(NOTE: The electronic text obtained from The Electronic Bible Society was 
not completely corrected. EWTN has corrected all discovered errors.)

Transliteration of Greek words: All phonetical except: w = omega; h serves 
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially 
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi = 
ch. Accents are given immediately after their corresponding vowels: acute = 
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe, 
when necessary.


ST. JOHN CHRYSOSTOM

COMMENTARY ON THE EPISTLE OF ST. PAUL TO THE ROMANS 
HOMILIES 15-21

[Translated by Rev. J. B. Morris, M.A., of Exeter College, Oxford, and Rev. 
W. H. Simcox, fellow of Queen's College, Oxford; revised by George B. 
Stevens, Ph.D., D.D., Professor in Yale University.] 


HOMILY XV: ROM. VIII. 28.

"And we know that all things work together for good to them that love God."

    HERE he seems to me to have mooted this whole topic with a view to 
those who were in danger; or, rather, not this only, but also what was said 
a little before this. For the words, "the sufferings of this present time 
are not worthy to be compared with the glory which shall be revealed in 
us;" and those, that "the whole creation groaneth;" and the saying, that 
"we are saved by hope;" and the phrase, "we with patience wait for;" and 
that, "we know not what we should pray for as we ought;" are all of them 
said to these. For he instructs them not to choose just what they may 
think, themselves, to be useful, but what the Spirit may suggest; for man), 
things that seem to one's self profitable, do sometimes even cause much 
harm. Quiet, for instance, and freedom from dangers, and living out of 
fear, seemed to be advantageous for them. And what wonder if they did to 
them, since to the blessed Paul himself this seemed to be so? still he came 
afterwards to know that the opposite to all these are the things 
advantageous, and when he came to know it, he was content. So he that 
besought the Lord thrice to be freed from hazards,[1] when once he heard 
Him say, "My grace is sufficient for thee, for My Power is perfected in 
weakness" (2 Cor. xii. 8, 9), was afterwards delighted at being persecuted, 
and insulted, and having irreparable ills done him. For, "I glory," he 
says, "in persecutions, in insults" (Eng. V. reproaches), "in necessities." 
(2 Cor. xii. 10.) And this was his reason for saying, "For we know not what 
we should pray for as we ought." And he exhorted all men to give up these 
matters to the Spirit. For the Holy Spirit is very mindful of us, and this 
is the will of God. Having then cheered them by all methods, he proceeds to 
what we have heard to-day, putting forward a reason strong enough to 
reclaim them. For be says, "we know that all things work together for good 
to them that love God." Now when he speaks of "all things," he mentions 
even the things that seem painful. For should even tribulation, or poverty, 
or imprisonment, or famines, or deaths, or anything else whatsoever come 
upon us, God is able to change all these things into the opposite. For this 
is quite an instance of His unspeakable power, His making things seemingly 
painful to be lightsome to us, and turning them into that which is helpful 
to us. And so he does not say, that "them that love God," no grievance 
approacheth, but, that it "works together for good," that is to say, that 
He useth the grievous things themselves to make the persons so plotted 
against approved. And this is a much greater thing than hindering the 
approach of such grievances. or stopping them when they have come. And this 
is what He did even with the furnace at Babylon. For He did not either 
prevent their falling into it, or extinguish the flame after those saints 
were cast into it, but let it burn on, and made them by this very flame 
greater objects of wonder, and with the Apostles too He wrought other like 
wonders continually. (St. Mark xvi. 18.) For if men who have learnt to he 
philosophic can use the things of nature to the opposite of their 
intention, and appear even when living in poverty in easier circumstances 
than the rich, and shine[1] through disgrace: much more will God work for 
those that love Him both these and also greater things by far. For one 
needs only one thing, a genuine love of Him, and all things follow that. As 
then things seemingly harmful do good to these, so do even things 
profitable harm those who love Him not. For instance, the exhibition of 
miracles and wisdom in His teaching only injured the Jews, as did the 
rightness of doctrine; and for the former they called Him a possessed 
person (John viii. 48), for the other one that would be equal to God (ib. 
v. 18): and because of the miracles (ib. xi. 47, 53), they even went about 
to kill Him. But the thief when crucified, when nailed to the Cross, and 
reviled, anti suffering ills unnumbered, not only was not hurt, but even 
gained the greatest good therefrom. See how for those who love God all 
things work together for good. After mentioning then this great blessing, 
one which far exceeds man's nature, since to many this seemed even past 
belief, he draws a proof of it from past blessings, in these words, "to 
them who are called according to His[2] purpose." Now consider, he means, 
from the calling, for instance, what I have just said. Why then did He not 
from the first call all? or why not Paul himself as soon as the rest? Does 
it not seem that the deferring was harmful? But it was still by the event 
shown to be for the best. The purpose he here mentions, however, that he 
might not ascribe everything to the calling; since in this way both Greeks 
and Jews would be sure to cavil. For if the calling alone were sufficient, 
how came it that all were not saved? Hence he says, that it is not the 
calling alone, but the purpose of those called too, that works the 
salvation. For the calling was not forced upon them, nor compulsory. All 
then were called, but all did not obey the call.

    Ver. 29. "For whom He did foreknow, He also did predestinate to be 
conformed to the Image of His Son."

    See what superb honor! for what the Only-begotten was by Nature, this 
they also have become by grace. And still he was not satisfied with this 
calling of them conformed thereto, but even adds another point, "that He 
might be the first-born." And even here he does not come to a pause, but 
again after this he proceeds to mention another point, "Among many 
brethren." So wishing to use all means of setting the relationship[3] in a 
clear light. Now all these things you are to take as said of the 
Incarnation.[4] For according to the Godhead He is Only-begotten. See, what 
great things He hath given unto us! Doubt not then about the future. For he 
showeth even upon other grounds His concern for us by saying, that things 
were fore-ordered[5] in this way from the beginning. For men have to derive 
from things their conceptions about them, but to God these things have been 
long determined upon,[6] and from of old He bare good-will toward us (pro`s 
hhma^s die'keito), he says.

    Ver. 30. "Moreover whom He did predestinate, them He also called; and 
whom He called, them He also justified."

    Now He justified them by the regeneration of the layer. "And whom He 
justified, them He also glorified" by the gift, by the adoption.

    Ver. 31. "What shall we then say to these things?"

    As if he should say, Let me then hear no more about the dangers and the 
malicious devices from every quarter. For even if some disbelieve the 
things to come, still they have not a word to say against the good things 
that have already taken place; as, for instance, the friendship of God 
towards thee from the first, the justifying, the glory. And yet these 
things He gave thee by means seemingly distressing. And those things which 
you thought to be disgracing, the Cross, scourges, bonds, these are what 
have set the whole world aright. As then by what Himself suffered, though 
of aspect forbidding in man's eye, even by these He effected the liberty 
and salvation of the whole race; so also is He wont to do in regard to 
those things which thou endurest, turning thy sufferings unto glory and 
renown for thee. "If God be for us, who can be against us?"

    Why, it may be said, who is there that is not against us? Why the world 
is against us, both kings and peoples, both relations and countrymen. Yet 
these that be against us, so far are they from thwarting us at all, that 
even without their will they become to us the causes of crowns, and 
procurers of countless blessings, in that God's wisdom turneth their plots 
unto our salvation and glory. See how really no one is against us! For it 
was this which gave new lustre to Job, the fact that the devil was in arms 
against him. For the devil moved at once friends against him, his wife 
against him, and wounds, and servants, and a thousand other machinations. 
And it turned out that none of them was against him on the whole. And yet 
this was no great thing to him, though it was great in itself, but what is 
a far greater thing is, that it turned out that they were all for him. For 
since God was for him, even things seemingly against him all became for 
him. And this happened with the Apostles also, inasmuch as both the Jews, 
and they of the Gentiles, and false brethren, and rulers, and peoples, and 
famines, and poverty, and ten thousand things were against them; and yet 
nothing was against them. For the things which made them the most bright 
and conspicuous, and great in the sight both of God and of men, were these. 
Just reflect then what a word Paul hath uttered about the faithful, and 
those who are truly (akribw^s) crucified, such as not even the Emperor with 
his diadem can achieve. For against him there are abundance of barbarians 
that arm themselves, and of enemies that invade, and of bodyguards that 
plot, and of subjects many that oftentimes are ever and anon rebelling, and 
thousands of other things. But against the faithful who taketh good heed 
unto God's laws, neither man, nor devil, nor aught besides, can stand! For 
if you take away his money, you have become the procurer of a reward to 
him. If you speak ill of him, by the evil report he gains fresh lustre in 
God's sight. If you east him into starvation, the more will his glory and 
his reward be. If (what seems the most severe stroke of all) you give him 
over to death, you are twining a crown of martyrdom about him.[*] What then 
is equivalent to this way of life, being that against which nothing can be 
done, but even they that seem to devise mischief are no  less of service to 
him than benefactors? This is why he says, "If God be for us, who can be 
against us? Next, not being satisfied with what he had already said, the 
greatest sign of His love for us, and that which he always is dwelling 
over, that he sets down here also; I mean, the slaying of His Son. For He 
did not only justify us, he means, and glorify us, and make us conformed to 
that Image, but not even His Son did He spare for thee. And therefore he 
proceeds to say,

    Ver. 32. "He that spared not His own Son, but delivered Him up for us 
all, how shall He not with Him also freely give us all things?"

    And here the words he uses are high-wrought (meth' huperbolh^s) and 
exceedingly warm, to show his love. How then is He to neglect us, in whose 
behalf "He spared not His own Son, but delivered Him up for us all? For 
reflect what goodness it is not to spare even His own Son, but to give Him 
up, and to give Him up for all, and those worthless, and unfeeling, and 
enemies, and blasphemers. "How then shall He not with Him also freely give 
us all things? What he means then is much as follows; If He gave His own 
Son, and not merely gave Him, but gave Him to death, why doubt any more 
about the rest, since thou hast the Master? why be dubious about the 
chattels, when thou hast the Lord? For He that gave the greater thing to 
His enemies, how shall He do else than give the lesser things to His 
friends?

    Ver. 33. "Who shall lay anything to the charge of God's elect?"

    Here he is against those who say, that faith is no profit, and will not 
believe the complete change. (i.e. in baptism see p. 349.) And see how 
swiftly he stops their mouths, by the worthiness of Him that elected. He 
does not say, "Who shall lay anything to the charge of God's" servants? or 
of God's faithful ones? but "of God's elect?" And election is a sign of 
virtue. For if when a horse- breaker has selected colts fit for the race, 
no one can find fault with them, but he would get laughed at who should 
find fault; much more when God selecteth souls are they that "lay any 
charge against" them deserving of laughter.

    "It is God that justifieth."

    Ver. 34. "Who is He that condemneth?

     He does not say, it is God that forgave our sins, but what is much 
greater, "It is God that justifieth." For when the Judge's sentence 
declares us just, and a Judge such as that too, what signifieth the 
accuser? Hence neither is it right to fear temptations, for God is for us, 
and hath shown it by what He hath done; nor again Jewish triflings, for He 
has both elected and justified us, and the wondrous thing is that it was 
also by the death of His Son that He did so. Who then is to condemn us, 
since God crowns us, and Christ was put to death for us, and not only was 
put to death, but also after this intercedeth for us?[*]

    For, "It is Christ," he says, "that died, yea rather, that is risen 
from the dead, Who is at the right hand of God, Who also maketh 
intercession for us."

    For though seen now in His own dignity, He hath not left caring for us, 
but even "maketh intercession for us," and still keepeth up the same love. 
For He was not contented with being put to death alone. And this is a sign 
for the most part of very great love, to be doing not only what falls to 
His lot, but also to address Another on this behalf. For this is all he 
meant to signify by the interceding, using a way of speaking better suited 
to man, and more condescending, that he might point out love. Since unless 
we take the words, "He spared not," also with the same understanding, many 
inconsistencies will come of it. And that you may see that such is the 
point he is aiming at, after first saying, that He "is at the Right Hand, 
he next proceeds to say, that He "maketh intercession for us," when he had 
shown an equality of honor and rank, so that hence it may appear that the 
Intercession is not a sign of inferiority,[1] but of love only. For being 
Life itself (autozwh') (Ps. xxxvi. 9.), and a Well of good things of every 
kind, and with the same power as the Father, both to raise up the dead and 
to quicken them, and do all besides that He doth, how could He need to be a 
suppliant in order to help us? (John v. 19, 21, 36.) He that of His own 
power set free those who were given over and condemned, even from that 
condemnation; and made them righteous, and sons, and led them to the very 
highest honors, and brought to pass things which had never been hoped for: 
how should He, after having achieved all this, and baring shown our nature 
on the King's throne, require to be a suppliant to do the easier things? 
(Acts vii. 55; Heb. x. 12; Rev. vii. 17.) You see how it is shown by every 
argument, that there is no other reason for his having mentioned 
intercession, save to show the warmth and vigorousness of His love for us; 
for the Father also is represented to us as beseeching men to be reconciled 
to Him. "For we are ambassadors of Christ, as though God did beseech you by 
us." (2 Cor. v. 20.) Still, though God beseecheth, and men are "ambassadors 
in Christ's stead" to men, we do not understand on that account anything 
done unworthy of that dignity; but one thing only do we gather from all 
that is told us, namely, the intenseness of the love. This then let us do 
here also. If then the Spirit even "maketh intercession for us with 
groanings that cannot be uttered," and Christ died and intercedeth for us, 
and the Father "spared not His own Son" for thee, and elected thee, and 
justified thee, why be afraid any more? Or why tremble when enjoying such 
great love, and having such great interest taken in thee? In this way then, 
after showing His great providence over us from the first, he afterwards 
brings out what comes next in a bold style, and does not say, ye ought also 
to love Him, but, as if grown enthusiastic at this unspeakable Providence 
over us, he says,

    Ver. 35. "Who shall separate us from the love of Christ?"

    And he does not say of God, so indifferent is it to him whether he 
mentions the Name of Christ or of God. "Shall tribulation, or. distress, or 
persecution, or famine, or nakedness, or peril, or sword?" Observe the 
blessed Paul's judgment. For he does not mention the things that we are 
daily getting taken by, love of money and desire of glory and the thraldom 
of anger, but things that are far more enthralling than these, and of power 
to put a force[2] upon nature itself, and to wrench open the sternness of 
the resolution many times even against our will, are what he puts down 
here, tribulations and distresses. For even if the things mentioned are 
easy to tell up, still each single word has in it thousands of lines of 
temptation. For when he says, tribulation, he mentions prisons and bonds, 
and calumnies, and banishments, and all the other hardships, so in one word 
running through an ocean of dangers without stint, and exhibiting to us, in 
fact by a single word, all the evils that men meet with. Yet still he dares 
them all! Wherefore he brings them forward in the shape of questions, as if 
it was incontrovertible that nothing could move a person so beloved, and 
who had enjoyed so much providence over him. Then that this might not seem 
as if he had forgotten himself, he brings in the Prophet also, who declared 
this before, a long while ago and saith,

    Ver. 36. "For Thy sake we are killed all the day long, we are accounted 
as sheep for the slaughter." (Ps. xliv. 22.)

    That is, we are exposed to all to be evil entreated of them. But yet 
against so many and so great dangers and these recent horrors, the object 
of our conflicts is given as a sufficient consolation, or rather not 
sufficient only, but even much more. For it is not for men, nor for any 
other of the things of this life that we suffer, but for the King (he says) 
of the universe. But this is not the only crown, for he encircles them with 
another besides, and that varied and manifold. Since then, as they were men 
they could not have deaths without number to undergo, he shows that in this 
way the prize is none the less. For even if by nature it were fated to die 
once, by choice God hath granted us to suffer this every day, if we be so 
minded. Whence it is plain that we shall depart with as many crowns as we 
have lived days, or rather with many more. For it is possible in a day to 
die not once alone or twice, but many times. For he who is always ready 
unto this, keeps continually receiving a full reward. This then is what the 
Psalmist (Prophh'ths) hints at, when he says, "all the day." And for this 
reason the Apostle also brought him before them to rouse them up the more. 
For if, he means, those in the old dispensation, who had the land as their 
reward, and the other things which come to a close along with this life, 
did so look down upon the present life and the temptations and dangers of 
it, what pardon should we find if we deal so languidly after the promise of 
Heaven, and the Kingdom above, and its unutterable blessings, so as not to 
come even up to the same measure as they? And this he does not say indeed, 
but leaves it to his hearers' consciences, and is satisfied with the 
quotation alone. He shows too that their bodies become a sacrifice, and 
that we must not be disturbed or troubled at God having so ordered it. And 
he exhorts them in other ways besides. For to prevent any from saying that 
he is merely philosophizing here before having any experience of realities, 
he adds, "we are accounted as sheep for the slaughter," meaning the daily 
deaths of the Apostles. You see his courage and his goodness. For as they, 
he means, when slaughtered make no resistance, so neither do we. But since 
the feebleness of the mind of man, even after so great things, was afraid 
of the multitude of temptations, see how he again rouses the hearer, and 
gives him a lofty and exulting spirit, by saying,

    Ver. 37. "Nay, in all these things we are more than conquerors through 
Him that loved us."

    For what is indeed wonderful is this, not that we are conquerors only, 
but that we are so by the very things meant as plots against us. And we are 
not merely conquerors, but we are "more than conquerors," that is, are so 
with ease, without toil and labor. For without undergoing the real things, 
by only setting our mind aright, we raise our trophies against our enemies. 
And with good reason. For it is God that striveth together with us. Do not 
then be doubtful, if though beaten we get the better of our beaters, if 
driven out we overcome our persecutors, if dying we put the living to 
fight. For when you take the power and also the love of God into account, 
there is nothing to prevent these wondrous and strange things from coming 
to pass, and that victory the most advantageous should shine upon us. For 
they did not merely conquer, but in a wondrous way, and so that one might 
learn that those who plotted against them had a war not against men, but 
against that invincible Might. See the Jews then with these among them, and 
at a loss quite, and saying, "What are we to do to these men?" (Acts iv. 
16.) For it is marvellous indeed, that though they had hold of them and had 
got them liable to their courts, and imprisoned them and beat them, they 
were yet at a loss and in perplexity, as they got overcome by the very 
things whereby they expected to conquer. And neither kings nor people, nor 
ranks of demons, nor the devil himself, had power to get the better of 
them, but were all overcome at a very great disadvantage, finding that all 
they planned against them became for them. And therefore he says, "we are 
more than conquerors." For this was a new rule of victory for men to 
prevail by their adversaries, and in no instance to be overcome, but to go 
forth to these struggles as if they themselves had the issue in their own 
hands.

    Ver. 38, 39. "For I am persuaded, that neither death nor life, nor 
angels, nor principalities, nor powers, nor things present, nor things to 
come, nor height, nor depth, nor any other creature, shall be able to 
separate us from the love of God, which is in Christ Jesus our Lord."

    These are great flyings here mentioned. But the reason we do not enter 
into them is, because we have not so great love. Yet still though they are 
great, as he wished to show that they were nothing beside the love 
wherewith he was loved of God; after it he then places his own, lest he 
should seem to be saying great things about himself. And what he says is 
somewhat of this kind. Why speak, he means, of things present, and evils 
inherited in this life? For even if a person were to tell me of things to 
come, and of powers; of things, such as death and life; of powers, such as 
angels and archangels, and all the superior orders of beings; even these 
would be little to me compared with the love of Christ. For even if a 
person were to threaten me with that future death to which there is no 
death, to separate me from Christ, nor if he promised the life without end, 
would I agree to it. Why mention kings here below and consuls? and this one 
or that? for if you tell me of angels, or all the powers above, or all 
existing things, or all that are to come, they are all small to me, both 
those in the earth, and those in heaven, and those under the earth, and 
those above heaven, compared to this charm. Then as though these were not 
enough to set before them the strong desire which he had, he gives a being 
to others again of like magnitude, and says, "nor any other creation." And 
what he means is nearly this, even if there were any other creation as 
great as the visible, and as great as the intelligible,[1] none of them 
could part me from that love. This he says not as if the Angels attempted 
it, or the other Powers, far from it, but as wishing to show quite to the 
utmost the charm he had toward Christ. For Christ he loved not for the 
things of Christ, but for His sake the things that were His, and to Him 
alone he looked, and one thing he feared, and that was falling from his 
love for Him. For this thing was in itself more dreadful than hell, as to 
abide in it was more desirable than the Kingdom.

    What then should we now deserve, when he is found not to esteem even 
the things in Heaven as compared with the desire for Christ, and we set 
more store by things of mire and clay than by Christ? And he out of desire 
of Him would take up with falling into hell, and being banished from the 
Kingdom, if the choice between the two were put to him: but we are not even 
above the present life. Are we worthy then to touch his very shoes, when we 
have come to be so far short of his largeness of mind? For he for Christ's 
sake does not think anything even of  a kingdom; but we think slightingly 
of Him self, but things of His we make great account of. And would it were 
of things of His. But now it is not even this; but with a Kingdom held out 
to us, we let that alone, and keep pursuing shadows and dreams all our 
days. And yet God in His love toward man and exceeding gentleness, hath 
done the same as if an affectionate father should, on his son's becoming 
disinclined to a continual stay with him, manage to bring this about in 
another way. For since we have not the right feeling of desire after Him, 
He keeps putting divers other things before us, so as to hold us to 
Himself. Yet not even for this do we abide with Him, but we keep springing 
off to childish playthings. Not so Paul, but like a noble spirited child, 
who is open and attached to his father, he seeks only after the Father's 
presence, and other things he sets not so much store by; or rather, it is 
much more than a child. For he does not value the Father and things that 
are His at the same rate, but when he looks to the Father, he counts them 
nothing, but would choose rather to be chastised and beaten, so he was with 
Him, than to be apart from Him and indulge his ease. Let us then shudder, 
all of us that do not even feel above money for the sake of Christ, or 
rather such of us as do not feel above it for our own sakes. For it was 
Paul alone who suffered in good earnest all things for Christ's sake, not 
for the sake of the kingdom, or his own honor, but owing to his affection 
to Him. But as for us, neither Christ nor the things of Christ draw us from 
the things of this life; but as serpents, or snakes, or swine, or even as 
all of them at once, so do we keep dragging on in the mire. For wherein are 
we better than those brutes, when with so many and such great examples 
before us we still keep bowing down, and have not the heart to look up to 
Heaven for ever so little a time? Yet did God give up even His Son. But 
thou wilt not so much as share thy bread with Him, Who was given up for 
thee, Who was slain for thee. The Father for thy sake spared not Him, and 
this too when He was indeed His Son, but thou doest not look upon Him even 
when pining with  starvation, and this too when thou shouldest but spend of 
His own, and spend it too for thy own good! What can be worse than such a 
breach of law as this? He was given up for thee, He was slain for thee, He 
goeth about in hunger for thee, it is of His own thou shouldest give, that 
thou mayest thyself get the gain, and still thou dost not give! What sort 
of stone is there than which these are not more senseless, who in despite 
of such great inducements, continue in this diabolical cruel-heartedness? 
For He was not satisfied even with death and the Cross only, but He took up 
with becoming poor also, and a stranger, and a beggar, and naked, and being 
thrown into prison, and undergoing sickness, that so at least He might call 
thee off. If thou wilt not requite Me, He says, as having suffered for 
thee, show mercy on Me for My poverty. And if thou are not minded to pity 
Me for My poverty, do for My disease be moved, for My imprisonment be 
softened. And if even these things make thee not charitable, for the 
easiness of the request comply with Me. For it is no costly gift I ask, but 
bread and lodging, and words of comfort; but if even after this thou still 
continuest unsubdued, still for the Kingdom's sake be improved for the 
rewards which I have promised. Hast thou then no regard even for these? yet 
still for very nature's sake be softened at seeing Me naked, and remember 
that nakedness wherewith I was naked on the Cross for thee; or, if not 
this, yet that wherewith I am now naked through the poor. I was then bound 
for thee, nay, still am so for thee, that whether moved by the former 
ground or the latter, thou mightest be minded to show some pity. I fasted 
for thee, again I am hungry for thee. I was athirst when hanging on the 
Cross, I am athirst also through the poor, that by the former as also by 
the latter I may draw thee to Myself, and make thee charitable to thine own 
salvation. Hence also of thee that owest Me the requital of benefits 
without number, I make not, demand as of one that oweth, but crown thee as 
one that favoreth Me, and a kingdom do I give thee for these small things. 
For I do not say so much as put an end to My poverty, or give Me riches, 
and yet I did become poor for thee; yet still I ask for bread and clothing, 
and a small solace for My hunger. And if It be thrown into prison, I do not 
insist upon thy loosing My bonds and setting Me free, but one thing only do 
I seek after, that thou wouldest visit Me, Who was (or am) bound for thee, 
and I shall have received favor enough, and for this only will I give thee 
Heaven. And yet I delivered thee from most galling bonds, but for Me it is 
quite enough, if thou wilt but visit Me when in prison. For I am able 
indeed to crown thee even without all this; yet I would fain be a debtor to 
thee, that the crown may give thee some feeling of confidence. This is why, 
though I am able to support Myself, I come about begging, and stand beside 
thy door, and stretch out Mine hand, since My wish is to be supported by 
thee. For I love thee exceedingly, and so desire to eat at thy table, which 
is the way with those that love a person. And I glory (John xv. 8) in this. 
And when the whole world are spectators, then am I to herald thee forth, 
and in the hearing of all men to display thee as My supporter. Yet we, when 
we are supported by any one, feel ashamed, and cover our faces; but He, as 
loving us exceedingly, even if we hold our peace, will then tell out what 
we did with much praise, and is not ashamed to say, that when Himself was 
naked we clothed Him, and fed Him when hungry. Let us then lay all these 
things to heart, and not be contented with passing mere praises upon them, 
but let us even accomplish what I have been speaking of. For what is the 
good of these applauses and clamors? I demand one thing only of you, and 
that is the display of them in real action, the obedience of deeds. This is 
my praise, this your gain, this gives me more lustre than a diadem. When 
you have left the Church then, this is the crown that you should make for 
me and for you, through the hand of the poor; that both in the present life 
we may be nourished with a goodly hope, and after we have departed to the 
life to come, we may attain to those good things without number, to which 
may all of us attain by the grace and love toward man, etc.

HOMILY XVI: ROM. IX. 1.

"I say the truth in Christ, I lie not, my conscience also bearing me 
witness in the Holy Ghost."

    DID I not seem yesterday to you to have spoken some great and 
exorbitant things of Paul's love toward Christ? And great indeed they were, 
too great for any words to express. Yet what you have heard to-day are as 
far above those things, as those things were above ours. And yet I did not 
think they could be exceeded, still when I came to what has been read to-
day[1] it did appear far more glorious than the whole of the former. And 
that he was aware of this himself he shows by his exordium. For as on the 
point of entering upon greater things than those, and therefore liable to 
be disbelieved by the generality, he first uses a strong asseveration about 
the matter he is going to speak of; which many are in the habit of doing 
when they are going to say somewhat which is not believed by the 
generality, and about which they feel the utmost certainty in their own 
minds. Hence he says, "I say the truth in Christ, I lie not, and my 
conscience beareth witness,"

    Ver. 2, 3. "That I have a great heaviness and continual sorrow in my 
heart. For I could wish that myself were accursed from Christ."[*]

    What sayest thou, O Paul? from Christ, thy beloved One, from Whom 
neither kingdom nor hell, nor things visible nor intelligible, nor another 
world as great, would separate thee, is it from Him that thou wouldst now 
be accursed? What has happened? Hast thou changed, hast thou given over 
that love? No, he replies, fear not. Rather I have even made it more 
intense. How then is it that thou wouldest fain be accursed, and seekest a 
separation, and a removal to such a distance, that after it there is no 
possibility of finding a more distant one? Because I love Him exceedingly, 
he may reply. How, pray, and in what manner? For the things seem a riddle. 
Or rather, if you will, let us learn what the curse is, and then we will 
question him upon these points, and shall understand this unspeakable and 
extraordinary love. What then is the curse? Hear his own words, "If any man 
love not our Lord Jesus Christ, let him be accursed." (anathema,[1] Cor. 
xvi. 22.) That is, let him be set apart from all, removed from all. For as 
in the case of a thing dedicated (ana'thhma), which is set apart for God, 
no one would venture so much as to touch it with his hand or even to come 
near it; so too with a man who is put apart from the Church, in cutting him 
off from all, and removing him as far off as possible, he calls him by this 
name (ana'thema) in a contrary sense,[2] thus with much fear denouncing to 
all men to keep apart from him, and to spring away from him. For the thing 
set apart, no one, from respect of it, ventures to come near to. But from 
him who is cut off, all men separate themselves from a very opposite  
feeling. And so the separation is the same, and both the one and the other 
are equally removed from the generality. Still, the mode of separation is 
not the same, but in this case it is the opposite to what it is in that. 
For from the one they keep back as being dedicated to God; from the other 
as being estranged from God, and broken off from the Church. This then is 
what Paul means when he says, "I could wish that myself were accursed from 
Christ." And he does not say merely that I could be willing, but using a 
stronger term, he says even, "I could wish" (or pray hucho'mhn). But if 
what he says trouble you in your (asthene'steron) feebleness, consider the 
real state of the case, not only that he wished to be separated, but also 
the cause for which he wished it, and then you will see the greatness of 
his love.(t) For he even circumcised (Timothy, Acts xvi. 3), and we pay no 
attention to what was done, but to the intention of it, and the cause of 
it, and hence we wonder at him the more. And he not only circumcised a 
person, but he even shaved himself and sacrificed (Acts xviii. 18; xxi. 
24), and yet surely we do not therefore assert him to be a Jew, but upon 
this very score to be perfectly free from Judaizing, and clear of it, and a 
genuine worshipper of Christ. As then when you see him circumcising and 
sacrificing, you do not therefore condemn him as Judaizing, but upon this 
very score have the best reason for crowning him as quite an alien to 
Judaism; thus when thou seest him to have become desirous of being 
accursed, do not therefore be troubled, but upon this very ground give him 
the loudest praise, when thou knowest the cause why he wishes this. For if 
we do not look narrowly into the causes, we shall call Elijah a man-slayer, 
and Abraham not a manslayer only, but a murderer of his son.[1] And Phinees 
and Peter we shall implead for murder likewise. Nor is it in the case of 
the saints alone, but also of the God of the universe, that he who does not 
keep to this rule, will be suspecting sundry unbecoming things. Now to 
prevent this happening in all cases of the kind, let us bring together both 
the cause, and the intention, and the time, and all that makes in behalf of 
what is so done, and in this way let us investigate the actions. And this 
we must do now also in the case of this blessed soul. Now what is the 
cause? It is Jesus Himself Who is so beloved. And yet he does not say for 
Him; for what he says is, I would wish that I were accursed from Him for my 
brethren. And this comes of his humbleness of mind. For he has no wish to 
make himself conspicuous, as if he were saying something great, and doing 
Christ a favor in this. Wherefore also he said "my kinsmen," that he may 
conceal his high aim (pleone'kthma). Since to see that he wished it all for 
Christ's sake, just hear what comes next. After speaking of kinsmen then, 
he proceeds,

    Ver. 4, 5. "To whom pertaineth the adoption, and the glory, and the 
covenants, and the giving of the Law, and the service of God, and the 
promises; whose are the father's, and of whom as concerning the flesh 
Christ came, Who is over all, God blessed for ever. Amen."

    And what is this? one asks. For if with a view to the belief of others 
he was willing to become accursed, he ought to have also wished for this in 
the Gentiles' behalf. But if he wishes it in the Jews' behalf only, it is a 
proof that he did not wish it for Christ's sake, but for his own 
relationship to them. But in fact if he had prayed for the Gentiles only, 
this would not have been equally clear. But since it is for the Jews only, 
it is a clear proof that it is only for Christ's glory that he is thus 
earnest. And I am aware that what I am saying will seem a paradox to you. 
Still if ye do not make a disturbance,[2] I will presently endeavor to make 
it clear. For what he has said he has not said nakedly; but since all were 
talking and accusing God, that after being counted worthy of the name of 
sons, and receiving the Law, and knowing Him beyond all men, and enjoying 
such great glory, and serving him beyond the whole world, and receiving the 
promises, and being from fathers who were His friends, and what was the 
greatest thing of all, having been forefathers of Christ Himself (for this 
is the meaning of the words, "of whom, as concerning the flesh, Christ 
came"), they are now cast out and disgraced; and in their place are 
introduced men who had never known Him, of  the Gentiles. Now since they 
said all this, and blasphemed God, Paul hearing it, and being cut to the 
heart, and vexed for God's glory's sake, wished that he were accursed, had 
it been possible, so that they might be saved, and this blasphemy be put a 
stop to, and God might not seem to have deceived the offspring of those to 
whom He promised the gifts. And that you may see that it was in sorrow for 
this, that the promise of God might not seem to fall to the ground, which 
said to Abraham, "I will give this land to thee and to thy seed," that he 
uttered this wish, he proceeds,

    Ver. 6. "Not as though the word of God had taken none effect."

    To show that he had courage (Mar. and 4 Mss. wished) to bear all these 
things for the word of God, that is, the promise made to Abraham. For as 
Moses seemed to be pleading for the Jews, yet was doing everything for 
God's glory (for he says, "Lest they say, Because He was not able to save 
them, He led them forth to destroy them in the wilderness" (Deut. ix. 28); 
stay Thy wrath), so also does Paul, That they may not say (he means) that 
the promise of God has fallen to the ground, and He has disappointed us of 
that. He vouched to us, and this word has not issued in deed, I could wish 
to be accursed. This then was why he did not speak of the Gentiles (for to 
them no promises had been  made by Him, nor had they worshipped Him, 
wherefore neither did any blaspheme Him on their account), but it was for 
the Jews who had both received the promise, and had also been brought into 
closer connection with Him than others, that he expressed this wish. Do you 
see, that if he had expressed it for the Gentiles, he would not have been 
shown to be doing this so purely for Christ's glory? But Since he was 
willing to become accursed in the Jews' behalf, then it was most evidenced 
that it was for Christ's sake only that he desired this.[1] And for this 
cause he says,

    "To whom pertaineth the adoption, and the glory, and the service of 
God, and the promises."

    For the Law, he means, which speaks of Christ, comes from thence, and 
all the covenants made with them, and Himself came from them, and the 
Fathers who received the promises were all from them. Yet still the 
opposite has resulted, and they have fallen from all their good things. 
Hence, he means, I am vexed, and if it were possible to be separated from 
the company about Christ, and to be made an alien, not from the love of Him 
(that be far from him; for even all this he was doing through love), but 
from all that enjoyment and glory, I would accept that lot, provided my 
Master were not to be blasphemed, that He might not have to hear same 
saying, that it has been all for stage-effect; He promises to one, and 
gives to another. He was sprung from one race, He saved another. It was to 
the forefathers of the Jews that He made the promises, and yet He has 
deserted their descendants, and put men, who never at any time knew Him, 
into their good things. They labored in the practice of the Law, and 
reading the Prophets, while men who have come but yesterday from heathen 
altars and images have been set up above them. What foresight is there in 
all this? Now that these things may not be said of my Master, he means, 
even if they are said unjustly, I would willingly lose even the kingdom and 
that glory unutterable, and any sufferings would I undergo, as considering 
it the greatest consolation possible no longer to hear Him Whom I so long 
for, so blasphemed. But if you be still against allowing this explanation, 
just reflect that many fathers have at many times taken up with thus much 
for their children, and have chosen to be separated from them, and rather 
to see them in honor, considering their honor dearer to them than their 
company. But since we are so short of love like this (Bacon, N. O. Aph. 
lib. 2, # 7), we cannot even form an idea of what is here meant. For there 
be some that are so wholly unworthy even to hear the name of Paul, and that 
stand at such an interval and distance from that vehemency of his, as to 
fancy that he says this of temporal death. Who I should say were as 
ignorant of Paul, as the blind of the sun's rays, or even much more so. For 
he that died daily, and set before him dangers thick as a snow-storm, and 
then said, "Who shall separate us from the love of Christ? shall 
tribulation, or distress, or persecution, or famine?" and still unsatisfied 
with what he had said, and after going above the heaven and the heaven of 
heavens, and running through the Angels and Archangels, and all the higher 
orders of beings, and taking in at once things present, things to come, 
things visible, things intelligible, things grievous, and things good, that 
were on either part, and leaving nothing out at all, yet not even thus 
satiated, but even bodying forth another non- existing creation, how should 
he, by way of saying some great thing after all those things, make mention 
of a temporal death? It is not so, surely it is not! But such a notion is 
that of worms nestling in their dunghill. For had he said this, in what 
sense would he be wishing himself accursed from Christ? For death (Phil. i. 
23) of that sort would have joined him more closely with the band of 
Christ, and made him enjoy that glory the more. Yet some there are who 
venture to say things different from these, even more ridiculous. It was 
not then, they say, death that he wished to have, but to be a treasure, a 
thing set apart, of Christ's. And who even of the most worthless and 
indolent that would not wish for this? And in what way was this likely to 
be in his kinsmen's behalf? Let us then leave these fables and trifles (for 
it is no more worth while making a reply to these things than to children 
babbling at play), and let us go back again to the words themselves, 
luxuriating in this very ocean of love, and fearlessly swimming there in 
every direction, and reflecting upon the unspeakable flame of love--or 
rather say what one may, one shall say nothing worthy the subject. For 
there is no ocean so wide, no flame so intense, as this. And no language 
can set it forth as it deserves, but he alone knew it who in good earnest 
gained it. And now let me bring the words themselves before you again.

    "For I could wish that I myself were accursed." What does the "I 
myself" mean? It means I that have been a teacher (1 Cor. ix. 27) of all, 
that have gathered together countless good deeds, that am waiting for 
countless crowns, that desired Him so much, as to value His love above all 
things, who all my days am burning for Him, and hold all things (Phil. iii. 
8) of second importance to the love of Him. For even being loved by Christ 
was not the only thing he cared for, but loving Him exceedingly also. And 
this last he cared most for (tou'tou ma'lista h^n). So it was that he 
looked to this only, and took all things light-heartedly. For he kept one 
aim in view in all circumstances, the fulfilling of this excellent love. 
And this he wishes for. But since things were not to take this course, nor 
he to become accursed,[1] he next attempts to go into a defence against the 
charges, and so to bring what was bruited abroad by all before them as to 
overthrow it. And before he openly enters into his defence against these, 
he first lays down some seeds of it beforehand. For when he says, "to whom 
pertaineth the adoption, and the glory, and the giving of the Law, and the 
service of God, and the promises," he does but say that God willed them 
indeed to be saved, and this he showed by His former dealings, and by 
Christ's having sprung from them, and by what He promised to the Fathers. 
But they out of their own untreatable temper thrust the benefit away from 
them. And this is also the reason of his setting down such things as set 
forth God's gift, not such as were encomiums upon them. For the adoption 
came of His grace, and so too the glory, and the promises, and the Law. 
After taking all these things then into consideration, and reflecting how 
earnest God along with His Son, had been for their salvation, he lifts up 
his voice aloud, and says," Who is a blessed forever. Amen."

    So himself offering up thanksgiving for all men unto the Only-Begotten 
of God. What, he says, if others do blaspheme? Still we who know His 
mysteries, and His unspeakable Wisdom, and great Providence over us, know 
well that it is not to be blasphemed, but to be glorified, that He is 
worthy. Still not satisfied with being himself conscious of it, he 
endeavors next to use arguments, and to use a sharper way of speech against 
them. And he does not direct his aim at them, without first divesting them 
of a suspicion they had. Lest then he should seem to be addressing them as 
enemies, further on he says "Brethren, my heart's desire and prayer to God 
for Israel is, that they might be saved." (Rom. x. 1.) And here, along with 
other remarks, he so ordered things, as not to seem to be saying what he 
was going to say out of enmity against them. Hence he does not decline 
calling them even kinsmen and brothers. For even if it was for Christ's 
sake that he said what he did, still he is for drawing (epispa^tai) their 
mind to him also,[3] and paves his way to what he has to say, and quits 
himself of all suspicion owing to what had to be said against them, and 
then he at last goes into the subject most of them were looking for. For 
many, as I have already stated, wanted to know what was the reason why they 
who had received the promise fell short of it, while those who had even 
never heard of it were saved before them. Therefore, to clear up this 
difficulty, he brings forward the answer before the objection. For to 
prevent any from saying, What? Art thou more thoughtful for God's glory 
than God is for His own? And does He need thy aid that His word may not 
fall to the ground? In reply to these things he says, I spoke this not as 
if God's Word had fallen to the ground, but to show my love for Christ. For 
as things have had this issue, we are in no want of words in God's behalf, 
or of showing that stand His promise did. God said to Abraham, "To thee and 
to thy seed will I give the land." And, "In thy seed shall all the nations 
of the earth be blessed." (Gen. xii. 7, 3.) Let us see then, he says, of 
what sort this seed is. For it is not all that are from him that are his 
seed. Whence he says, "For they are not all Israel that are of (or from) 
Israel."

    Ver. 7. "Neither, because they are the seed of Abraham, are they all 
children."

    Now when you come to know of what kind the seed of Abraham is, you will 
see that the promise is given to his seed, and know that the word hath not 
fallen to the ground. * Of what kind, pray, is the seed then? It is no 
saying of mine, he means, but the Old Testament itself explains itself by 
saying as follows, "In Isaac shall thy seed be called." (Gen. xxi. 12.) 
What is, "In Isaac?" Explain.

    Ver. 8. "That is, they which are the children of the flesh, these are 
not the children of God: but the children of the promise, these are counted 
for the seed."

    And observe the judgment and depth of Paul's mind. For in interpreting, 
he does not say, "they which are the children of the flesh, these are not" 
the children of Abraham, but, "the children of God:" so blending the former 
things with the present, and showing that even Isaac was not merely 
Abraham's son. And what he means is something of this sort: as many as have 
been born as Isaac was, they are sons of God, and of the seed of Abraham. 
And this is why he said, "in Isaac shall thy seed be called." That one may 
learn that they who are born after the fashion of Isaac, these are in the 
truest sense Abraham's children. In what way was Isaac born then? Not 
according to the law of nature, not according to the power of the flesh, 
but according to the power of the promise. What is meant then by the power 
of "the promise?"

    Ver. 9. "At this time will I come, and Sarah shall have a son."

    This promise then and word of God it was that fashioned Isaac, and 
begat him. For what if a womb was its instrument and the belly of a woman? 
Since it was not the power of the belly, but the might of the promise that 
begat the child. Thus are we also gendered by the words of God. Since in 
the pool of water it is the words of God which generate and fashion us. For 
it is by being baptized into the Name of the Father and of the Son and of 
the Holy Ghost that we are gendered. And this birth is not of nature, but 
of the promise of God. (John iii. 3; Eph. v. 26; James i. 18; 1 Pet. iii. 
21.) For as after first foretelling the birth of Isaac, He then 
accomplished it; so ours also He had announced before, many ages ago by all 
the Prophets, and afterwards brought it to pass. You know how great He has 
set it forth as being, and how, as He promised a great thing, He furnished 
it with abundant easel (Hos. ii. 1, etc.) But if the Jews were to say, that 
the words, "In Isaac shall thy seed be called," mean this, that those born 
of Isaac should be reckoned to him for a seed, then the Edomites too, and 
all those people, ought to be denominated his sons, since their forefather 
Esau was a son of his. But now so far are they from being tailed sons, that 
they are the greatest possible aliens. You see then that it is not the 
children of the flesh that are the children of God, but that even in nature 
itself the generation by means of baptism from above was sketched out 
beforehand. And if you tell me of the womb, I in return have to tell you of 
the water. But as in this case all is of the Spirit, so in the other all 
was of promise. For the womb was more chilled than any water owing to 
barrenness and to old age. Let us then gain accurate knowledge of our own 
nobility, and display a life worthy of it. For in it is nothing fleshly or 
earthy: hence neither let there be in us. For it was neither sleep, nor the 
will of the flesh (John i. 13), nor embraces, nor the madness of desire, 
but "God's love toward man," which wrought the whole. (Tit. iii. 5.) And as 
in that case it was when the age was past hope, so in this also it was when 
the old age of sins had come over us, that Isaac[1] suddenly sprang up in 
youth, and we all became the children of God, and the seed of Abraham. (Is. 
xl. 31.)

    Ver. 10. "And not only this; but when Rebecca also had conceived by 
one, even by our father Isaac."

    The subject in question was an important one. Hence he turns to several 
arguments, and endeavors by all means to solve the difficulty. For if it 
was at once strange and new for them to be cast out after so great 
promises, it is much more strange that we even should come into their good 
things, who did not expect anything of the kind. And the case was the same 
as if a king's son, who had promises made him that he should succeed to the 
power he had, were to be east into the level of disreputable men, and in 
his place a condemned man, and one laden with evils unnumbered, after being 
taken out of prison, were to come into the power, which properly was the 
other's. For he means, what have you to say? that the son is unworthy? 
Well, but so is this man unworthy, and much more so. Hence he ought either 
to have been punished along with the former, or to have been honored along 
with him. Now it was something of this sort which befel the Jews and the 
Gentiles, or something far more strange than this. Now that all were 
unworthy, he has shown above, where he, says, "For all have sinned, and 
come short of the glory of God." (Rom. iii. 23.) But the new thing is, that 
when all were unworthy, the Gentiles were saved alone. And beside this 
there is another difficulty that some one may start, he says. If God had no 
intention of fulfilling the promises to them, why make them at all? For men 
who know not the future, and are many times deceived, do promise even the 
undeserving that they shall have their largesses. But He Who knoweth 
beforehand things to come as well as things present, and hath a clear 
knowledge that they will make themselves undeserving of the promises, and 
therefore will not receive any of the things specified,--why should He 
promise at all? Now what is Paul's way of meeting all this? It is by 
showing what the Israel is to whom He made the promise. For when this has 
been shown, there is at the same time demonstrated the fact that the 
promises were all fulfilled. And to point this out he said, "For they are 
not all Israel that are of Israel." And this is why he does not use the 
name of Jacob,[1] but that of Israel, which was a sign of the virtue of 
that just man, and of a gift from above, and of having seen God. (Gen. 
xxxii. 28.) Yet, "all," he says, "have sinned, and come short of the glory 
of God." (Rom. iii. 23.) Now if all have sinned, how come some to be saved, 
and some to perish? It is because all were not minded to come to Him, since 
for His part all were saved, for all were called. However, he does not set 
this down yet awhile, but meets it from an advantageous position, and from 
other examples, by bringing before them another question, and as in the 
former case meets a difficulty very great, by another difficulty. For when 
he was discussing how by Christ being justified all the rest enjoyed that 
righteousness, he brought in Adam's case, saying, "For if by one man's 
offence death reigned, much more they which receive abundance of grace 
shall reign in life." (Rom. v. 17. And the case of Adam, indeed, he does 
not clear up, but from it he clears up His (or his own), and shows that it 
was more reasonable that He Who died in their behalf should have power over 
them at His will. For that when one had sinned all should be punished, does 
not seem to be so very reasonable to most men. But that when One had done 
aright all should be justified, is at once more reasonable and more suited 
to God. Yet still he has not solved the difficulty he raised. For the more 
obscure that point remained, the more the Jew was put to silence. And the 
difficulty of his position passed over to the other, and this become 
clearer from it (Mar. and 4 Mss. "than that"). So in this passage also, it 
is by raising other difficulties that he meets the questions raised, 
inasmuch as it was against Jews that he was contending. Hence he takes no 
pains to solve the examples which he has brought before us. For he was not 
answerable for[2] them as in the fight against the Jews. But from them he 
makes his own subject throughout clearer. Why do you feel surprised, he 
means, that some of the Jews were saved, and some not saved at this time? 
Why of old, in the patriarch's times, one may see this happening. For why 
was Isaac only called the seed, and yet he was the father of Ishmael also, 
and of several others. "But he was of a mother that was a slave." And what 
has this to do with his father? Still I will not be captious. Let this son 
be set aside on his mother's account. What are we to say of those sprung 
from Keturah? were they not free, and from a mother that was free? How came 
they not to be honored with the same preference as Isaac? And why do I 
speak of these? for Rebecca was even Isaac's only wife, and bearing two 
children she bore them both to Isaac; still those so born, though of the 
same father, and the same mother, and the fruit of the same labor, being 
both of one father and one mother, and twins besides, yet did not enjoy the 
same lot. And yet here you have no mother's slavery to account for it, as 
in Ishmael's case, nor can you say that one was begotten of this womb and 
the other of a different one, as in the case of Keturah and Sarah, since in 
this case they had the same hour in common to them for their birth. This 
was why Paul then, in order to give a clearer example, says that this 
happened not in Isaac's case only, "but when Rebecca also had conceived by 
one, even by our father Isaac."

    Ver. 11-13. "For the children being not yet born, neither having done 
any good or evil, that the purpose of God according to election might 
stand, not of works, but of him that calleth, it was said unto her, the 
eider shall serve the younger. As it is written, Jacob have I loved, but 
Esau have I hated."

    What was the cause then why one was loved and the other hated? why was 
it that one served, the other was served? It was because one was wicked, 
and the other good.[3] And yet the children being not yet born, one was 
honored and the other condemned. For when they were not as yet born, God 
said, "the older shall serve the younger." With what intent then did God 
say this? Because He doth not wait, as man doth, to see from the issue of 
their acts the good and him who is not so, but even before these He knoweth 
which is the wicked and which not such. And this took place in the 
Israelites' case also, in a still more wonderful way. Why, he says, do I 
speak of Esau and of Jacob, of whom one was wicked and the other good? For 
in the Israelites' case, the sin belonged to all, since they all worshipped 
the calf. Yet notwithstanding some had mercy shown them, and others had 
not.[1]

    Ver. 15. "For I will have mercy, He says, on whom I will have mercy, 
and I will show compassion on whom I will show compassion." (Ex. xxxiii. 
19.)

    This one may see also in the case of those who are punished, for what 
would you say of Pharaoh who was punished, and had to pay so heavy a 
penalty? You say he was hardened and disobedient. Was he then alone such, 
and not even one person else? How came he then to be so severely punished? 
Why even in the case of the Jews did he call that a people which was no 
people, or again, why not count all worthy of equal honor? "For if they be" 
(it says) "as the sand of the sea, yet shall a remnant be saved." (Is. x. 
22.) And why is it to be only a remnant? You see what difficulty he has 
filled the subject with. And with great propriety. For when you have power 
to throw your adversary into perplexity, do not at once bring forward the 
answer, because if he be found himself responsible for the same ignorance, 
why take unnecessary dangers upon yourself? Why make him more bold, by 
drawing it all upon yourself? Now tell me, O thou Jew, that hast so many 
perplexing questions, and art unable to answer any of them, how thou comest 
to annoy us on account of the call of the Gentiles? I, however, have a good 
reason to give you why the Gentiles were justified and ye were cast out. 
And what is the reason? It is that they are of faith, ye of the works of 
the Law. And it is owing to this obstinacy of yours that ye have in every 
way (Mar. and several Mss. all) been given up. For, "they being ignorant of 
God's righteousness, and going about to establish their own righteousness, 
have not submitted themselves unto the righteousness of God." (Rom. x. 3.) 
The clearing up then of the whole passage, to give the whole sense 
summarily, is here brought out by that blessed person. But that this may be 
clearer, let us investigate the things he says also one by one; this 
knowing, that what the blessed Paul aimed at was, to show by all that he 
said that God only knoweth who are worthy, and no man whatever knoweth, 
even if he seem to know ever so well, but that in this sentence of his 
there are sundry aberrations. For He that knoweth the secrets of the 
hearts, He only knoweth for a certainty who deserve a crown, and who 
punishment and vengeance. Hence it is that many of those, by men esteemed 
good, He convicts and punishes, and I those suspected to be bad He crowns, 
after showing it not to be so; thus forming his sentence not after the 
judgment of us slaves, but after his own keen and uncorrupt decision, and 
not waiting for the issue of actions to look at the wicked and him who is 
not so therefrom. But that we may not make the subject more obscure, again 
let us go to the very words of the Apostle.

    Ver. 10. "And not only this, but when Rebecca also had conceived by 
one."

    I might, he implies, have mentioned the children by Keturah besides, 
but I do not. But to gain the victory from a vantage ground it is those 
born of one and the same father, and mother too, that I bring forward. For 
they were both sprung from Rebecca, and from Isaac the true-born, the 
elect, the son honored above all, of whom He said, "In Isaac shall thy seed 
be called," who became "the father of us all;" but if he was our father, 
then should his sons have been our fathers; yet it was not so. You see how 
this happens not in Abraham's case only, but also in that of his son 
himself, and how it is faith and virtue in all cases that is conspicuous, 
and gives the real relationship its character. For hence we learn that it 
is not only from the manner of birth, but owing to their being worthy of 
the father's virtue, that the children are called children of him. For if 
it were only owing to the manner of the birth, then ought Esau to have 
enjoyed the same as Jacob did. For he also was from a womb as good as dead, 
and his mother was barren. Yet this was not the only thing required, but 
the character too, which fact contributes no common amount of practical 
instruction for us. And he does not say that one is good and another bad, 
and so the former was honored; lest this kind of argument should be wielded 
against him, "What, are those of the Gentiles good men rather than those of 
the circumcision?" For even supposing the truth of the matter was so, still 
he does not state it yet, as that would have seemed to be vexatious. But it 
is upon God's knowledge that he has cast the whole, and this no one would 
venture to gainsay, though he were ever so frantic. "For the children being 
not yet born," he says, "it was said unto her, The elder shall serve the 
younger." And he shows that noble birth after the flesh is of no avail, but 
we must seek for virtue of soul, which even before the works of it God 
knoweth of. For "the children," he says, "being not yet born, nor having 
done any good or evil, that the purpose[1] of God according to election 
might stand, it was said unto her that the elder shall serve the younger:" 
for this was a sign of foreknowledge, that they were chosen from the very 
birth. That the election made according to foreknowledge, might be 
manifestly of God, from the first day He at once saw and proclaimed which 
was good and which not. Do not then tell me that thou hast read the Law (he 
means) and the Prophets, and hast been a servant for such a long time. For 
He that knoweth how to assay the soul, knoweth which is worthy of being 
saved. Yield then to the incomprehensibleness of the election. For it is He 
alone Who knoweth how to crown aright. How many, for instance, seemed 
better than St. Matthew; to go by the exhibition of works then visible. But 
He that knoweth things undeclared, and is able to assay the mind's 
aptitude, knew the pearl though lying in the mire, and after passing by 
others, and being well pleased with the beauty of this, He elected it, and 
by adding to the noble born free-will grace from Himself, He made it 
approved. For if in the case of these arts which are perishable, and indeed 
in other matters, those that are good judges do not use the grounds on 
which the uninstructed form their decision, in selecting out of what is put 
before them; but from points which they are themselves well aware of, they 
many times disparage that which the uninstructed approve, and decide upon 
what they disparage: and horse- breakers often do this with horses, and so 
the judges of precious stones, and workmen in other arts: much more will 
the God that loveth man, the infinite Wisdom, Who alone hath a clear 
knowledge of all things, not allow of man's guesses, but will out of His 
own exact and unfailing Wisdom pass his sentence upon all men. Hence it was 
that He chose the publican, the thief, and the harlot; but dishonored 
priests, and elders, and rulers, and cast them out. And this one may see 
happening in the martyrs' case also. Many accordingly of those who were 
utterly cast aside, have in the time of trial been crowned. And, on the 
other hand, some that have been held great ones by many have stumbled[2] 
and fallen. Do not then call the Creator to account, nor say, Why is it 
that one was crowned and another punished? For He knoweth how to do these 
things with exactness. Whence also he says, "Jacob have I loved, and Esau 
have I hated." That it was with justice, you indeed know from the result: 
but Himself even before the result knew it clearly. For it is not a mere 
exhibition of works that God searcheth after, but a nobleness of choice and 
an obedient temper (gnw'mhn eugnw'mona) besides. For a man of this kind, if 
he should ever sin through some surprise,[8] will speedily recover himself. 
And if he should even stay long haply in a state of vice, he will not be 
overlooked, but God Who knoweth all things will speedily draw him out. And 
so he  that is herein corrupted, even if he seem to do some good things, 
will perish, in that he doth this with an ill intention. Hence even David, 
after committing murder and adultery, since he did this as being carried 
away by surprise, and not from habitual practice of wickedness, speedily 
washed it out. The Pharisee, however, who had not perpetrated any such 
crime (Luke xviii. 11), but even had good deeds besides to boast of, lost 
all by the bad spirit he had chosen.

    Ver. 14. "What shall we say then? Is there unrighteousness with God? 
God forbid."

    Hence there is no such thing in the case of us and the Jews. And then 
he goes on with another thing, a more clear than this. And of what sort is 
it?

    Ver. 15. "For he saith to Moses, I will have mercy on whom I will have 
mercy, and I will have compassion on whom I will have compassion."

    Here again he adds force to the objection by dividing it in two and 
meeting it, and starting an other fresh difficulty. But to make what I have 
said clearer, one must needs explain it. God, he means, said that "the 
elder shall serve the younger," before the travail. What then? "Is God 
unrighteous?" By no means. Now listen to what follows also. For in that 
case the virtue or the vice, might be the decisive thing. But here there 
was one sin on which all the Jews joined, that of the molten calf, and 
still some were punished, and some were not punished. And this is why He 
says, "I will have mercy on whom I will have mercy, and I will have 
compassion on whom I will have compassion." (Ex. xxxiii. 19: observe 
context.) For it is not thine to know, O Moses, he means, which are 
deserving of My love toward man, but leave this to Me. But if Moses had no 
right to know, much less have we. And this is why he did not barely quote 
the passage, but also called to our minds to whom it was said. For it is 
Moses, he means, that he is speaking to, that at least by the dignity of 
the person he might make the objector modest. Having then given a solution 
of the difficulties raised, he divides it in two, by bringing forward 
another objection besides, as follows:

    Ver. 16, 17. "So then it is not of him that willeth, nor of him that 
runneth, but of God that showeth mercy.[1] For the Scripture saith unto 
Pharaoh, Even for this same purpose have I raised thee up, that I might 
show my power in thee, and that my name might be declared throughout all 
the earth."

    As then in the one case, he means, some were saved and some were 
punished, so here also. This man was reserved for this very purpose. And 
then he again urges the objection.

    Ver. 18, 19. "Therefore He hath mercy on whom He will have mercy, and 
whom He will He hardeneth. Thou wilt say then unto me, Why doth he then 
find fault? For who hath resisted His will?"

    See what pains he takes to embarrass the subject in every way. And the 
answer he does not produce forthwith, it being a useful thing not to do so, 
but he first stops the disputant's mouth, saying as follows,

    Ver. 20. "Nay but, O man, who art thou that repliest against God?"

    This he does to take down the objector's unseasonable inquisitiveness, 
and excessive curiosity, and to put a check upon it, and teach him to know 
what God is, and what man, and how incomprehensible His foreknowledge is, 
and how far above our reason, and how obedience to Him in all points is 
binding. So when he has made this preparatory step in his hearer, and has 
hushed and softened down his spirit, then with great felicity he introduces 
the answer, having made what he says easy of admittance with him. And he 
does not say, it is impossible to answer questions of this kind, but that 
(5 Mss. No, but what? that) it is presumptuous to raise them. For our 
business is to obey what God does, not to be curious even if we do not know 
the reason of them. Wherefore he said, "Who art thou that repliest against 
God?" You see how very light he makes of him, how he bears down his 
swelling spirit! "Who art thou?" art thou a sharer of His power? (compare 
Job xxxviii.) nay, art thou sitting in judgment upon God? Why in comparison 
with Him thou canst not have a being even! nor this or that sort of being, 
but absolutely none! For the expression, "who art thou?" doth much more set 
him at naught than "thou art nothing." And he takes other ways of showing 
further his indignation in the question, and does not say, "Who art thou 
that" answerest "God?" but, "that repliest against," that is, that 
gainsayest, and that opposest. For the saying things ought to be so, and 
ought not to be so, is what a man does that "replieth against." See how he 
scares them, how he terrifies them, how he makes them tremble rather than 
be questioning and curious. This is what an excellent teacher does; he does 
not follow his disciples' fancy everywhere, but leads them to his own mind, 
and pulls up the thorns, and then puts the seed in, and does not answer at 
once in all cases to the questions put to him.

    Ver. 20, 21. "Shall the thing formed say to Him that formed it, Why 
hast Thou made me thus? Hath not the potter (Read Jer. xviii. 1-10) power, 
of the same lump to make one vessel unto honor, and another unto dishonor?"

    Here it is not to do away with free-will that he says this, but to 
show, up to what point we ought to obey God. For in respect of calling God 
to account, we ought to be as little disposed to it as the clay is. For we 
ought to abstain not from gainsaying or questioning only, but even from 
speaking or thinking of it at all, and to become like that lifeless matter, 
which followeth the potter's hands, and lets itself be drawn about anywhere 
he may please. And this is the only point he applied the illustration to, 
not, that is, to any enunciation of the rule of life, but to the complete 
obedience and silence enforced upon us. And this we ought to observe in all 
cases, that we are not to take the illustrations quite entire, but after 
selecting the good of them, and that for which they were introduced, to let 
the rest alone. As, for instance, when he says, "He couched, he lay down as 
a lion;" (Numb. xxiv. 9) let us take out the indomitable and fearful part, 
not the brutality, nor any other of the things belonging to a lion. And 
again, when He says, "I will meet them as a bereaved bear" (Hos. xiii. 8), 
let us take the vindictiveness. And when he says, "our God is a consuming 
fire" (Deut. iv. 24; and Heb. xii. 29), the wasting power exerted in 
punishing. So also here must we single out the clay, the potter, and the 
vessels. And when he does go on to say, "Hath not the potter power over the 
clay, of the same lump to make one vessel unto honor, and another unto 
dishonor?" do not suppose that this is said by Paul as an account of the 
creation, nor as implying a necessity over the will, but to illustrate the 
sovereignty and difference of dispensations; for if we do not take it in 
this way, divers incongruities will follow for if here he were speaking 
about the will, and those who are good and those not so, He will be Himself 
the Maker of these, and man will be free from all responsibility. And at 
this rate, Paul will also be shown to be at variance with himself, as he 
always bestows chief honor upon free choice. There is nothing else then 
which he here wishes to do, save to persuade the hearer to yield entirely 
to God, and at no time to call Him to account for anything whatever. For as 
the potter (he says) of the same lump makes what he pleaseth, and no one 
forbids it; thus also when God, of the same race of men, punisheth some, 
and honoreth others, be not thou curious nor meddlesome herein, but worship 
only, and imitate the clay. And as it followeth the hands of the potter, so 
do thou also the mind of Him that so ordereth things. For He worketh 
nothing at random, or mere hazard, though thou be ignorant of the secret of 
His Wisdom. Yet thou allowest the other of the same lump to make divers 
things, and findest no fault: but of Him you demand an account of His 
punishments and honors, and will not allow Him to know who is worthy and 
who is not so; but since the same[1] lump is of the same substance, you 
assert that there are the same dispositions. And, how monstrous this is! 
And yet not even is it on the potter that the honor and the dishonor of the 
things made of the lump depends, but upon the use made by those that handle 
them, so here also it depends on the free choice. Still, as I said before, 
one must take this illustration to have one bearing only, which is that one 
should not contravene God, but yield to His incomprehensible Wisdom. For 
the examples ought to be greater than the subject, and than the things on 
account of which they are brought forward, so as to draw on the hearer 
better. Since if they were not greater and did not mount far above it, he 
could not attack as he ought, and shame the objectors. However, their ill-
timed obstinacy he silenced in this way with becoming superiority. And then 
he introduces his answer. Now what is the answer?

    Ver. 22, 23, 24. "What if God, willing to show His wrath, and to make 
His power known, endured with much long- suffering the vessels of wrath 
fitted to destruction: and that He might make known the riches of His glory 
on the vessels of mercy, which He had afore prepared unto glory, even us, 
whom He hath chosen, not of the Jews only, but also of the Gentiles."

    What he means is somewhat as follows. Pharaoh was a vessel of wrath, 
that is, a man who by his own hard-heartedness had kindled the wrath of 
God. For after enjoying much long-suffering, he became no better, but 
remained unimproved. Wherefore he calleth him not only "a vessel of wrath," 
but also one "fitted for destruction." That is, fully fitted indeed, but by 
his own proper self.[2] For neither had God left out aught of the things 
likely to recover him, nor did he leave out aught of those that would ruin 
him, and put him beyond any forgiveness. Yet still, though God knew this, 
"He endured him with much long- suffering," being willing to bring him to 
repentance. For had He not willed this, then He would not have been thus 
long-suffering. But as he would not use the long-suffering in order to 
repentance, but fully fitted himself for wrath, He used him for the 
correction of others, through the punishment inflicted upon him making them 
better, and in this way setting forth His power. For that it is not God's 
wish that His power be so made known, but in another way, by His benefits, 
namely, and kindnesses, he had shown above in all possible ways. For if 
Paul does not wish to appear powerful in this way ("not that we should 
appear approved," he says, "but that ye should do that which is honest,") 
(2 Cor. xiii. 7), much less doth God. But after that be had shown long-
suffering, that He might lead to repentance, but he did not repent, He 
suffered him a long time, that He might display at once His goodness and 
His power, even if that man were not minded to gain anything from this 
great long-suffering. As then by punishing this man, who continued 
incorrigible, He showed His power, so by having pitied those who had done 
many sins but repented, He manifested His love toward man. But it does not 
say, love towards man, but glory, to show that this is especially God's 
glory, and for this He was above all things earnest. But in saying, "which 
He had afore prepared unto glory," he does not mean that all is God's 
doing. Since if this were so, there were nothing to hinder all men from 
being saved. But he is setting forth again His foreknowledge, and doing 
away with the difference between the Jews and the Gentiles. And on this 
topic again he grounds a defence of his statement, which is no small one. 
For it was not in the case of the Jews only that some men perished, and 
some were saved, but with the Gentiles also this was the case. Wherefore he 
does not say, all the Gentiles, but, "of the Gentiles," nor, all the Jews, 
but, "of the Jews." As then Pharaoh became a vessel of wrath by his own 
lawlessness, so did these become vessels of mercy by their own readiness to 
obey. For though the more part is of God, still they also have contributed 
themselves some little. Whence he does not say either, vessels of well- 
doing, or vessels of boldness (parrhsi'as), but "vessels of mercy," to show 
that the whole is of God. For the phrase, "it is not of him that willeth, 
nor of him that runneth," even if it comes in the course of the objection, 
still, were it said by Paul, would create no difficulty, Because when he 
says, "it is not of him that willeth, nor of him that runneth," he does not 
deprive us of free-will, but shows that all is not one's own, for that it 
requires grace from above. For it is binding on us to will, and also to 
run: but to confide not in our own labors, but in the love of God toward 
man. And this he has expressed elsewhere. "Yet not I, but the grace which 
was with me." (1 Cor. xv. 10.), And he well says, "Which He had afore 
prepared unto glory." For since they reproached them with this, that they 
were saved by grace, and thought to make them ashamed, he far more than 
sets aside this insinuation. For if the thing brought glory even to God, 
much more to them through whom God was glorified. But observe his 
forbearance, and unspeakable wisdom. For when he had it in his power to 
adduce, as an instance of those punished, not Pharaoh, but such of the Jews 
as had sinned, and so make his discourse much clearer, and show that where 
there were the same fathers, and the same sins, some perished, and some had 
mercy shown them, and persuade them not to be doubtful-minded, even if some 
of the Gentiles were saved, while the Jews were perishing; that he might 
not make his discourse irksome, the showing forth of the punishment he 
draws from the foreigner, so that he may not be forced to call them 
"vessels of wrath." But those that obtained mercy he draws from the people 
of the Jews. And besides, he also has spoken in a sufficient way in God's 
behalf, because though He knew very well that the nation was fitting itself 
as a vessel of destruction, still He contributed all on His part, His 
patience, His long- suffering,  and that not merely long-suffering, but 
"much long-suffering ;" yet still he was not minded to state it barely 
against the Jews. Whence then are some vessels of wrath, and some of mercy? 
Of their own free choice. God, however, being very good, shows the same 
kindness to both. For it was not those in a state of salvation only to whom 
He showed mercy, but also Pharaoh, as far as His part went. For of the same 
long-suffering, both they and he had the advantage. And if he was not 
saved, it was quite owing to his own will: since, as for what concerneth 
God, he had as much done for him as they who were  saved. Having then given 
to the question that answer which was furnished by facts, in order to give 
his discourse the advantage of other testimony in its favor, he introduces 
the prophets also making the same declarations aforetime. For Hosea, he 
says, of old put this in writing, as follows:

    Ver. 25. "I will call them My people, which were not My people; and her 
beloved, which was not beloved."

    Here to prevent their saying, that you are deceiving us here with 
specious reasoning, he calls Hosea to witness, who crieth and saith, "I 
will call them My people, who were not My people." (Hos. ii. 23.) Who then 
are the not-people? Plainly, the Gentiles. And who the not-beloved? The 
same again. However, he says, that they shall become at once people, and 
beloved, and sons of God.

    Ver. 26. "For even they shall be called," he says, "the children of the 
living God."

    But if they should assert that this was said of those of the Jews who 
believed, even then the argument stands. For if with those who after so 
many benefits were hard-hearted and estranged; and had lost their being as 
a people, so great a change was wrought, what is there to prevent even 
those who were not estranged after being taken to Him, but were originally 
aliens, from being called, and, provided they obey, from being counted 
worthy of the same blessings? Having then done with Hosea, he does not 
content himself with him only, but also brings Isaiah in after him. 
sounding in harmony with him.

    Ver. 27. "For Esaias," he says, "crieth concerning Israel."

    That is, speaks out boldly, and uses no dissimulation. Why then lay a 
charge against us, when they afore declared the same thing with more than 
trumpet's loudness? And what does Isaiah cry? "Though the number of the 
children of Israel be as the sand of the sea, a remnant shall be saved. 
(Is. x. 22.)

    Do you see that he too does not say that all are to be saved, but that 
those that are worthy shall? For I regard not the multitude, he means, nor 
does a race diffused so far distress me, but those only do I save that 
yield themselves worthy of it. And he does not mention the "sand of the 
sea" without a reason, but to remind them of the ancient promise whereof 
they had made themselves unworthy. Why then are you troubled, as though the 
promise had failed, when all the Prophets show that it is not all that are 
to be saved? Then he mentions the mode of the salvation also. Observe the 
accuracy of the Prophet, and the judgment of the Apostle, what a testimony 
he has cited, how exceedingly apposite. For it not only shows us that those 
to be saved are some and not all, but also adds the way they are to be 
saved. How then are they to be saved, and how will God count them worthy of 
the benefit?

    Ver. 28. "He will finish the work, and cut it short in righteousness," 
he says, "because a short work will the Lord make upon the earth." (Ib. 23, 
LXX.)

    What he means then is somewhat of this sort. There is no need of 
fetching a circuit, and of trouble, and the vexation of the works of the 
Law, for the salvation is by a very short way. For such is faith, it holds 
salvation in a few short words. "For if thou shalt confess with thy mouth 
the Lord Jesus, and believe in thine heart that God hath raised Him from 
the dead, thou shalt be saved." (Rom. x. 9.) Now you see what this, "the 
Lord shall make a short word (LXX. lit.) upon earth," is. And what is 
indeed wonderful is, that this short word carries with it not salvation 
only, but also righteousness.

    Ver 29. "And as Esaias said before, Except the Lord of Sabaoth had left 
us a seed, we had been as Sodoma, and had been made like unto Gomorrha." 
(Is. i. 9.)

    Here again he shows another thing, that not even those few were saved 
from their own resources. For they too would have perished, and met with 
Sodom's fate, that is, they would have had to undergo utter destruction 
(for they (of Sodom) were also destroyed root and branch, and left not even 
the slightest remnant of themselves,) and they too, he means, would have 
been like these, unless God bad used much kindness to them, and had saved 
them by faith. And this happened also in the case of the visible captivity, 
the majority having been taken away captive and perished, and some few only 
being saved.

    Ver. 30, 31. "What shall we say then? That the Gentiles, which followed 
not after righteousness, have attained to righteousness, even the 
righteousness which is by faith. But Israel, which followed after the law 
of righteousness, hath not attained to the law of righteousness."

    Here at last is the clearest answer. For since he had used a proof as 
well from facts ("for they are not all Israel that are of Israel") as from 
the case of the forefathers Jacob and Esau, and from the prophets Hosea and 
Isaiah, he further gives the most decisive answer, after first adding to 
the perplexity. The points discussed, then, are two; one that the Gentiles 
attained, and the other that they attained it without following after it, 
that is, without taking pains about it. And again in the Jews' case also 
there are two difficulties of the same kind; one that Israel attained not, 
the other that, though they took pains, they attained not. Whence also his 
use of words is more emphatical. For he does not say that they had, but 
that they "attained to righteousness." For what is especially new and 
unusual is, that they who followed after it attained not, but they which 
followed not after it attained. And he seems to be indulging them by 
saying, "followed after." But afterwards he strikes the blow home. For 
since he had a strong answer to give them, he had no fear of making the 
objection a little harsher. Hence he doth not speak of faith either, and 
the righteousness ensuing thereon, but shows that before the faith even, on 
their own ground they were worsted and condemned. For thou, O Jew, he says, 
hast not found even the righteousness which was by the Law. For thou hast 
transgressed it, and become liable to the curse. But these that came not 
through the Law, but by another road, have found a greater righteousness 
than this, that, namely, which is of faith. And this he had also said 
before. "For if Abraham was justified by works, he hath whereof to glory, 
but not before God" (Rom. iv.): so showing that the other righteousness was 
greater than this. Before, then, I said that there were two difficulties, 
but now they have even become three questions: that the Gentiles found 
righteousness, and found it without following after it, and found a greater 
than that of the Law. These same difficulties are again felt in the Jews' 
case with an opposite view. That Israel did not find, and though he took 
pains he did not find, and did not find even the less. Having then thrust 
his hearer into perplexity, he proceeds to give a concise answer, and tells 
him the cause of all that is said. When then is the cause?

    Ver. 32. "Because they sought it not by faith, but as it were by the 
works of the Law."

    This is the clearest answer in the passage, which if he had said 
immediately upon starting, he would not have gained so easy a hearing. But 
since it is after many perplexities, and preparations, and demonstrations 
that he sets it down, and after using countless preparatory steps, he has 
at last made it more intelligible, and also more easily admitted. For this 
he says is the cause of their destruction: "Because it was not by faith, 
but as it were by the works of the Law," that they wished to be justified. 
And he does not say, "by works," but, "as it were by the works of the Law," 
to show that they had not even this righteousness.

    "For they stumbled at that stumbling-stone;"

    Ver. 33. "As it is written, Behold I lay in Sion a stumbling-stone, and 
rock of offence and whosoever believeth on Him shall not be ashamed."

    You see again how it is from faith that the boldness comes, and the 
gift is universal; since it is not of the Jews only that this is said, but 
also of the whole human race. For every one, he would say, whether Jew, or 
Grecian, or Scythian, or Thracian, or whatsoever else he may be, will, if 
he believes, enjoy the privilege of great boldness. But the wonder in the 
Prophet is that he foretells not only that they should believe, but also 
that they should not believe. For to stumble is to disbelieve. As in the 
former passage he points out them that perish and them that are saved, 
where he says, "If the number of the children of Israel be as the sand of 
the sea, the remnant shall be saved. And, If the Lord of Sabaoth had not 
left us a seed, we should have been as Sodoma." And, "He hath called not of 
the Jews only, but also of the Gentiles;" so here too he implies that some 
will believe, and some will stumble. But stumbling comes of not taking 
heed, of gaping after other things. Since then they did give heed to the 
Law, they stumbled on the stone, "And a stone of stumbling and rock of 
offence" he calls it from the character and end of those that believe not.

    Is then the language used made plain to you? or does it still want much 
in clearness? I think indeed that, to those who have been attending, it is 
easy to get a clear view of it. But if it has slipped anybody's memory, you 
can meet in private, and learn what it was. And this is why I have 
continued longer upon this explanatory part of the discourse, that I might 
not be compelled to break off the continuity of the context, and so spoil 
the clearness of the statements. And for this cause too I will bring my 
discourse to a conclusion here, without saying anything to you on the more 
immediately practical points, as I generally do, lest I should make a fresh 
indistinctness in your memories by saying so much. It is time now to come 
to the proper conclusion, by shutting up the discourse with the doxology to 
the God of all. Let us then both pause, me that am speaking and you that 
are hearing, and offer up glory to Him. For His is the kingdom, and the 
power, and the glory, for ever and ever. Amen.

HOMILY XVII: ROM. X. 1.

"Brethren, my heart's desire and prayer to God for them is, that they might 
be saved."

    HE is now going again to rebuke them more vehemently than before.(*) 
Wherefore he again does away with every suspicion of hatred, and makes a 
great effort beforehand to correct misapprehension. Do not then, he says, 
mind words or accusations, but observe that it is not in any hostile spirit 
that I say this. For it is not likely that the same person should desire 
their salvation, and not desire it only, but even pray for it, and yet 
should also hate them, and feel aversion to them. For here he calls his 
exceeding desire, and the prayer which he makes (eudoki'an), "heart's 
desire." For it is not the being freed from punishment only, but that they 
may also be saved, that he makes so great a point of, and prays for. Nor is 
it from this only, but also from the sequel that he shows the good- will 
that he hath towards them. For from what is open to him, as far as he can, 
he forces his way, and is contentious to find out some shadow at least of 
an excuse for them. And he hath not the power, being overcome by the nature 
of the facts.

    Ver. 2. "For I bear them record," says he, " that they have a zeal of 
God, but not according to knowledge."

    Ought not this then to be a ground for pardoning and not for accusing 
them? For if it is not of man[1] that they are separated, but through zeal, 
they deserved to be pitied rather than punished. But observe how adroitly 
he favors them in the word, and yet shows their unseasonable obstinacy.

    Ver. 3. "For they being ignorant," he says, "of God's righteousness."

    Again the word would lead to pardon. But the sequel to stronger 
accusation, and such as does away with defence of any kind.

    "And going about," he says, "to establish their own righteousness, have 
not submitted themselves unto the righteousness of God.

    And these things he says to show, that it was from a petulancy and love 
of power that they erred, rather than from ignorance, and that not even 
this righteousness from the deeds of the Law did they establish. (Matt. 
xxi. 38; John. xii. 19, 42.) For saying "going about to establish" is what 
one would do to show this. And in plain words indeed he has not stated this 
(for he has not said, that they fell short of both righteousnesses), but he 
has given a hint of it in a very judicious manner, and with the wisdom so 
befitting him. For if they are still "going about" to establish that, it is 
very plain that they have not yet established it. If they have not 
submitted themselves to this, they have fallen short of this also. But he 
calls it their "own righteousness," either because the Law was no longer of 
force, or because it was one of trouble and toil. But this he calls God's 
righteousness, that from faith, because it comes entirely from the grace 
from above, and because men are justified in this case, not by labors, but 
by the gift of God. But they that evermore resisted the Holy Ghost, and 
vexatiously tried to be justified by the Law, came not over to the faith. 
But as they did not come over to the faith, nor receive the righteousness 
thereupon ensuing, and were not able to be justified by the Law either, 
they were thrown out of all resources.

    Ver. 4. "For Christ is the end of the Law for righteousness to every 
one that believeth.

    See the judgment of Paul. For as he had spoken of a righteousness, and 
a righteousness, lest they of the Jews which believed should seem to have 
the one but be excluded from the other, and to be accused of lawlessness 
(for even these there was no less cause to fear about as being still newly 
come in), and lest Jews should again expect to achieve it, and should say, 
Though we have not at present fulfilled it, yet we certainly will fulfil 
it, see what ground he takes. He shows that there is but one righteousness, 
and that has its full issue[2] in this, and that he that hath taken to 
himself this, the one by faith, hath fulfilled that also. But he that 
rejects this, falls short as well of that also. For if Christ be "the end 
of the Law," he that hath not Christ, even if he seem to have that 
righteousness, hath it not. But he that hath Christ, even though he have 
not fulfilled the Law aright, hath received the whole. For the end of the 
physician's art is health. As then he that can make whole, even though he 
hath not the physician's art, hath everything; but he that knows not how to 
heal, though he seem to be a follower of the art, comes short of 
everything: so is it in the case of the Law and of faith. He that hath this 
hath the end of that likewise, but he that is without this is an alien from 
both. For what was the object of the Law? To make man righteous. But it had 
not the power, for no one fulfilled it. This then was the end of the Law 
and to this it looked throughout, and for this all its parts were made, its 
feasts, and commandments, and sacrifices, and all besides, that man might 
be justified. But this end Christ gave a fuller accomplishment of through 
faith.(*) Be not then afraid, he says, as if transgressing the Law in 
having come over to the faith. For then dost thou transgress it, when for 
it thou dost not believe Christ. If thou believest in Him, then thou hast 
fulfilled it also, and much more then it commanded. For thou hast received 
a much greater righteousness. Next, since this was an assertion, he again 
brings proof of it from the Scriptures.

    Ver. 5. "For Moses," he says, "describeth the righteousness which is of 
the Law."

    What he means is this. Moses showeth us the righteousness ensuing from 
the Law, what sort it is of, and whence. What sort is it then of, and what 
does it consist in? In fulfilling the commandments. "He (R. T. the man), 
that doeth these things," He says, "shall live by (or in), them." (Lev. 
xviii. 5.) And there is no other way of becoming righteous in the Law save 
by fulfilling the whole of it. But this has not been possible for any one, 
and therefore this righteousness has failed them. (diape'ptwken). But tell 
us, Paul, of the other righteousness also, that which is of grace. What is 
that then, and of what does it consist? Hear the words in which he gives a 
clear sketch of it. For after he had refuted[1] the other, he next goes on 
to this, and says,

    Ver. 6, 7, 8, 9. "But the righteousness which is of faith speaketh on 
this wise, Say not in thine heart, Who shall ascend into heaven (that is, 
to bring Christ down from above): or, Who shall descend into the deep? 
(that is, to bring up Christ again from the dead.) But what saith it? The 
word is nigh thee, even in thy mouth, and in thy heart, that is, the word 
of faith which we preach. That if thou shalt confess with thy mouth the 
Lord Jesus, and shalt believe in thine heart that God hath raised Him from 
the dead, thou shall be saved.

    To prevent the Jews then from saying, How came they who had not found 
the lesser righteousness to find the greater? he gives a reason there was 
no answering, that this way was easier than that. For that requires the 
fulfilment of all things (for when thou doest all, then thou shall live): 
but the righteousness which is of faith doth not say this, but what? "It 
thou confess with thy mouth the Lord Jesus, and believe in thy heart that 
God hath raised Him from the dead, thou shalt be saved." Then again that we 
may not seem to be making it contemptible by showing it to be easy and 
cheap?[2] observe how he expands his account of it. For he does not come 
immediately to the words just given, but what does he say? "But the 
righteousness which is of faith saith on this wise; Say not in thine heart, 
Who shall go up into heaven? (that is, to bring Christ down); or, Who shall 
descend into the deep? (that is, to bring up Christ again from the dead.") 
For as to the virtue manifested in works there is opposed a listlessness, 
which relaxeth our labors,[3] and it requireth a very wakeful soul not to 
yield to it: thus, when one is required to believe, there are reasonings 
which confuse and make havoc of the minds of most men, and it wants a soul 
of some vigor to shake them thoroughly off. And this is just why he brings 
the same before one. And as he did in Abraham's case, so he does here also. 
For having there shown that he was justified by faith, lest he should seem 
to have gotten so great a crown by a mere chance, as if it were a thing of 
no account, to extol the nature of faith, he says, "Who against hope 
believed in hope, that he might become the father of many nations. And 
being not weak in faith, he considered his own body now dead, and the 
deadness of Sarah's womb. He staggered not at the promise of God through 
unbelief; but was strong in faith, giving glory to God; and being fully 
persuaded that what He had promised He was able also to perform" (Rom. iv. 
18-21): so he showed that there is need of vigor, and a lofty soul, that 
takes in things beyond expectation, and stumbles not at appearances. This 
then he does here also, and shows that it requires a wise mind, and a 
spirit heavenly (Gr. heaven-reaching) and great. And he does not say 
merely, "Say not," but, "Say not in thine heart," that is, do not so much 
as think of doubting and saying with thyself, And how can this be? You see 
that this is a chief characteristic of faith, to leave all the 
consequences[4] of this lower world, and so to seek for that which is above 
nature, and to cast out the feebleness of calculation, and so to accept 
everything from the Power of God. The Jews, however, did not merely assert 
this, but that it was not possible to be justified by faith. But himself 
turns even what had taken place to another account, that having shown the 
thing to be so great, that even after it had taken place it required faith, 
he might seem with good reason to bestow a crown on these: and he uses the 
words which are found in the Old Testament, being always at pains to keep 
quite clear of the charges of love of novelties, and of opposition to it. 
For this, which he here says of faith, Moses says to them of the 
commandment,[1] so showing that they had enjoyed at God's hand a great 
benefit. For there is no need to say, he means, that one must go up to 
heaven, or cross a great sea, and then receive the commandments, but things 
so great and grand hath God made of easy access to us. And what meaneth the 
phrase, "The Word is nigh thee?" That is, It is easy. For in thy mind and 
in thy tongue is thy salvation. There is no long journey to go, no seas to 
sail over, no mountains to pass, to get saved. But if you be not minded to 
cross so much as the threshold, you may even while you sit at home be 
saved. For "in thy mouth and in thy heart" is the source of salvation. And 
then on another score also he makes the word of faith easy, and says, that 
"God raised Him from the dead." For just reflect upon the worthiness of the 
Worker, and you will no longer see any difficulty in the thing. That He is 
Lord then, is plain from the resurrection. And this he said at the 
beginning even of the Epistle. "Which was declared to be the Son of God 
with power ... by the resurrection from the dead." (Rom. i. 4.) But that 
the resurrection is easy too, has been shown even to those who are very 
unbelieving, from the might of the Worker of it. Since then the 
righteousness is greater, and light and easy to receive, is it not a sign 
of the utmost contentiousness to leave what is light and easy, and set 
about impossibilities? For they could not say that it was a thing they 
declined as burdensome. See then how he deprives them of all excuse. For 
what do they deserve to have said in their defence, who choose what is 
burdensome and impracticable, and pass by what is light, and able to save 
them, and to give them those things which the Law could not give? All this 
can come only from a contentious spirit, which is in a state of rebellion 
against God. For the Law is galling (epachthh`s), but grace is easy. The 
Law, though they dispute never so much, does not save; Grace yieldeth the 
righteousness resulting from itself, and that from the Law likewise. What 
plea then is to rescue them, since they are disposed to be contentious 
against this, but cling to that to no purpose whatever? Then, since he had 
made a strong assertion, he again confirms it from the Scripture.[*]

    Ver. 11-13. "For the Scripture saith, "he proceeds, "Whosoever 
believeth on Him, shall not be ashamed. For there is no difference between 
the Jew and the Greek; for the same Lord over all is rich unto all that 
call upon Him. For whosoever shall call upon the Name of the Lord shall be 
saved."

    You see how he produces witnesses, whether to the faith, or to the 
confession of it. For the words, "Every one that believeth," point out the 
faith. But the words, "Whosoever shall call upon," set forth confession. 
Then again to proclaim the universality of the grace, and to lay their 
boasting low, what he had before demonstrated at length, he here briefly 
recalls to their memory, showing again that there is no difference between 
the Jew and the uncircumcised. "For there is," he says, "no difference  
between the Jew and the Greek." And what he had said about the Father, when 
he was arguing this point, that he says here about the Son. For as before 
he said in asserting this, "Is He the God of the Jews only? Is He not of 
the Gentiles also? Yes, of the Gentiles also: seeing it is one God" (Rom. 
iii. 29, 30):--So he says here also, "For the same Lord over all is rich 
unto all (and upon all)." (Rom. iii. 22.) You see how he sets Him forth as 
exceedingly desiring our salvation, since He even reckons this to be riches 
to Himself; so that they are not even now to despair, or fancy that, 
provided they would repent, they were unpardonable. For He who considereth 
it as riches[2] to Himself to save us, will not cease to be rich. Since 
even this is riches, the fact of the gift being shed forth unto all. For 
since what distresseth him the most was, that they, who were in the 
enjoyment of a prerogative over the whole world, should now by the faith be 
degraded front these thrones, and be no wit better off than others, he 
brings the Prophets in constantly as foretelling, that they would have 
equal honor with them. "For whosoever," he says, "believeth on Him shall 
not be ashamed" (Is. xxviii. 16); and, "Whosoever shall call upon the Name 
of the Lord shall be saved." (Joel ii. 32.) And the "whosoever" is put in 
all cases, that they might not say aught in reply. But there is nothing 
worse than vainglory. For it was this, this most especially, which proved 
their ruin. Whence Christ also said to them, "How can ye believe, which 
receive glory one of another, and seek not the glory which cometh of God 
only?" (John v. 44.) This, with ruin, exposes men also to much ridicule and 
before the punishment in the other world involves them in ills unnumbered 
in this. And if it seem good, that you may learn this clearly, leaving for 
the present the heavens which that puts us out of, and the hell which it 
thrusts us into, let us investigate the whole matter as here before us. 
What then can be more wasteful than this? what more disgraceful, or more 
offensive? For that this disorder is a wasteful one is plain from the 
people who spend to no purpose whatsoever on theatres horse-races, and 
other such irrelevant expenditures: from those that build the fine and 
expensive houses, and fit up everything in a useless style of extravagance, 
on which I must not enter in this discourse. But that a person diseased in 
this way must needs be extravagant, and expensive, and rapacious, and 
covetous, anybody can see. For that he may have food to give the brute, he 
thrusteth his hand into the substance of others. And why do I talk of 
substance? It is not money only but souls also that this fire devoureth, 
and it worketh not death here only, but also hereafter. For vanity is the 
mother of hell, and greatly kindleth that fire, and the venomous worm. One 
may see that it hath power even over the dead. And what can be worse than 
this? For the other passions are put an end to by death, but this even 
after death shows its force, and strives to display its nature even in the 
dead corpse. For when men give orders on their death-bed to raise to them 
fine monuments, which will waste all their substance, and take pains to lay 
out beforehand a vast extravagance in their funeral, and in their lifetime 
insult the poor that come to them for a penny and a single loaf, but when 
they are dead give a rich banquet to the worm, why seek any more exorbitant 
thraldom to the disease? From this mischief also irregular loves are 
conceived. For there are many whom it is not the beauty of the appearance, 
nor the desire of lying with her, but the wish to boast that "I have made 
conquest of such an one," hath even drawn into adultery. And why need I 
mention the other mischiefs that spring of this? For I had rather be long 
(3 Mss. dihnekw^s) the slave of ten thousand savages, than of vanity once. 
For even they do not put such commands upon their captives, as this vice 
lays upon its votaries. Because it says, Be thou every one's slave, be he 
nobler or be he lower than thyself. Despise thy soul, neglect virtue, laugh 
at freedom, immolate thy salvation, and if thou doest any good thing, do it 
not to please God, but to display it to the many, that for these things 
thou mayest even lose thy crown. And if thou give alms, or if thou fast, 
undergo the pains, but take care to lose the gain. What can be more cruel 
than these commands? Hence grudging beareth sway, hence haughtiness, hence 
covetousness, the mother of evils. For the swarm of domestics, and the 
black servants liveried in gold, and the hangers on, and the flatterers, 
and the silver-tinselled chariots, and the other absurdities greater than 
these, are not had for any pleasure's sake or necessity, but for mere 
vanity. Yes, one will say, but that this affliction is an evil, anybody can 
see; but how we are to keep quite clear of it, this is what you should tell 
us. Well then, in the first place, if you persuade yourself that this 
disorder is a baneful one, you will have made a very good beginning towards 
correcting it. For when a man is sick, he speedily sends for the physician, 
if he be first made acquainted with the fact that he is sick. But if thou 
seekest for another way besides to escape from hence, look to God 
continually, and be content with glory from Him; and if thou find the 
passion tickling thee, and stirring thee to tell thy well-doings to thy 
fellow-servants, bethink thyself next, that after telling them thou gainest 
nothing. Quench the absurd desire, and say to thy soul, Lo, thou hast been 
so long big with thy own well-doings to tell them, and thou hast not had 
the courage to keep them to thyself, but hast blabbed them out to all. What 
good then hast thou gotten from this? None at all, but loss to the utmost, 
and avoidance of all that had been gathered together with much labor. And 
besides this, consider another thing also, which is, that most men's 
opinion is perverted, and not perverted only, but that it withers away so 
soon. For supposing they do admire you for the time, when the occasion has 
gone by they will have forgotten it all, and have taken away from thee the 
crown God had given, and have been unable to secure to thee that from 
themselves. And yet if this were abiding, it were a most miserable thing to 
exchange that for this. But when even this hath gone, what defence shall we 
be able to make for betraying the abiding one for the sake of the unabiding 
one, for losing such blessings for the sake of credit with a few? And 
indeed even if they who praise were numerous, even for this they were to be 
pitied, and the more so the more numerous those who do it. But if thou art 
surprised at what I have said, hear Christ giving His sentence in this way, 
"Woe unto you, when all men speak well of you." (Luke vi. 26.) And so 
indeed it should seem. For if in every art you look to the workmen 
(dhmiourgous) in it to be judges of it, how come you to trust the proving 
of virtue to the many, and not most of all to Him Who knoweth it more 
surely then any, and is best able to applaud[1] and to crown it? This 
saying then, let us inscribe both on our walls and our doors and our mind, 
and let us keep constantly saying to ourselves, "Woe unto us, when all men 
speak well of us." For even they that so speak slander one afterward as a 
vain person, and fond of honor, and covetous of their good word. But God 
doeth not so. But when He seeth thee coveting the glory that cometh of Him, 
then He will praise thee most, and respect (thauma'setai om. in most Mss.) 
thee, and proclaim thee conqueror. Not so man; but, when he finds thee 
slavish instead of free, by gratifying thee often by bare words with false 
praise, he snatches from thee thy true meed, and makes thee more of a 
menial than a purchased slave. For those last men get to obey them after 
their orders, but thou even without orders makest thyself a slave. For thou 
dost not even wait to hear something from them, but if thou merely knowest 
wherein thou mayest gratify them, even without their command thou doest 
all. What hell then should we not deserve, for giving the wicked pleasure, 
and courting their service before they give orders, while we will not 
hearken to God, even when He every day commands and exhorts us? And yet if 
thou art covetous of glory and praise, avoid the praise that cometh of men, 
and then thou wilt attain to glory. Turn aside from fair speeches, and then 
thou wilt obtain praises without number both from God and from men. For 
there is no one we are used to give so much glory to, as the man who looks 
down upon glory, or to praise and respect so much as the man who thinks 
scorn of getting respected and praised. And if we do so, much more will the 
God of the universe. And when He glorifieth thee and praiseth thee, what 
man can be more justly pronounced blessed? For there is not a greater 
difference between glory and disgrace, than between the glory from above 
and that of men. Or rather, there is a much greater, aye an infinite 
difference. For if this, even when it does not get put beside any other, is 
but a base and uncomely one, when we come to scrutinize it by the other's 
side, just consider how great its baseness will be found to be! For as a 
prostitute stands at her place[2] and lets herself out to any one, so are 
they that be slaves of vanity. Or rather, these be more base than she. For 
that sort of women do in many instances treat those enamoured of them with 
scorn. But you prostitute yourself to everybody, whether runaway slaves, or 
thieves, or cut-purses (for it is of these and such as these that the play-
houses that applaud you consist), and those whom as individuals you hold to 
be nothing worth, when in a body, you honor more than your own salvation 
and show yourself less worthy of honor than any of them. For how can you be 
else than less worthy, when you stand in need of the good word of others, 
and fancy that you have not enough by yourself, unless you receive the 
glory that cometh of others? Do you not perceive, pray, beside what I have 
said, that as you are an object of notice, and known to every body, if you 
should commit a fault, you will have accusers unnumbered; but if unknown, 
you will remain in security? Yes, a man may say, but then if I do well I 
shall have admirers unnumbered. Now the fearful thing is, that it is not 
only when you sin, but even when you do aright, that the disorder of vanity 
does you mischief, in the former case subverting thousands, in the present 
bereaving thee entirely of thy reward. It is then a sad thing, and replete 
with disgrace of every kind, to be in love with glory even in civil 
matters. But when even in spiritual you are in the same plight what excuse 
is there left remaining for you, when you are not minded to yield God even 
as much honor as you have yourself from your servants? For even the slave 
"looketh to the eyes of his master" (Ps. cxxiii. 2), and the hireling to 
his employer, who is to pay him wages, and the disciple to his master. But 
you do just the contrary. Having left the God that hired thee, even thy 
Master, thou lookest to thy fellow-servants; and this knowing that God 
remembers thy well-doings even after this life, but man only for the 
present. And when thou hast spectators assembled in Heaven, thou art 
gathering together spectators upon earth. And where the wrestler struggles, 
there he would be honored; but thou, while thy wrestling is above, art 
anxious to gain thee a crown below. And what can be worse than madness like 
this? But let us look, if it seem proper, at the crowns also. For one is 
formed by haughtiness, and a second by grudging against another, and a 
third by dissimulation and flattery, another again by wealth, and another 
by servile obsequiousness. And like as children at their childish play put 
crowns of grass upon one another, and many a time laugh at him that is 
crowned behind his back; thus now also they that pass their praises upon 
thee, many a time joke by themselves at their putting the grass upon us. 
And would it were grass only! But now the crown is laden with much 
mischief, and ruins all our well-doings. Taking then the vileness of it 
into consideration, flee from the damage entailed. For how many would you 
have to praise you? A hundred? or twice, or thrice, or four times as many? 
Or rather, if you please, put them at ten times or twenty times as many, 
and let there be two or four thousand, or if you will, even ten thousand to 
applaud you. Still these be no better than so many daws cawing from above. 
Or rather taking the assemblage of the angels into consideration, these 
will seem more vile than even worms, and their good word of not so much 
solidity as a cobweb, or a smoke, or a dream. Hear then how Paul, who saw 
through these things thoroughly, is so far from seeking after them, that he 
even deprecates  them, in the words "But God forbid that I should glory, 
save in the cross of Christ." (Gal. vi. 14.) This glory then be thou also 
emulous of, that thou mayest not provoke the Master, because in so doing 
thou art insulting God, and not thyself alone. For if thou even wert a 
painter, and hadst some pupil, and he were to omit showing thee his 
practice of the art, but set forth his painting publicly just to any body 
that chanted to observe it, thou wouldest not take it quietly. But if this 
even with thy fellow-servants were an insult, how much more with the 
Master! But if you have a mind to learn on other grounds to feel scorn for 
the thing, be of a lofty mind, laugh at appearances, increase thy love of 
real glory, be filled with a spiritual temper, say to thy soul as Paul did, 
"Knowest thou not that we shall judge angels?" (1 Cor. vi. 3) and having by 
this roused it up, go on to rebuke it, and say, Thou that judgest the 
angels, wilt thou let thyself be judged of off-scourings, and be praised 
with dancers, and mimics, and gladiators, and horse-drivers? For these men 
do follow after applause of this sort. But do thou poise thy wing high 
above the din of these, and emulate that citizen of the wilderness, John, 
and learn how he was above regarding the multitude, and did not turn him to 
look at flatterers, but when he saw all the dwellers in Palestine poured 
forth about him, and wondering, and astonished at him, he was not puffed up 
with such honor as this, but rose up against them, and discoursing to his 
great concourse as if to one youth, he thus rebuked them and said, "Ye 
serpents, ye generation of vipers!" (Matt. iii. 7.) Yet it was for him that 
they had run together, and left the cities, in order to see that holy 
personage, and still none of these things unnerved him. For he was far 
above glory, and free from all vanity. So also Stephen, when he saw the 
same people again, not honoring him, but mad upon him, and gnashing their 
teeth, being lifted above their wrath, said, "Ye stiff-necked and 
uncircumcised in heart." (Acts vii. 51.) Thus also Elias, when those armies 
were present, and the king, and all the people, said, "How long halt ye 
upon both your hips?" (1 Kings xviii. 21, LXX. true sense of "halt.") But 
we flatter all, court all, with this servile obsequiousness buying their 
honor. Wherefore all things are turned upside down, and for this favor[1] 
the business of Christianity is betrayed, and everything neglected for the 
opinion of the generality. Let us then banish this passion, and then we 
shall have a right notion of liberty, and of the haven, and the calm. For 
the vain man is ever like persons in a storm, trembling, and fearing, and 
serving a thousand masters. But he that is clear of this thraldom, is like 
men in havens, enjoying a liberty untainted. Not so that person, but as 
many acquaintances as he has, so many masters has he, and he is forced to 
be a slave to all of them. How then are we to get free from this hard 
bondage? It is by growing enamoured of another glory, which is really 
glory. For as with those that are enamoured of persons, the sight of some 
handsomer one doth by its being seen take them off from the first: so with 
those that court the glory which cometh from us men, the glory from heaven, 
if it gleameth on them, has power to lead them off from this. Let us then 
look to this, and become thoroughly acquainted with it, that by feeling 
admiration of its beauty, we may shun the hideousness of the other, and 
have the benefit of much pleasure by enjoying this continually. Which may 
we all attain to by the grace and love toward man, etc.

HOMILY XVIII: ROM. X. 14, 15.

"How then shall they call on Him in Whom they have not believed? and how 
shall they believe in Him of Whom they have not heard? and how shall they 
hear without a preacher? and how shall they preach except they be sent? as 
it is written."

    HERE again he takes from them all excuse. For since he had said, "I 
bear them record that they have a zeal of God, but not according to 
knowledge," and that "being ignorant of God's righteousness, they submitted 
not themselves" to it: he next shows, that for this ignorance itself they 
were punishable before God. This he does not say indeed so, but he makes it 
good by carrying on his discourse in the way of question, and so convicting 
them more clearly, by framing the whole passage out of objections and 
answers. But look further back. The Prophet, saith he, said, "Whosoever 
shall call upon the Name of the Lord shall be saved." Now somebody might 
say perhaps, "But how could they call upon Him Whom they had not believed? 
Then there is a question from him after the objection; And why did they not 
believe? Then an objection again. A person certainly may say, And how could 
they believe, since they had not heard? Yet hear they did, he implies. Then 
another objection again. "And how could they hear without a preacher?" Then 
an answer again. Yet preach they did, and there were many sent forth for 
this very purpose. And whence does it appear that these are those persons 
sent? Then he brings the prophet in next, who says, "How beautiful are the 
feet of them that preach the Gospel of peace, and bring glad tidings of 
good things!" (Is. iii. 7.) You see how by the kind of preaching he points 
out the preachers. For there was nothing else that these men went about 
telling everywhere, but those unspeakable good things, and the peace made 
by God with men. And so by disbelieving, it is not we, he implies, whom you 
disbelieve, but Isaiah the prophet, who spake many years ago, that we were 
to be sent, and to preach, and to say what we do say. If the being saved, 
then, came of calling upon Him, and calling upon Him from believing, and 
believing from hearing, and hearing from preaching, and preaching from 
being sent, and if they were sent, and did preach, and the prophet went 
round with them to point them out, and proclaim them, and say that these 
were they whom they showed of so many ages ago, whose feet even they 
praised because of the matter of their preaching; then it is quite clear 
that the not believing was their own fault only. And that because God's 
part had been fulfilled completely.[*]

    Ver. 16, 17. "But they have not all obeyed the Gospel. For Esaias 
saith, Lord, who hath believed our report? So then faith cometh by hearing, 
and hearing by the word of God." (ib. liii. 1.)

    Since they pressed him with another objection again to this effect, 
that if these were the persons sent upon the mission by God, all ought to 
have hearkened to them: observe Paul's judgment, and see how he shows that 
this very thing which made the confusion, did in fact do away with 
confusion and embarrassment. What offends you, O Jew, he would say, after 
so great and abundant evidence, and demonstration of the points? that all 
did not submit to the Gospel? Why this very thing, when taken along with 
the others, is of force to certify thee of the truth of my statements, even 
in that some do not believe. For this too the prophet foretold Notice his 
unspeakable wisdom too; how he shows more than they were looking for, or 
expected him to have to say in reply. For what is it that you say? he 
means. Is it that all have not believed the Gospel? Well! Isaiah foretold 
this too from of old. Or rather, not this only, but even much more than 
this. For the complaint you make is Why did not all believe? But Isaiah 
goes further than this. For what is it he says? "Lord, who hath believed 
our report? Then since he had rid himself of this embarrassment. by making 
the Prophet a bulwark against them, he again keeps to the line he was 
before upon. For as he had said that they must call upon Him, but that they 
who call must believe, and they who believe must hear first, but they who 
are to hear must have preachers, and the preachers be sent, and as he had 
shown that they were sent, and had preached; as he is going to bring in 
another objection again, taking occasion first of another quotation from 
the Prophet, by which he had met the objection a little back, he thus 
interweaves it, and connects it with what went before. For since he had 
produced the Prophet as saying, "Lord, who hath believed our report" 
(akoh(i)^)? he happily seizes on the quotation, as proving what he says, 
"So then faith cometh by hearing" (akoh^s). And this he makes not a mere 
naked statement. But as the Jews were forever seeking a sign, and the sight 
of