him forward and said, “Ye know the grace of the Lord, that though He was rich, yet for our sakes he became poor.” (2 Cor. 8:9.) And when he was exhorting to charity, it was from Him that he exhorted in the words “As Christ also loved us.” (Eph. 5:25.) And when he was giving advice about bearing shame and dangers, he took refuge in Him and said, “Who for the joy that was set before Him endured the Cross, despising the shame.” (Heb. 12:2). So in this passage too he shows how He also did this, and how the prophet proclaimed it from of old. Wherefore also he proceeds:

“The reproaches of them that reproached Thee fell upon Me.” (Ps. 69:9.) But what is the import of, “He pleased not Himself?” He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, “He emptied Himself?” (Phil. 2:7.) It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, “If Thou be the Son of God, come down from the Cross.” (Matt. 27:40). And, “He saved others, Himself He cannot save.” (Matt. 27:42). Hence he mentions a circumstance which was available for his present subject, and proves much more than he undertook to do; for he shows that it was not Christ alone that was reproached, but the Father also. “For the reproaches of them that reproached Thee fell,” he says, “upon Me.” But what he says is nearly this, What has happened is no new or strange thing. For they in the Old Testament who came to have a habit of reproaching Him, they also raved against His Son. But these things were written that we should not imitate them. And then he supplies (Gr. anoints) them for a patient endurance of temptations.

Rom. 15:4. “For whatsoever things were written aforetime,” he says, “were written for our learning, that we, through patience and comfort of the Scriptures, might have hope.”

That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures. Then he again brings his discourse into the form of prayer, and says,

Rom. 15:5. “Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus.”

For since he had given his own advice, and had also urged the example of Christ, he added the testimony of the Scriptures also, to show that with the Scripture Himself giveth patience also. And this is why he said, “Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus.” For this is what love would do, be minded toward another even as toward himself. Then to show again that it is not mere love that he requires, he adds, “according to Christ Jesus.” And this he does, in all places, because there is also another sort of love. And what is the advantage of their agreeing?

Rom. 15:6. “That ye may with one mind,” he says, “and one mouth, glorify God, even the Father of our Lord Jesus Christ.”

He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord. Then again from this point he keeps to the same exhortation as before, and says,

Rom. 15:7. “Wherefore receive ye one another, as Christ also received us, to the glory of God.”

The example again is as before, and the gain unspeakable. For this is a thing that doth God especial glory, the being closely united. And so if even against thy will (Field “being grieved for His sake,” after Savile, but against mss.) and for His sake, thou be at variance with thy brother, consider that by putting an end to thine anger thou art glorifying thy Master, and if not on thy brother’s account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds,^[106] and when addressing His Father he said, “By this shall all men know that Thou hast sent Me, if they be one.” (John 17:21.)

Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with thee, do not thou break also. Nor give utterance to that cold saying, “Him I love that loveth me; if my right eye does not love me, I tear it out.” For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love thee, then display the more love, that thou mayest draw him to thee. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loveth, does pay thee a recompense. But he that is loved and loveth not, hath made God a debtor to thee in his own room. And besides, when he loves thee he needs not much pains; but when he loves thee not, then he stands in need of thy assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which hath become chilled. But suppose he will not be warmed, “what then?” is the reply. Continue to do thy own part. “What if he grow more perverse?” He is but procuring to thee so much greater return, and shows thee so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples (“For hereby,” He says, “shall all men know that ye are My disciples, if ye love one another”), (John 13:35) consider how great an one loving one that hates us must be. For thy Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, “They that are whole need not a physician, but they that are sick.” (Matt. 9:12.) And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says.^[107] Say not then, I get hated, and that is why I do not love. For this is why thou oughtest to love most. And besides, it is not in the nature of things for a man who loves to be soon hated, but brute as a person may be, he loves them that love him. For this He says the heathens and the publicans do. (Matt. 5:46.) But if every one loves those that love him, who is there that would not love those who love while they are hated? Display then this conduct, and cease not to use this word, “Hate me as much as you may, I will not leave off loving thee,” and then thou wilt humble his quarrelsomeness, and cast out all coldness.^[108] For this disorder comes either from excessive heat (φλεγμονἥς, inflammation), or from coldness; but both of these is the might of love wont to correct by its warmth. Did you never see those who indulge a base love beaten, spit upon, called names, ill-treated in a thousand ways by those fornicatresses? What then? Do the insults break off this love? In no wise: they even kindle it the more. And yet they who do these things, besides being harlots, are of a disreputable and low grade. But they who submit to it, have often illustrious ancestors to count up, and much other nobility to boast of. Yet still none of these things break the tie, nor keep them aloof from her whom they love. And are we not ashamed then to find what great power the love of the devil (v. p. 520) and the demons hath, and not to be able to display as much in the love according to God? Dost thou not perceive that this is a very great weapon against the devil? Do you not see, that that wicked demon stands by, dragging to himself the man thou hatest, and desiring to snatch away the member? And dost thou run by, and give up the prize of the conflict? For thy brother, lying between you, is the prize. And if thou get the better, thou receivest a crown; but if thou art listless, thou goest away without a crown. Cease then to give utterance to that satanical saying, “if my eye hates me, I cannot see it.”^[109] For nothing is more shameful than this saying, and yet the generality lay it down for a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish.^[110] Therefore I am indeed quite grieved that the doings of vice are held to be those of virtue, that looking down on men, and despising them, should seem to be honorable and dignified. And this is the devil’s greatest snare, to invest iniquity with a good repute, whereby it becomes hard to blot out. For I have often heard men taking credit to themselves at their not going near those who are averse to them. And yet thy Master found a glory in this. How often do not men despise (διέπτυσαν) Him? how often show aversion to Him? Yet He ceaseth not to run unto them. Say not then that “I cannot bear to come near those that hate me,” but say, that “I cannot bear to despise (διαπτύσαι) those that despise me.” This is the language of Christ’s disciple, as the other is of the devil’s. This makes men honorable and glorious, as the other doth shameful and ridiculous. It is on this ground we feel admiration for Moses, because even when God said, “Let Me alone, that I may destroy them in Mine anger,” (Exod. 32:10) he could not bear to despise those who had so often shown aversion to him, but said, “If thou wilt forgive them their trespass, forgive it; else blot out me also.” (Exod. 32:32.) This was owing to his being a friend of God, and a copyer of Him. And let us not pride ourselves in things for which we ought to hide our faces. Nor let us use the language of these lewd fellows, that are the scum of men, I know how to scorn (καταπτύσαι, spit at) thousands. But even if another use it, let us laugh him down, and stop his mouth for taking a delight in what he ought to feel ashamed of. What say you, pray, do you scorn a man that believes, whom when unbelieving Christ scorned not? Why do I say scorned not? Why He had such love towards him, when he was vile and unsightly, as even to die for him. He then so loved, and that such a person, and do you now, when he has been made fair and admirable, scorn him; now he is made a member of Christ, and hath been made thy Master’s body? Dost thou not consider what thou art uttering, nor perceive what thou art venturing to do? He hath Christ as a Head, and a Table, and a Garment, and Life, and Light, and a Bridegroom, and He is everything to him, and dost thou dare to say, “this fellow I despise?” and not this only, but thousands of others along with him? Stay thee, O man, and cease from thy madness; get to know thy brother. Learn that these be words of unreasonableness, and frenzy, and say on the contrary, though he despise me ten thousand times, yet will I never stand aloof from him. In this way thou wilt both gain thy brother, and wilt live to the glory of God, and wilt share the good things to come. To which God grant that we may all attain, by the grace and love toward man, etc.

Homily XXVIII on Rom. xv. 8.

Homily XXVIII.

Rom. 15:8

“Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.”

Again, he is speaking of Christ’s concern for us, still holding to the same topic, and showing what great things He hath done for us, and how “He pleased not Himself.” (Rom. 15:3.) And besides this, there is another point which he makes good, that those of the Gentiles are debtors to a larger amount unto God. And if to a larger amount, then they ought to bear with the weak among the Jews. For since he had spoken very sharply to such, lest this should make these elated, he humbles their unreasonableness, by showing that it was by “promise made to the fathers” that they had the good things given them, while they of the Gentiles had them out of pity and love toward man only. And this is the reason of his saying, “And that the Gentiles might glorify God for his mercy.” But that what is said may be made plainer, it is well to listen once more to the words themselves, that you may see what Christ’s having been made “a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers,” means. What then is that which is stated? There had been a promise made to Abraham, saying, “Unto thee will I give the earth, and to thy seed, and in thy seed shall all the nations be blessed.” (Gen. 12:7; Gen. 22:18.) But after this, they of the seed of Abraham all became subject to punishment. For the Law wrought wrath unto them by being transgressed, and thenceforward deprived them of that promise made unto the fathers. Therefore the Son came and wrought with the Father, in order that those promises might come true, and have their issue. For having fulfilled the whole Law in which He also fulfilled the circumcision, and having by it, and by the Cross, freed them from the curse of the transgression, He suffered not this promise to fall to the ground. When then he calls Him “a Minister of the circumcision,” he means this, that by having come and fulfilled the Law, and been circumcised, and born of the seed of Abraham, He undid the curse, stayed the anger of God, made also those that were to receive the promises fit for them, as being once for all freed from their alienation. To prevent then these accused persons from saying, How then came Christ to be circumcised and to keep the whole Law? he turns their argument to the opposite conclusion. For it was not that the Law might continue, but that He might put an end to it, and free thee from the curse thereof, and set thee entirely at liberty from the dominion of that Law. For it was because thou hadst transgressed the Law, that He fulfilled it, not that thou mightest fulfil it,^[111] but that He might confirm to thee the promises made unto the fathers, which the Law had caused to be suspended, by showing thee to have offended,^[112] and to be unworthy of the inheritance. And so thou also art saved by grace, since thou wast cast off. Do not thou then bicker, nor perversely cling to the Law at this unsuitable time, since it would have cast thee also out of the promise, unless Christ had suffered so many things for thee. And He did suffer these, not because thou wast deserving of salvation, but that God might be true. And then that this might not puff up him of the Gentiles, he says.

Rom. 15:9. “And that the Gentiles might glorify God for His mercy.”

But what he means is this. Those of the Jews would have had promises, even though they were unworthy. But thou hadst not this even, but wast saved from love towards man alone, even if, to put it at the lowest, they too would not have been the better for the promises, unless Christ had come. But yet that he might amalgamate (or temper, κεράσῃ) them and not allow them to rise up against the weak, he makes mention of the promises. But of these he says that it was by mercy alone that they were saved. Hence they are the most bound to glorify God. And a glory it is to God that they be blended together, be united, praise with one mind, bear the weaker, neglect not the member that is broken off. Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, “As it is written, For this cause I will confess to Thee among the Gentiles, O Lord, and will sing unto Thy Name.”^[113] (Ps. 18:46.)

Rom. 15:10–12. “And, rejoice, ye Gentiles, with His people. And, Praise the Lord, all ye Gentiles” (Deut. 32:43); “and let all people laud Him.” (Ps. 17:1.) “And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust.” (Isa. 11:1; Isa. 11:10.)

Now all these quotations he has given to show that we ought to be united, and to glorify God; and also, to humble the Jew, that he may not lift himself up over these, since all the prophets called these, as well as to persuade the man of the Gentiles to be lowly, by showing him that he had a larger grace to answer for. Then he concludes his argument with a prayer again.

Rom. 15:13. “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.”

That is, that ye may get clear of that heartlessness (ἀθυμίας) towards one another, and may never be cast down by temptations. And this will be by your abounding in hope. Now this is the cause of all good things, and it comes from the Holy Ghost. But it is not simply from the Spirit, but on condition of our contributing our part also. This is why he says, “in believing.” For this is the way for you to be filled with joy, if ye believe, if ye hope. Yet he does not say if ye hope, but, “if ye abound in hope,” so as not to find comfort in troubles only, but even to have joy through the abundance of faith and hope. And in this way, ye will also draw the Spirit to you. In this way, when He is come ye will continually keep to all good things. For just as food maintaineth our life, and by this ruleth the body,^[114] so if we have good works, we shall have the Spirit; and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flieth away. But if we be deserted by the Spirit, we shall also halt in our works. For when this hath gone, the unclean one cometh: this is plain from Saul. For what if he doth not choke^[115] us as he did him, still he strangles us in some other way by wicked works. We have need then of the harp of David, that we may charm our souls with the divine songs, both these, and those from good actions. Since if we do the one only, and while we listen to the charm, war with the charmer by our actions, as he did of old (1 Sam. 19:10); the remedy will even turn to judgment to us, and the madness become the more furious. For before we heard, the wicked demon was afraid lest we should hear it and recover. But when after hearing it even, we continue the same as we were, this is the very thing to rid him of his fear. Let us sing then the Psalm of good deeds, that we may cast out the sin that is worse than the demon. For a demon certainly will not deprive us of heaven, but doth in some cases^[116] even work with the sober-minded. But sin will assuredly cast us out. For this is a demon we willingly receive, a self-chosen madness. Wherefore also it hath none to pity it or to pardon it. Let us then sing charms over a soul in this plight, as well from the other Scriptures, as also from the blessed David. And let the mouth sing, and the mind be instructed. Even this is no small thing. For if we once teach the tongue to sing, the soul will be ashamed to be devising the opposite of what this singeth. Nor is this the only good thing that we shall gain, for we shall also come to know many things which are our interest. For he discourseth to thee both of things present, and things to come, and of things seen, and of the invisible Creation. And if thou wouldest learn about the Heaven, whether it abideth as it is or shall be changed, he gives thee a clear answer, and will say, “The heavens shall wax old as doth a garment, and as a vesture shalt thou fold them up, O God, and they shall be changed.” (Ps. 2:26.) And if thou wishest to hear of the form of them again, thou shalt hear, “That spreadeth forth the Heaven like a curtain” (δέρριν). And if thou be minded to know further about the back of them, he will tell thee again, “that covereth His upper chambers with waters.” (Ps. 4:2–3.) And even here he does not pause, but will likewise discourse with thee on the breadth and height, and show thee that these are of equal measure. For, “As far as the east,” he says, “is from the west, so far hath He set our iniquities from us. Like as the heaven’s height above the earth, so is the Lord’s mercy upon them that fear Him.” (Ps. 103:12; Ps. 103:11.) But if thou wouldest busy thyself with the foundation of the earth, even this he will not hide from thee, but thou shalt hear him singing and saying, “He hath founded it upon the seas.” (Ps. 24:2.) And if of earthquakes thou art desirous to know, whence they come, he will free thee from this difficulty also, by saying, “That looketh upon the earth, and maketh it tremble.” (Ps. 104:32.) And if thou enquire the use of the night, this too mayest thou learn, and know from him. For “therein all the beasts of the forest do move.” (Ps. 104:20.) And in what way the mountains are for use, he will tell thee, “The high mountains are for the stags.” And why there are rocks, “The rocks are a refuge for the porcupines.” (Ps. 104:18.) Why are there trees yielding no fruit? learn from him, for “there the sparrows build their nests.” (Ps. 104:17.) Why are there fountains in the wildernesses? hear, “that by them the fowls of the heaven dwell, and the wild beasts.” (Ps. 104:12.) Why is there wine? not that thou mayest drink only (for water is of a nature to suffice for this), but that thou mayest be gladdened also, “For wine maketh glad the heart of man.” (Ps. 104:15.) And by knowing this you will know how far the use of wine is allowable. Whence are the fowls and the wild beasts nourished? thou wilt hear from his words, “All these wait upon Thee, to give them their meat in due season.” (Ps. 104:27.) If thou sayest, For what purpose are the cattle? he will answer thee, that these also are for thee, “That causeth the grass,” he says, “to grow for the cattle, and the green herb for the service (or retinue)of men.” (Ps. 104:14.) What is the use of the moon? hear him saying, “He made the moon for seasons.” (Ps. 4:19.) And that all things seen and those not seen are made, is a thing that he has also clearly taught us by saying, “Himself spake, and they were made, He commanded, and they were created.” (Ps. 33:9.) And that there is an end of death, this he also teaches when he says, “God shall deliver my soul from the hand of hell when He shall receive me.” (Ps. 44:15.) Whence was our body made? he also tells us; “He remembereth that we are dust” (Ps. 103:14); and again, whither goeth it away? “It shall return to its dust.” (Ps. 104:29.) Why was this universe made? For thee: “For thou crownest him with glory and honor, and settest him over the works of Thy hands.” (Ps. 8:5–6.) Have we men any community with the Angels? This he also tells us, saying as follows, “Thou hast made him a little lower than the Angels.” Of the love of God, “Like as a father pitieth his own children, even so is the Lord merciful to them that fear Him.” (Ps. 103:13.) And of the things that are to meet us after our present life, and of that undisturbed condition, he teacheth, “Return unto thy rest, O my soul.” (Ps. 116:7.) Why the Heaven is so great, this he will also say. For it is because “the heavens declare the glory of God.” (Ps. 19:1.) Why day and night were made,—not that they may shine and give us rest only, but also that they may instruct us. “For there are no speeches nor words, the sounds of which (i.e. day and night) are not heard.” (Ps. 19:3.) How the sea lies round about the earth, this too thou wilt learn from hence. “The deep as a garment is the envelopment thereof.”^[117] For so the Hebrew has it.

But having a sample in what I have mentioned, ye will have a notion of all the rest besides, the things about Christ, about the resurrection, about the life to come, about the resting, about punishment, about moral matters, all that concerns doctrines, and you will find the book filled with countless blessings. And if you fall into temptations, you will gain much comfort from hence. If you fall into sins even, you will find countless remedies stored up here, or if into poverty or tribulation, you will see many havens. And if thou be righteous thou wilt gain much security hence, and if a sinner much relief. For if thou be just and art ill-treated, thou wilt hear him say, “For Thy sake are we killed all the day long, we are counted as sheep for the slaughter.” (Ps. 44:22.) “All these things have come upon us, and yet have we not forgotten Thee.” (Ps. 44:17.) And if thy well-doings make thee high, thou wilt hear him say, “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified” (Ps. 143:2), and thou wilt be straightway made lowly. And if thou be a sinner, and hast despaired of thyself, thou wilt hear him continually singing, “To-day, if ye will hear His voice, harden not your hearts, as in the provocation” (Ps. 95:7–8), and thou wilt be stayed up speedily. And if thou have a crown even on thy head, and art high-minded, thou wilt learn that “a king is not saved by a great host, neither shall a giant be saved by the greatness of his might” (Ps. 33:16): and thou wilt find thyself able to be reasonable. If thou be rich, and in reputation, again thou wilt hear him singing, “Woe to them that trust in their own might, and boast themselves in the multitude of their riches,” (Ps. 49:6.) And, “As for man, his days are as grass” (Ps. 103:15), And “His glory shall not go down with him, after him” (Ps. 49:17): and thou wilt not think any of the things upon the earth are great. For when what is more splendid than all, even glory and power, is so worthless, what else of things on earth is worth accounting of? But art thou in despondency? Hear him saying, “Why art thou so sorrowful, O my soul, and why dost thou so disturb me? Trust in God, for I will confess unto Him.” (Ps. 42:5.) Or dost thou see men in honor who deserve it not?^[118] “Fret not thyself at them that do wickedly. For as the grass shall they be dried up, and as the green herb shall they soon fall away.” (Ps. 37:1–2) Dost thou see both righteous and sinners punished? be told that the cause is not the same. For “many” he says, “are the plagues of sinners.” (Ps. 32:10.) But in the case of the righteous, he does not say plagues,^[119] but, “Many are the troubles of the righteous, but the Lord delivereth them out of them all.” (Ps. 34:19.) And again, “The death of the sinner is evil.” (Ps. 34:21.) And, “Precious in the sight of the Lord is the death of His saints.” (Ps. 116:15.) These things do thou say continually: by these be instructed. For every single word of this has in it an indiscoverable ocean of meaning. For we have been just running over them only: but if you were minded to give these passages accurate investigation, you will see the riches to be great. But at present it is possible even by what I have given, to get cleared of the passions that lie on you. For since he forbids our envying, or being grieved, or despondent out of season, or thinking that riches are anything, or tribulation, or poverty, or fancying life itself to be anything, he frees thee from all passions. So for this let us give thanks to God, and let us have our treasure always in hand, “that by patience and comfort of the Scriptures we may have hope” (Rom. 15:4), and enjoy the good things to come. Which God grant that we may all attain, by the grace and love toward man of our Lord Jesus Christ. By Whom and with Whom, etc.

Homily XXIX on Rom. xv. 14.

Homily XXIX.

Rom. 15:14

“And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.” (So most: S. Chrys. “others.”)

He had said, “Inasmuch as I am the Apostle of the Gentiles, I magnify mine office.” (Rom. 11:13.) He had said, “Take heed lest He also spare not thee.” (Rom. 11:21.) He had said, “Be not wise in your own conceits” (Rom. 12:16); and again, “Why dost thou judge thy brother?” (Rom. 14:10) And, “Who art thou that judgest another man’s servant?” (Rom. 14:4.) And several other like things besides. Since then he had often made his language somewhat harsh, he now speaks kindly (θεραπεύει). And what he said in the beginning, that he doth in the end also. At the beginning he said, “I thank my God for you all, that your faith is spoken of throughout the whole world.” (Rom. 1:8.) But here he says, “I am persuaded that ye also are full of goodness, being able also to admonish others;” and this is more than the former. And he does not say, I have heard, but, “I am persuaded,” and have no need to hear, from others. And, “I myself,” that is, I that rebuke, that accuse you. That “ye are full of goodness,” this applies to the exhortation lately given. As if he said, It was not as if you were cruel, or haters of your brethren, that I gave you that exhortation, to receive, and not to neglect, and not to destroy “the work of God.” For I am aware that “ye are full of goodness.” But he seems to me here to be calling their virtue perfect. And he does not say ye have, but “ye are full of.” And the sequel is with the same intensitives: “filled with all knowledge.” For suppose they had been affectionate, but yet did not know how to treat those they loved properly. This was why he added, “all knowledge. Able to admonish others,” not to learn only, but also to teach.

Rom. 15:15. “Nevertheless, I have written the more boldly unto you in some sort.”

Observe the lowly-mindedness of Paul, observe his wisdom, how he gave a deep cut in the former part, and then when he had succeeded in what he wished, how he uses much kindliness next. For even without what he has said, this very confession of his having been bold were enough to unstring their vehemency. And this he does in writing to the Hebrews also, speaking as follows, “But, beloved, I am persuaded better things of you, and things which belong unto salvation, though we thus speak.” (Heb. 6:9.) And to the Corinthians again, “Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.” (1 Cor. 11:2.) And in writing to the Galatians he says, “I have confidence in you, that ye will be none otherwise minded.” (Gal. 5:10.) And in all parts of his Epistles one may find this to be frequently observed. But here even in a greater degree. For they were in a higher rank, and there was need to bring down their fastidious spirit, not by astringents only, but by laxatives also. For he does this in different ways. Wherefore he says in this place too, “I have written the more boldly unto you,” and with this even he is not satisfied, but has added, “in some sort,” that is, gently; and even here he does not pause, but what does he say? “As putting you in mind.”^[120] And he does not say as teaching, nor simply putting in mind, (ἀναμιμνήσκων) but he uses a word (ἐπαναμιμνήσκων) which means putting you in mind in a quiet way. Observe the end falling in with the introduction. For as in that passage he said, “that your faith is made known in all the world.” (Rom. 1:8.) So in the end of the Epistle also, “For your obedience hath reached unto all.” (Rom. 16:19.) And as in the beginning he wrote, “For I long to see you, that I may impart unto you some spiritual gift, to the end that ye may be established; that is, that I may be comforted together with you” (Rom. 1:11–12); so here also he said, “As putting you in mind.” And having come down from the seat of the master, both there and here, he speaks to them as brethren and friends of equal rank. And this is quite a Teacher’s duty, to give his address that variety which is profitable to the hearers. See then how after saying, “I have written the more boldly,” and, “in some sort,” and, “as putting you in mind,” he was not satisfied even with these, but making his language still more lowly, he proceeds:

“Because of the grace that is given me of God.” As he said at the beginning, “I am a debtor.” (Rom. 1:14.) As if he had said, I have not snatched at the honor for myself, neither was I first to leap forward to it, but God commanded this, and this too according unto grace, not as if He had separated me for this office because I deserved it. Do not ye then be exasperated, since it is not I that raise myself up, but it is God that enjoins it. And as he there says, “whom I serve in the Gospel of His Son” (Rom. 1:9), so also here, after saying, “because of the grace given unto me by God,” he adds,

Rom. 15:16. “That I should be the minister of Jesus Christ to the Gentiles, ministering (ἱερουργοὕντα) the Gospel of God.”

For after his abundant proof of his statements, he draws his discourse to a more lofty tone, not speaking of mere service, as in the beginning, but of service and priestly ministering (λειτουργίαν καί ὶερουργίαν). For to me this is a priesthood, this preaching and declaring. This is the sacrifice I bring. Now no one will find fault with a priest, for being anxious to offer the sacrifice without blemish. And he says this at once to elevate (πτερὥν) their thoughts, and show them that they are a sacrifice, and in apology for his own part in the matter, because he was appointed to this office. For my knife, he says, is the Gospel, the word of the preaching. And the cause is not that I may be glorified, not that I may appear conspicuous, but that the “offering up (προσφορὰ) of the Gentiles may be acceptable, being sanctified by the Holy Ghost.”

That is, that the souls of those that are taught by me, may be accepted. For it was not so much to honor me, that God led me to this pitch, as out of a concern for you. And how are they to become acceptable? In the Holy Ghost. For there is need not only of faith, but also of a spiritual way of life, that we may keep the Spirit that was given once for all. For it is not wood and fire, nor altar and knife, but the Spirit that is all in us.^[121] For this cause, I take all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your ready-mindedness. And observe, he does not say, “that the offering up of” you “may be” etc. but “of the Gentiles.” But when he says of the Gentiles, he means the whole world, the land, and the whole sea, to take down their haughtiness, that they might not disdain to have him for a teacher, who was putting himself forth (τεινόμενον) to the very end of the world. As he said in the beginning, “as among the other Gentiles also, I am a debtor to Greeks, and also to barbarians, to wise, and to foolish.” (Rom. 1:13–14, see p. 347.)

Rom. 15:17. “I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to God.”

Inasmuch as he had humbled himself exceedingly, he again raised his style, doing this also for their sakes, lest he should seem to become readily an object of contempt. And while he raises himself, he remembers his own proper temper, and says, “I have therefore whereof to glory.” I glory, he means, not in myself, not in our zeal, but in the “grace of God.”

Rom. 15:18. “For I will not dare to speak of any of those things which Christ hath not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God.”^[122]

And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment (ποδήρης) and the bells as they of old, nor the mitre and the turban (κίδαρις), but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, “in things which pertain to God.” For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. “For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God.” See how violently he tries to show that the whole is God’s doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He doth all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, “in word and deed, through mighty signs and wonders,” he means this, the doctrine, the system (φιλοσοφίαν) relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, “So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ.” Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phœnicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind,^[123] the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, “round about,” that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, “through mighty signs and wonders,” so he has comprehended again endless cities, and nations, and peoples, and places, in this one word “round about.” For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that “I might have some fruit amongst you also, even as among other Gentiles.” But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, “even as among other Gentiles.” But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but “have fully preached the Gospel of Christ.”^[124]

Rom. 15:20. “Yea, so have I strived to preach the Gospel, not where Christ was named.”

See here another preeminence; that he had not only preached the Gospel to so many, and persuaded them, but he did not even go to those who had become disciples. So far was he from thrusting himself upon other men’s disciples, and from doing this for glory’s sake, that he even made it a point to teach those who had not heard. For neither does he say where they were not persuaded, but “where Christ was not even named,” which is more. And what was the reason why he had this ambition? “Lest I should build,” he says, “upon another man’s foundation.”

This he says to show himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honor from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles “another man’s,” not in regard to the quality of the person, or the nature of preaching, but in regard to the question of reward. For it was not that the preaching was that of another man,^[125] but so far as it went to another man’s reward. For the reward of the labors of others was, to this man, another man’s. Then he shows that a prophecy was fulfilled also saying,

Rom. 15:21. “As it is written, To whom He was not spoken of, they shall see, and they that have not heard shall understand.” (Isa. 3:15 [LXX].)

You see he runs to where the labor is more, the toil greater.

Rom. 15:22. “For which cause also I have been much hindered from coming to you.”

Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, “Oftentimes I purpose to come unto you, but was let hitherto.” (Rom. 1:13.) But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, “oftentimes I purposed to come to you,” so here too, “I have been much (or often, τὰ πολλὰ) hindered from coming to you.” Now it is a thing which proves a very strong desire, that he attempted it so often.

Rom. 15:23. “But now having no more place in these parts.”

See how he shows that it was not from any coveting of glory from them, that he both wrote and was also coming. “And having a great desire to come to you these many years,”

Rom. 15:24. “Whensoever I take my journey into Spain, I trust to see you in my journey; and to be brought on my way thitherward by you, if first I be somewhat filled with your company,”

For that he might not seem to be holding them very cheap, by saying, Since I have not anything to do, therefore I am coming to you, he again touches on the point of love by saying, “I have a great desire, these many years, to come unto you.” For the reason why I desire to come, is not because I am disengaged, but that I may give birth to that desire wherewith I am travailing so long. Then that this again should not puff them up, consider how he lowers them by saying, “Whensoever I take my journey into Spain, I trust to see you in my journey.” For this was why he stated this, that they should not be high-minded. For what he wants is to show his love, and at the same time to prevent them from being dainty. And so he places this close on the other, and uses things confirmative of either alternately. For this reason again that they might not say, Do you make us a by-object of your journey? he adds, “and to be brought on my way thitherward by you: that is, that you may be my witnesses that it is not through any slight of you, but by force of necessity, that I run by you. But as this is still distressing, he heals it over more carefully, by saying, “If I be first somewhat filled with your company.” For by his saying, “in my journey,” he shows that he did not covet their good opinion. But by saying “be filled,” that he was eager for their love, and not only was eager for it, but exceedingly so; and this is why he does not say “be filled,” but be “somewhat” so. That is, no length of time can fill me or create in me a satiety of your company. See how he shows his love, when even though in haste he doth not rise up until he be filled. And this is a sign of his great affectionateness, that he uses his words in so warm a way. For he does not say even I will see, but “shall be filled,” imitating thus the language of parents. And at the beginning he said, “that I might have some fruit.” (Rom. 1:13.) But here that I may be “filled.” And both these are like a person who is drawing others to him. For the one was a very great commendation of them, if they were likely to yield him fruit from their obedience; and the other, a genuine proof of his own friendship. And in writing to the Corinthians he thus says, “That ye may bring me on my journey whithersoever I go” (1 Cor. 16:6), so in all ways exhibiting an unrivalled love to his disciples. And so at the beginning of all his Epistles it is with this he starts, and at the end in this he concludes again. For as an indulgent father doth an only and true born son, so did he love all the faithful. Whence it was that he said, “Who is weak, and I am not weak? who is offended, and I burn not?” (2 Cor. 11:29.)

For before everything else this is what the teacher ought to have. Wherefore also to Peter Christ saith, “If thou lovest Me, feed My sheep.” (John 21:16.) For he who loveth Christ loveth also His flock. And Moses too did He then set over the people of the Jews, when he had shown a kindly feeling towards them. And David in this way came to be king, having been first seen to be affectionately-minded towards them; so much indeed, though yet young, did he grieve for the people, as to risk his life for them, when he killed that barbarian. But if he said, “What shall be done to the man that killeth this Philistine?” (1 Sam. 19:5; 1 Sam. 17:26) he said it not in order to demand a reward, but out of a wish to have confidence placed in himself, and to have the battle with him delivered to his charge. And therefore, when he came to the king after the victory, he said nothing of these things. And Samuel too was very affectionate; whence it was that he said, “But God forbid that I should sin in ceasing to pray unto the Lord for you.” (1 Sam. 12:23.) In like way Paul also, or rather not in like way, but even in a far greater degree, burned towards all his subjects (τὥν ἀρχομένων). Wherefore he made his disciples of such affection towards himself, that he said, “If were possible, ye would have pulled out your eyes and given them to me.” (Gal. 4:15.) On this ground too it is, that God charges the teachers of the Jews above all things with this, saying, “Oh shepherds of Israel, do shepherds feed themselves? do they not feed the flock?” (Ezek. 34:2–3.) But they did the reverse. For he says, “Ye eat the milk, and clothe you with the wool, and ye kill them that are fed, but ye feed not the flock.” And Christ, in bringing out the rule for the fittest Pastor, said, “The good shepherd layeth down his life for his sheep.” (John 10:11.) This David did also, both on sundry other occasions, and also when that fearful wrath from above came down upon the whole people. For while all were being slain he said, “I the shepherd^[126] have sinned, I the shepherd have done amiss, and these the flock what have they done?” (2 Sam. 24:17.) And so in the choice of those punishments also, he chose not famine, nor flight before enemies, but the pestilence sent by God, whereby he hoped to place all the others in safety, but that he should himself in preference to all the rest be carried off. But since this was not so, he bewails, and says, “On me be Thy Hand:” or if this be not enough, “on my father’s house” also. “For I,” he says, “the shepherd have sinned.” As though he had said, that if they also sinned, I was the person who should suffer the vengeance, as I corrected them not. But since the sin is mine also, it is I who deserve to suffer the vengeance. For wishing to increase the crime he used the name of “Shepherd.” Thus then he stayed the wrath, thus he got the sentence revoked! So great is the power of confession. “For the righteous is his own accuser first.”^[127] So great is the concern and sympathy of a good Pastor. For his bowels were writhed at their falling, as when one’s own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forebore, but was touched more than for Amnon his first-born. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own.^[128] Some such thing he suffered in his son’s case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father (πατραλοίας), and still he said, “Would that I might have died for thee!” (2 Sam. 18:33.) What sayest thou, thou blessed one, thou meekest of all men? Thy son was set upon killing thee, and compassed thee about with ills unnumbered. And when he had been removed, and the trophy was raised, dost thou then pray to be slain? Yea, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my bowels are now more torn than before. These however were all thoughtful for those committed to their charge, but the blessed Abraham concerned himself much even for those that were not entrusted to him, and so much so as even to throw himself amongst alarming dangers. For when he did what he did, not for his nephew only, but for the people of Sodom also, he did not leave driving those Persians before him until he had set them all free: and yet he might have departed after he had taken him, yet he did not choose it. For he had the like concern for all, and this he showed likewise by his subsequent conduct. When then it was not a host of barbarians that was on the point of laying siege to them, but the wrath of God that was plucking their cities up from the foundations, and it was no longer the time for arms, and battle, and array, but for supplication; so great was the zeal he showed for them, as, if he himself had been on the point of perishing. For this reason he comes once, twice, thrice, aye and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, “I am dust and ashes” (Gen. 18:27): and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, “I will hide not from Abraham My servant that thing which I am about to do” (Gen. 18:17), that we might learn how loving to man the righteous is. And he would not have left off beseeching, unless God had left off first (so he takes Gen. 18:33). And he seems indeed to be praying for the just, but is doing the whole for them. For the souls of the Saints are very gentle and, loving unto man, both in regard to their own, and to strangers. And even to the unreasoning creatures they extend their gentleness. Wherefore also a certain wise man said, “The righteous pitieth the souls of his cattle.”^[129] But if he doth those of cattle, how much more those of men. But since I have mentioned cattle, let us just consider the shepherds of the sheep who are in the Cappadocian land, and what they suffer in kind and degree in their guardianship of unreasoning creatures. They often stay for three days together buried down under the snows. And those in Libya are said to undergo no less hardships than these, ranging about for whole months through that wilderness, dreary as it is, and filled with the direst wild beasts (θηρία may include serpents). Now if for unreasonable things there be so much zeal, what defense are we to set up, who are entrusted with reasonable souls, and yet slumber on in this deep sleep? For is it right to be at rest, and in quiet, and not to be running about everywhere, and giving one’s self up to endless deaths in behalf of these sheep? Or know ye not the dignity of this flock? Was it not for this that thy Master took endless pains, and afterwards poured forth His blood? And dost thou seek for rest? Now what can be worse than these Shepherds? Dost thou not perceive, that there stand round about these sheep wolves much more fierce and savage than those of this world? Dost thou not think with thyself, what a soul he ought to have who is to take in hand this office? Now men that lead the populace, if they have but common matters to deliberate on, add days to nights in watching. And we that are struggling in heaven’s behalf sleep even in the daytime. And who is now to deliver us from the punishment for these things? For if the body were to be cut in pieces, if to undergo ten thousand deaths, ought one not to run to it as to a feast? And let not the shepherds only, but the sheep also hear this; that they may make the shepherds the more active minded, that they may the more encourage their good-will: I do not mean by anything else but by yielding all compliance and obedience. Thus Paul also bade them, saying, “Obey them which have the rule over you, and submit yourselves: for they watch for your souls as they that must give account.” (Heb. 13:17.) And when he says, “watch,” he means thousands of labors, cares and dangers. For the good Shepherd, who is such as Christ wisheth for, is contending, before countless witnesses. For He died once for him; but this man ten thousand times for the flock, if, that is, he be such a shepherd as he ought to be; for such an one can die every day. (See on Rom. 8:36. p. 456.) And therefore do ye, as being acquainted with what the labor is, coöperate with them, with prayers, with zeal, with readiness, with affection, that both we may have to boast of you, and you of us. For on this ground He entrusted this to the chief^[130] of the Apostles, who also loved Him more than the rest; after first asking him if He was loved by him, that thou mayest learn that this before other things, is held as a proof of love to Him. For this requireth a vigorous soul. This I have said of the best shepherds; not of myself and those of our days, but of any one that may be such as Paul was, such as Peter, such as Moses. These then let us imitate, both the rulers of us and the ruled. For the ruled may be in the place of a shepherd to his family, to his friends, to his servants, to his wife, to his children: and if we so order our affairs we shall attain to all manner of good things. Which God grant that we may all attain unto, by the grace and love toward man, etc.

Homily XXX on Rom. xv. 25-27.

Homily XXX.

Rom. 15:25–27

“But now I go unto Jerusalem to minister unto the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily, and their debtors they are.”

Since he had said that I have no longer “more place in these parts,” and, “I have a great desire, these many years, to come unto you,” but he still intended to delay; lest it should be thought that he was making a jest of them, he mentions the cause also why he still puts it off, and he says, that “I am going unto Jerusalem,” and is apparently giving the excuse for the delay. But by means of this he also makes good another object, which is the exhorting of them to alms, and making them more in earnest about it. Since if he had not been minded to effect this, it had sufficed to say, “I am going unto Jerusalem.” But now he adds the reason of his journey. “For I go,” says he, “to minister to the saints.” And he dwells over the subject, and enters into reasonings, and says that they “are debtors,” and that, “if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things,” that they might learn to imitate these. Wherefore also there is much reason to admire his wisdom for devising this way of giving the advice. For they were more likely to bear it in this way than if he had said it in the form of exhortation; as then he would have seemed to be insulting them, if, with a view to incite them, he had brought before them Corinthians and Macedonians.^[131] Indeed, this is the ground on which he does incite the others as follows, saying, “Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches in Macedonia.” (2 Cor. 8:1.) And again he incites the Macedonians by these. “For your zeal,” he says, “hath provoked very many.” (2 Cor. 9:2.) And by the Galatians in like manner he does this, as when he says, “As I have given order to the Churches of Galatia, even so do ye.” (1 Cor. 16:1.) But in the case of the Romans he does not do so, but in a more covert way. And he does this also in regard to the preaching, as when he says, “What? came the word of God out from you? or came it unto you only?” (1 Cor. 14:36.) For there is nothing so powerful as emulation. And so he often employs it. For elsewhere too he says,” “And so ordain I in all the Churches;” (1 Cor. 7:17); and again, “As I teach everywhere in every Church.” (1 Cor. 4:17.) And to the Colossians he says, “that the Gospel increaseth and bringeth forth fruit in all the world.” (Col. 1:6.) This then he does here also in the case of alms. And consider what dignity there is in his expressions. For he does not say, I go to carry alms, but “to minister” (διακονὥν). But if Paul ministers, just consider how great a thing is doing, when the Teacher of the world undertakes to be the bearer, and when on the point of travelling to Rome, and so greatly desiring them too, he yet prefers this to that. “For it hath pleased them of Macedonia and Achaia,” that is, it meets their approbation, their desire. “A certain contribution.” And, he does not say alms, but “contribution” (κοινωνίαν). And the “certain” is not used without a meaning, but to prevent his seeming to reproach these. And he does not say the poor, merely, but the “poor saints,” so making his recommendation twofold, both that from their virtue and that from their poverty. And even with this alone he was not satisfied, but he adds, “they are their debtors.” Then he shows how they are debtors. For if, he says, “the Gentiles have been made partakers of their spiritual things, their debt (A.V. duty) is also to minister unto them in carnal things.” But what he means is this. It was for their sakes that Christ came. To them it was that all the promises were made, to them of the Jews. Of them Christ came. (Wherefore also it said, “Salvation is of the Jews.”) (John 4:22.) From them were the Apostles, from them the Prophets, from them all good things. In all these things then the world was made a partaker. If then, he says, ye have been made partakers in that which is greater, and when it was for them that the banquet was prepared, ye have been brought in to enjoy the feast that was spread (Matt. 22:9), according to the Parable of the Gospel, ye are debtors also to share your carnal things with them, and to impart to them. But he does not say to share, but “to minister” (λειτουργἥσαι), so ranking them with ministers (διακόνων), and those that pay the tribute^[132] to kings. And he does not say in your carnal things, as he did in “their spiritual things.” For the spiritual things were theirs. But the carnal belonged not to these alone, but were the common property of all. For he bade money to be held to belong to all,^[133] not to those who were its possessors only.

Rom. 15:28. “When therefore I have performed this, and have sealed unto them this fruit.”

That is, when I have laid it up as it were in the royal treasuries, as in a place secure from robbers and danger. And he does not say alms, but “fruit” again, to show that those who gave it were gainers by it. “I will come by you into Spain.” He again mentions Spain to show his forwardness (ἀόκνον) and warmth towards them.

Rom. 15:29. “And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ.”

What is the force of, “In the fulness of the blessing?” Either he speaks of alms (Gr. money), or generally of good deeds. For blessing is a name he very commonly gives to alms. As when he says, “As a blessing^[134] and not as covetousness.” (2 Cor. 9:5.) And it was customary of old for the thing to be so called. But as he has here added “of the Gospel,” on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel.^[135] And this is a very striking mode of advice, I mean this way of forestalling their attention by encomiums. For when he entreats them in the way of advice, this is the mode of setting them right that he adopts.

Rom. 15:30. “Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit.”

Here he again puts forward Christ and the Spirit, and makes no mention whatever of the Father. And I say this, that when you find him mentioning the Father and the Son, or the Father only, you may not despise either the Son or the Spirit. And he does not say the Spirit, but “the love of the Spirit.” For as Christ loved the world, and as the Father doth, so doth the Spirit also. And what is it that thou beseechest us, let me hear? “To strive together with me in your prayers to God for me,”

Rom. 15:31. “That I may be delivered from them that do not believe in Judea.”

A great struggle then lies before him. And this too is why he calls for their prayers. And he does not say that I may be engaged in it, but “I may be delivered,” as Christ commanded, to “pray that we enter not into temptation.”^[136] (Matt. 26:41.) And in saying this he showed, that certain evil wolves would attack them, and those who were wild beasts rather than men. And out of this he also found grounds for another thing, namely, for showing that he with good reason took the office of ministering to the Saints, if, that is, the unbelievers were in such force that he even prayed to be delivered from them. For they who were amongst so many enemies, were in danger of perishing by famine also. And therefore there was absolute need of aid coming (or “of his going”) from other quarters to them. “And that my service which I have for Jerusalem may be accepted of the Saints.”

That is, that my sacrifice may be accepted, that with cheerfulness they may receive what is given them. See how he again exalts the dignity of those who were to receive it. Then he asks for the prayer of so great a people in order to what was sent being received. And by this he shows another point also, that to have given alms does not secure its being accepted. For when any one gives it constrainedly, or out of unjust gains, or for vanity, the fruit of it is gone.

Rom. 15:32. “That I may come unto you with joy by the will of God.”

As he had said at the beginning, “If by any means now at length I might have a prosperous journey, by the will of God, to come unto you” (Rom. 1:10); so here again he takes refuge in the same Will, and says that this is why I press on and wish to be delivered from them, that I may see you shortly, and that with pleasure, without bringing any load of heaviness from thence. “And may with you be refreshed.”

See how he again shows unassumingness. For he does not say, I may teach you, and give you a lesson, but that, “I may with you be refreshed.” And yet he was the very man engaged in the striving and conflict. In what sense then does he say “that I may be refreshed with you (συναναπαύσωμαι)?” It is to gratify them on this point too, and to make them the more cheerful by making them sharers of his crown, and to show that they too struggle and labor. Then, as was always his custom to do, he adds prayer after the exhortation, and says,

Rom. 15:33. “Now the God of peace be with you all. Amen.”

Rom. 16:1. “I commend unto you Phebe our sister, which is a deaconess (A.V. servant) of the church which is at Cenchrea.”

See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being “deaconess.”^[137]

Rom. 16:2. “That ye receive her in the Lord, as becometh saints.” (Gr. “the saints.”)

That is, for the Lord’s sake, that she may enjoy honor among you. For he that receives a person for the Lord’s sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, “as becometh saints,” as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord’s sake, and that of her being a saint herself. And “that ye assist her in whatsoever business she hath need (or “asks,” χρήζῃ) of you.” You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that “in whatsoever business she hath need.” Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. “For she hath been a succorer of many and of myself also.”

See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, “and of myself also.” But what does the phrase “of myself also” convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands (μυρίοις ἀρκοὕντος). Let us then imitate, both men and women, this holy woman and her that followeth, with her husband also. And who are they?

Rom. 16:2. “Greet,” he says, “Priscilla and Aquila, my helpers in Christ Jesus.”

To the excellence of these St. Luke also bears witness. Partly when he says that Paul “abode with them, for by their occupation they were tent-makers” (Acts 18:3); and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. (Acts 18:26.) Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them “helpers,”^[138] to point out that they had been sharers of his very great labors and dangers. Then he says,

Rom. 16:4. “Who for my life have laid down their own necks.”

You see they are thoroughly furnished martyrs. For in Nero’s time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome. (Acts 8:2).

“Unto whom not only I give thanks, but also all the Churches of the Gentiles.”

Here he hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to all. You see these were noble women, hindered no way by their sex in the course of virtue. And this is as might be expected. “For in Christ Jesus there is neither male nor female.” (Gal. 3:28.) And what he had said of the former, that he said also of this. For of her also he had said, “she hath been a succorer of many, and of myself also.” So too of this woman “not only I give thanks, but also all the Churches of the Gentiles.” Now that in this he might not seem to be a flatterer, he also adduces a good many more witnesses to these women.

Rom. 16:5. “Likewise greet the Church that is in their house.”

For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them.^[139] And on this ground he said to the Corinthians also, “Salute Aquila and Priscilla, with the Church that is in their house.” (1 Cor. 16:19.) And when writing about Onesimus, “Paul unto Philemon, and to the beloved Apphia, and to the Church that is in their house.” (Phlm. 1:1; Phlm. 1:2.) For it is possible for a man even in the married state to be worthy of being looked up to, and noble. See then how these were in that state and became very honorable, and yet their occupation was far from being honorable; for they were “tent-makers.” Still their virtue covered all this, and made them more conspicuous than the sun. And neither their trade nor their marriage (συζυγία cf. Phil. 4:3) was any hurt to them, but the love which Christ required of them, that they exhibited. “For greater love hath no man than this, He says, that a man lay down his life for his friends.” (John 15:13.) And that which is a proof of being a disciple, they achieve, since they took up the Cross and followed Him. For they who did this for Paul, would much rather have displayed their fortitude in Christ’s behalf.

Let rich and poor both hear all this. For if they who lived from their labor, and were managers of a workshop, exhibited such profuseness as to be of service to many Churches; what pardon can they expect, who are rich, and yet neglect the poor? For they were not sparing even of their blood for the sake of God’s will, but thou art sparing even of scanty sums, and many times sparest not thine own soul. But in regard to the teacher were they so, and not so with regard to the disciples? Nay even this cannot be said. For “the churches of the Gentiles,” he says, “thank them.” And yet they were of the Jews. But still they had such a clear (εἰλικρινὥς) faith, as to minister unto them also with all willingness. Such ought women to be, not adorning themselves with “broidered hair, or gold, or costly array” (1 Tim. 2:9), but in these good deeds. For what empress pray, was so conspicuous or so celebrated as this wife of the tent-maker? she is in everybody’s mouth, not for ten or twenty years, but until the coming of Christ, and all proclaim her fame for things such as adorn far more than any royal diadem. For what is greater or so great, as to have been a succorer of Paul? at her own peril to have saved the teacher of the world? And consider: how many empresses there are that no one speaks of. But the wife of the tent-maker is everywhere reported of with the tent-maker (meaning perhaps St. Paul); and the width that the sun sees over, is no more of the world than what the glory of this woman runneth unto. Persians, and Scythians, and Thracians, and they who dwell in the uttermost parts of the earth, sing of the Christian spirit of this woman, and bless it.^[140] How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them “fellow-workers and helpers” on this ground. And this “chosen vessel” (Acts 9:15) does not feel ashamed to call a woman his helper but even finds an honor in doing so. For it is not the sex (φίσει) that he minds, but the will is what he honors. What is equal to this ornament? Where now is wealth overflowing on every side? and where the adorning of the person? and where is vainglory? Learn that the dress of woman is not that put about the body, but that which decorates the soul, which is never put off, which does not lie in a chest, but is laid up in the heavens. Look at their labor for the preaching, the crown in martyrdom, the munificence in money, the love of Paul, the charm (φίλτρον) they found in Christ. Compare with this thine own estate, thy anxiety about money, thy vying with harlots (i.e. in dress), thy emulating of the grass,^[141] and then thou wilt see who they were and who thou art. Or rather do not compare only, but vie with this woman, and after laying aside the burdens of grass (χλόης), (for this is what thy costly dressing is), take thou the dress from heaven, and learn whence Priscilla became such as she was. How then did they become so? For two years they entertained Paul as a guest: (Probably Acts 19:10) and what is there that these two years may not have done for their souls? What am I to do then, you will say because I have not Paul? If thou be minded thou mayest have him in a truer sense than they. For even with them the sight of Paul was not what made them of such a character, but the words of Paul. And so, if thou be so minded, thou shalt have both Paul, and Peter, and John, and the whole choir of the Prophets, with the Apostles, associating with thee continually. For take the books of these blessed ones, and hold a continual intercourse with their writings, and they will be able to make thee like the tent-maker’s wife. And why speak I of Paul? For if thou wilt, thou mayest have Paul’s Master Himself. For through Paul’s tongue even He will discourse with thee. And in another way again thou wilt be able to receive this Person, when thou receivest the saints, even when thou tendest those that believe on Him. And so even after their departure thou wilt have many memorials of piety. For even the table at which the saint ate, and a seat on which he sat, and the couch on which he lay knoweth how to pierce^[142] him that received him; even after his departure. How then, think you, was that Shunamite pierced at entering the upper chamber where Elisha abode, when she saw the table, the couch on which the holy man slept; and what religiousness must she have felt come from it?^[143] For had this not been so, she would not have cast the child there when dead, if she had not reaped great benefit from thence. For if so long time after upon entering in where Paul abode, where he was bound, where he sat and discoursed,^[144] we are elevated, and find ourselves starting off from the places to that memory (so Field: Vulg. “the memory of that day”); when the circumstances were still fresher, what must those have been likely to feel, who had religiously entertained him? Knowing all this then, let us receive the Saints, that the house may shine, that it may be freed from choking thorns, that the bedchamber may become a haven. And let us receive them, and wash their feet. Thou art not better than Sarah, nor more noble, nor more wealthy, though thou be an empress. For she had three hundred and eighteen homeborn servants, at a time when to have two servants even was to be wealthy. And why do I mention the three hundred and eighteen servants? She had become possessed of the whole world in her seed and in the promises, she had the “friend of God” (Isa. 41:8; Jas. 2:23) for her husband, God Himself as a Patron, a thing greater than any kingdom. And yet, though she was in so illustrious and honorable estate, this woman kneaded the flour, and did all the other servant’s offices, and stood by them as they banqueted too in the rank of a servant. Thou art not of nobler birth than Abraham, who yet did the part of domestics after his exploits after his victories, after the honor paid him by the king of Egypt, after driving out the kings of the Persians, and raising the glorious trophies. And look not to this; that in appearance the Saints that lodge with thee are but poor, and as beggars, and in rags many times, but be mindful of that voice which says, “Inasmuch as ye have done it to the least of these, ye have done it unto me.” (Matt. 25:40.) And, “Despise not one of these little ones, because their angels do always behold the face of My Father which is in heaven.” (Matt. 18:10.) Receive them then with readiness of mind, bringing as they do ten thousand blessings to thee, through the greeting of peace. (Matt. 10:12–13.) And after Sarah, reflect upon Rebecca also, who both drew water and gave to drink, and called the stranger in, trampling down all haughtiness. However, through this, great were the rewards of hospitality she received! And thou, if thou be so minded, wilt receive even greater than those. For it will not be the fruit of children only that God will give thee, but the heaven, and the blessings there, and a freedom from hell, and a remission of sins. For great, yea, very great, is the fruit of hospitality. (Luke 11:41.) Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. (Dan. 4:27; Exod. 3:1.) For his daughters too drew into his net this honorable prey. (Num. 10:29.) Setting then thy thoughts upon these things, and reflecting upon the manly and heroic^[145] temper of those women, trample upon the gorgeousness of this day, the adornments of dress, the costly jewelry, the anointing with perfumes. And have done with those wanton^[146] and delicate airs, and that mincing walk, and turn all this attentiveness unto the soul, and kindle up in thy mind a longing for the heavens. For should but his love take hold of thee, thou wilt discern the mire and the clay, and ridicule the things now so admired. For it is not even possible for a woman adorned with spiritual attainments to be seeking after this ridiculousness. Having then cast this aside, which wives of the lewder sort of men, and actresses, and singers, have so much ambition in, clothe thee with the love of wisdom, with hospitality, with the succoring of the Saints, with compunction, with continual prayer. These be better than cloth of gold, these more stately than jewels and^[147] than necklaces,^[148] these both make thee of good repute among men, and bring thee great reward with God. This is the dress of the Church, that of the playhouses. This is worthy of the heaven, that, of horses and mules; that is put even round dead corpses, this shineth in a good soul alone wherein Christ dwelleth. Let this then be the dress for us to acquire, that we also may have our praise sung everywhere, and be well-pleasing to Christ, by Whom and with Whom, etc. Amen.

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References

↑ Reasonable is here used for what has been termed super-sensuous, as in the Syriac, and later Latin, see p. 498.
↑ Evidently Chrys. understands by λογικήν here rational as opposed to material service such as the Jews offered in animal sacrifices. Others have understood of it of spiritual service as opposed to the superstitious service of the heathen (Calvin). Others find in it a contrast with the irrational animals (ζῶα ἄλογα) offered in sacrifice (Theodoret, Grotius). The first view is preferable. Christianus omnia recte reputat, et ex beneficio Dei miserentis colligit offcium suum, says Bengel.—G.B.S.
↑ θείαις ἀκροάσεσιν. See Suicer in ἀκροάομαι. lit. “divine hearings.” The place where those stood who were not yet admitted to Communion, but heard the Scriptures read, was called the ἀκρόασις or hearing; here the act of hearing is meant.
↑ 2 or 3 mss. “boileth” which Heyse prefers.
↑ σεμνότερος, which implies reverence as well as dignity. The word before probably refers also to dress. See Exod. 28:43, but in this case the outward act so truly represents the inward, that it is difficult to separate them.
↑ A.V. conformed to. The translation is altered to express the distinction noticed in the comment.
↑ μορφὴ. See Phil. 2:6–8, and St. Chrysostom on the passage, Hom. vi. pp. 363, sqq. O.T.
↑ The two words here rendered: “be fashioned” and “be transformed” differ as the terms (σχῆμα and μορφή) which underlie them differ. “The term μορφή, form, strictly denotes, not an external pose suitable for imitation, like σχῆμα, attitude, but an organic form, the natural product of a principle of life which manifests itself thus.” Godet. “Be not conformed, but be transformed” (A.V.) marks well the distinction.—G.B.S.
↑ See the note of Matthiæ on the place. Nearly all mss. have and know; it seems a slip of memory; see Rom. 2:18.
↑ οἰωνίζονται v. Jung. ad J. Poll. v. 163. Dem. adv. Aristog. 1. (794, 5), it means to make a sign of detestation on meeting anything counted unlucky.
↑ σώζουσαν τὴν φρόνησιν, Aristot. Eth. vi.
↑ This word has been sometimes translated haughtiness, but means something more; usually the recklessness of despair, but sometimes that of pride.
↑ Or feel they need an effort ἐναγωνίους. See on Rom. 11:21 p. 349.
↑ Prophecy is to be κατὰ τὴν αναλογίαν τῆς πίστεως (Rom. 12:6). In the view of some (as Meyer) the man’s own faith is meant. He should not exceed in his speaking the limits of his faith. Others (as Philippi) take “faith” in the objective sense as a body of doctrine and find the idea here which was later associated with the expression analogia fidei: the word πίστις will not bear this meaning and the individual’s own faith seems too narrow a criterion of prophecy. It seems better to understand the expression as meaning that the prophet is to regulate his utterance by the character and contents of the faith of the church; that he should in his prophetic utterances keep to the line of the Church’s trust and hope and not feel at liberty to add new or heterogeneous elements. The terms διακονία (Rom. 12:7) and διδάσκων seem to refer to the two offices of the church deacons and presbyters, although others hold the view (of Chrys.) that the words are merely general.—G.B.S.
↑ Near the end of Hom. 19, we have κἂν ἀδικουμένῳ περιτύχῃ προστήσεται, which proves that he takes the word in the sense here given. “Unless,” added by Ben. and 2 mss. “he do it with diligence and zeal.”
↑ πενία here seems distinguished from πτωχεία, as in the Plutus.
↑ Viz. in composition.
↑ ἀποκαραδοκία, Rom. 8:19.
↑ ἀπεκδεχόμενοι, Rom. 8:23.
↑ ἀπολύτρωσις, Rom. 8:23, see ad loc. Hom. xiv. p. 445.
↑ Chrys. evidently takes προηγουμενοι (Rom. 12:10) in the sense of excelling; others understand the word temporally and render anticipating. The word (hapaxl.) is better taken as in our vss. preferring, i.e. “going before, as guides, namely, with the conduct which incites others to follow,” (Meyer).—G.B.S.
↑ A.V. not slothful in business; R.V. In diligence not slothful.
↑ Here the mss. and vss. vary between τῷ κυρί& 251· and τῷ καιρῷ (Rom. 12:11). The latter text gives the idea of serving the time or adapting one’s self to the opportunity and is adopted by many (as Meyer, Godet) on the ground that the precept: serving the Lord is too general to be in point here among these specific exhortations. The mss. evidence for τῷ κυρί& 251·, however is too strong to be overthrown by a consideration so subjective (א, B, A, E, L, P, It. Syr. vs. D. F. G.).—G.B.S.
↑ St. Chrysostom (on 2 Tim. 1:16, p. 189 O.T.) adopts and argues on the reading, μνείαις, for which there is some authority. See Brit. Crit. No. LI. pp. 80, 81.
↑ καταδιώκειν. lit. hunt them down.
↑ So Field: the passage is corrupt in the mss. Vulg. “As did Abraham also then with largeness and ready mind. And on this ground he deserves one’s admiration most, that when,” etc.
↑ Some mss. add, “first of all men.”
↑ Or “dealt kindly with him.”
↑ τοῖς ταπεινοῖς is best taken here as neuter (Meyer, De Wette, R.V.) corresponding in this respect to τὰ ὑψηλὰ. Meyer renders and interprets thus: “being drawn onward by the lowly; i.e. instead of following the impulse to high things, rather yielding to that which is humble, to the claims and tasks which are presented to you by the humbler relations of life, entering into this impulse towards the lower strata and spheres of life which lays claim to you, and following it. The ταπεινά ought to have for the Christian a force of attraction in virtue of which he yields himself to fellowship with them and allows himself to be guided by them in the determination of his conduct.” Those who understand ταπεινοῖς as masculine are divided between the meanings: of low rank and of humble disposition. Chrys.’ interpretation combines both ideas.—G.B.S.
↑ ἀντιδόσεως. It means a recompense upon the other.
↑ Most mss. omit “he would not..…fed.”
↑ μικρόψυχος, Ed. Ben. quotes St. Bas. Ep. 74 and St. Ath. t. i. p. 142 a and 152 f. Hist. tracts pp. 41 and marg., 55, to show that this word may be used in the sense of “malicious.” It sometimes means “niggardly,” both being characteristics of a little mind. v. p. 106 and 373.
↑ The meaning which is here attached to the expression: thou shalt heap coals of fire upon his head, viz.: thou shalt bring the divine vengeance upon him, is very improbable. Such a consideration could not be urged as a motive of Christian love. Augustin well says: “How does any one love the man to whom he gives food and drink for the very purpose of heaping coals of fire upon his head, if ‘coals of fire’ in this place signify some heavy punishment?” The meaning is: thou shalt by returning good for evil, bring the evildoer to shame and remorse. This course will be the dictate of Christian love because it will tend to reveal the man’s wrong-doing to himself, induce repentance for it and lead him to forsake it. The repentance of Saul is an example (1 Sam. 24:17). “And Saul lifted up his voice and wept. And he said: thou art more righteous than I: for thou hast rendered unto me good, whereas I have rendered unto thee evil.”—G.B.S.
↑ It may be objected that St. Paul was not speaking to a person in a rage, but generally to all. However, it is plain that the admonition is meant for those who want it. And there are many people who justify themselves in bearing malice, so as to require such management even in a general admonition.
↑ The Fathers generally believed the devils were connected with idol-worship. See Tertullian de Spectac. p. 202 O.T. St. Augustin de Civ. Dei, i. 32, etc. Clem. Al. Protr. c. 3.
↑ The distinction which Chrys. carries through his interpretation of this passage on human government, between authority in abstracto and in concreto belongs rather to a philosophical treatment of the subject than to an exposition of the apostle’s language. The use of general terms like ἐξουσία and οὖσία cannot have been designed to leave room for concrete exceptions since the apostle blends general and specific terms throughout the passage [ἄρχοντες (Rom. 13:3) θεοῦ διάκονος (Rom. 13:4)]. The question of obeying unjust rulers and supporting the “powers” in unjust measures, the apostle does not raise. He is stating a general principle and he says nothing of exceptions. His language does not exclude the possibility of exceptions when the reign of rulers becomes clearly subversive of moral order and opposed to the principles of the divine government.—G.B.S.
↑ See 1 Cor. 7:21; Col. 3:22; 1 Tim. 6:2. Slavery is clearly recognized as a lawful state of life, appointed by Providence, and in Col. 4:1, is shown to have a typical meaning; this does not necessarily imply the common opinion of the Greeks (Ar. Pol. i. 1), that there is a natural distinction of men into the free and the slavish.
↑ Most mss. omit “and honoring.”
↑ Or Deacon; the Coronation Service illustrates the sacred view of the kingly office; as by the use of the Dalmatic (sect. x.), which belongs also to Deacons; see Palmer, Or. Lit. append. sect. iv.
↑ Compare Butler, Analogy 1, 2, and Arist. Eth. v. 1. “The law commands to do the acts of a brave man, such as not quitting one’s post, not flying, not throwing away one’s arms. And those of a sober man, as not to commit adultery, or to insult any one. And those of a meek person, as not to strike, not to defame; and so with other virtues and vices,…” Where he means that the law cannot enforce the character but can demand the acts, and is so far drawing man towards what is suitable to his nature. Butler shows that this is a part of God’s moral government.
↑ Arist. Eth. viii. 8, “The political union of men seems to have been first formed for advantage, and for this it is upheld.” See Pol. i. 2, where he says of it, that “it is formed that men may live, but is (in the nature of things) that they may live well.”
↑ St. Augustin de Civ. Dei, xix. 17, writes, “But the heavenly city, or rather that part of it which sojourneth in this mortal state, and liveth by faith, must likewise make use of this kind of peace, till that mortality, for which such peace is needful, pass away.” And xix. 26, he quotes 1 Tim. 2:2; Jer. 29:7, to the same purpose.
↑ τυπωθεὶς, see p. 513, οὕτως ἐτύπωσεν. The sense appears to be, “whose precise character in every form of government Himself determines.”
↑ Or “ye owe,” it may seem that this is his sense, from “thou owest,” but he would have it look the other way.
↑ St. Chrysostom omits “Thou shalt not covet.” Many mss. of the New Testament omit “Thou shalt not bear false witness,” but all known mss. of St. Chrysostom have it, as well as the printed copies.
↑ ἀνακεφαλαιοῦται, see p. 472, note 3.
↑ Matt. 22:39. St. Hilary on the place notices that the second could not be called like unto it, were it not that our Neighbor means Christ, i.e. as present in His members.
↑ So most mss. while the old edd. read “added, and the second—”
↑ Ms. “be beloved of God,” which makes a fair sense with the context.
↑ Plato, Phædr. p. 217, B. ὁ φθόνος ἔξω Θείου χοροῦ ἵσταται, Envy standeth without the Divine circle.
↑ Gen. 2:18. This plural is in the LXX., not in the Hebrew. See in Gen. c. ii. Hom. xiv.
↑ On the Fall, see Hom. xvii. in Gen.
↑ Nothing before or beside his sentence. Nothing of admonition. See Ben.
↑ See Hom. xix. in Gen. St. Cyr. Al. Glaph. lib. i. §2, p. 20 B. takes this as said to Abel.
↑ Alluding to the στένων καὶ τρέμων of the LXX., v. 12.
↑ 1 Cor. 7:29. The stopping only is altered, as in Hom. xix. on the Hebrews (Matthiæ) p. 225 ed. Field.
↑ ῾Ημῶν is better taken with ἐγγύτερον: “For now is salvation nearer to us than when we believed.” (So R.V.) Both the position of the words and the requirements of emphasis favor this construction. Chrys. is essentially correct in referring ἡ σωτηρία here to the last things. The reference is to the Messianic salvation which is to be ushered in by the Parousia of the Lord from heaven. The period which shall intervene between the time of writing and the advent of Christ is designated as “night” (Rom. 13:12), but the “day” which the Messianic σωτηρία shall usher in is near (ἤγγικεν).—G.B.S.
↑ St. Augustin de Civ. Dei, v. 13–15, discusses this motive, and the temporal good that comes of it, as to the Roman state; quoting Matt. 6:2.
↑ In one of the apostle’s favorite figures, that of putting off, or on, as clothing, he states again the essential qualities of the Christian life. The Christian is even now to belong to that sphere of light into whose full glory he shall shortly be raised. The culminating thought is: “put on Christ.” Chrys.’ application of the apostle’s exhortation is one of his most eloquent passages.—G.B.S.
↑ On this see St. Augustin, Conf. x. 30, p. 205 O.T. de Gen. ad lit. x. 12, xii. 15. St. Greg. Mor. viii. §42 sq. pp. 449, 450 O.T. Cassian. Collat.
↑ This is a good illustration of Aristotle’s remark, that “general discourses on moral matters are pretty well useless, while particular ones are more like the truth.” Eth. ii. 7.
↑ Ora et ibi templum est, D. Bernard.
↑ See Arist. Polit. vii. Tertull. Apol. i. 9, p. 22 O.T. and note r.
↑ Or poisonings.
↑ Lying on the bare ground was a common part of asceticism.
↑ Chrys. adopts the view which was common in antiquity as to who the “weak” here mentioned were. He regards them as judaizing Christians who were over-zealous for the Mosaic law and even went beyond its explicit requirements to abstain from swine’s flesh and abstained from meat altogether. Another class of interpreters have supposed that the scruples of the “weak” concerning meat had the same ground as in 1 Cor. 8 and 1 Cor. 10., viz., the fear of eating flesh and drinking wine that had been used in the heathen sacrificial worship (So Rückert, Philippi, Neander). The chief objection to the former view is that they could not have derived their doctrine of entire abstinence from meat and wine from the Mosaic law, which prohibits only the flesh of certain unclean animals and does not prohibit wine at all except in particular cases. The difficulty with the second view is that the whole passage has no allusion to heathen sacrifices, which could hardly have been the case if they had been the ground of the scruple. On the contrary in Rom. 14:14 Paul in correcting these ascetic notions declares his conviction that nothing is “unclean of itself,” showing that their view was that flesh and wine possessed in themselves some power of pollution. The difficulties connected with these explanations have led many recent scholars to different explanations. Baur regarded the “weak” as Ebionitic Christians, but the Ebionites abstained from flesh as inherently sinful and it would seem that if this had been the opinion of the “weak” that Paul could hardly have treated it so mildly. Since the Ebionites date from about 70 a.d., these ascetics at Rome could have been Ebionitic only in the sense of having the germs of subsequent Ebionism. An opinion similar to this has been advocated by Ritschl, Meyer and Mangold. In their view the root of this asceticism was Essenic. There was certainly a Judeo-Christian minority in the Roman church. The ideas of the Essenes were widely disseminated among the Jews at the time. It is natural to suppose that among the Roman Jews there were Essenes or those of Essenic tendencies who upon their conversion would associate their rigorous asceticism with the Christian doctrine of the subjugation of the flesh. This view best meets the requirements of the passage. The Essenes abstained wholly from wine and practised a supra-legal regimen in regard to food. They would have no occasion to array themselves against the apostle’s doctrine and he therefore treats their scruples not in a polemic but in a cautious and conciliatory spirit.—G.B.S.
↑ κενοῖ, i.e. so as not to have to say anything against them directly. St. Chrysostom turns the passage in that way more than Theodoret. See on v. 4, which Theod. applies directly against the Judaizers. His general remarks on the rhetoric of the passage are independent of this question.
↑ Rom. 14:2 counsels receiving to Christian fellowship those affected by these ascetic scruples but μὴ εἰς διακρίσεις διαλογισμῶν. These words have been variously rendered: (1) “not to doubtful disputations” (A.V., R.V.); (2) “for decisions of doubts” (marg. R.V.); (3) not to judgings of thoughts (Meyer); “not to discussions of opinions” (Godet). It is clear that the apostle exhorts the church against allowing the scruples in question to be matter of debate and division but whether he means to place a limitation upon the church’s duty to receive the weak brethren or whether he exhorts them to refrain from making the opinions of the weak a matter of discussion and judgment, is a question still unsettled. The following consideration deserve attention in the decision of the question (1) Paul treats the “weak” throughout with great forbearance and tenderness. (2) The church is the party exhorted. (3) It is probably that the διακρίσεις διαλογισμῶν refer to actions or judgments which the church would be in danger of exercising toward the weak. (4) It is likely that the question of eating meats or herbs only (Rom. 14:2) is a specimen of the διαλογισμοί referred to. (5) Διακρίσις means an act of distinguishing things that differ, i.e. a logical or moral judgment. (6) The question remains whether διαλογισμός means a doubt, or a thought, an opinion. The latter is the primary meaning and seems preferable here. Then the meaning would be: receive these persons to fellowship and abstain from criticisms and judgments upon their conscientious opinions. The translation of our Eng. vs. “not to doubtful disputations” is as ambiguous as the original phrase is in Greek, and is, therefore, a faithful rendering in respect of ambiguity. These translators seem to take διακρίσεις as meaning “doubts”—a meaning which that word cannot be shown to bear.—G.B.S.
↑ He seems to mean, “are at doubt whether they may acknowledge such.” So Œcumenius seems to take it, who paraphrases this comment, and adds καὶ χωρίζεσθαι, “and separate themselves.”
↑ ἐχομένους, here opposed to ἀπεχομένους.
↑ χωρὶς: The construction seems imperfect: the Translator suggests χωρισθεὶς, “separating Himself from all others.” If the passage be not corrupt, χωρὶς τῶν ἄλλων ἁπάντων is merely = in primis; and so Field.
↑ Some mss. and edd. “with all attesting the subjection to Him.” The passage is found Isa. 45:23, probably the reading of the LXX., till it was corrected to suit the Hebrew. See Parsons ad loc.
↑ Sav. Mar. and one ms. end the sentence, “having punishment exacted of the for those who have been made by thee to offend.”
↑ The oil representing especially deeds of mercy. Hil. ad. 1. See St. Chrys. on Rom. 11:6. p. 485.
↑ See Matt. 5:28, and 2 Pet. 2:14. And with respect to giving cause of offence to others, Mark 9:44.
↑ Field’s punctuation will give the sense, “These then are mere words—the rich man is not punished, nor the foolish virgins cast out, etc., but these are only threats!” which is perhaps more vigorous. Compare Hom. xxxi. p. 496: also Browning’s Heretic’s Tragedy. “Who maketh God’s menace an idle word? Saith, it no more means what it proclaims Than a damsel’s threat to her wanton bird? —For she too prattles of ugly names. Saith, he knoweth but one thing—what he knows? That God is good and the rest is breath.”
↑ Most mss. have “Charmi” or “Charmin;” one “Achar,” one “Achar the son of Charmi.”
↑ Josephus, B. J. vi., vii. c. 8., Euseb. H. E. iii. 6.
↑ So most mss. of St. Chrysostom, and the best of the N.T.
↑ προθεσμίαν, lit. a set time. He has used the term before with especial view to the length of the time.
↑ i.e. so as to spare all in this.
↑ See Butler’s Anal. i. 2. “But all this,” and i. 3. iii.
↑ So mss. λύσιν. Sav. λῆξιν, cessation: see 383, note 3.
↑ So Field: Vulg. “made thee afraid.”
↑ St. Chrysostom must not be understood here as making light of the labor of an effectual repentance, nor as excluding the office of the Church in accepting the Penitent. His object is to show that there is no such difficulty in repentance, as need be an objection to our belief in eternal punishment. He is speaking of repentance in the lowest degree, and he certainly held that different degrees of it would obtain different degrees of benefit. As of almsgiving on Rom. 11:6, p. 485. etc. “It is possible to gain approval by thy last will, not indeed in such way as in thy lifetime,” and more generally ad Theodorum Lapsum, t. i. p. 11, 12. Ben. where he represents it as difficult, though not so much so as it might seem to those who did not try it, and know its consolations: and Hom i. de S. Pentec. fin. he says, “It is possible by diligence, prayer, and exceeding watchfulness, to wipe out all our sins that are written down. This then let us make our business all our days, that when we depart thither, we may obtain some forgiveness, and all escape irrevocable punishments.” Of confession he speaks strongly, de Cruce et Latrone, Hom. i. t. 2, 407; B. ad Pop. Ant. Hom. 3, p. 42 E. on the Statues, p. 66 O.T. and of the power of the Priesthood to absolve, de Sac., c. 3, §5, t. i. p. 384 E. quoting Jas. 5:14–15.
↑ μυρίαν ἄσκησιν: the term asceticism is an insufficient translation of ascesis, since its termination takes off the reality. The word “crown” hints at a play on its secular sense, of gymnastic training.
↑ This sentence may be read so as to avoid the fault in reasoning; he breaks off the supposition as too absurd, and after a pause gives the true account of the case, which he in fact assumes in the first clause. The whole passage is rhetorical, and the first mention of the devils is introduced with tremendous power, as almost any one must have felt in reading it.
↑ Or “undoing the awe,” as edd. before Field, and some mss.
↑ i.e. “better deprive the strong of his meats, than deeply grieve the weak.”
↑ In addition to the three possible meanings of “your good” which Chrys. mentions, two other interpretations may be noted: (1) “The good you enjoy,” i.e. your Christian liberty (Godet); (2) “The kingdom of God” (Rom. 14:17) (Meyer). The connection favors the view that τὸ ἀγαθόν is a general reference to the same source of blessing which is more specifically designated as ἡ βασιλεία τοῦ θεοῦ (Rom. 14:17).—G.B.S.
↑ 1 Cor. 8:8, speaking of things offered to idols.
↑ “The work of God” is much more naturally taken as designating the Christian himself—his personality, than as designating his salvation (Chrys.).—G.B.S.
↑ Compare St. Ephrem. Serm. xx. vol. iii. adv. Scrutatores. pp. 172, 173, Oxf. Tr.
↑ Κρίνων should not be rendered “condemning” as if it were κατακρίνων (as Chrys. and many mod. interpreters). The meaning is: Happy is he who does not pass judgment upon himself, i.e. who is so confident of the rightness of his course that he has no anxiety or scruple regarding the course of action in such disputed points which he approves and has resolved upon.—G.B.S.
↑ Nullum Theatrum virtuti conscientia majus. Cicero, Tusc. ii. 26. Virtue has no field for display more ample than conscience.
↑ So rendered, to keep up the play upon the words: it means, not framing himself to a false show.
↑ Or, “the systems of the Gentiles been confuted,” τὰ ῾Ελλήνων ἐλήλεγκται.
↑ Philo, however, makes Abraham learned in all Chaldæan wisdom. De Nob. §5, also Joseph, Ant. i. c. 8, §2. It is now certain that the art of writing was older than his time, in Mesopotamia as well as Egypt.
↑ So Field with most mss. Vulg. “for which thou art to be punished.”
↑ So Field αὑτὸν for αὐτόν.
↑ These three verses are placed here by Theodoret, St. Cyr. Alex., St. John Dam, and some 200 cursive mss. Of the few uncial mss. which have come down to us, the Codex Sinaiticus the Codex Vaticanus and the very ancient C. D. with the chief versions of the New Testament, including the two first made, the Old Latin and the Peschito-syriac. Origen put them where we do, at the end of the Epistle. The fifth century Alexandrian ms. in the British Museum and two or three other mss. have the passage twice over. (For an elaborate defence both of the genuineness of this doxology and of the view that it belongs at the end of Rom. 16 see Meyer’s critical note prefixed to his comments on chap. xvi.—G.B.S.)
↑ Μὴ ἀποστῇς, one ms. οὐ μὴ, which seems to determine the construction.
↑ Rom. 16:27, in the Greek reads thus: “To God only wise through Jesus Christ, to Him (or to Whom) be glory,” etc.
↑ The grammatical form of the doxology presents a noticeable anacoluthon. The dative τῷ δυναμένῳ is resumed in μόνῳ σοφῷ θεῷ and again in the relative ᾧ as if the proposition begun with the dative had been competed. Thus the previous datives are left without grammatical government. ᾧ, if read (many texts omit it) is to be understood as referring to θεῷ.—G.B.S.
↑ Rom. 15. contains conclusions and applications drawn from the principles laid down in regard to the treatment which should be accorded to the weak in Rom. 14. The crowning consideration is that Christ pleased not himself, but bore the burdens of the weak. This is presented as the type of all Christian duty. In Rom. 15:6 the construction usually preferred is (as in R.V.) “the God and Father of our Lord Jesus Christ” (cf. Eph. 1:3; Eph. 1:17).—G.B.S.
↑ ἄνω καὶ κάτω στρέφει, see Ast. ad Platon. Phædr. 127.
↑ See St. Chrys. ad loc. Hom. 32, on 1 Cor. p. 446 O.T. in some places he seems to speak exclusively of love to one’s neighbor in quoting this passage, but he always views this as the carrying out of love toward God, see p. 515.
↑ mss. ψύξιν ἐξέβαλες. Sav. ψυχην ἐμάλαξας, soften any soul.
↑ So Field from mss.: old edd. “If my brother hates me, I do not even wish to see him.” Perhaps the true reading is, “If my eye hates me, I do not even wish it to see,” ἐὰν ὁ ὀφθαλμός μου μισῇ με, οὐδὲ ἰδεῖν αὐτὸν βούλομαι, which seems more proverbial, (if the aorist will bear this construction as Matt. 13:14), and agrees with p. 537.
↑ So all mss. Sav. “more cruel.”
↑ See on Rom. 8:4, supra p. 433.
↑ προσκεκρουκέναι, not “stumbled,” but “struck against” a person, same word as “alienation” just before.
↑ The quotations in the passage on which this homily is based are all taken from the LXX. with a few trifling verbal changes. They are designed to show that the prophetic conception of the Messiah’s work contemplated salvation for the Gentiles, so that Christ was not to be merely a “minister of the circumcision,” but that he is to bring through the Jews salvation to the Gentiles so that they shall “glorify God for his mercy” (Rom. 15:9). The passages in the O.T. relate primarily either to the Psalmist himself (Rom. 15:9; Ps. 18:50) or to the King of Israel (Rom. 15:12. cf. Isa. 11:10), or to the relations of the people of Israel to the nations (Rom. 15:10–11, cf. Deut. 32:43; Ps. 17:1), but are applied to the relations of Christ to the nations in accordance with the prophetico-typical exegesis which regarded the prophets, kings and the history and people of Israel as having their chief significance in the fact that they embodied hopes and ideals which pointed forward to the Messiah and were realized only in the work and principles of His kingdom.—G.B.S.
↑ So Field with two or three mss.: others, “and this ruleth:” Vulg. “and life ruleth.”
↑ 2 Sam. 16:14, LXX. ἔπνιγεν, A.V. troubled: see Matt. 8:32.
↑ Such was the case of Stagirius, vit. Chrys. Montf. p. 97. See St. Chrysostom’s Exhortation to him, t. 1. Ben. t. vi. Sav. Bingham, art, Energumens…St. Aug. de Civ. Dei. 19, 4. §2 and 21, 14. “A messenger of Satan” was given to St. Paul Himself, 2 Cor. 12:7, and it was in hope of their salvation he delivered Hymeneus and Alexander to Satan. 1 Tim. 1:20, and another, 1 Cor. 5:5.
↑ Ps. 4:6. Where Aquila and Theodotion have the feminine, which would be expected in speaking of the sea. See Theodoret on the Psalm.
↑ 2 mss. “Receive a cure for even this.”
↑ Orig. in Rom. 5:4. Tribulatio proprie sanctorum est, impiorum autem…flagella appellantur. “Tribulation properly belongs to the saints, the thing the wicked suffer are called scourges.”
↑ Besides the interpretation adopted by Chrys. which joins ἀπὸ μερους closely with ἀναμιμνήσκων and understands it to mean, in a sort—gently, two other views deserve notice (1) that which joins it to τολμηρότερον—in part, or somewhat more boldly (Hodge) and (2) that which joins it to ἔγραψα—I have written more boldly in parts of the epistle (De Wette, Meyer, Alford). Both our Eng. vss. seem to understand it as Chrys. viz.: as a conciliatory modification of “more boldly,” and connecting with it the explanatory statement that the reason of his more bold writing was the kindly one of putting them in remembrance.—G.B.S.
↑ Some mss. “all is spiritual with us” (πνευματικὰ). Savile’s marginal reading is unintelligible, but might suggest conjectures.
↑ Rom. 15:18 may yield three different meanings according to the word which receives the main emphasis. If it is placed on through me the meaning is: I shall not mention or lay claim to results wrought by others, but only to those secured by my own labors. The desire of the apostle (Rom. 15:20) not to build upon another man’s foundation favors this view. (So Alford, Hodge). If the stress is placed on the word wrought the sense is: I shall not dare to mention any of those things which Christ did not actually work, i.e., I shall make no claim to success not actually achieved (Meyer). The emphasis may be placed on Christ. If so, it means: I will mention only what Christ (he and he alone) wrought through me for the extension of his kingdom. Chrys. understands the passage thus and, we think, rightly. (So Tholuck, Olshausen, Boise).—G.B.S.
↑ This is scarcely historical, except with reference to Arabia. Even St. Jerome on Amos 5:8, implies less.
↑ 2 mss. add ὥστε δεῖξαι φιλοτιμίας τὸ κατόρθωμα ὄν. The φιλοτιμία, “zealous striving,” is here opposed to mere necessity of duty, “the compulsion of his priesthood.” The words thus are a gloss on those next cited, not a proper part of the text.
↑ ἀλλότριον, which means either “alien,” or “another man’s.”
↑ So LXX. Cod. Alex. Theodoret in loc. makes David herein a type of Christ.
↑ Prov. 18:17, LXX. and Vulg. Our version is, “He that is first in his own cause seemeth just.” The text is much quoted by the Fathers, as Hil. in Ps. 35
↑ See a remarkable form in use in China on the occasion of such calamities, Windischman, Philos. im fortgang der Weltgeschichte, i. p. 29.
↑ Prov. 12:10, LXX. Know occurs in Exod. 23:9, for “enter into the feelings of.”
↑ κορυφαί& 251·. The common title of St. Peter among the Fathers.
↑ “That, as Chrys., Calvin, Grotius, and many, including Rückert and Olshausen assume, Paul intended ‘courteously and gently’ (Luther) to suggest to the Romans that they should likewise bestow alms on those at Jerusalem, is very improbable, inasmuch as no reason is perceivable why he should not have ventured on a direct summons, and seeing, moreover, that he looked upon the work of collection as concluded, ver. 25,” Meyer.—G.B.S.
↑ λειτουργία, in Classical Greek, is performing a public service at one’s own expense.
↑ 2 Cor. 9:5. Mosheim de Rebus Christianorum ante Const. p. 118, also Diss. ad Hist. Eccl. pert. vol. 2, 1. St. Chrys. speaks at length of wealth on 1 Cor. 14:19, Hom. 35, p. 499, O.T. He thinks it lawful, but dangerous, and recommends alms almost without limitation.
↑ A.V. bounty, but margin, blessing.
↑ It is certain that Chrys. is incorrect in his interpretation of the statement: “When I come unto you I shall come in the fulness of the blessing of the Gospel of Christ.” (Rom. 15:29.) The meaning is not that he shall find them abounding in this blessing, but that he (Paul) will come to them furnished with the fulness of this blessing. The joyful hopes of Paul respecting his journey to Rome and labors there, were not, indeed, wholly thwarted, but how different were the experiences of his journey and life there from what he had expected. He went thither a prisoner and such missionary labors as he was permitted to perform were accomplished while he was kept in ward by the civil authorities of Rome. And, yet, notwithstanding these hardships, who can doubt that his prayer was answered? He found joy in the saints at Rome who came out from the city as far as Appii Forum and the Three Taverns to welcome him (Acts 28:15); he was permitted for two years, at least, to occupy his own hired house and freely to “preach the kingdom of God and teach the things concerning the Lord Jesus Christ with all boldness, none forbidding him” (Acts 28:30–31); this preaching was crowned with signal success extending to the conversion of some of the members of Cæsar’s household (Phil. 4:22). It is propable that we owe to this same period of imprisonment at Rome the four epistles to the Colossians, Ephesians, Philemon, and Philippians; if so, we have in them a reflection of the manifold activities and profound spiritual experiences of the apostle during his stay in Rome which constitute a genuine providential fulfilment of his desires, although it proved that as in the case of an earlier visit to Jerusalem, he went not knowing the things that should befall him there (Acts 20:22).—G.B.S.
↑ 2 mss. add, So directing them to do this.
↑ See Bingham, b. ii. c. 22, for a full account of the office of the widows, deaconesses, etc., also Cave, Prim. Christ. part i. c. 8. Theodoret thinks it a sign of there being a considerable Church at Cenchrea, that they had a deaconess there.
↑ συλλειτουργούς. Afterwards the common term by which Bishops spoke of each other. As the Nicene Fathers of Alexander. Ep. Synod. v. fin. Theod. i. 9.
↑ By “the church in the house” of Priscilla and Aquila, Chrys. understands the pious family which constituted the household. Such was the view of many of the older interpreters. The more probable view is that the “churches in the houses” (cf. 1 Cor. 16:19; Col. 4:15; Phlm. 1:2) were assemblies of a part of the collective church of the city, formed for the sake of convenience of meeting, especially in the largest towns. There is no reason to believe that all the persons named below were members of the household—church of Priscilla and Aquila.—G.B.S.
↑ Omitted by most mss.
↑ τὴν πρὸς τὸν χόρτον φιλονεικίαν. See Matt. 6:30; Luke 12:28; Clem. Al. (Pott.) p. 232.
↑ κατανύξαι, see p. 487, and p. 448.
↑ See the use made of such recollections at the close of the 32d Homily.
↑ He seems to have some place at Antioch in his mind, but we do not know that St. Paul was ever bound there.
↑ φιλοσοφίαν, he means their simple habits; as in keeping sheep, and the character perhaps implied in Moses’ choice.
↑ κατακλᾶν, Phryn. ap Bek. Anec. p. 45.
↑ The remaining leaves of the Bodl. ms. are lost.
↑ περιδερραίων thus spelt. Jul. Poll. 5, 56.

Source: Nicene and Post-Nicene Fathers, Series I, vol. 11: Saint Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans, ed. Philip Schaff, , pp. 496–552. Christian Classics Ethereal Library: https://ccel.org/ccel/schaff/npnf111

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