Opening
Romans 8:12-13
Romans VIII. 12, 13
Therefore, brothers, we are under obligation, but not to the flesh to live according to the flesh. For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live.
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if you live after the flesh, you shall die; but if you through the Spirit do mortify the deeds of the body, you shall live.
After showing how great the reward of a spiritual life is—that it makes Christ dwell in us, that it gives life to our mortal bodies and lifts them toward heaven, and that it makes the path of virtue easier—he next fittingly adds an exhortation to this effect: therefore we ought not to live according to the flesh. But this is not how he puts it. Instead, he words it in a much more striking and forceful way: we are debtors to the Spirit. For when he says we are not debtors to the flesh, this is what he indicates. And this is a point he demonstrates everywhere: that what God has done for us is not a matter of debt but of pure grace. But after this, what we do is no longer a matter of free offering but of debt. For when he says, "You are bought with a price; do not become servants of men," and when he writes, "You are not your own," and again in another passage he reminds them of these very things in these words, "If one died for all, then all died, that they should no longer live for themselves"—it is to establish this that he says here also, "We are debtors." Then, since he said we are not debtors to the flesh, lest you should again take him to be speaking against the physis of the flesh, he does not stop speaking but continues, "to live according to the flesh." For there are many things which we do owe it: giving it food, warmth, and rest, medicine when it is sick, clothing, and a thousand other forms of care. So to prevent you from supposing that it is this kind of service he is abolishing when he says we are not debtors to the flesh, he explains it by saying, "to live according to the flesh." For the kind of care I am abolishing, he means, is that which leads to sin; I am still for it having what heals it. And this he shows further on. For when he says, "Make no provision for the flesh," he does not stop there but adds, "to fulfill its lusts." And this same instruction he gives us here, meaning: let it indeed have care shown to it, for we do owe it this, yet let us not live according to the flesh—that is, let us not make it the master of our life. For it must be the follower, not the leader, and it is not the flesh that must regulate our life, but it must receive the laws of the Spirit. Having then defined this point and having proved that we are debtors to the Spirit, he next shows for what benefits we are debtors. He does not speak of those past—a thing which serves as the most striking proof of his judgment—but of those which are to come, although even the former were enough for the purpose. Yet still he does not set them down in the present case or mention even those unspeakable blessings, but the things to come. For a benefit once for all conferred does not, for the most part, draw people on as much as one that is expected and is to come. After adding this, then, he first uses the pains and evils that come from living according to the flesh to put them in fear, in the following words: "For if you live according to the flesh you shall die"—thus indicating to us that deathless death, punishment, and vengeance in hell. Or rather, if one were to look accurately into this, such a person is dead even in this present life. And this we made clear to you in the last discourse. "But if you through the Spirit do mortify the deeds of the body, you shall live." You see that it is not the essence of the body we are discussing but the deeds of the flesh. For he does not say, "if you through the Spirit do mortify the essence of the body," but the deeds of it, and these not all deeds but such as are evil. And this is plain in what follows, for he says, if you do this, you shall live. And how could this possibly be, if his language applied to all deeds? For seeing and hearing and speaking and walking are deeds of the body, and if we mortify these, we shall be so far from living that we shall have to suffer the punishment of a murderer. What sort of deeds, then, does he mean us to mortify? Those which tend toward wickedness, those which go after vice, which there is no other way of mortifying except through the Spirit. For by killing yourself you may put an end to the others—and this you have no right to do—but to these you can put an end by the Spirit only. For if the Spirit is present, all the waves are calmed, and the passions cower under it, and nothing can exalt itself against us. So you see how, as I said before, he bases his exhortations to us on things to come, and shows that we are debtors not only because of what has already been done. For the advantage of the Spirit is not only this, that He has set us free from our former sins, but that He renders us impregnable against future ones and counts us worthy of the immortal life. Then, to state another reward also, he proceeds:
After showing how great the reward of a spiritual life is, and that it makes Christ to dwell in us, and that it quickens our mortal bodies, and wings them to heaven, and renders the way of virtue easier, he next fitly introduces an exhortation to this purpose. Therefore we ought not to live after the flesh. But this is not what he says, for he words it in a much more striking and powerful way, thus, we are debtors to the Spirit. For saying, we are debtors not to the flesh, indicates this. And this is a point he is everywhere giving proof of, that what God has done for us is not matter of debt, but of mere grace. But after this, what we do is no longer matter of free-will offering, but of debt. For when he says, You are bought with a price, be not ye the servants of men 1 Corinthians 7:23; and when he writes, You are not your own 1 Corinthians 6:19; and again in another passage he calls these selfsame things to their mind, in these words, If (most manuscripts om. if) One died for all, then all died that they should not henceforth live unto themselves. 2 Corinthians 5:15 And it is to establish this that he says here also, We are debtors; then since he said we are not debtors to the flesh, lest you should again take him to be speaking against the nature of the flesh, he does not leave speaking, but proceeds, to live after the flesh. For there are many things which we do owe it, as giving it food, warmth, and rest, medicine when out of health, clothing, and a thousand other attentions. To prevent your supposing then that it is this ministration he is for abrogating when he says, We are not debtors to the flesh, he explains it by saying, to live after the flesh. For the care that I am for abrogating is, he means, that which leads to sin, as I should be for its having what is healing to it. And this he shows further on. For when he says, Make not provision for the flesh, he does not pause at this, but adds, to fulfil the lusts thereof. Romans 13:14 And this instruction he gives us here also, meaning, Let it have attention shown it indeed, for we do owe it this, yet let us not live according to the flesh, that is, let us not make it the mistress of our life. For it must be the follower, not the leader, and it is not it that must regulate our life, but the laws of the Spirit must it receive. Having then defined this point, and having proved that we are debtors to the Spirit, to show next for what benefits it is that we are debtors, he does not speak of those past (a thing which serves as a most striking proof of his judgment), but those which were to come; although even the former were enough for the purpose. Yet still he does not set them down in the present case, or mention even those unspeakable blessings, but the things to come. For a benefit once for all conferred does not, for the most part, draw men on so much as one which is expected, and is to come. After adding this then, he first uses the pains and ills that come of living after the flesh, to put them in fear, in the following words; For if you live after the flesh you shall die, so intimating to us that deathless death, punishment, and vengeance in hell. Or rather if one were to look accurately into this, such an one is, even in this present life, dead. And this we have made clear to you in the last discourse. But if you through the Spirit, do mortify the deeds of the body, you shall live. You see that it is not the essence of the body whereof we are discoursing, but the deeds of the flesh. For he does not say, if you through the Spirit do mortify the essence of the body, but the deeds of it, and these not all deeds, but such as are evil. And this is plain in what follows: for if you do this, you shall live, he says. And how is it in the nature of things for this to be, if it was all deeds that his language applied to? For seeing and hearing and speaking and walking are deeds of the body; and if we mortify these, we shall be so far from living, that we shall have to suffer the punishment of a manslayer. What sort of deeds then does he mean us to mortify? Those which tend toward wickedness, those which go after vice, which there is no other way of mortifying save through the Spirit. For by killing yourself you may put an end to the others. And this you have no right to do. But to these (you can put an end) by the Spirit only. For if This be present, all the billows are laid low, and the passions cower under It, and nothing can exalt itself against us. So you see how it is on things to come, as I said before, that he grounds his exhortations to us, and shows that we are debtors not owing to what has been already done only. For the advantage of the Spirit is not this only, that He has set us free from our former sins, but that He renders us impregnable against future ones, and counts us worthy of the immortal life. Then, to state another reward also, he proceeds:
For as many as are led by the Spirit of God, they are the sons of God.
Ver. 14. For as many as are led by the Spirit of God, they are the sons of God.
Now this is again a much greater honor than the first. And this is why he does not say merely, "As many as live by the Spirit of God," but "as many as are led by the Spirit of God," to show that he would have the Spirit exercise such power over our life as a pilot does over a ship, or a charioteer over a pair of horses. And it is not the body only, but the soul itself too, that he wants to place under reins of this sort. For he would not have even the soul be independent, but place its authority also under the power of the Spirit. For in case they should, through confidence in the gift of the Font (baptism), become careless about their conduct afterward, he is saying that even if you receive baptism, yet if you are not willing to be led by the Spirit afterward, you lose the dignity bestowed upon you, and the excellence of your adoption. This is why he does not say, "As many as have received the Spirit," but "as many as are led by the Spirit," that is, as many as live up to this all their life long—they are the sons of God. Then since this dignity was also given to the Jews, for it says, "I said you are Gods, and all of you children of the Most High" (Psalm 82:6), and again, "I have nourished and brought up children" (Isaiah 1:2), and so, "Israel is My first-born" (Exodus 4:22), and Paul too says, "Whose is the adoption" (Romans 9:4)—he next asserts the great difference between the latter and the former honor. For though the names are the same, he means, still, the things are not the same. And he gives a clear demonstration of these points by introducing a comparison drawn both from the persons so advancing and from what was given them, and from what was to come. And first he shows what was given to those of old. What then was this? A spirit of bondage: and so he thus proceeds,
Now this is again a much greater honor than the first. And this is why he does not say merely, As many as live by the Spirit of God, but, as many as are led by the Spirit of God, to show that he would have Him use such power over our life as a pilot does over a ship, or a charioteer over a pair of horses. And it is not the body only, but the soul itself too, that he is for setting under reins of this sort. For he would not have even that independent, but place its authority also under the power of the Spirit. For lest through a confidence in the Gift of the Font they should turn negligent of their conversation after it, he would say, that even supposing you receive baptism, yet if you are not minded to be led by the Spirit afterwards, you lose the dignity bestowed upon you, and the pre-eminence of your adoption. This is why he does not say, As many as have received the Spirit, but, as many as are led by the Spirit, that is, as many as live up to this all their life long, they are the sons of God. Then since this dignity was given to the Jews also, for it says, I said you are Gods, and all of you children of the Most High Psalm 82:6; and again, I have nourished and brought up children Isaiah 1:2; and so, Israel is My first-born Exodus 4:22; and Paul too says, Whose is the adoption Romans 9:4 — he next asserts the great difference between the latter and the former honor. For though the names are the same, he means, still, the things are not the same. And of these points he gives a clear demonstration, by introducing a comparison drawn both from the persons so advanced ( κατορθούντων) and from what was given them, and from what was to come. And first he shows what they of old had given them. What then was this? A spirit of bondage: and so he thus proceeds,
For you have not received the spirit of bondage again to fear.
Ver. 15. For you have not received the spirit of bondage again to fear.
Then without pausing to mention what stands in direct contrast to bondage—namely, the spirit of freedom—he has named something far greater: the spirit of adoption, through which he simultaneously brings in the other as well, saying, But you have received the Spirit of adoption.
Then not staying to mention that which stands in contradistinction to bondage, that is, the spirit of freedom, he has named what is far greater, that of adoption, through which he at the same time brings in the other, saying, But you have received the Spirit of adoption.
But this is clear enough. However, what the spirit of bondage might be is not so obvious, and needs to be explained more clearly. What he says is actually far from clear—in fact, it's quite puzzling. For the Jewish people did not receive the Spirit. So what does he mean here? He is giving this name to the letter, because it was spiritual, and that's why he also called the Law spiritual, as well as the water from the Rock and the Manna. For as he says, they ate of the same spiritual food and all drank of the same spiritual drink. And he gives this name to the Rock when he says, for they drank of that spiritual Rock which followed them. Now the reason he calls them spiritual is that all the rituals back then operated above nature, not because those who participated in them received the Spirit. And in what sense were those letters letters of bondage? Consider the entire dispensation, and then this too will become clear to you. For with them, rewards were immediate and close at hand, following right away in direct proportion, like a daily ration given to household servants. Terrors in abundance rose up visibly before their eyes, their purifications concerned their bodies, and their self-control extended only to their actions. But with us it is not like this, since even the imagination and conscience are purified. For He does not merely say you shall not murder, but even you shall not be angry. Likewise, it is not just you shall not commit adultery, but you shall not look with lust. So our habitual virtue and all our individual good deeds should come not from fear of present punishment, but from desire for Him. Neither does He promise a land flowing with milk and honey, but makes us joint-heirs with the Only-Begotten, thereby getting us to stand apart from present things by every means and promising to give especially such things as are worthy of acceptance by men made sons of God—nothing sensible or corporeal, but all spiritual. And so they, even if they had the name of sons, were really like slaves, but we, having been made free, have received the adoption and are waiting for Heaven. And with them He spoke through intermediaries, but with us He speaks directly. And everything they did was driven by fear, but the spiritual person acts through longing and intense desire. And they demonstrate this by the fact that they overstepped the commandments. They, like hired workers and stubborn people, never stopped grumbling. But we do everything to please the Father. Likewise, they blasphemed even when they received benefits, but we are grateful even when we face danger. And if we both need to be punished for sinning, even here the difference is great. For we are not brought around by being stoned, branded, and mutilated by the priests as they were. But for us it is enough to be cast out from our Father's table and to be out of sight for certain days. And with the Jews the honor of adoption was only in name, but here the reality also followed: the cleansing of Baptism, the giving of the Spirit, the furnishing of the other blessings. And there are several other points besides that show our high birth and their low condition. After suggesting all these things by speaking of the Spirit, fear, and the adoption, he gives a fresh proof again of having the Spirit of adoption. Now what is this? That we cry, Abba, Father. And how great this is, the initiated know, being with good reason instructed to use this word first in the Prayer of the initiated. But what then—did they not also call God Father? Don't you hear Moses when he says, you deserted the God who begot you? Don't you hear Malachi reproaching them and saying, one God formed you, and there is one Father of you all? Still, even though these words and others besides are used, we do not find them anywhere calling God by this name or praying in this language. But all of us—priests and laymen, rulers and ruled—are commanded to pray in this way. And this is the first language we speak after those marvelous birth pangs and that strange and unusual manner of delivery. If in some other instances they called Him this, that was only according to their own mind. But those in the state of grace do it through being moved by the inner working of the Spirit. For just as there is a Spirit of Wisdom, through which the unwise became wise and this reveals itself in their teaching; and there is a Spirit of Power, through which the weak raised the dead and cast out demons; a Spirit of the gift of healing, and a Spirit of prophecy, and a Spirit of tongues—so too there is a Spirit of adoption. And just as we recognize the Spirit of prophecy in that the one who has it foretells things to come, not speaking from his own mind but moved by the Grace, so too is the Spirit of adoption, whereby the one gifted with it calls God Father, as moved by the Spirit. Wishing to express this as a most true descent, he also used the Hebrew tongue, for he does not say only Father, but Abba, Father, which name is a special sign of true-born children to their fathers. After mentioning, then, the difference resulting from their way of life, the difference resulting from the grace that had been given, and the difference from their freedom, he brings forward another demonstration of the superiority that comes with this adoption. Now what kind is this?
But this is plain. But what the spirit of bondage may be, is not so plain, and there is need of making it clearer. Now what he says is so far from being clear, that it is in fact very perplexing. For the people of the Jews did not receive the Spirit. What then is his meaning here? It is the letter he gives this name to, for spiritual it was, and so he called the Law spiritual also, and the water from the Rock, and the Manna. For they did eat, he says, of the same spiritual meat, and all drank of the same spiritual drink. 1 Corinthians 10:3-4 And to the Rock he gives this name, when he says, For they drank of that spiritual Rock which followed them. Now it is because all the rites then wrought were above nature that he calls them spiritual, and not because those who then partook of them received the Spirit. And in what sense were those letters, letters of bondage? Set before yourself the whole dispensation, and then you will have a clear view of this also. For recompenses were with them close at hand, and the reward followed immediately, being at once proportionate, and like a kind of daily ration given to domestic servants, and terrors in abundance came to their height before their eyes, and their purifications concerned their bodies, and their continency extended but to their actions. But with us it is not so, since the imagination even and the conscience gets purged out. For He does not say, You shall do no murder, only, but even you shall not be angry: so too, it is not, You shall not commit adultery, but you shall not look unchastely. So that it is not to be from fear of present punishment, but out of desire towards Himself, that both our being habitually virtuous, and all our single good deeds are to come. Neither does he promise a land flowing with milk and honey, but makes us joint-heir with the Only-Begotten, so making us by every means stand aloof from things present, and promising to give such things especially as are worth the acceptance of men made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of them. And so they, even if they had the name of sons, were but as slaves; but we as having been made free, have received the adoption, and are waiting for Heaven. And with them He discoursed through the intervention of others, with us by Himself. And all that they did was through the impulse of fear, but the spiritual act through a coveting and a vehement desire. And this they show by the fact of their overstepping the commandments. They, as hirelings and obstinate persons, so never left murmuring: but these do all for the pleasing of the Father. So too they blasphemed when they had benefits done them: but we are thankful at being jeoparded. And if there be need of punishing both of us upon our sinning, even in this case the difference is great. For it is not on being stoned and branded and maimed by the priests, as they were, that we are brought round. But it is enough for us to be cast out from our Father's table, and to be out of sight for certain days. And with the Jews the honor of adoption was one of name only, but here the reality followed also, the cleansing of Baptism, the giving of the Spirit, the furnishing of the other blessings. And there are several other points besides, which go to show our high birth and their low condition. After intimating all these then by speaking of the Spirit, and fear, and the adoption, he gives a fresh proof again of having the Spirit of adoption. Now what is this? That we cry, Abba, Father. And how great this is, the initiated know (St. Cyr. Jer. Cat. 23, §11, p. 276, O.T.), being with good reason bidden to use this word first in the Prayer of the initiated. What then, it may be said, did not they also call God Father? Do you not hear Moses, when he says, You deserted the God that begot you? Deuteronomy 32:15, Septuagint Do you not hear Malachi reproaching them, and saying, that one God formed you, and there is one Father of you all? Malachi 2:10, Septuagint Still, if these words and others besides are used, we do not find them anywhere calling God by the name, or praying in this language. But we all, priests and laymen, rulers and ruled, are ordered to pray herein. And this is the first language we give utterance to, after those marvellous throes, and that strange and unusual mode of labor. If in any other instances they so called Him, that was only of their own mind. But those in the state of grace do it through being moved by the in-working of the Spirit. For as there is a Spirit of Wisdom, after which they that were unwise became wise, and this discloses itself in their teaching: and a Spirit of Power there is, whereby the feeble raised up the dead, and drove out devils; a Spirit also of the gift of healing, and a Spirit of prophecy, and a Spirit of tongues, so also a Spirit of adoption. And as we know the Spirit of prophecy, in that he who has it foretells things to come, not speaking of his own mind, but moved by the Grace; so too is the Spirit of adoption, whereby he that is gifted with it calls God, Father, as moved by the Spirit. Wishing to express this as a most true descent, he used also the Hebrew tongue, for he does not say only, Father, but Abba, Father, which name is a special sign of true-born children to their fathers. After mentioning then the diversity resulting from their conversation, that resulting from the grace which had been given, and that from their freedom, he brings forward another demonstration of the superiority which goes with this adoption. Now of what kind is this?
The Spirit itself bears witness with our spirit that we are the children of God.
Ver. 16. The Spirit Itself bears witness with our spirit, that we are the children of God.
For it is not just from the words themselves, he says, that I make my point, but from the cause that gives birth to those words, since we speak this way because the Spirit prompts us to do so. And he has expressed this more plainly in another passage: God has sent forth the Spirit of his Son into our hearts, crying, Abba Father. (Galatians 4:6) And what does it mean that the Spirit bears witness with our spirit? It means the Comforter bears witness along with the Gift that has been given to us. For this is not just the voice of the Gift alone, but also of the Comforter who gave the Gift, since He Himself has taught us through the Gift to speak in this way. But when the Spirit bears witness, what room is left for doubt? For if it were a man, or angel, or archangel, or any other such power that promised this, then someone might reasonably have doubts. But when it is the Highest Essence that grants this Gift and bears witness through the very words He commanded us to use in prayer, who could still doubt our dignity? For not even when the Emperor chooses someone and publicly proclaims the honor given to him does anyone dare to contradict it.
For it is not from the language merely, he says, that I make my assertion, but from the cause out of which the language has its birth; since it is from the Spirit suggesting it that we so speak. And this in another passage he has put into plainer words, thus: God has sent forth the Spirit of his Son into our hearts, crying, Abba Father. Galatians 4:6 And what is that, Spirit bears witness with spirit? The Comforter, he means, with that Gift, which is given unto us. For it is not of the Gift alone that it is the voice, but of the Comforter also who gave the Gift, He Himself having taught us through the Gift so to speak. But when the Spirit bears witness what farther place for doubtfulness? For if it were a man, or angel, or archangel, or any other such power that promised this, then there might be reason in some doubting. But when it is the Highest Essence that bestows this Gift, and bears witness by the very words He bade us use in prayer, who would doubt any more of our dignity? For not even when the Emperor elects any one, and proclaims in all men's hearing the honor done him, does anybody venture to gainsay.
And if children, then heirs.
Ver. 17. And if children, then heirs.
Notice how he increases the value of the Gift step by step. Since it is possible to be children yet not become heirs (for certainly not all children are heirs), he adds this as well—that we are heirs. But the Jews, besides not having the same adoption as we do, were also cast out from the inheritance. For He will miserably destroy those wicked men and will let out the vineyard to other farmers (Matthew 21:41), and before this He said that many shall come from the East and from the West and shall sit down with Abraham, but the children of the Kingdom shall be cast out (Matthew 8:11-12). But even here he does not stop; instead, he sets down something even greater than this. What might this be then? That we are heirs of God, and so he adds "heirs of God." And what is more, we are not simply heirs but also joint heirs with Christ. Notice how eager he is to bring us near to the Master. For since not all children are heirs, he shows that we are both children and heirs. Next, since not all heirs inherit anything of great value, he shows that we have this advantage as well, since we are heirs of God. Again, since it would be possible to be God's heir but in no way joint heir with the Only-Begotten, he shows that we have this also. And consider his wisdom. For after compressing the unpleasant part into a brief space—when he was explaining what would happen to those who live according to the flesh, namely that they shall die—when he comes to the more comforting part, he expands his discourse into a spacious place and enlarges it concerning the reward of recompenses, pointing out that the gifts are both numerous and great. For if even being a child were an unspeakable grace, just think how great a thing it is to be an heir! But if this is great, much more is it to be a joint heir. Then to show that the Gift is not by grace alone, and at the same time to give credibility to what he says, he continues: "If so be that we suffer with Him, that we may be also glorified together." If, he means, we share with Him in what is painful, much more shall we do so in what is good. For He who bestowed such blessings upon those who had done no good—how, when He sees them laboring and suffering so much, will He do anything other than give them greater reward? Having shown that this was a matter of return, to make people believe what was said and prevent anyone from doubting, he shows further that it has the character of a gift. He showed the one so that what was said might gain belief even with those who doubted, and so that those receiving it might not feel ashamed as though they were always receiving salvation for nothing; and the other, so that you might see that God surpasses the labors with His rewards. And he has shown the one in the words "If so be that we suffer with Him, that we may be also glorified together." But the other he shows by going on to add:
Observe how he enhances the Gift little by little. For since it is a possible case to be children, and yet not become heirs (for it is not by any means all children that are heirs), he adds this besides — that we are heirs. But the Jews, besides their not having the same adoption as we, were also cast out from the inheritance. For He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen Matthew 21:41: and before this, He said that many shall come from the East and from the West, and shall sit down with Abraham, but the children of the Kingdom shall be cast out. (ib. 8:11, 12.) But even here he does not pause, but sets down something even greater than this. What may this be then? That we are heirs of God; and so he adds, heirs of God. And what is more still, that we are not simply heirs, but also joints heirs with Christ. Observe how ambitious he is of bringing us near to the Master. For since it is not all children that are heirs, he shows that we are both children and heirs; next, as it is not all heirs that are heirs to any great amount, he shows that we have this point with us too, as we are heirs of God. Again, since it were possible to be God's heir, but in no sense joint heir with the Only-Begotten, he shows that we have this also. And consider his wisdom. For after throwing the distasteful part into a short compass, when he was saying what was to become of such as live after the flesh, for instance, that they shall die, when he comes to the more soothing part, he leads forth his discourse into a large room, and so expands it on the recompense of rewards, and in pointing out that the gifts too are manifold and great. For if even the being a child were a grace unspeakable, just think how great a thing it is to be heir! But if this be great, much more is it to be joint heir. Then to show that the Gift is not of grace only, and to give at the same time a credibility to what he says, he proceeds, If so be that we suffer with Him, that we may be also glorified together. If, he would say, we be sharers with Him in what is painful, much more shall it be so in what is good. For He who bestowed such blessings upon those who had wrought no good, how, when He sees them laboring and suffering so much, shall he do else than give them greater requital? Having then shown that the thing was a matter of return, to make men give credit to what was said, and prevent any from doubting, he shows further that it has the virtue of a gift. The one he showed, that what was said might gain credit even with those that doubted, and that the receivers of it might not feel ashamed as being evermore receiving salvation for nought; and the other, that you might see that God outdoes the toils by His recompenses. And the one he has shown in the words, If so be that we suffer with Him, that we may be also glorified together. But the other in proceeding to add;
The sufferings of this present time are not worthy to be compared with the glory that will be revealed in us.
Ver. 18. The sufferings of the present time are not worthy to be compared with the glory which shall be revealed in (Gr. εἰς) us.
In the previous section, Paul calls on the spiritual person to correct his habits (according to Marcion and six manuscripts, passions), where he says, "You are not debtors to live after the flesh"—meaning such a person should be above lust, anger, love of money, vainglory, and resentment. But here, having reminded them of the entire gift, both what has been given and what is to come, and having lifted them up with hope, placed them near to Christ, and shown them to be joint-heirs of the Only-Begotten, he now leads them forward with confidence even into dangers. For overcoming the evil affections within us is not the same as enduring trials, scourges, famine, plunderings, bonds, chains, and executions. These last require a much more noble and vigorous spirit. And notice how he both calms and stirs up the spirit of the fighters. After showing that the rewards are greater than the labors, he both urges them to greater efforts and yet will not let them become proud, since they are still outdone by the crowns given in return. In another passage he says, "For our light affliction, which is but for a moment, works a far more exceeding and eternal weight of glory" (2 Corinthians 4:17), speaking there to more mature persons. Here, however, he does not call the afflictions light; but still he mixes comfort with them through the compensation that the good things to come provide, in the words, "For I reckon that the sufferings of this present time are not worthy to be compared"—and he does not say "with the rest that is to come," but what is much greater, "with the glory that is to come." For it does not follow that where rest is there is glory, but where glory is there is rest does follow. Then, having said that it is to come, he shows that it already exists. For he does not say "that which is to be," but "which shall be revealed in us," as if it already exists but is unrevealed. As he also said in clearer words in another place, "Our life is hid with Christ in God." So be encouraged about it. For it has already been prepared and awaits your labors. But if it troubles you that it is yet to come, let this very thing bring you joy instead. For it is because it is great and unspeakable, and transcends our present condition, that it is stored up there. And so he has not simply put "the sufferings of this present time," but speaks in such a way as to show that the other life has the advantage not only in quality but also in quantity. For these sufferings, whatever they are, are attached to our present life, but the blessings to come extend themselves over ages without end. And since he had no way of giving a particular description of these or of presenting them to us in words, he gives them a name from what seems to be especially an object of desire with us—glory. For this seems to be the summit and sum of all blessings. And to urge the hearer on in yet another way, he gives loftiness to his discourse by mentioning the creation, gaining two points by what he says next—contempt for things present and desire for things to come—and a third besides these, or rather the first, showing how the human race is cared for by God and in what honor He holds our nature. And besides this, all the doctrines which the philosophers had framed for themselves about this world, like a sort of cobweb or child's sand pile, he throws down with this one teaching. But so that these things may stand in a clearer light, let us hear the Apostle's own words.
In what went before, he requires of the spiritual man the correcting of his habits (Mar. and 6 manuscripts passions), where he says, You are not debtors to live after the flesh, that such an one, for instance, should be above lust, anger, money, vainglory, grudging. But here having reminded them of the whole gift, both as given and as to come, and raised him up aloft with hopes, and placed him near to Christ, and showed him to be a joint-heir of the Only-Begotten; he now leads him forth with confidence even to dangers. For to get the better of the evil affections in us, is not the same thing with bearing up under those trials, scourges, famine, plunderings, bonds, chains, executions. For these last required much more of a noble and vigorous spirit. And observe how he at once allays and rouses the spirit of the combatants. For after he had shown that the rewards were greater than the labors, he both exhorts to greater efforts, and yet will not let them be elated, as being still outdone by the crowns given in requital. And in another passage he says, For our light affliction, which is but for a moment, works a far more exceeding and eternal weight of glory 2 Corinthians 4:17: it being the deeper sort of persons he was then speaking to. Here, however, he does not allow that the afflictions were light; but still he mingles comfort with them by the compensation which good things to come afford, in the words, For I reckon that the sufferings of this present time are not worthy to be compared, and he does not say, with the rest ( ἄ νεσιν) that is to come, but what is much greater, with the glory which is to come. For it does not follow, that where rest is there is glory; but that where glory is there is rest, does follow: then as he had said that it is to come, he shows that it already is. For he does not say, that which is to be, but which shall be revealed in us, as if already existing but unrevealed. As also in another place he said in clearer words, Our life is hid with Christ in God. Be then of a good heart about it. For already has it been prepared, and awaits your labors. But if it vexes you that it is yet to come, rather let this very thing rejoice you. For it is owing to its being great and unutterable, and transcending our present condition, that it is stored up there. And so he has not put barely the sufferings of this present time, but he speaks so as to show that it is not in quality only, but in quantity also, that the other life has the advantage. For these sufferings, whatever they are, are attached to our present life; but the blessings to come reach themselves out over ages without end. And since he had no way of giving a particular description of these, or of putting them before us in language, he gives them a name from what seems to be specially an object of desire with us, glory. For the summit of blessings and the sum of them, this seems to be. And to urge the hearer on in another way also, he gives a loftiness to his discourse by the mention of the creation, gaining two points by what he is next saying, the contempt of things present, and the desire of things to come, and a third beside these, or rather the first, is the showing how the human race is cared for on God's part and in what honor He holds our nature. And besides this, all the doctrines of the philosophers, which they had framed for themselves about this world, as a sort of cobweb or child's mound, he throws down with this one doctrine. But that these things may stand in a clearer light, let us hear the Apostle's own language.
For the earnest expectation of the creation waits, he says, for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope.
Ver. 19, 20. For the earnest expectation of the creation waits, he says, for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope.
The meaning is something like this: The creation itself is in the midst of its birth pangs, waiting for and expecting these good things we have just spoken about. For earnest expectation (ἀποκαραδοκία, looking out) means expecting intensely. And so his language becomes more emphatic, and he personifies this whole world, just as the prophets also do when they introduce the floods clapping their hands, and little hills leaping, and mountains skipping. We are not to imagine them alive or to attribute any reasoning power to them, but rather to learn the greatness of the blessings—so great that they reach even to things without sense. The prophets do this very same thing many times in the case of afflicting things too, since they bring in the vine lamenting, and the wine as well, and the mountains, and the boardings of the Temple howling. In this case too, it is so that we may understand the extremity of the evils. It is in imitation of these that the Apostle makes the creation into a living person here and says that it groans and travails. He did not actually hear any groan conveyed from the earth and heaven to him, but rather he wanted to show the exceeding greatness of the good things to come and the desire for freedom from the evils that now pervade them. For the creation was made subject to vanity, not willingly, but by reason of him who has subjected the same. What does it mean that the creation was made subject to vanity? It means that it became corruptible. For what cause and on what account? On account of you, O man. For since you have taken a body that is mortal and liable to suffering, the earth too has received a curse and brought forth thorns and thistles. But that the heaven, when it grows old along with the earth, is to change afterwards to a better portion (λῆξιν), hear from the Prophet in his words: "You, O Lord, from the beginning have founded the earth, and the heavens are the work of Your hands. They shall perish, but You shall endure; and they all shall grow old like a garment, and You shall fold them up like a cloak, and they shall be changed." Isaiah too declares the same when he says, "Look to the heaven above and upon the earth beneath, for the heavens are as a firmament of smoke, and the earth shall grow old like a garment, and they that dwell therein shall perish in like manner." Now you see in what sense the creation is in bondage to vanity and how it is to be freed from the ruined state. For the one says, "You shall fold them up as a garment, and they shall be changed," and Isaiah says, "and they that dwell therein shall perish in like manner"—not meaning an utter perishing, of course. For neither do they that dwell therein, mankind that is, undergo such a perishing, but a temporary one, and through it they are changed into an incorruptible state, and so therefore will the creation be. And all this he showed by the way through his saying "in like manner," which Paul also says farther on. At present, however, he speaks about the bondage itself and shows for what reason it became such, and gives ourselves as the cause of it. What then? Was it harshly treated on another's account? By no means, for it was made on my account. What wrong then is done to it, which was made for my sake, when it suffers these things for my correction? Or indeed, one has no need to raise the question of right and wrong at all in the case of things void of soul and feeling. But Paul, since he had made it a living person, uses none of these topics I have mentioned, but another kind of language, as he desires to comfort the hearer with the utmost advantage. And of what kind is this? What do you have to say? he means. It was badly treated for your sake and became corruptible, yet it has had no wrong done to it. For it will be incorruptible for your sake again. This then is the meaning of "in hope." But when he says it was not willingly that it was made subject, he does not say this to show that it possesses judgment, but rather so that you may learn that the whole thing is brought about by Christ's care, and this is no achievement of its own. And now say in what hope?
And the meaning is something of this kind. The creation itself is in the midst of its pangs, waiting for and expecting these good things whereof we have just now spoken. For earnest expectation ( ἀ ποκαραδοκία, looking out) implies expecting intensely. And so his discourse becomes more emphatic, and he personifies this whole world as the prophets also do, when they introduce the floods clapping their hands, and little hills leaping, and mountains skipping, not that we are to fancy them alive, or ascribe any reasoning power to them, but that we may learn the greatness of the blessings, so great as to reach even to things without sense also. The very same thing they do many times also in the case of afflicting things, since they bring in the vine lamenting, and the wine too, and the mountains, and the boardings of the Temple howling, and in this case too it is that we may understand the extremity of the evils. It is then in imitation of these that the Apostle makes a living person of the creature here, and says that it groans and travails: not that he heard any groan conveyed from the earth and heaven to him, but that he might show the exceeding greatness of the good things to come; and the desire of freedom from the ills which now pervaded them. For the creature was made subject to vanity, not willingly, but by reason of him who has subjected the same. What is the meaning of, the creation was made subject to vanity? Why that it became corruptible. For what cause, and on what account? On account of you, O man. For since you have taken a body mortal and liable to suffering, the earth too has received a curse, and brought forth thorns and thistles. But that the heaven, when it is waxen old along with the earth, is to change afterwards to a better portion ( λἥξιν v. p. 384) hear from the Prophet in his words; You, O Lord, from the beginning hast founded the earth, and the heavens are the work of Your hands. They shall perish, but you shall endure; and they all shall grow old like a garment, and You shall fold them up like a cloak, and they shall be changed. Psalm 102:25-26 Isaiah too declares the same, when he says, Look to the heaven above, and upon the earth beneath, for the heavens are as a firmament of smoke, and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner. Isaiah 51:6. Now you see in what sense the creation is in bondage to vanity, and how it is to be freed from the ruined state. For the one says, You shall fold them up as a garment, and they shall be changed; and Isaiah says, and they that dwell therein shall perish in like manner, not of course meaning an utter perishing. For neither do they that dwell therein, mankind, that is, undergo such an one, but a temporary one, and through it they are changed into an incorruptible 1 Corinthians 15:53 state, and so therefore will the creature be. And all this he showed by the way, by his saying in like manner 2 Peter 3:13, which Paul also says farther on. At present, however, he speaks about the bondage itself, and shows for what reason it became such, and gives ourselves as the cause of it. What then? Was it harshly treated on another's account? By no means, for it was on my account that it was made. What wrong then is done it, which was made for my sake, when it suffers these things for my correction? Or, indeed, one has no need to moot the question of right and wrong at all in the case of things void of soul and feeling. But Paul, since he had made it a living person, makes use of none of these topics I have mentioned, but another kind of language, as desiring to comfort the hearer with the utmost advantage. And of what kind is this? What have you to say? He means. It was evil intreated for your sake, and became corruptible; yet it has had no wrong done it. For incorruptible will it be for your sake again. This then is the meaning of in hope. But when he says, it was not willingly that it was made subject, it is not to show that it is possessed of judgment that he says so, but that you may learn that the whole is brought about by Christ's care, and this is no achievement of its own. And now say in what hope?
The creation itself will also be freed from its slavery to decay.
Ver. 21. That the creature itself also shall be delivered from the bondage of corruption.
What is this creation? It refers not only to you, but also to what is lower than you—that which does not share in reason or sense. This too will share in your blessings. For it will be freed, he says, from the bondage of corruption—that is, it will no longer be corruptible but will participate in the beauty given to your body. Just as when your body became corruptible, creation became corruptible as well, so now when your body is made incorruptible, creation will follow it in this transformation as well. And to demonstrate this, he continues: Into the glorious liberty of the children of God. That is, because of their liberty. For just as a nurse raising a king's child, when he comes into his father's authority, herself enjoys the good things along with him, so also is the creation, he means. You see how in every respect humanity takes the lead, and that all things are made for humanity's sake. See how he comforts the one who struggles and demonstrates God's inexpressible love for humanity. For why, he would ask, do you worry about your trials? You are suffering for your own sake, the creation for your sake. Nor does he merely comfort, but also shows that what he says is trustworthy. For if the creation, which was made entirely for you, is in hope, how much more ought you to be, since through you the creation will come to enjoy those good things. In the same way, men (or according to three manuscripts, fathers) also, when a son is about to appear at his coming to a position of dignity, clothe even the servants with brighter garments for the glory of the son. So also will God clothe the creation with incorruptibility for the glorious liberty of the children.
Now what is this creation? Not yourself alone, but that also which is your inferior, and partakes not of reason or sense, this too shall be a sharer in your blessings. For it shall be freed, he says, from the bondage of corruption, that is, it shall no longer be corruptible, but shall go along with the beauty given to your body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too. And to show this he proceeds. ( εἰς) Into the glorious liberty of the children of God. That is, because of their liberty. For as a nurse who is bringing up a king's child, when he has come to his father's power, does herself enjoy the good things along with him, thus also is the creation, he means. You see how in all respects man takes the lead, and that it is for his sake that all things are made. See how he solaces the struggler, and shows the unspeakable love of God toward man. For why, he would say, do you fret at your temptations? You are suffering for yourself, the creation for you. Nor does he solace only, but also shows what he says to be trustworthy. For if the creation which was made entirely for you is in hope, much more ought thou to be, through whom the creation is to come to the enjoyment of those good things. Thus men (3 manuscripts fathers) also when a son is to appear at his coming to a dignity, clothe even the servants with a brighter garment, to the glory of the son; so will God also clothe the creature with incorruption for the glorious liberty of the children.
For we know that the whole creation groans and travails in pain together until now.
Ver. 22. For we know that the whole creation groans and travails in pain together until now.
Notice how he shames his audience, saying in effect, Do not be worse than creation itself, and do not find pleasure in settling for present things. We ought not only to avoid clinging to them, but even to groan over the delay of our departure from here. For if creation does this, how much more ought you to do so, since you are honored with reason. But since this was not yet enough to capture their attention, he continues.
Observe, how he shames the hearer, saying almost, Be not thou worse than the creation, neither find a pleasure in resting in things present. Not only ought we not to cling to them, but even to groan over the delay of our departure hence. For if the creation does this, much more ought thou to do so, honored with reason as you are. But as this was not yet enough to force their attention, he proceeds.
And not only they, but we ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves.
Ver. 23. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves.
That is, having had a taste of the things to come. For even if someone should be quite stone hard, Paul means that what has already been given is enough to raise him up, draw him away from present things, and propel him toward things to come in two ways: both by the greatness of what has been given, and by the fact that, great and numerous as these gifts are, they are only first-fruits. For if the first-fruits are so great that through them we are freed even from our sins and attain to righteousness and sanctification, and that those of that time both drove out demons and raised the dead by their shadow (Acts 5:15) or garments (Acts 19:12), consider how great the whole must be. And if the creation, devoid as it is of mind and reason and ignorant of these things, yet groans, how much more should we. Next, so that he may give the heretics no opportunity or seem to be criticizing our present world, he says we groan not as finding fault with the present system, but through desire for those greater things. And he shows this in the words, "Waiting for the adoption." What are you saying, let me ask? You insisted on it at every turn and cried aloud that we were already made sons, and now do you place this good thing among hopes, writing that we must wait for it? Now to set this right by what follows, he says, "to wit, the redemption of our body." That is, the perfect glory. Our lot at present is uncertainty to our last breath, since many of us who were sons have become dogs and prisoners. But if we die with a good hope, then the gift is immovable and clearer and greater, having no longer any change to fear from death and sin. Then therefore the grace will be secure, when our body is freed from death and its countless ailments. For this is full redemption (apolytroōsis), not a redemption only, but such that we shall never again return to our former captivity. For so that you may not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to your view the things to come, setting before you the change of your body, and along with it the change of the whole creation. And he has put this in a clearer light in another passage where he says, "Who shall change our vile body, that it may be fashioned like His glorious Body" (Philippians 3:21). And in another place again he writes and says, "But when this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory" (1 Corinthians 15:54). But to show that with the corruption of the body the constitution of the things of this life will also come to an end, he wrote again elsewhere, "For the fashion of this world passes away" (1 Corinthians 7:31).
That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drove out devils, and raised the dead by their shadow Acts 5:15, or garments Acts 19:12, consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groans, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, Waiting for the adoption. What do you say, let me hear? You insisted on it at every turn, and cried aloud, that we were already made sons, and now do you place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, to wit, the redemption of our body. That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and greater, having no longer any change to fear from death and sin. Then therefore will the grace be secure, when our body shall be freed from death and its countless ailments (or passions). For this is full redemption ( ἀ πολύτρωσις), not a redemption only, but such, that we shall never again return to our former captivity. For that you may not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to your view the things to come, setting before you the change of your body (Gr. changing your body), and along with it the change of the whole creation. And this he has put in a clearer light in another passage, where he says, Who shall change our vile body, that it may be fashioned like His glorious Body. Philippians 3:21 And in another place again he writes and says, But when this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 But to show, that with the corruption of the body the constitution of the things of this life will also come to an end, he wrote again elsewhere, For the fashion of this world passes away. 1 Corinthians 7:31
For we are saved by hope, he says.
Ver. 24. For we are saved by hope, he says.
Now since he had been discussing the promise of future things, and this seemed to trouble the weaker listener—if the blessings are entirely a matter of hope—after proving earlier that they are more certain than present and visible things, and after speaking at length about the gifts already given, and showing that we have received the first fruits of those good things, he says, "For we are (Gr. were) saved by hope," lest we should seek everything in this world and betray the nobility that faith gives us. And this is roughly what he means: We are not to seek everything in this life, but to have hope as well. For this is the only gift that we brought to God—believing Him in what He promised would come—and it was by this way alone that we were saved. If we lose this hope, then we have lost all that we contributed. For I ask you this question, he would say: Were you not liable for countless sins? Were you not in despair? Were you not under sentence? Was not everyone discouraged about your salvation? What then saved you? It was your hoping in God alone, and trusting Him concerning His promises and gifts, and nothing else did you have to bring. If this is what saved you, then hold it fast now also. For that which provided you with such great blessings will certainly not deceive you regarding things to come. Since it found you dead, ruined, a prisoner, and an enemy, and yet made you a friend, a son, a freeman, righteous, and a joint-heir, and granted such great things as no one ever expected even, how, after such generosity and devotion, will it betray you in what follows? Do not say to me: hopes again! expectations again! faith again! For it is in this way that you were saved from the beginning, and this dowry was the only one you brought to the Bridegroom. Hold it fast then and keep it, for if you demand to have everything in this world, you have lost that good work of yours through which you became bright, and this is why he goes on to say, "But hope that is seen is not hope; for what a man sees, why does he yet hope for?"
Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good things, lest we should seek our all in this world, and be traitors to the nobility that faith gives us, he says, For we are (Gr. were) saved by hope. And this is about what he means. We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. For I put you this question, he would say, Were you not liable for countless sins? Were you not in despair? Were you not under sentence? Were not all out of heart about your salvation? What then saved you? It was your hoping in God alone, and trusting to Him about His promises and gifts, and nothing besides had you to bring in. If it was this then that saved you, hold it fast now also. For that which afforded you so great blessings, to a certainty will not deceive you in regard to things to come. For in that it found you dead, and ruined, and a prisoner, and an enemy, and yet made you a friend, and a son, and a freeman, and righteous, and a joint-heir, and yielded such great things as no one ever expected even, how, after such munificence and attachment, will it betray you in what is to follow? Say not to me, hopes again! expectations again! faith again! For it is in this way thou were saved from the beginning, and this dowry was the only one that you brought in to the Bridegroom. Hold it then fast and keep it: for if you demand to have everything in this world, you have lost that well-doing of yours, through which you became bright, and this is why he proceeds to say, But hope that is seen is not hope; for what a man sees, why does he yet hope for?
But if we hope for what we do not see, then we wait for it with patience.
Ver. 25.– But if we hope for that we see not, then do we with patience wait for it.
That is, if you are going to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then does God make upon you, since He Himself gives you blessings entirely complete from His own stores? One thing only, hope, He asks of you, so that you too may have something of your own to contribute toward your salvation. And this he suggests in what he says next: For if we hope for that we see not, then do we with patience wait for it. Just as God crowns the person who undergoes labors, hardships, and countless toils, so does He crown the one who hopes. For the name of patience belongs to hard work and much endurance. Yet even this He has granted to the person who hopes, so that He might comfort the weary soul. And then to show that for this light task we enjoy abundant aid, he continues:
That is, if you are to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then does God make upon you, since He Himself gives you blessings quite entire from His own stores? One thing only, hope, He asks of you, that you too may have somewhat of your own to contribute toward your salvation. And this he intimates in what he proceeds with: For if we hope for that we see not, then do we with patience wait for it. As then God crowns him that undergoes labors, and hardnesses, and countless toils, so does He him that hopes. For the name of patience belongs to hard work and much endurance. Yet even this He has granted to the man that hopes, that He might solace the wearied soul. And then to show that for this light task we enjoy abundant aid, he proceeds:
Verse 26. In the same way, the Spirit also helps our weaknesses.
Ver. 26. Likewise the Spirit also helps our infirmities.
For one thing is your own contribution, that of patience, but the other comes from the Spirit's provisions, Who also anoints you toward this hope, and through it in turn lightens your labors. Then so that you might know that this grace does not stand by you only in your labors and dangers, but even in things that seem most easy, it works together with you, and on all occasions bears its part in the partnership, he goes on to say,
For the one point is your own, that of patience, but the other comes of the Spirit's furnishings, Who also cherishes (Gr. anoints) you unto this hope, and through it again lightens your labors. Then that you might know that it is not in your labors only and dangers that this grace stands by you, but even in things the most easy seemingly, it works with you, and on all occasions bears its part in the alliance, he proceeds to say,
For we do not know what we should pray for as we ought.
For we know not what we should pray for as we ought.
Paul said this to demonstrate the Spirit's great care for us, and also to teach them not to assume with certainty that things which seem good to human reasoning actually are good. It was likely that when they were being whipped, driven out, and suffering countless hardships, they would seek relief and ask God for this favor, thinking it would benefit them. But he says, do not assume that what appears to be a blessing to you really is one. We need the Spirit's help even to recognize this. Humans are so weak and amount to nothing by themselves. This is why Paul says, "For we know not what we should pray for as we ought." To avoid shaming the learner for their ignorance, he doesn't say "you know not" but "we know not." That he didn't say this just to appear humble is clear from other passages. In his prayers, Paul constantly desired to see Rome, yet he didn't obtain this the moment he wanted it. Regarding the thorn given him in the flesh—that is, the dangers—he repeatedly asked God and received no answer. The same happened to Moses in the Old Testament when he prayed to see Palestine, to Jeremiah when he interceded for the Jews, and to Abraham when he pleaded for the people of Sodom. But the Spirit itself makes intercession for us with groanings which cannot be uttered. This statement is unclear because many of the miraculous works that occurred then have ceased. Therefore I must explain the situation at that time, and this will clarify the rest of the subject. What was the situation then? In those days, God gave certain excellent gifts to all who were baptized, and these were called spirits. For "the spirits of the Prophets are subject to the prophets." One person had the gift of prophecy and foretold the future; another had wisdom and taught the crowds; another had healing and cured the sick; another had miracles and raised the dead; another had tongues and spoke different languages. Along with all these, there was also a gift of prayer, which was also called a spirit, and the person who had this prayed for all the people. Since we are ignorant of much that benefits us and ask for things that are not beneficial, the gift of prayer came to a particular person in that time, and he was appointed to ask on behalf of the whole Church for what would benefit everyone, and to instruct the rest. Spirit, then, is the name Paul gives here to this kind of grace, and to the soul that receives the grace and intercedes to God and groans. The person who received such grace stood with deep compunction, with many inner groanings falling before God, asking for what would benefit everyone. The deacon today is a symbol of this when he offers up prayers for the people. This is what Paul means when he says the Spirit itself makes intercession for us with groanings that cannot be uttered.
And this he said to show the Spirit's great concern about us, and also to instruct them not to think for certainty that those things are desirable which to man's reasonings appear so. For since it was likely that they, when they were scourged, and driven out, and suffering grievances without number, should be seeking a respite, and ask this favor of God, and think it was advantageous to them, by no means (he says) suppose that what seem blessings to you really are so. For we need the Spirit's aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, For we know not what we should pray for as we ought. In order that the learner might not feel any shame at his ignorance, he does not say, you know not, but, we know not. And that he did not say this merely to seem moderate, he plainly shows from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And for the thorn that was given him in the flesh 2 Corinthians 12:8, that is the dangers, he often besought God, and was entirely unsuccessful. And so was Moses, who in the Old Testament prays to see Palestine Deuteronomy 3:26, and Jeremiah when he made supplication for the Jews Jeremiah 15:1, and Abraham when he interceded for the people of Sodom. But the Spirit Itself makes intercession for us with groanings which cannot be uttered. This statement is not clear, owing to the cessation of many of the wonders which then used to take place. Wherefore I must needs inform you of the state of things at that time, and in this way the rest of the subject will be cleared. What therefore was the state of things then? God did in those days give to all that were baptized certain excellent gifts, and the name that these had was spirits. For the spirits of the Prophets, it says, are subject to the prophets. 1 Corinthians 14:32 And one had the gift of prophecy and foretold things to come; and another of wisdom, and taught the many; and another of healings, and cured the sick; and another of miracles, and raised the dead; another of tongues, and spoke different languages. And with all these there was also a gift of prayer, which also was called a spirit, and he that had this prayed for all the people. For since we are ignorant of much that is profitable for us and ask things that are not profitable, the gift of prayer came into some particular person of that day, and what was profitable for all the whole Church alike, he was the appointed person to ask for in behalf of all, and the instructor of the rest. Spirit then is the name that he gives here to the grace of this character, and the soul that receives the grace, and intercedes to God, and groans. For he that was counted worthy of such grace as this, standing with much compunction, and with many mental groanings falling before God, asked the things that were profitable for all. And of this the Deacon of the present day is a symbol when he offers up the prayers for the people. This then is what Paul means when he says, the Spirit itself makes intercession for us with groanings that cannot be uttered.
However, the one who searches the hearts.
Ver. 27. But He that searches the hearts.
You can see that he is not talking about the Comforter, but about the spiritual heart. If this were not the case, he should have said, "He who searches the Spirit." But so that you may understand that the language refers to a spiritual person who has the gift of prayer, he continues, "And he who searches the hearts knows what is the mind of the Spirit," that is, of the spiritual person.
You see that it is not about the Comforter that he is speaking, but about the spiritual heart. Since if this were not so, he ought to have said, He that searches the Spirit. But that you may learn that the language is meant of a spiritual man, who has the gift of prayer, he proceeds, And he that searches the hearts knows what is the mind of the Spirit, that is, of the spiritual man.
Because he makes intercession for the saints according to the will of God.
Because he makes intercession for the saints according to the will of God.
He does not mean that the Spirit informs God as if God were ignorant, but this happens so that we may learn to pray for the right things and to ask God for what pleases Him. For this is what "according to God" means. And so this was intended to comfort those who came to Him and to give them excellent instruction. For He who provided the gifts and gave countless blessings besides was the Comforter. Hence it says, "all these things works one and the self-same Spirit" (1 Corinthians 12:11). And this takes place for our instruction, and to show the love of the Spirit, it condescends even to this. And it is from this that the person praying is heard, because the prayer is made according to the will of God.
Not (he means) that he informs God as if ignorant, but this is done that we may learn to pray for proper things, and to ask of God what is pleasing to Him. For this is what the according to God is. And so this was with a view to solace those that came to Him, and to yield them excellent instruction. For He that furnished the gifts, and gave besides blessings without number, was the Comforter. Hence it says, all these things works one and the self-same Spirit. 1 Corinthians 12:11 And it is for our instruction that this takes place, and to show the love of the Spirit, it condescends even to this. And it is from this that the person praying gets heard, because the prayer is made according to the will of God.
You can see from how many different angles he teaches them about the love shown to them and the honor given to them. What is there that God has not done for us? He made the world corruptible for our sake, and again incorruptible for our sake. For us He allowed His prophets to be mistreated, sent them into captivity for us, let them fall into the furnace, and endure countless hardships. Yes, He made them prophets for us, and the apostles also He made for us. He gave up His Only-Begotten for us, He punishes the devil for us, He has seated us at the Right Hand, He was reproached for us. For "the reproaches of those who reproached you fell upon me," it says (Psalm 69:9). Yet still, when we are pulling back after such great favor, He does not leave us. Instead He entreats again, and for our sake urges others to entreat for us, so that He may show us favor. This is what happened with Moses. For to him He says, "Let Me alone, that I may blot them out" (Exodus 32:10), in order to drive him to plead on their behalf. And now He does the same thing. This is why He gave the gift of prayer. But He does this not because He Himself needs to be entreated, but so that we might not grow indifferent from being saved without effort. For this reason He often says it is on account of David, or this person or that, that He is reconciled with them—to establish this very point, that the reconciliation might be done with all due formality. Still, He would have appeared more loving toward mankind if He had told them He ceased to be angry of Himself, rather than through this or that prophet. But the reason He did not go that route was so that this basis for reconciliation would not become an occasion for laziness. Therefore to Jeremiah also He said, "Do not pray for this people, for I will not hear you" (Jeremiah 11:14)—not because He wanted to stop him from praying (for He earnestly longs for our salvation), but to terrify them. And the prophet, seeing this, did not stop praying. And so you may see that it was not to turn him away from praying but to shame them that He said this, hear what it says: "Do you not see what these are doing?" (Ezekiel 8:6). And when He says to the city, "Though you wash yourself with nitre and use much soap, yet you are stained before Me" (Jeremiah 2:22), He does not speak this way to drive them to despair, but to rouse them to repentance. For just as in the case of the Ninevites, by pronouncing the sentence without qualification and offering no good hope, He frightened them more and led them to repentance, so He does here also—both to rouse them and to make the prophet more respected, so that in this way at least they might listen to him. Then, since they remained in an incurable madness and were not sobered even by seeing the rest carried away, he first urges them to stay there. But when they did not keep to this and instead fled to Egypt, He allowed them this, but required of them not to desert to irreligion as well as to Egypt (Jeremiah 43:8). But when they did not comply with this either, He sends the prophet along with them, so that they might not suffer total ruin after all (Jeremiah 44:28). For since they did not follow Him when He called, He next follows them to discipline them and prevent them from being rushed further into vice—just as a father full of affection does with a child who responds to all treatment in the same stubborn way, bringing him everywhere with himself and following him around. This was the reason He sent not only Jeremiah into Egypt, but also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master loving the people exceedingly, they themselves continued to do the same. It is much like when a right-minded servant takes compassion on a stubborn son when he sees his father grieving and lamenting over him. And what did they not suffer for them? They were sawn in two, they were driven out, they were reproached, they were stoned, they endured countless hardships. And after all this they would run back to them. Samuel, for instance, never stopped mourning for Saul, even though he was miserably insulted by him and irreparably injured (1 Samuel 15:35). Still, he kept none of these things in memory. And for the Jewish people, Jeremiah composed Lamentations in writing. And when the general of the Persians had given him liberty to live securely and with complete freedom wherever he pleased, he chose the affliction of the people and their hard captivity in a foreign land over living at home (Jeremiah 11:5). Moses likewise left the palace and the kind of life there, and hurried to be among their calamities. And Daniel remained for twenty days without food, punishing himself with the most severe fast so that he might reconcile God to them (Daniel 10:2). And the three Children too, when in the furnace with such fierce fire, offered a prayer for them. For it was not on their own account that they grieved, since they were saved, but because they considered that then was the time for the greatest boldness in prayer, they consequently prayed on their behalf. This is why they said, "In a contrite heart and a humble spirit let us be accepted" (Song of the Three Children, verse 16). For them Joshua also tore his garments (Joshua 7:6). For them Ezekiel too wailed and lamented when he saw them cut down (Ezekiel 9:8). And Jeremiah said, "Let me alone, I will weep bitterly" (Isaiah 22:4). And before this, when he did not dare to pray openly for relief from their miserable state, he sought some limited period when he says, "How long, O Lord?" (Isaiah 6:11). For the whole race of the saints is full of affection. This is why Saint Paul also says, "Put on therefore, as the elect saints of God, bowels of mercy, kindness, humbleness of mind" (Colossians 3:12). You see the precise appropriateness of the word, and how he would have us constantly merciful. For he does not say merely "show mercy," but "put it on," so that just as our garment is always with us, so mercy may be. And he does not say simply mercy, but "bowels of mercy," so that we may imitate the natural affection of family members.
You see from how many points he instructs them in the love that was shown them and the honor that was done them. And what is there that God has not done for us? The world He has made corruptible for us, and again for us incorruptible. He suffered His Prophets to be ill-treated for our sake, sent them into captivity for us, let them fall into the furnace, and undergo ills without number. Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punishes the devil for us, He has seated us on the Right Hand, He was reproached for us. For the reproaches of them that reproached you, it says, fell upon me. Psalm 69:9 Yet still, when we are drawing back after so great favor, He leaves us not, but again entreats, and on our account incites others to entreat for us, that He may show us favor. And so it was with Moses. For to him He says, Let Me alone, that I may blot them out Exodus 32:10, that He might drive him upon supplicating on their behalf. And now He does the same thing. Hence He gave the gift of prayer. But this He does, not as Himself standing in need of entreaty, but that we might not, from being saved without effort ( ἁ πλὥς), grow indifferent. For this cause it is on account of David, and of this person and that, He often says, that He is reconciled with them, to establish again this very thing, that the reconciliation may be with all due formality. Still He would have looked more loving toward man, if it had not been through this and the other prophet, but of Himself, that He told them that He ceased to be angry. But the reason of His not holding to that point was, that this ground of reconciliation might not become an occasion for listlessness. Wherefore to Jeremiah also He said, Pray not for this people, for I will not hear you Jeremiah 11:14, not as wishing to stop his praying (for He earnestly longs for our salvation), but to terrify them: and this the prophet also seeing did not cease praying. And that you may see that it was not through a wish to turn him from it, but to shame them that He said this, hear what it says. Do you see not what these are doing? Ezekiel 8:6, not verbally from Septuagint And when He says to the city Though you wash yourself with nitre, and take you much soap (Gr. herb), yet you are stained before Me Jeremiah 2:22, it is not that He may cast them into despair that He so speaks, but that He may rouse them to repentance. For as in the case of the Ninevites, by giving the sentence without limitation, and holding out no good hope, He scared them the more, and led them to repentance, so He does here also, both to rouse them, and to render the prophet more venerated, that in this way at least they may hear him. Then, since they kept on in a state of incurable madness, and were not to be sobered even by the rest being carried away, he first exhorts them to remain there. But when they kept not up to this, but deserted to Egypt, this indeed He allowed them, but requires of them not to desert to irreligion as well as to Egypt. Jeremiah 43:8 But when they did not comply in this either, He sends the prophet along with them, so that they might not after all suffer total wreck. Jeremiah 44:28 For since they did not follow Him when He called, He next follows them to discipline them, and hinder their being hurried further into vice, and as a father full of affection does a child who takes all treatment in the same peevish way, conducting him about everywhere with himself, and following him about. This was the reason why He sent not Jeremiah only into Egypt, but also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master love the people exceedingly, they continued themselves to do so likewise. Much as if a right-minded servant were to take compassion upon an intractable son when he saw his father grieving and lamenting about him. And what was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, they underwent numberless grievances. And after all this they would run back to them. Samuel, for instance, ceased not to mourn for Saul, miserably insulted as he was by him, and injured irreparably. 1 Samuel 15:35 Still he held none of these things in remembrance. And for the people of the Jews, Jeremiah has composed Lamentations in writing. And when the general of the Persians had given him liberty to dwell securely, and with perfect freedom, wherever he pleased, he preferred above dwelling at home the affliction of the people, and their hard durance in a strange land. Jeremiah 11:5 So Moses left the palace and the sort of living herein, and hasted to be among their calamities. And Daniel abode for twenty days following without food, pinching himself with the most severe fast, that he might reconcile God to them. Daniel 10:2 And the three Children too, when in the furnace, and so fierce a fire, put up a supplication for them. For it was not on their account that they were grieved, as they were saved; but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, In a contrite heart and an humble spirit let us be accepted. Song. ver. 16 For them Joshua also rent his garments. Joshua 7:6 For them Ezekiel too wailed and lamented when he saw them cut down. Ezekiel 9:8 And Jeremy said, Let me alone, I will weep bitterly. Isaiah 22:4 And before this, when he did not venture openly to pray for a remittance of their sad estate, he sought for some limited period, when he says, How long, O, Lord? Isaiah 6:11 For full of affectionateness is the whole race of the saints. Wherefore also St. Paul says, Put on therefore, as the elect saints of God, bowels of mercy, kindness, humbleness of mind. Colossians 3:12 You see the strict propriety of the word, and how he would have us continually merciful. For he does not say, show mercy only, but put it on, that like as our garment is always with us, so may mercy be. And he does not say merely mercy, but bowels of mercy, that we may imitate the natural affection of relations.
But we do just the opposite. If someone comes to ask us for a single penny, we insult them, abuse them, and call them impostors. Don't you shudder and blush, man, to call someone an impostor over bread? Even if such a person is practicing imposture, he deserves to be pitied for it, because he is so pressed by famine that he takes on such a character. This is actually a reproach to our cruelty. Since we don't have the heart to give readily, they are forced to employ many tricks to deceive our inhumanity and soften our harshness. Now if he were asking you for gold and silver, then there would be some reason for your suspicions. But if he's coming to you for necessary food, why show yourself wise so inappropriately and demand such an exact account of him, accusing him of idleness and sloth? For if we must talk this way, we should address these words not to others but to ourselves. Therefore, when you go to God to ask forgiveness for your sins, remember these words, and you will know you deserve to have these things said to you by God far more than the poor man deserves them from you. Yet God has never said such words to you as: Stand back, since you are an impostor, always coming to church and hearing My laws, but when you're outside, putting gold and pleasure and friendship—in fact, anything—above My commandments. And now you make yourself humble, but when your prayers are over you are bold, cruel, and inhuman. Get away from here, therefore, and never come to Me again. We deserve to have this said to us, and more, but still He has never reproached us in any such way. Instead He is long-suffering and fulfills everything on His own part, and gives us more than we ask for. Keeping this in mind, let us relieve the poverty of those who beg from us, and if they do deceive us, let us not be overly strict about it. For this is the kind of salvation we ourselves need—one with pardon, with kindness, with much mercy along with it. For it is not possible, certainly not, if our situation were examined strictly, that we should ever be saved; instead we would have to be punished and brought to complete ruin. Let us not then be harsh judges of others, lest a strict account also be demanded of us. For we have sins that are too great to offer any excuse. Therefore let us show more mercy toward those who have committed inexcusable sins, so that we too may store up such mercy for ourselves in advance. And yet, however generous we may be, we will never be able to contribute the kind of love toward man that we need from a God who loves man. How then is it not monstrous that when we ourselves need so many things, we are overly strict with our fellow servants, and do everything we can against ourselves? For in this way you do not so much prove him unworthy of your generosity as yourself unworthy of God's love toward man. For the one who deals too strictly with his fellow servant will be all the more certain to find the same treatment at God's hand. Let us not speak against ourselves, but even if they come out of idleness or willfulness, let us give. For we too commit many sins through willfulness—or rather, we commit them all through willfulness—and yet God does not immediately call us to punishment, but gives us a set time for repentance, nurturing us day by day, disciplining us, teaching us, supplying us with all other things, so that we too may imitate this mercy of His. Let us then suppress this cruelty, let us cast out this brutal spirit, since in doing so we benefit ourselves rather than others. For to them we give money and bread and clothing, but for ourselves we are storing up beforehand very great glory, greater than words can express. For we receive our bodies back incorruptible, and are glorified together and reign together with Christ. How great this is we shall see from the following—or rather there is no way to make it clearly visible to us now. But starting from our present blessings, and getting from them at least some kind of limited understanding of it, I will try as far as I am able to put before you what I have been speaking of. Tell me then, if you were old and living in poverty, and someone were to promise suddenly to make you young and bring you to the very prime of life, and make you very strong and exceptionally beautiful, and give you the kingdom of the whole earth for a thousand years, a kingdom in the deepest peace, what would you not choose to do and to suffer to gain this promise? Now see, Christ promises not this, but much more than this. For the distance between old age and youth cannot be compared with the difference between corruption and incorruption, nor can that between a kingdom and poverty be compared to that between present glory and future glory; rather, the difference is like that between dreams and reality. Or rather, I have still said nothing adequate, since there is no language capable of setting before you the greatness of the difference between things to come and things present. And as for time, there is no way to conceive of the difference. For how can anyone compare to our present state a life that has no limit? And as for the peace, it is as far removed from any present peace as peace is different from war; and as for the incorruption, it is as much better as a clear pearl is than a clod of clay. Or rather, say as great a thing as one can, nothing can adequately convey it to you. For even if I were to compare the beauty of our bodies then to the light of a sunbeam or the brightest lightning, I still would not be saying anything worthy of that brilliance. Now for such things as these, what amount of money is so great that it would not be worth giving up? What bodies, or rather what souls, is it not worth giving up? At present, if someone were to lead you into the palace and in everyone's presence give you an opportunity to converse with the king, and make you sit at his table and share his fare, you would call yourself the happiest of men. But when you are to go up to Heaven and stand by the King of the universe Himself, and rival angels in brightness, and enjoy that unutterable glory, do you hesitate whether you should give up money? Even if you had to give up life itself, you ought to leap and rejoice and soar on wings of pleasure. But you, in order to get an office—a place to plunder from (for I cannot call such a thing gain)—risk all you have, and after borrowing from others, will, if necessary, pawn your wife and children too without hesitation.
But we do just the contrary, and if any one comes to ask a single penny of us, we insult them, abuse them, call them impostors. Do you not shudder, man, and blush to call him an impostor for bread? Why even supposing such an one is practising imposture, he deserves to be pitied for it, because he is so pressed with famine as to put on such a character. This then is a reproach to our cruelty. For since we had not the heart to bestow with readiness, they are compelled to practise a great many arts, so as to put a cheat off upon our inhumanity, and to soften down our harshness. Now if it was gold and silver that he asked of you, then there would be some reason in your suspicions. But if it is necessary food that he comes to you for, why be showing yourself wise so unseasonably, and take so over exact an account of him, accusing him of idleness and sloth? For if we must talk in this way, it is not others but ourselves that we ought to address. When therefore you are going to God to ask forgiveness for your sins, then call these words to mind, and you will know you deserve to have these things said to you by God, much more than the poor man by you. And yet God has never said such words to you as Stand off, since you are an impostor, always coming to church and hearing My laws, but when abroad, setting gold, and pleasure ( ἐ πιθυμίαν), and friendship, and in fact anything above My commandments. And now you make yourself humble, but when your prayers are over you are bold, and cruel, and inhuman. Get you hence, therefore, and never come to Me any more. Yet this, and more than this, we deserve to have said to us; but still He never did reproach us in any such way, but is long-suffering and fulfils everything on His own part, and gives us more than we ask for. Calling this to mind then, let us relieve the poverty of those that beg of us, and if they do impose upon us, let us not be over exact about it. For such a salvation is it that we ourselves require, one with pardon, with kindness ( φιλανθρωπίας), with much mercy along with it. For it is not possible, it certainly is not, if our estate were searched into strictly, that we should ever be saved, but we must needs be punished and brought to ruin altogether. Let us not then be bitter judges of others lest we also get a strict account demanded of us. For we have sins that are too great to plead any excuse. And therefore let us show more mercy towards those who have committed inexcusable sins, that we also may lay up for ourselves the like mercy beforehand. And yet be as large-hearted as we may, we shall never be able to contribute such love toward man as we stand in need of at the hand of a God that loves man. How then is it other than monstrous, when we are in need of so many things ourselves, to be over exact with our fellow servants, and do all we can against ourselves? For you do not in this way so much prove him unworthy of your liberality, as yourself of God's love toward man. For he that deals over exactly with his fellow servant, will be the more sure to find the like treatment at God's hand. Let us not speak against ourselves, but even if they come out of idleness or wilfulness, let us bestow. For we also do many sins through wilfulness, or rather we do them all through wilfulness, and yet God does not presently call us to punishment, but gives us a set time for penance, nurturing us day by day, disciplining us, teaching us, supplying us with all other things, that we too may emulate this mercy of His. Let us then quell this cruelty, let us cast out this brutal spirit, as benefiting thereby ourselves rather than others. For to these we give money, and bread, and clothing, but for ourselves we are laying up beforehand very great glory, and such as there is no putting into words. For we receive again our bodies incorruptible, and are glorified together and reign together with Christ. And how great this is we shall see from hence — or rather there is no means of making us see it clearly now. But to start from our present blessings, and to get from them at least some kind of scanty notice of it, I will endeavor so far as I may be able to put before you what I have been speaking of. Tell me then, if when you were grown old, and were living in poverty, and any one were to promise suddenly to make you young, and to bring you to the very prime of life, and to render you very strong, and preëminently beautiful, and were to give you the kingdom of the whole earth for a thousand years, a kingdom in the state of the deepest peace, what is there that you would not choose to do, and to suffer to gain this promise? (4 manuscripts and Sav. Mar. object.) See then, Christ promises not this, but much more than this. For the distance between old age and youth is not to be compared with the difference of corruption and incorruption, nor that of a kingdom and poverty to that of the present glory and the future, but the difference is that of dreams and a reality. Or rather I have yet said nothing to the purpose, since there is no language capable of setting before you the greatness of the difference between things to come and things present. And as for time, there is no place for the idea of difference. For what mode is there for a man to compare with our present state a life that has no limit? And as for the peace it is as far removed from any present peace, as peace is different from war; and for the incorruption, it is as much better as a clear pearl is than a clod of clay. Or rather, say as great a thing as one may, nothing can put it before you. For were I even to compare the beauty of our bodies then to the light of the sunbeam, or the brightest lightning, I shall not yet be saying anything that is worthy of that brilliancy. Now for such things as these what money so much that it were not worth the while to give up? What bodies, or rather what souls is it not worth one's while to give up? At present if any one were to lead you into the palace, and in presence of all were to give you an opportunity of conversing with the king, and make you sit at his table, and join in his fare, you would call yourself the happiest of men. But when you are to go up to Heaven, and stand by the King of the universe Himself, and to vie with angels in brightness, and to enjoy even that unutterable glory, do you hesitate whether you ought to give up money? Whereas if you had to put off life itself, you ought to leap and exult, and mount on wings of pleasure. But you, that you may get an office ( ἀ ρχὴν), as a place to pillage from (for call a thing of this sort gain, I cannot), put all you have to hazard, and after borrowing of others, will, if need be, pawn your wife and children too without hesitation.
But when the kingdom of Heaven is set before you—that office (archēs) which has no one to supersede you in it—and God invites you to take not just a part of a corner of the earth, but the whole of Heaven entirely, are you hesitating and reluctant, gaping after money and forgetting that if the parts of this Heaven which we see are so beautiful and delightful, how much more beautiful must the upper Heaven be, and the Heaven of Heaven? But since we have no way yet to see this with our physical eyes, ascend in your thought, and standing above this Heaven, look up to that Heaven beyond this, into that boundless height, into that Light filled with awe, into the crowds of Angels, into the endless ranks of Archangels, into the rest of the incorporeal Powers. And then grasp again the image of these things we have—after coming down from above—and sketch out the estate of a king among us, with his men in gold armor, and his pairs of white mules proudly decorated with gold, and his chariots set with jewels and his snow-white cushions, and the spangles that flutter about the chariot, and the dragons shaped in the silken hangings, and the shields with their gold bosses, and the straps that reach up from these to the rim through so many gems, and the horses with the gilded trappings and the gold bits. But when we see the king, we immediately lose sight of all these things. For he alone draws our eyes to him, and to the purple robe, and the diadem, and the throne, and the clasp, and the shoes—all that splendor of his appearance. After gathering all these things together carefully, then again lift your thoughts from these things to things above, and to that awesome day when Christ is coming. For then you will not see any pairs of mules, nor golden chariots, nor dragons and shields, but things that are filled with a mighty awe and strike such amazement that even the incorporeal Powers are astonished. For the powers of the Heavens, He says, shall be shaken. Then the whole Heaven is thrown open, and the gates of those vaults unfold themselves, and the Only-begotten Son of God comes down, not with twenty, not with a hundred men for His bodyguard, but with thousands, ten thousands of Angels and Archangels, Cherubim and Seraphim, and other Powers, and everything shall be filled with fear and trembling, while the earth bursts itself up, and the people who have ever been born, from Adam's birth up to that day, are rising from the earth, and all are caught up, when He Himself appears with such great glory that the sun, and the moon, and all light whatever, is cast into shadow, being outshone by that radiance. What language can set before us that blessedness, brightness, glory? Alas for my soul! For weeping comes upon me and great groaning as I reflect on what good things we have fallen from, what blessedness we are estranged from. For estranged we are (I am speaking of my own case still), unless we do some great and astonishing work. Do not speak to me of hell now, for more grievous than any hell is the fall from this glory, and worse than unnumbered punishments is the estrangement from that lot. But still we are gaping after this present world, and we take no thought of the devil's cunning, who by little things robs us of those great ones, and gives us clay so he may snatch gold from us—or rather so he may snatch Heaven from us—and shows us a shadow so he may dispossess us of the reality, and puts phantoms before us in dreams (for such is the wealth of this world), so that at daybreak he may prove us the poorest of men. Laying these things to heart, late though it may be, let us flee from this craft, and pass to the side of things to come. For we cannot say that we were ignorant of how exposed to accidents the present life is, since things every day din in our ears more loudly than a trumpet: the worthlessness, the ridiculousness, the shamefulness, the dangers, the pitfalls of the present scene. What defense then shall we have to offer for pursuing things so subject to hazards and laden with shame with so much eagerness, and leaving things unfailing which will make us glorious and bright, and giving our whole selves up to the slavery of money? For the slavery to these things is worse than any bondage. And this is known by those who have been counted worthy to obtain their freedom from it. That you also may feel this good liberty, burst the bonds apart, spring out of the snare. And let there be no gold lying by in your houses, but that which is more precious than millions of money—alms and love for others—for your treasure. For this gives us boldness toward God, but the other covers us with deep shame and causes the devil to bear down hard upon us. Why then arm your enemy and make him stronger? Arm your right hand against him, and transfer all the splendor of your house into your soul, and stow away all your fortune in your mind, and instead of a chest and a house, let heaven keep your gold. And let us put all our property about our own selves, for we are much better than the walls and more dignified than the pavement. Why then do we, neglecting our own selves, waste all our attention on those things which when we are gone we can no longer reach, and often even while we stay here we cannot keep hold of, when we might have such riches as to be found not in this life only, but also in that one, in the easiest circumstances? For he who carries about his farms and house and gold upon his soul, wherever he appears, appears with all this wealth. And how is this possible to be done, one may ask? It is possible, and that with the utmost ease. For if you transfer them to Heaven by the poor man's hand, you will transfer them entire into your own soul. And if death should afterward come upon you, no one will take them from you, but you will depart to be rich in the next world too. This was the kind of treasure Tabitha had. Hence it was not her house that proclaimed her wealth, nor the walls, nor the stones, nor the pillars, but the bodies of widows furnished with clothing, and their tears that were shed, and death that played the runaway, and life that came back again. Let us also make for ourselves such treasures; let us build up for ourselves such houses. In this way we shall have God for our fellow-worker, and we ourselves shall be workers together with Him. For He Himself brought the poor from not being into being, and you will prevent them, after they have been brought into life and being, from perishing with hunger and other distress, by caring for them and setting them upright, supporting the Temple of God in every quarter. What can be equal to this in respect of both utility and glory? Or if as yet you have not gained any clear understanding of the great adornment He bestowed on you when He commanded you to relieve poverty, consider this point with yourself: If He had given you such great power that you were able to set up again even the Heaven if it were falling, would you not think the thing an honor far too great for you? See now He has held you worthy of a greater honor. For that which in His estimation is more precious than the Heavens, He has trusted you to repair. For of all things visible there is nothing in God's estimation equal to man. For Heaven and earth and sea He made for him, and finds more pleasure in dwelling with him than in the Heaven. And yet we, though with knowledge of this, bestow no attention nor forethought upon the temples of God, but leaving them in a neglected state, we provide splendid and large houses for ourselves. This is why we are devoid of all good things and greater beggars than the poorest poor, because we pride ourselves in these houses which we cannot take away with us when we go hence, and leave alone those which we might move away along with our own selves. For the bodies of the poor after dissolution must rise again, and God, who has given this charge, will bring them forth and praise those who have taken care of them and treat such with regard, because when they were on the point of falling to ruin at one time by starvation, at another by nakedness and cold, these repaired them by all means in their power. But still, even with all these praises set before us, we loiter yet and decline undertaking this honorable charge. And Christ indeed has nowhere to lodge, but goes about a stranger, and naked, and hungry, and you set up houses out of town, and baths, and terraces, and chambers without number, in thoughtless vanity; and to Christ you give not even a share of a little hut, while for jackdaws and vultures you deck out upper chambers. What can be worse than such insanity as this? What more grievous than such madness? For madness it is in the last stage of it—or rather one has no name to suit it, use whatever one may. Yet still if we are so minded, it is
But when the kingdom of Heaven is set before you, that office ( ἀ ρχἥς) which has none to supersede you in it, and God bids you take not a part of a corner of the earth, but the whole of Heaven entirely, are you hesitating, and reluctant, and gaping after money, and forgetful that if the parts of that Heaven which we see are so fair and delightful, how greatly so must the upper Heaven be, and the Heaven of Heaven? But since we have as yet no means of seeing this with our bodily eyes, ascend in your thought, and standing above this Heaven, look up unto that Heaven beyond this, into that height without a bound, into that Light surcharged with awe, into the crowds of the Angels, into the endless ranks of Archangels, into the rest of the incorporeal Powers. And then lay hold again of the image (cf. Plat. Rep. vii. p. 516) thereof we have, after coming down from above, and make a sketch of the estate of a king with us, as his men in gold armor, and his pairs of white mules proudly decked with gold, and his chariots set with jewels and his snow-like cushions ( στρωμνὴν Poll. x. 41), and the spangles that flutter about the chariot, and the dragons shaped out in the silken hangings, and the shields with their gold bosses, and the straps that reach up from these to the rim of them through so many gems, and the horses with the gilded trappings and the gold bits. But when we see the king we immediately lose sight of all these. For he alone turns our eyes to him, and to the purple robe, and the diadem, and the throne, and the clasp, and the shoes, all that splendor of his appearance. After gathering all these things together then with accuracy, then again remove your thoughts from these things to things above, and to that awful day in which Christ is coming. For then you will not see any pairs of mules, nor golden chariots, nor dragons and shields, but things that are big with a mighty awe, and strike such amazement that the very incorporeal Powers are astonished. For the powers of the Heavens, He says, shall be shaken. Matthew 24:29 Then is the whole Heaven thrown open, and the gates of those concaves unfold themselves, and the Only-begotten Son of God comes down, not with twenty, not with a hundred men for His bodyguard, but with thousands, ten thousands of Angels and Archangels, Cherubim and Seraphim, and other Powers, and with fear and trembling shall everything be filled, whiles the earth is bursting itself up, and the men that ever were born, from Adam's birth up to that day, are rising from the earth, and all are caught up; 1 Thessalonians 4:17 when Himself appears with such great glory as that the sun, and the moon, and all light whatever, is cast into the shade, being outshone by that radiance. What language is to set before us that blessedness, brightness, glory? Alas! My soul. For weeping comes upon me and great groaning, as I reflect what good things we have fallen from, what blessedness we are estranged from. For estranged we are (I am now speaking of my own case still), unless we do some great and astonishing work; speak not then of hell to me now, for more grievous than any hell is the fall from this glory, and worse than punishments unnumbered the estrangement from that lot. But still we are gaping after this present world, and we take not thought of the devil's cunning, who by little things bereaves us of those great ones, and gives us clay that he may snatch from us gold, or rather that he may snatch Heaven from us, and shows us a shadow that he may dispossess us of the reality, and puts phantoms before us in dreams (for such is the wealth of this world), that at daybreak he may prove us the poorest of men. Laying these things to heart, late though it be, let us fly from this craft, and pass to the side of things to come. For we cannot say that we were ignorant how exposed to accidents the present life is, since things every day din in our ears more loudly than a trumpet, the worthlessness, the ridiculousness, the shamefulness, the dangers, the pitfalls, of the present scene. What defense then shall we have to set up for pursuing things so subject to hazards, and laden with shame, with so much eagerness, and leaving things unfailing, which will make us glorious and bright, and giving our whole selves up to the thraldom of money? For the slavery to these things is worse than any bondage. And this they know who have been counted worthy to obtain their freedom from it. That ye then may also feel this goodly liberty, burst the bonds asunder, spring out of the snare. And let there be no gold lying by in your houses, but that which is more precious than millions of money, alms and love to man, for your treasure. For this gives us boldness toward God, but the other covers us with deep shame, and causes the devil to bear hard ( σφοδρὸν πνεἵν) upon us. Why then arm your enemy, and make him stronger? Arm your right hand against him, and transfer all the splendor of your house into your soul, and stow away all your fortune in your mind, and instead of a chest and a house, let heaven keep your gold. And let us put all our property about our own selves; for we are much better than the walls, and more dignified than the pavement. Why then do we, to the neglect of our own selves, waste all our attention upon those things, which when we are gone we can no longer reach, and often even while we stay here we cannot keep hold of, when we might have such riches as to be found not in this life only, but also in that, in the easiest circumstances? For he who carries about his farms and house and gold upon his soul, wherever he appears, appears with all this wealth. And how is this possible to be effected? One may ask. It is possible, and that with the utmost ease. For if you transfer them to Heaven by the poor man's hand, you will transfer them entire into your own soul. And if death should afterwards come upon you, no one will take them from you, but you will depart to be rich in the next world too. This was the kind of treasure Tabitha had. Hence it was not her house that proclaimed her wealth, nor the walls, nor the stones, nor the pillars, but the bodies of widows furnished with dress, and their tears that were shed, and death that played the runaway, and life that came back again. Let us also make unto ourselves such-like treasures, let us build up for ourselves such-like houses. In this way we shall have God for our Fellow-worker, and we ourselves shall be workers together with Him. For Himself brought the poor from not being into being, and you will prevent them, after they have been brought into life and being, from perishing with hunger and other distress, by tending them and setting them upright, staying up the Temple of God in every quarter. What can be equal to this in respect both of utility and of glory? Or if as yet you have not gained any clear notion of the great adornment He bestowed upon you when He bade you relieve poverty, consider this point with yourself. If He had given you so great power, that you were able to set up again even the Heaven if it were falling, would you not think the thing an honor far too great for you? See now He has held you worthy of a greater honor. For that which in His esteem is more precious than the Heavens, He has trusted you to repair. For of all things visible there is nothing in God's esteem equal to man. For Heaven and earth and sea did He make for him, and finds more pleasure in dwelling with him than in the Heaven. And yet we, though with a knowledge of this, bestow no attention nor forethought upon the temples of God; but leaving them in a neglected state, we provide houses splendid and large for ourselves. This is why we are devoid of all good things, and greater beggars than the poorest poor, because we pride ourselves in these houses which we cannot take away with us when we go hence, and leave those alone which we might move away along with our own selves. For the bodies of the poor after dissolution must needs rise again; and God, Who has given this charge, will bring them forth, and praise those who have taken care of them, and treat such with regard ( θαυμάσεται), because when they were on the point of falling to ruin at one time by starvation, at another by nakedness and cold, these repaired them by all means in their power. But still, even with all these praises set before us, we loiter yet, and decline undertaking this honorable charge. And Christ indeed has not where to lodge, but goes about a stranger, and naked, and hungry, and you set up houses out of town, and baths, and terraces, and chambers without number, in thoughtless vanity; and to Christ you give not even a share of a little hut, while for daws and vultures you deck out upper chambers. What can be worse than such insanity as this? What more grievous than such madness? For madness it is in the last stage of it, or rather one has no name to suit it, use whatever one may. Yet still if we be so minded, it is possible to beat off the disorder, tenacious as it is; and not possible only, but even easy; and not easy merely, but even easier is it to get rid of this pest than of the sufferings of the body, since the Physician is so much greater. Let us then draw Him to ourselves, and invite Him to aid us in the attempt, and let us contribute our share, good-will, I mean, and energy. For He will not require anything further, but if He can meet with this only, He will confer all that is His part. Let us then contribute our share, that in this world we may enjoy a genuine health, and may attain to the good things to come, by the grace and love towards man, etc.