Homily XXVII
Ver. 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,
Ver. 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?
Ver. 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,
Ver. 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, and when addressing His Father he said,
"By this shall all men know that Thou hast sent Me, if they be one." (John
xvii. 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), (ib.
xiii. 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.
ix. 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. 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. v. 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. For this disorder
comes either from excessive heat (flegmonhj, 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." 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. 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 (dieptusan) 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 (diaptusai) 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. xxxii.
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." (ibid. 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 (kataptusai,
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.
ROM. XV. 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. xv. 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 sharplyto 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 isthe 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. xii. 7; xxii. 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, 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, 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.
Ver. 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, kerash) 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."
(Ps. xviii. 46.)
Ver. 10-12. "And, rejoice, ye Gentiles, with His people. And, Praise
the Lord, all ye Gentiles" (Deut. xxxii. 43).;. "and let all people laud
Him." (Ps. cxvii. 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."
(Is. xi. I, 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 be had a larger
grace to answer for. Then he concludes his argument with a prayer again.
Ver. 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 (aqumiaj) 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, 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 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. xix. 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 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 way old as doth a garment, and as a vesture shall thou
fold them up, O God, and they shall be changed." (Ps. cii. 26.) And if
thou wishest to hear of the form of them again, thou shall hear, "That
spreadeth forth the Heaven like a curtain" (derrin). 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. civ. 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." (ib. ciii. 12, 11.) But if thou wouldest
busy thyself with the foundation of the earth, even this he will not hide
from thee, but thou shall hear him singing and saying, "He hath founded
it upon the seas." (ib. xxiv. 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." (ib. civ.
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."
(ib. 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." (ib. 18.) Why are there trees yielding
no fruit? learn from him, for "there the sparrows build their nests." (ib.
17.) Why are there fountains in the wildernesses? hear, "that by them the
fowls of the heaven dwell, and the wild beasts." (ib. 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." (ib. 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." (ib. 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." (ib. 14.) What is the use of
the moon? hear him saying, "He made the moon for seasons." (Ps. civ. 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." (ib. xxxiii. 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." (ib. xlix. 15.)
Whence was our body made? he also tells us; "He remembereth that we are
dust" (ib. ciii. 14); and again, whither goeth it away? "It shall return
to its dust." (ib. civ. 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." (ib. viii. 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." (ib.
ciii. 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." (ib. cxvi. 7.) Why the Heaven is so great, this he will also
say. For it is because "the heavens declare the glory of God." (ib. xix.
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." (ib. 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." 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. xliv. 22.) "All these things
have come upon us, and yet have we not forgotten Thee." (ib. 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"
(ib. cxliii. 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" (ib. xcv. 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" (ib. xxxiii. 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," (ib. xlix.
6.) And, "As for man, his days are as grass" (ib. ciii. 15), And "His glory
shall not go down with him, after him" (ib. xlix. 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." (ib. xlii. 5.)
Or dost thou see men in honor who deserve it not? "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." (ib. xxxvii. 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." (ib. xxxii. 10.)
But in the case of the righteous, he does not say plagues, but, "Many are
the troubles of the righteous, but the Lord delivereth them out of them
all." (ib. xxxiv. 19.) And again, "The death of the sinner is evil." (ib.
21.) And, "Precious in the sight of the Lord is the death of His saints."
(ib. cxvi. 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. xv. 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.
