Opening
Romans 10:14, 15
Romans X. 14, 15
How can people call on someone they haven't believed in? And how can they believe in someone they haven't heard about? And how can they hear without someone preaching? And how can anyone preach unless they are sent? As it is written.
How then shall they call on Him in Whom they have not believed? And how shall they believe in Him of Whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent? As it is written.
Here again he removes from them all excuse. For since he had said, "I testify that they have a zeal for God, but not according to knowledge," and that "being ignorant of God's righteousness, they did not submit themselves to it," he next shows that they were punishable before God for this very ignorance. He does not actually say this directly, but he establishes it by carrying on his argument in the form of questions, convicting them more clearly by framing the whole passage out of objections and answers. But look further back. The Prophet, he says, said, "Whoever calls upon the Name of the Lord shall be saved." Now someone might say, But how could they call upon Him in Whom they had not believed? Then he poses a question following the objection: And why did they not believe? Then another objection: A person might certainly say, And how could they believe, since they had not heard? Yet they did hear, he implies. Then another objection: And how could they hear without a preacher? Then another answer: Yet they did preach, and there were many sent forth for this very purpose. And how does it appear that these are the persons who were sent? Then he brings in the prophet next, who says, "How beautiful are the feet of those who preach the gospel of peace, and bring glad tidings of good things!" You see how by the kind of preaching he identifies the preachers. For there was nothing else that these men went about telling everywhere, but those unspeakable good things and the peace made by God with men. And so by disbelieving, he implies, it is not us whom you disbelieve, but Isaiah the prophet, who spoke many years ago that we were to be sent, and to preach, and to say what we do say. If being saved came from calling upon Him, and calling upon Him from believing, and believing from hearing, and hearing from preaching, and preaching from being sent, and if they were sent and did preach, and the prophet went around with them to point them out and proclaim them and say that these were they whom he foretold so many ages ago, whose feet he even praised because of the content of their preaching—then it is quite clear that the failure to believe was their own fault alone. And this is because God's part had been completely fulfilled.
Here again he takes from them all excuse. For since he had said, I bear them record that they have a zeal of God, but not according to knowledge, and that being ignorant of God's righteousness, they submitted not themselves to it: he next shows, that for this ignorance itself they were punishable before God. This he does not say indeed so, but he makes it good by carrying on his discourse in the way of question, and so convicting them more clearly, by framing the whole passage out of objections and answers. But look further back. The Prophet, says he, said, Whosoever shall call upon the Name of the Lord shall be saved. Now somebody might say perhaps, But how could they call upon Him Whom they had not believed? Then there is a question from him after the objection; And why did they not believe? Then an objection again. A person certainly may say, And how could they believe, since they had not heard? Yet hear they did, he implies. Then another objection again. And how could they hear without a preacher? Then an answer again. Yet preach they did, and there were many sent forth for this very purpose. And whence does it appear that these are those persons sent? Then he brings the prophet in next, who says, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! Isaiah 3:7 You see how by the kind of preaching he points out the preachers. For there was nothing else that these men went about telling everywhere, but those unspeakable good things, and the peace made by God with men. And so by disbelieving, it is not we, he implies, whom you disbelieve, but Isaiah the prophet, who spoke many years ago, that we were to be sent, and to preach, and to say what we do say. If the being saved, then, came of calling upon Him, and calling upon Him from believing, and believing from hearing, and hearing from preaching, and preaching from being sent, and if they were sent, and did preach, and the prophet went round with them to point them out, and proclaim them, and say that these were they whom they showed of so many ages ago, whose feet even they praised because of the matter of their preaching; then it is quite clear that the not believing was their own fault only. And that because God's part had been fulfilled completely.
In verse 16-17, Paul says, "But they have not all obeyed the Gospel. For Isaiah says, 'Lord, who has believed our report?' So then faith comes by hearing, and hearing by the word of God" (Isaiah 53:1).
Ver. 16, 17. But they have not all obeyed the Gospel. For Esaias says, Lord, who has believed our report? So then faith comes by hearing, and hearing by the word of God. Isaiah 53:1
Since they pressed him with another objection again—namely, that if these were the people God sent on this mission, everyone ought to have listened to them—observe Paul's judgment and see how he shows that the very thing causing the confusion actually removes confusion and embarrassment. What troubles you, O Jew, he would say, after such great and abundant evidence and demonstration of these points? That not everyone submitted to the Gospel? Why, this very thing, when considered along with everything else, actually confirms the truth of my statements—the fact that some do not believe. For the prophet foretold this too. Notice his extraordinary wisdom; how he shows more than they were looking for or expected him to say in reply. For what is it that you say? he means. Is it that not everyone has believed the Gospel? Well! Isaiah foretold this too long ago. Or rather, not only this, but even much more than this. For the complaint you make is: Why did not everyone believe? But Isaiah goes further than this. For what does he say? "Lord, who has believed our report?" Then since he had freed himself from this difficulty by making the prophet a defense against them, he returns again to the line he was on before. For as he had said that they must call upon him, but that those who call must believe, and those who believe must first hear, but those who are to hear must have preachers, and the preachers must be sent, and as he had shown that they were sent and had preached—as he is going to introduce another objection again, he first takes occasion from another quotation from the prophet, by which he had answered the objection a little earlier, and thus weaves it in and connects it with what went before. For since he had brought in the prophet as saying, "Lord, who has believed our report (*akoē*)?" he skillfully seizes on the quotation as proving what he says: "So then faith comes by hearing (*akoēs*)." And he does not make this a mere bare statement. But since the Jews were always seeking a sign and the sight of the Resurrection and were eagerly pursuing this, he says: Yet the prophet promised no such thing, but rather that it was by hearing that we were to believe. Therefore he establishes this first and says, "So then faith comes by hearing." And then since this seemed a lowly thing to say, see how he elevates it. For he says, I was not speaking of mere hearing, nor of the need to hear people's words and believe them, but I mean a great kind of hearing. For the hearing is by the word of God. They were not speaking their own words, but they were telling what they learned from God. And this is a higher thing than miracles. For we are equally bound to believe and to obey God, whether he is speaking or working miracles. Since both works and miracles come from his words. For both the heaven and everything else was established in this way. After showing then that we ought to believe the prophets, who always speak God's words, and not to look for anything more, he proceeds next to the objection I mentioned and says,
Since they pressed him with another objection again to this effect, that if these were the persons sent upon the mission by God, all ought to have hearkened to them: observe Paul's judgment, and see how he shows that this very thing which made the confusion, did in fact do away with confusion and embarrassment. What offends you, O Jew, he would say, after so great and abundant evidence, and demonstration of the points? That all did not submit to the Gospel? Why this very thing, when taken along with the others, is of force to certify you of the truth of my statements, even in that some do not believe. For this too the prophet foretold. Notice his unspeakable wisdom too; how he shows more than they were looking for, or expected him to have to say in reply. For what is it that you say? He means. Is it that all have not believed the Gospel? Well! Isaiah foretold this too from of old. Or rather, not this only, but even much more than this. For the complaint you make is Why did not all believe? But Isaiah goes further than this. For what is it he says? Lord, who has believed our report? Then since he had rid himself of this embarrassment. by making the Prophet a bulwark against them, he again keeps to the line he was before upon. For as he had said that they must call upon Him, but that they who call must believe, and they who believe must hear first, but they who are to hear must have preachers, and the preachers be sent, and as he had shown that they were sent, and had preached; as he is going to bring in another objection again, taking occasion first of another quotation from the Prophet, by which he had met the objection a little back, he thus interweaves it, and connects it with what went before. For since he had produced the Prophet as saying, Lord, who has believed our report ( ἀ κοᾕ)? He happily seizes on the quotation, as proving what he says, So then faith comes by hearing ( ἀ κοἥς). And this he makes not a mere naked statement. But as the Jews were forever seeking a sign, and the sight of the Resurrection, and were gaping after the thing much; he says, Yet the Prophet promised no such thing, but that it was by hearing that we were to believe. Hence he makes this good first, and says, so then faith comes by hearing. And then since this seemed a mean thing to say, see how he elevates it. For he says, I was not speaking of mere hearing, nor of the need of hearing men's words and believing them, but I mean a great sort of hearing. For the hearing is by the word of God. They were not speaking their own, but they were telling what they learned from God. And this is a higher thing than miracles. For we are equally bound to believe and to obey God, whether speaking or working miracles. Since both works and miracles come of His words. For both the heaven and everything else was established in this way. Psalm 33:6-8 After showing then that we ought to believe the prophets, who always speak God's words, and not to look after anything more, he proceeds next to the objection I mentioned, and says,
But I say, Have they not heard?
Ver. 18. But I say, Have they not heard?
What if, he asks, the preachers were sent and did preach what they were commanded to preach, but the people did not hear? Then he gives a completely adequate answer to this objection.
What, he means, if the preachers were sent, and did preach what they were bid, and these did not hear? Then comes a most perfect reply to the objection.
Yes, indeed, their sound went into all the earth, and their words unto the ends of the world.
Yes, verily, their sound went into all the earth, and their words unto the ends of the world.
What is he saying? He means: Have they not heard? Why, the whole world and the ends of the earth have heard. And have you—among whom the heralds stayed for such a long time, and from whose land they came—not heard? Now, can this possibly be? Surely if the ends of the world heard, you must have heard all the more. Then he raises another objection.
What do you say? He means. They have not heard? Why the whole world, and the ends of the earth, have heard. And have you, among whom the heralds abode such a long time, and of whose land they were, not heard? Now can this ever be? Sure if the ends of the world heard, much more must you. Then again another objection.
But I ask, did Israel not know?
Ver. 19. But I say, Did not Israel know?
For what if they heard, he means, but did not know what was said, or understand that these were the people sent? Should they not be forgiven for their ignorance? Absolutely not. For Isaiah had described their character in the words, "How beautiful are the feet of those who preach the Gospel of peace" (Isaiah 52:7). And before him the Lawgiver himself had done so. This is why he continues.
For what if they heard, he means, but did not know what was said, nor understand that these were the persons sent? Are they not to be forgiven for their ignorance? By no means. For Isaiah had described their character in the words, How beautiful are the feet of them that preach the Gospel of peace. Isaiah 52:7 And before him the Lawgiver himself. Hence he proceeds.
First Moses says, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. Deuteronomy 32:21
First Moses says, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. Deuteronomy 32:21
They should have been able to recognize the preachers even from this evidence—not just from the fact that they themselves refused to believe, not from the preaching of peace, not from the proclamation of good news about these blessings, not from the word being spread throughout the entire world, but from the very fact that they saw their inferiors, the Gentiles, receiving greater honor. For these Gentiles suddenly embraced a wisdom they had never heard of, nor had their ancestors. This was a mark of such extraordinary honor that it should have stung them, provoked them to jealousy, and reminded them of Moses' prophecy, which said, "I will provoke you to jealousy by them that are no people." It was not just the greatness of the honor alone that was sufficient to make them jealous, but also the fact that a nation had received these things which was so insignificant that it could hardly be counted as a nation at all. For it says, "I will provoke you to jealousy by them which are no nation, and by a foolish nation will I anger you." For what people were more foolish than the Greeks? Or what people were of less account? See how by every means God had given long ago indications and clear signs of these times, in order to remove their blindness. For this did not happen in some small corner, but on land, at sea, and in every region of the world. And they saw people who had formerly been objects of their contempt now enjoying countless blessings. One must realize, then, that this is the people of whom Moses said, "I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you." But was it only Moses who said this? No, for Isaiah after him says the same thing. This is why Paul said "First Moses"—to show that a second prophet would come who would say the same things in a clearer and plainer way. Just as Paul says above that Isaiah cries out, so too he does here.
And so they ought even from him to have been able to distinguish the preachers, not from the fact of these disbelieving only, not from the fact of their preaching peace, not from the fact of their bringing the glad tidings of those good things, not from the word being sown in every part of the world, but from the very fact of their seeing their inferiors, those of the Gentiles, in greater honor. For what they had never heard, nor their forefathers, that wisdom did these on a sudden embrace ( ἑ φιλοσόφουν). And this was a mark of such intense honor, as should gall them, and lead them to jealousy, and to recollection of the prophecy of Moses, which said, I will provoke you to jealousy by them that are no people. For it was not the greatness of the honor alone that was enough to throw them upon jealousy, but the fact too that a nation had come to enjoy these things which was of so little account that it could hardly be considered a nation at all. For I will provoke you to jealousy, by them which are no nation, and by a foolish nation will I anger you. For what more foolish than the Greeks (Heathen, see pp. 373, 377)? Or what of less account? See how by every means God had given from of old indications and clear signs of these times, in order to remove their blindness. For it was not any little corner in which the thing was done, but in land, and in sea, and in every quarter of the globe. And they saw those in the enjoyment of countless blessings now, who had formerly been objects of their contempt. One should consider then that this is that people of which Moses said, I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you. Was it Moses only then that said this? No, for Isaiah also after Him says so. And this is why Paul said, First Moses, to show that a second will come who says the same things in a clearer and plainer way. As then he says above, that Esaias cries, so too here.
However, Isaiah is very bold and says.
Ver. 20. But Esaias is very bold, and says.
Now what he means is something like this. He forced himself and was eager to speak, not something veiled, but to set things plainly before your eyes, choosing rather to run into dangers from being plain-spoken than to leave you any shelter for your stubbornness by looking to his own safety—although it was not the usual manner of prophecy to say this so clearly. But still, to silence you most completely, he tells the whole thing beforehand clearly and distinctly. The whole! What whole? Why, your being cast out, and also their being brought in. He speaks as follows: "I was found by those who did not seek Me; I was made manifest to those who did not ask for Me" (Isaiah 65:1). Who then are those who did not seek? Who are those who did not ask for Him? Clearly not the Jews, but those of the Gentiles, who until then had not known Him. So just as Moses gave their characteristic mark in the words "no people" and "a foolish nation," so here also he takes the same ground to point them out from, namely their extreme ignorance. And this was a very great blame to attach to the Jews, that those who did not seek Him found Him, and those who sought Him lost Him.
Now what he means is something of this kind. He put a violence on himself, and was ambitious to speak, not some thing veiled over, but to set things even naked before your eyes, and choosing rather to run ( Origen in loc.) into dangers from being plain spoken, than by looking to his own safety, to leave you any shelter for your impenetrableness; although it was not the manner of prophecy to say this so clearly; but still to stop your mouths most completely, he tells the whole beforehand clearly and distinctly. The whole! What whole? Why your being cast out, and also their being brought in; speaking as follows, I was found of them that sought Me not, I was made manifest of them that asked not after Me. Isaiah 65:1 Who then are they that sought not? Who they that asked not after Him? Clearly not the Jews, but they of the Gentiles, who hitherto had not known Him. As then Moses gave their characteristic mark in the words, no people and a foolish nation, so here also he takes the same ground to point them out from, viz. their extreme ignorance. And this was a very great blame to attach to the Jews, that they who sought Him not found Him, and they who sought Him lost Him.
Verse 21. But to Israel He says, "All day long I have stretched out My hands to a disobedient and contrary people." Isaiah 65:2
Ver. 21. But unto Israel He says, All the day long have I stretched forth My hands unto a disobedient and gainsaying people. Isaiah 65:2
Notice that the problem many people raise as a question was actually addressed long ago in the Prophet's words, along with a clear solution. What is this problem? You heard Paul say earlier: "What shall we say then? That the Gentiles which followed not after righteousness have attained unto righteousness. But Israel which followed after the law of righteousness has not attained to the law of righteousness." Isaiah is saying the same thing here. When he says, "I was found of them that sought me not, I was made manifest unto them which asked not after me," this means the same as saying that the Gentiles who did not pursue righteousness obtained it. Then, to show that what happened was not only due to God's grace but also to the disposition of those who came to Him—and that the rejection of the others came from the argumentativeness of those who disobeyed—listen to what follows: "But to Israel He says, All the day long have I stretched forth My hands to a disobedient and gainsaying people." Here "the day" means the entire period of the former dispensation. The stretching out of hands means calling them, drawing them to Himself, and inviting them. Then, to show that the fault was entirely theirs, he says "to a disobedient and gainsaying people." Do you see what a serious charge this is against them? They did not obey Him even when He invited them; they contradicted Him, and this happened not once, twice, or three times, but throughout the whole period. Yet others who had never known Him were able to draw Him to themselves. This does not mean they had the power to do it on their own—but to remove pride even from the Gentiles and to show that His grace accomplished everything, He says, "I was made manifest" and "I was found." Someone might ask, "Were they then completely without anything?" Not at all, because taking what was found and gaining knowledge of what was revealed to them was their own contribution. Then, to prevent them from saying, "But why were You not made manifest to us also?" He gives something even stronger: I was not only made manifest, but I even continue with My hands stretched out, inviting them and showing all the concern of a loving father and a devoted mother for her child. See how he has given us a perfectly clear answer to all the difficulties previously raised, by showing that ruin came upon them from their own disposition and that they are completely undeserving of pardon. Even though they had both heard and understood what was said, they still were not willing to come to Him. What is more, He did not only cause them to hear and understand these things, but added something that has even more force to stir them up and draw them to Him when they were disobedient and contradicting. What is this? It is His provoking them and making them jealous. You know the powerful force of this passion and how great the natural power of jealousy is to end all contrariness and rouse those who have become indifferent. Why even mention man when the power it shows is so great in unreasoning animals and children who are not yet grown? A child will often not obey its father when called but remains stubborn. But when another child receives attention, then even without being called it comes to its father's arms, and what calling could not do, provoking jealousy will. This, then, is what God also did. He not only called and stretched out His hands but also stirred up jealousy in them by bringing people far inferior to them—something that makes men extremely jealous—not just into their good things, but (which was a much stronger step and makes the feeling even more powerful) into much greater and more necessary good things than theirs, things they had never even imagined. But still they did not submit. What pardon, then, do they deserve who show such extreme stubbornness? None. Yet he does not say this himself but leaves it to the consciences of his hearers to draw that conclusion from what he has stated. And he confirms it again by what follows, in his usual wisdom. He did this earlier as well, by introducing objections both in the case of the Law and of the people that presented an accusation more extreme than the real one, and then in the answer that was meant to refute this, he conceded as much as he wished and as the case allowed, so that what he was saying would not be unwelcome. This is what he does here, writing as follows:
Observe now that difficulty, which so many make a subject of question, is discovered laid up from of old in the words of the Prophet, and with a clear solution to it too. And what is this? You heard Paul say before. What shall we say then? That the Gentiles which followed not after righteousness have attained unto righteousness. But Israel which followed after the law of righteousness has not attained to the law of righteousness. Romans 9:30-31 This Esaias also says here. For to say, I was found of them that sought me not, I was made manifest unto them which asked not after me, is the same with saying, that the Gentiles which followed not after righteousness have attained unto righteousness. Then to show that what was happening was not of God's grace only, but also of the temper of those who came to Him, as also the casting off of the others came of the disputatiousness of those who disobeyed, hear what he proceeds with. But to Israel He says, All the day long have I stretched forth My hands to a disobedient and gainsaying people; here meaning by the day the whole period of the former dispensation. But the stretching out of the hands, means calling and drawing them to Him, and inviting them. Then to show that the fault was all their own, he says to a disobedient and gainsaying people. You see what a great charge this is against them! For they did not obey Him even when He invited them, but they gainsaid Him, and that when they saw Him doing so, not once or twice or thrice, but the whole period. But others who had never known Him, had the power to draw Him to them. Not that he says they themselves had the power to do it, but to take away lofty imaginings even from those of the Gentiles, and to show that it was His grace that wrought the whole, He says, I was made manifest, and I was found. It may be said, Were they then void of everything? By no means, for the taking of the things found, and the getting a knowledge of what was manifested to them, was what they contributed themselves. Then to prevent these saying, But why were You not made manifest to us also? He sets down what is more than this, that I not only was made manifest, but I even continue with My hands stretched out, inviting them, and displaying all the concern of an affectionate father, and a mother that is set on her child. See how he has brought us a most lucid answer to all the difficulties before raised, by showing that it was from their own temper that ruin had befallen them, and that they are wholly undeserving of pardon. For though they had both heard and understood what was said, still not even then were they minded to come to Him. And what is far more, He did not cause them to hear these things and to understand them only, but a thing which has more force to rouse them up and draw them to Him, when they were disobedient and gain-saying, He added to the others. Now what is this? It is His exasperating them, and making them jealous. For you know the domineering might of the passion, and how great the power is which jealousy is naturally possessed of for bringing all disputatiousness to an end, and rousing those who have grown remiss. And why need one say this of man when in brutes without reason, and children before they are of full age, the power it shows is so great? For a child often will not submit to its father when it is called, but continues obstinate. But when another child has notice taken of it, then it even though not called comes to its father's bosom, and what calling could not do, provoking to jealousy will. This then God also did. For He not only called and stretched out His hands, but stirred up in them the feeling of jealousy also, by bringing those far inferior to them (a thing which makes men excessively jealous) not into their good things, but (what was a much stronger step, and makes the feeling even more domineering,) into much greater good things, and of greater necessity than theirs, and such as they had never even fancied in a dream. But still they did not submit. What pardon then do they deserve who exhibit such excessive obstinacy? None. Yet this he does not say himself, but leaves it to the consciences of his hearers, to gather it from the conclusion of what he had stated, and again also confirms it by what he goes on to in his usual wisdom. And this he did also above, by introducing objections both in the case of the Law see on Romans 7:7, pp. 420, I and of the people, which presented an accusation beyond the true one; and then in the answer, which was to overthrow this, yielding as much as he pleased, and as the case allowed, so as to make what he was saying not unwelcome. And this he does here, writing as follows:
Chapter 11, verse 1. I say then, Has God cast away His people whom He foreknew? God forbid.
Chap. xi. ver. 1. I say then, Hath God cast away His people whom He foreknew? God forbid.
He uses the form of question that someone would use when expressing doubt, as if he's taking his cue from what had already been said. After making this alarming statement, he denies it, which makes his audience more ready to accept what follows. What he had been working hard to show through all his previous arguments, he now confirms here as well. What is this point? That even if only a few are saved, the promise still remains valid. This is why he doesn't simply say "people," but "people whom He foreknew." Then, continuing with the proof that the people were not cast off, he says: "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin."
And he introduces the form a person would use in doubt, as though taking occasion from what had been said, and after making this alarming statement, by the denial of it he causes the sequel to be allowed with readiness; and what by all the former arguments he had been laboring to show that he makes good here also. What then is this? That even if there be but a few saved, the promise yet stands good. This is why he does not merely say people, but people which He foreknew. Then proceeding with the proof that the people were not cast off, For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
I, he says, the instructor, the preacher. Now since this seemed contrary to what was said earlier in the words, "Who has believed our report?" and "All the day long I have stretched forth My hands to a disobedient and gainsaying people," and "I will provoke you to jealousy by them which are no people," he was not satisfied with simply rejecting the idea, nor with having said "God forbid," but confirms it by taking it up again and saying, "God has not cast away His people." But someone might say this is not a confirmation, just an assertion. Notice then the confirmation, both the first one and the one that follows it. The first is that he himself was from that race. But God would not, if He were about to cast them off, have chosen from them the man to whom He entrusted all the preaching, the affairs of the world, all mysteries, and the whole economy. This then is one proof, but the next one after it is his saying "that people whom He foreknew," that is, those whom He knew clearly were suited for it and would receive the faith. For three, five, even ten thousand believers were from among them. And so to prevent anyone from saying, "Are you the people, then? And because you have been called, has the nation been called?" he proceeds.
I, he says, the instructor, the preacher. Now since this seemed contrary to what was said before in the words, Who has believed our report? and, All the day long have I stretched forth My hands to a disobedient and gainsaying people; and, I will provoke you to jealousy by them which are no people; he was not satisfied with the deprecation, nor with having said, God forbid, but makes it good by taking it up again and saying, God has not cast away His people. But this is not a confirmation, men may say, but an assertion. Observe then the confirmation, both the first, and that which follows it. For the first is that he was himself of that race. But He would not, if on the point of casting them off, have chosen from them him to whom He entrusted all the preaching, and the affairs of the world, and all mysteries, and the whole economy. This then is one proof, but the next, after it, is his saying, that people whom He foreknew, that is, who He knew clearly were suited to it, and would receive the faith. Pococke on Hos. p. 23. See Acts 2:41; 4:4; 21:20 For three, five, even ten thousand were believers from among them. And so to prevent any from saying, Are you the people, then? And because you have been called, has the nation been called? He proceeds.
God has not cast off His people, whom He foreknew.
Ver. 2. He has not cast off His people, whom He foreknew.
As if he said, I have with me three, five, or ten thousand people. What then? Has the entire people become just three, five, or ten thousand? That seed that was compared to the stars of heaven or the sand of the sea in multitude? Is this how you deceive us and trick us, by claiming that the whole people is yourself and the few who are with you? Did you inflate us with empty hopes and say that the promise has been fulfilled, when everyone is lost and salvation comes down to just a few? This is all exaggeration and emptiness! We cannot accept such sophistry as this! Now, to prevent them from saying this, see how he proceeds to answer them in what follows—not actually stating the objection, but establishing his answer to it beforehand through ancient history. What then is his answer?
As though he said, I have with me three, five, or ten thousand. What then? Has the people come to be three, five, or ten thousand? That seed that compared with the stars of heaven for multitude, or the sand of the sea? Is this the way you deceive us and put a cheat upon us, by making the whole people yourself and the few that are with you; and did you inflate us with idle hopes, and say that the promise has been fulfilled, when all are lost, and the salvation comes down to a few? This is all bombast and vanity! We cannot away with such sophistry as this! Now, that they may not say this, see how in the sequel he proceeds to the answer, not giving the objection indeed, but before it grounding the answer to it upon ancient history. What then is the answer?
Don't you know what the Scripture says about Elijah? How he makes his appeal to God against Israel, saying, "Lord, they have killed Your prophets and torn down Your altars; and I am left alone, and they seek my life." But what does God's answer say to him? "I have kept for Myself seven thousand men who have not bowed the knee to the image of Baal." In the same way, then, at this present time also, there is a remnant according to the election of grace.
Ver. 2-5. Do you not know, he says, what the Scripture says of Elias? How he (so most; manuscripts Sav. who) makes intercession to God against Israel, saying, Lord, they have killed Your prophets, and dug down Your altars; and I am left alone, and they seek my life. But what says the answer of God unto him? I have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also, there is a remnant according to the election of grace.
What Paul means is roughly this: God has not cast off His people. If He had done so, He would have admitted none of them. But since He did admit some, He has not cast them off. Still, someone might say that if He had not cast them off, He would have admitted all of them. This does not follow, since in Elijah's time the number to be saved had come down to seven thousand, and now also there are probably many who believe. If you do not know who they are, this is no surprise, for that prophet, who was so great and good a man, did not know either. God arranged things for Himself even when the prophet did not know them. But consider Paul's reasoning. In proving what was before him, he indirectly strengthens the charge against them. This is why he gave the whole passage—to display their stubbornness before them and show that they had been this way from ancient times. If he had not intended this but had focused entirely on proving that the people consisted of the few, he would simply have said that even in Elijah's time, seven thousand were left. But instead he reads to them the passage from further back, having been throughout eager to show that what they did to Christ and the apostles was nothing strange but their customary practice. To prevent them from saying that they put Christ to death as a deceiver and persecute the apostles as impostors, he brings forward the text that says, "Lord, they have killed your prophets and torn down your altars." Then, to avoid making his message offensive to them, he attaches another reason for bringing forward the text. He quotes it not as if deliberately accusing them, but as if focused on showing something else. And he leaves them without any excuse even by what had been done before. Notice how strong the accusation is even considering who is speaking. It is neither Paul, nor Peter, nor James, nor John, but someone they held in the greatest esteem—the chief of the prophets, the friend of God, a man who had been so zealous on their behalf that he was even reduced to hunger for them, who even to this day has never died. What then does this man say? "Lord, they have killed your prophets and torn down your altars, and I am left alone, and they seek my life." What could be more brutal than this? When they should have begged pardon for the offenses they had already committed, they intended to kill him as well. All these things put them completely beyond pardon. It was not during the famine but when conditions were favorable, their shame was removed, the false gods had been put to shame, God's power had been demonstrated, and the king had submitted to it—that they committed these outrages, going from murder to murder and doing away with their teachers and those who would bring them to a better mind. What could they say to this? Were these prophets also deceivers? Were they also impostors? Did they too not know where they came from? But they troubled you. Yes, but they also told you good things. But what about the altars? Surely the altars did not trouble you. Did they too provoke you? See what stubbornness, what arrogance they constantly showed! This is why in another passage Paul says, when writing to the Thessalonians, "You also have suffered the same things from your own countrymen, even as they have from the Jews, who both killed the Lord and their own prophets, and have persecuted us, and do not please God, and are contrary to all people"—which is what he says here too, that they both tore down the altars and killed the prophets. But what does God's answer say to him? "I have reserved to myself seven thousand men who have not bowed the knee to the image of Baal." What does this have to do with the present subject, someone might ask? It has a great deal to do with the present subject. Here Paul shows that it is the worthy whom God uses to save, even if the promise was made to the whole nation. He pointed this out above when he said, "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved," and "Unless the Lord of Hosts had left us a seed, we would have become like Sodom." He points it out from this passage as well. Therefore he goes on to say, "Even so then at this present time also, there is a remnant according to the election of grace." Notice that each word maintains its own position, showing both God's grace and the obedient character of those who receive salvation. By saying "election," he showed their approval, but by saying "grace," he showed the gift of God.
What he means is nearly this. God has not cast off His people. For had He done so, He would have admitted none of them. But if He did admit some, He has not cast them off. Still it is said, if He had not cast off, He would have admitted all. This does not follow; since in Elijah's time the part to be saved had come down to seven thousand: and now also there are probably many that believe. But if you do not know who they are, this is no wonder, for that prophet, who was so great and good a man, did not know. But God ordered things for Himself when even the prophet knew them not. But consider his judgment. Now in proving what was before him, he covertly augments the charge against them. For this is why he gave the whole passage, that he might parade before them their untowardness, and show that they had been so from of old. For if he had not wished this, but had directed his whole attention to prove that the people lay in the few, he would have said that even in Elijah's time, seven thousand were left. But now he reads to them the passage further back, as having been throughout at pains to show that it was no strange thing that they did with Christ, and the Apostles, but their habitual practice. For to prevent their saying that it was as a deceiver we put Christ to death, and as impostors that we persecute the Apostles, he brings forward the text which says, Lord, they have killed Your prophets, and dug down your altars. 1 Kings 19:14 Then in order not to make his discourse galling to them, he attaches another reason to the bringing forward of the text. For he quotes it not as if it was on purpose to accuse them, but as if intent upon showing some other things. And he leaves them without any excuse even by what had before been done. For observe how strong the accusation is even from the person speaking. For it is neither Paul, nor Peter, nor James, nor John, but one whom they held in the greatest estimation, the chief of the Prophets, the friend of God, a man who had been so very zealous in their behalf as even to be given up to hunger for them, who even to this day has never died. What then does this man say? Lord, they have killed Your prophets, and dug down Your altars; and I am left alone, and they seek my life. What could be more brutal cruelty than this? For when they should have besought pardon for the offenses they had already committed, they were minded even to kill him. And all these things put them quite beyond pardon. For it was not during the prevalence of the famine, but when the season was favorable, and their shame was done away, and the devils (i.e. false gods) had been put to shame, and the power of God had been shown, and the king had bowed beneath it, that they committed these audacities, passing from murder to murder, and making away with their teachers, and such as would bring them to a better mind. What then could they have to say to this? Were they too deceivers? Were they too impostors? Did they not know whence they were either? But they distressed you. Yes, but they also told you goodly things. But what of the altars? The altars too did not surely distress you? Did they too exasperate you? See of what obstinacy, of what insolence they were ever yielding proofs! This is why in another passage too Paul says, when writing to the Thessalonians, You also have suffered like things of your own countrymen, even as they have of the Jews, who both killed the Lord, and their own prophets, and have persecuted us, and please not God, and are contrary to all men 1 Thessalonians 2:14-15; which is what he says here too, that they both dug down the altars, and killed the prophets. But what says the answer of God unto him? I have reserved to Myself seven thousand men who have not bowed the knee to the image of Baal. 1 Kings 19:18 And what has this to do with the present subject? Some may say. It has a great deal to do with the present subject. For he shows here that it is the worthy that God uses to save even if the promise be made to the whole nation. And this he pointed out above when he said, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. And, Except the Lord of Sabaoth had left us a seed, we should have become as Sodoma. Romans 9:27-29 And he points it out from this passage also. Wherefore he proceeds to say, Even so then at this present time also, there is a remnant according to the election of grace. Observe that each word maintains its own rank, showing at once God's grace, and the obedient temper of them that receive salvation. For by saying election, he showed the approval of them, but by saying grace, he showed the gift of God.
If it is by grace, then it is no longer by works, otherwise grace would no longer be grace. But if it is by works, then it is no longer grace, otherwise work would no longer be work.
Ver. 6. And if by grace, then it is no more of works, otherwise grace is no more grace: but if it be of works, then is it no more grace, otherwise work is no more work.
He again confronts the argumentativeness of the Jews in what has just been quoted, and on this basis strips them of any excuse. For you cannot even claim, he means, that the Prophets called, that God invited, that the situation clearly demanded it, and that being provoked to jealousy was enough to draw us to Him, but that what was commanded was burdensome, and that is why we could not come near—since we were required to perform works and laborious good deeds. You cannot even say this. For how could God have demanded this from you, when doing so would actually diminish His grace? And he said this wishing to show that God most earnestly desired their salvation. For not only would their salvation be easily accomplished, but it was also God's greatest glory to demonstrate His love toward humanity. Why then are you afraid to draw near, when no works are demanded of you? Why are you quibbling and contentious when grace stands before you, and why do you keep bringing up the Law to no purpose at all? For you will not be saved by it, and you will spoil this gift as well, since if you stubbornly insist on being saved by it, you do away with this grace of God. Then so they would not think this strange, having first mentioned those seven thousand, he said they were saved by grace. For when he says, "Even so then at this present time also there is a remnant according to the election of grace," he shows that they also were saved by grace. And not only by this, but also by saying, "I have reserved unto Myself." For this is the language of One Who shows that He Himself was the chief Contributor. And if by grace, it will be said, how did we not all get saved? Because you would not. For grace, though it be grace, saves the willing, not those who refuse it and turn away from it, who persist in fighting against it and opposing themselves to it. Observe how throughout, the point he is proving is "Not as though the Word of God had taken none effect," by showing that the worthy were those to whom the promise came, and that these, few though they be, may yet be the people of God. And indeed he had stated it at the beginning of the Epistle with much force, where he says, "For what if some did not believe," and did not even stop there, but went on, "Yea, let God be true, and every man a liar." And here again he confirms it another way, showing the power of grace, and that always some were being saved while others perished. Let us then give thanks that we belong to those who are being saved, and not having been able to save ourselves by works, were saved by the gift of God. But in giving thanks, let us not do this in words only, but in works and actions. For this is genuine thanksgiving, when we do those things by which God is sure to be glorified, and flee from those things from which we have been set free. For if we, after insulting the King, instead of being punished have been honored, and then go and insult Him afresh, since we are caught in the utmost ingratitude, we would justly have to suffer the utmost punishment, one far greater than the former. For the former insolence did not show us as ungrateful as that committed after honor and much attention shown us. Let us then flee those things from which we have been set free, and not give thanks with our mouths only, lest it also be said of us, "This people honors Me with their lips, but with their heart is far from Me." For how is it not shameful, when the heavens declare the glory of God, and you, for whom the heavens were made that glorify Him, do such things that through you the God who made you is blasphemed? It is for this that not only he who blasphemes, but you yourself also, will be liable to punishment. For the heavens also do not glorify God by sending forth a voice, but by prompting others to do so at the sight of them, and yet they are said to declare the glory of God. So too those who furnish a life to be wondered at, even though they hold their peace, yet glorify God when others through them glorify Him. For He is not so much revered because of the heaven as because of a spotless life. When then we are speaking with the Gentiles, we cite not the heavens before them, but the men whom, though they were in worse condition than brutes, He has persuaded to be the Angels' competitors. And we stop their mouths by speaking of this change. For man is far better than the heaven, and he may possess a soul brighter than their beauty. For it, though visible for so long a time, did not persuade many. But Paul, after preaching a short time, drew the whole world to him. For he possessed a soul no less than the heaven, which was able to draw all people to him. Our soul is not a match even for the earth, but his is equal to the heavens. That stands indeed keeping to its own boundary and rule, but the loftiness of his soul transcended all the heavens and conversed with Christ Himself. And the beauty of it was so great that even God heralds it forth. For the angels marveled at the stars when they were made. But at this He marveled when He says, "He is a chosen vessel unto Me." And this heaven a cloud many times overshadows. But Paul's soul no temptation overshadowed; even in storms he was clearer to sight than the stable sky at noon, and shone constantly as he had done before the clouds came on. For the Sun who shone in him did not send forth such rays as to be overclouded by the concourse of temptations, but even then shone forth the more. Therefore he says, "My grace is sufficient for you, for My strength is made perfect in weakness." Let us then strive to be like him, and then even to what we are, this heaven will be as nothing, if we wish it, nor yet the sun, nor the whole world. For these are for us, and not we for them. Let us show that we are worthy of having had these made for us. For if we be found unworthy of these, how shall we be worthy of a kingdom? For indeed all who live so as to blaspheme God are unworthy to see the sun. Those who blaspheme Him are unworthy to enjoy the creatures who glorify Him, since even a son who insults his father is unworthy to be waited upon by the approved servants. Hence these will enjoy glory, and that great glory, but we shall have to undergo punishment and vengeance.
He again springs upon the disputatiousness of the Jews, in what has just been quoted; and on this ground bereaves them of excuse. For you cannot, he means, so much as say, that the Prophets called indeed, and God invited, and the state of things cried aloud, and the provoking to jealousy was enough to draw us to Him, but what was enjoined was grievous, and this is why we could not draw near, since we had a display of works demanded of us, and laborious well-doings. For you cannot even say this. For how should God have demanded this of you, when this would just throw His grace into the shade? And this he said out of a wish to show that He was most desirous that they might be saved. Deuteronomy 5:29 For not only would their salvation be easily brought about, but it was also God's greatest glory to display His love toward man. Why then are you afraid of drawing near, since you have no works demanded of you? Why are you bickering and quarrelsome, when grace is before you, and why keep putting me the Law forward to no purpose whatsoever? For you will not be saved by that, and will mar this gift also; since if you pertinaciously insist on being saved by it, you do away with this grace of God. Then that they might not think this strange, having first taken those seven thousand; he said that they were saved by grace. For when he says, Even so then at this present time also there is a remnant according to the election of grace; he shows that they also were saved by grace. And not hereby only, but likewise by saying, I have reserved unto Myself. For this is the language of One Who shows that He Himself was the chief Contributor. And if by grace, it will be said, how came we all not to be saved? Because ye would not. For grace, though it be grace, saves the willing, not those who will not have it, and turn away from it, who persist in fighting against it, and opposing themselves to it. Observe how throughout the point he is proving is, Not as though the Word of God had taken none effect, by showing that the worthy were those to whom the promise came, and that these, few though they be, may yet be the people of God; and indeed he had stated it in the beginning of the Epistle with much force, where he says, For what if some did not believe Romans 3:3, and did not even stop at this, but proceeded, Yea, let God be true, and every man a liar. Romans 3:4 And here again he confirms it another way, and shows the force of grace, and that always the one were being saved, the other perished. Let us then give thanks, that we belong to them that are being saved, and not having been able to save ourselves by works, were saved by the gift of God. But in giving thanks, let us not do this in words only, but in works and actions. For this is the genuine thanksgiving, when we do those things whereby God is sure to be glorified, and flee from those from which we have been set free. For if we, after insulting the King, instead of being punished have been honored, and then go and insult Him afresh, since we are detected in the utmost ingratitude, we should with justice have to suffer the utmost punishment, one greater far than the former. For the former insolence did not show us so ungrateful as that committed after honor and much attention shown us. Let us then flee those things from which we have been set free, and not give thanks with our mouths only, lest it be said of us also, This people honors Me with their lips, but with their heart is far from Me. Isaiah 29:13 For how is it else than unseemly, when the heavens declare the glory of God Psalm 19:1, and thou, for whom the heavens were made that glorify Him, doest such things that through you the God that made you is blasphemed? It is for this that not only he that blasphemes, but yourself also, will be liable to punishment. For the heavens also do not glorify God by sending forth a voice but by putting others upon doing it at the sight of them, and yet they are said to declare the glory of God. Thus too they that furnish a life to be wondered at, even though they hold their peace, yet glorify God, when others through them glorify Him. For He is not so much reverenced because of the heaven, as of a spotless life. When then we are discoursing with the Gentiles, we cite (4 manuscripts read or point to the reading, let us not cite) not the heavens before them, but the men, whom though they were in worse plight than brutes, He has persuaded to be the Angels' competitors. And we (1 manuscripts let us) stop their mouths by speaking of this change. For far better than the heaven is man, and a soul brighter than their beauty may he possess. For it, though visible for so long a time, did not persuade much. But Paul, after preaching a short time, drew the whole world unto him. St. Augustine on Psalm 19:4 For he possessed a soul no less than the heaven, which was able to draw all men unto him. Our soul is not a match even for the earth: but his is equal to the heavens. That stands indeed keeping to its own boundary and rule; but the loftiness of his soul transcended all the heavens, and conversed with Christ Himself. 2 Corinthians 10:15; Romans 15:19, etc. And the beauty of it was so great, that even God heralds it forth. For the stars did the angels marvel at when they were made. Job 38:7 But this He marvelled at when He says, He is a chosen vessel unto Me. Acts 9:15 And this Heaven does a cloud many times overshadow. But Paul's soul no temptation overshadowed but even in storms he was clearer to the sight than the hard sky ( σταθερἅς μεσημβρίας) at noon, and shone constantly as it had done before the clouds came on. For the Sun who shone in him sent not forth such rays as to be over-clouded by the concourse of temptations, but even then shone forth the more. Wherefore he says, My grace is sufficient for you, for My Strength is made perfect in weakness. 2 Corinthians 12:9 Let us then strive to be like him, and then even to what we are this heaven will be as nothing, if we wish it, nor yet the sun, nor the whole world. For these are for us, and not we for them. Let us show that we are worthy of having had these made for us. For if we be found unworthy of these, how shall we be worthy a kingdom? For indeed all that live so as to blaspheme God are unworthy to see the sun. They who blaspheme Him are unworthy to enjoy the creatures who glorify Him: since even a son who insults his father is unworthy to be waited upon by the approved servants. Hence these will enjoy glory, and that great glory; but we shall have to undergo punishment and vengeance.
How miserable, then, will it be if the creation that was made for our sake is to be transformed according to the glorious liberty of the children of God (Romans 8:21), while we who were made children of God are sent away through our great laziness to destruction and hell—we for whose sake creation will enjoy that great celebration? To prevent this from happening, those of us who have a pure soul must keep it that way, or rather make its brightness even more intense. And those of us with a soiled soul must not despair. For if, he says, your sins are like purple, I will make them white as snow. And if they are like scarlet, I will make them white as wool (Isaiah 1:18). When it is God making the promise, do not doubt, but do the things that will draw these promises to you. Are your fearful and outrageous acts too many to count? What of it? You have not yet gone down to the grave where no one confesses (Isaiah 38:18; Psalm 6:5). The theatron (arena) has not yet been dismantled for you—you are still standing within the boundary, and you are able even through a final struggle to recover from all your defeats. You have not yet arrived where the rich man was, where you would hear it said, there is a gulf between you and us (Luke 16:26). The Bridegroom is not yet at hand, so you need not fear someone refusing to give you their oil. You can still buy and store it up. There is no one yet to say, "No, lest there not be enough for us and you" (Matthew 25:9), but there are many selling: the naked, the hungry, the sick, the imprisoned. Give food to some, clothing to others, visit the sick, and the oil will flow more abundantly than from fountains. The day of reckoning is not here. Use the time properly and reduce the debts, and to the one who owes a hundred measures of oil, say, "Take your bill and write fifty" (Luke 16:6). Do likewise with money, with words, and with everything else, imitating that steward. Advise this to yourself and also to your relatives, for you still have the power to say so. You have not yet come to the necessity of calling in someone else on their behalf, but you have power to give advice both to yourself and to others (Luke 16:28). But when you have departed to that place, you will no longer have the power to do any of these things. And rightly so. For you who have had such a long period given to you and have done good neither to yourself nor to anyone else—how, when you are in the Judge's hands, will you be able to obtain this grace? Considering all these things, then, let us cling fast to our own salvation and not lose the opportunity of this present life. For it is possible, yes possible, even at our last breath to please God. It is possible to gain approval through your last will, not in the same way as during our lifetime, but still it is possible. How, and in what way? If you leave Him among your heirs and give Him, kai auto (to Him also), a portion of your whole estate. Did you not feed Him during your lifetime? At least when you depart, when you are no longer the owner, give Him a share of your goods. He loves mankind; He does not treat you stingily. To be sure, it shows greater desire, and will be more rewarded, to feed Him during your lifetime. But if you have not done this, at least do the next best thing. Make Him joint heir with your children, and if you are hesitant about this, remember that His Father made you joint heir with Him, and break down your inhuman spirit. For what excuse will you have if you do not even make Him share with your children, when He made you share Heaven and was slain for you? Yet everything He did was not repayment of a debt but a freely given favor. But you, after such great benefits, have also become a debtor. And yet, though things are so, He crowns you as if receiving a favor, not as demanding payment of a debt, and even then what He receives is His own. Give, then, your money, which is now no longer of any use to you and of which you are no longer owner, and He will give you a Kingdom that will serve you perpetually, and with it will bestow the things of this life as well. For if He is made the joint heir of your children, He lightens their orphanhood, does away with plots against them, beats off insults, and stops the mouths of corrupt lawyers. And if they themselves are unable to defend their inheritances, He Himself will stand up and not let them be violated. But even if He allows this, then He Himself makes up everything ordered in the will with even greater generosity, because He has been merely mentioned in it. Make Him your heir, then. For it is to Him that you are about to go. He Himself will be your Judge in the trial for all that has been done here. But some are so miserable and stingy that even though they have no children, they still do not have the courage to do this, but prefer to give what they have to hangers-on and flatterers and this person and that, rather than to Christ, Who has done them such great benefits. And what could be more unreasonable than this conduct? For if one were to compare people of this sort to donkeys, or even to stones, one would still not be saying anything equivalent to their unreasonableness and senselessness. Nor could one find a comparison to put before you that captures their madness and insanity. For what pardon will they obtain, they who did not feed Him during their lifetime and who, even when about to depart to Him, are not inclined to give Him even a trifle out of those goods of which they are no longer the owners, but are so hostile and antagonistic that they will not even give Him a share of what is useless to themselves? Do you not know that many people have not even been counted worthy to obtain an end of this kind, but have been snatched away suddenly? But God enables you to give orders to your relatives and to speak with them about your property and to set all that is in your house in order. What defense, then, will you offer when, even after receiving this favor from Him, you have treacherously squandered the benefit and stand in complete opposition to your forefathers in the faith? For they, even during their lifetime, sold everything and brought it to the Apostles' feet. But you, even at your death, do not give any share to those in need. What is better and gives much boldness is to relieve poverty during one's lifetime. But if you have not been willing to do this, at least do some noble act on your deathbed. For this is not what strong love for Christ would do, yet still it is an act of love. For if you will not have the high place with the Lambs, still even to be after them at all is no small thing, and thus not to be placed with the goats or on the left hand. But if you will not do even this, what defense can save you, when neither the fear of death, nor your money having now become useless to you, nor the leaving of security behind for your children, nor the storing up of much forgiveness there for the time to come, will make you merciful toward others? Therefore I advise, as the best thing, that during your lifetime you give the larger part of your goods to the poor. But if anyone has such a narrow soul as not to have the heart to do so, at least let them become merciful by necessity. For when you were living as if there were no death, you clung tightly to your goods. But now that you have learned that you must die, at least now abandon your attitude and think about your affairs as one who must die—or rather as one who ought to enjoy immortal life forever. For even if what I am about to say is distasteful and full of horror, still it must be said. Count the Lord among your slaves. Are you giving your slaves freedom? Give Christ freedom from famine, from distress, from imprisonment, from nakedness. Are you horrified at the words? Is it not more horrible, then, when you do not do even this much? And here the word makes your blood run cold. But when you go to that world and must hear things far more grievous than these and see tortures that are incurable, what will you say? To whom will you flee for refuge? Whom will you call to your alliance and assistance? Will it be Abraham? He will not listen to you. Or those virgins? They will not give you their oil. Your father, then, or your grandfather? But none of these, even if he is very holy, will have the power to reverse that sentence. Weighing all these things, make prayer and supplication to Him Who alone is Lord to blot out the charge against you and to quench that flame, and propitiate Him by now feeding Him and clothing Him continually, so that in this world you may depart with good hope, and when you are there you may enjoy eternal blessings, which may we all attain by the grace and love toward mankind
How miserable then will it be for the creation which was made for you to be fashioned according to the glorious liberty of the children of God, Romans 8:21 but for us who were made children of God, through our much listlessness, to be sent away to destruction and hell, for whose sake the creation shall enjoy that great festal time? Now to keep this from coming to pass, let such of us as have a pure soul keep it still such, or rather let us make its brightness more intense. And let those of us that have a soiled one, not despair. For if (he says) your sins be as purple, I will make them white as snow. And if they be as scarlet, I will make them white as wool. Isaiah 1:18 But when it is God that promises, doubt not, but do those things whereby you may draw to you these promises. Are they unnumbered, the fearful and outrageous acts done by you? And what of this? For hitherto you are not gone away into the grave where no man shall confess. (ib. 38:18; Psalm 6:5.) Hitherto the arena ( θέατρον) is not broken up for you, but you are standing within the line, and you are able even by a struggle at the last to recover all your defeats. You are not yet come to where the rich man was, for you to hear it said, there is a gulf between you and us. Luke 16:26 The Bridegroom is not yet at hand, that one should fear to give you of his oil. Still can you buy and store up. And there is not one yet to say, Not so; lest there be not enough for us and and you Matthew 25:9; but there are many that sell, the naked, the hungry, the sick, the imprisoned. Give food to these, clothing to those, visit the sick, and the oil will come more than from fountains. The day of account is not here. Use the time as need be, and make deductions from the debts, and to him that owes an hundred measures of oil, say, Take your bill and write fifty. Luke 16:6 And with money, and with words, and with every other thing do in like manner, imitating that steward. And advise this to yourself, and also to your relatives, for you have still the power of saying so. You are not yet come to the necessity of calling in another in their behalf, but you have power to give advice at once to yourself and to others. Luke 16:28 But when you are gone away there, neither of these things will you have it in your power to do at need. And with good reason. For thou who hast had so long a period fixed you, and neither done yourself good, nor any else, how when you are under the Judge's hands shall you be able to obtain this grace? Putting all these things together then, let us cling fast to our own salvation, and not lose the opportunity of this life present. For it is possible, it is, even at our last breath to please God. It is possible to gain approval by your last will, not indeed in such way as in our lifetime, still it is possible. How, and in what way? If you leave Him among your heirs, and givest Him also ( καὶ αὐτᾥ) a portion of your whole estate. Have you not fed Him in your lifetime? At all events when departed, when you are no longer owner, give Him a share of your goods. He is loving unto man, He does not deal niggardly by you. It is a mark to be sure of a greater desire, and so it will be more rewarded, to feed Him in your lifetime. But if you have not done this, at all events do the next best thing. Leave Him joint-heir (see p. 384) with your children, and if you are dilatory over this, bethink yourself that His Father made you joint-heir with Him, and break down your inhuman spirit. For what excuse will you have if you dost not even make Him a sharer with your children, who made you share the Heaven, and was slain for you? And yet all that ever He did, He did not in repayment of a debt, but as bestowing a favor. But you after so great benefits, have been made a debtor as well. And yet, though things are so, it is as if receiving a favor, not as demanding payment of a debt, that He crowns you; and this too when what He is to receive is His own. Give then your money, which is now no longer of any use to you, and of which you are no longer owner; and He will give you a Kingdom which shall be of service to you perpetually, and with it will bestow also the things of this life. For if He be made the joint heir of your children, He does lighten their orphanage for them, do away with plots against them, beat off insults, stop the mouths of pettifoggers. And if they themselves be unable to stand up for their bequeathments, He will Himself stand up, and not let them be broken through. But if He do even allow this, then He makes up of Himself all that was ordered in the will with still greater liberality, because He has been but mentioned in it. Leave Him then your heir. For it is to Him that you are upon the point of going. He will be your Judge Himself in the trial for all that has been done here. But there are some so miserable and pinched, that though they have no children, still they have not the courage to do this, but approve of giving that they have to hangers on, and to flatterers, and to this person and to that, sooner than to Christ, Who has done them so great benefits. And what can be more unreasonable than this conduct? For if one were to compare men of this cast to asses, aye, or to stones, one shall not still be saying anything tantamount to their unreasonableness and senselessness. Nor could one find a similitude to put before you their madness and dementedness. For what pardon shall they obtain for not having fed Him in their lifetime, who, even when they are on the point of departing to Him, have not the inclination to give Him but a trifle out of those goods, of which they are no longer the owners, but are of such an inimical and hostile disposition, as not even to give Him a share in what is useless to themselves? Do you not know how many of mankind have not even been counted worthy to obtain an end of this kind, but have been snatched off suddenly? But you does God empower to give orders to your kindred, and to speak with them about your property, and set all that is in your house in order. What defense then will you have to set up, when even after receiving this favor from Him, you have treacherously given up the benefit, and art standing as it were in diametrical opposition to your forefathers in the faith? For they even in their lifetime sold all, and brought it to the Apostle's feet. But you, even at your death, dost not give any share to them that need. What is the better part, and gives one much boldness, is to remedy poverty in one's lifetime. But if you have not been minded to do this, at all events do upon your death-bed some noble act. For this is not what a strong love for Christ would do, yet still it is an act of love. For if you will not have the high place with the Lambs, still even to be after them at all is no light thing, and so not to be placed with the goats nor on the left hand. But if you will not do even this, what plea is to rescue you, when neither the fear of death nor your money having become henceforth of no use to you, nor the leaving of safety behind you to your children, nor the laying up of much pardon there against the time to come, will make you merciful to man? Wherefore I advise, as the best thing, that in your lifetime you give the larger half of your goods to the poor. But if there be any of so narrow a soul as not to have the heart to do so, at all events let them by necessity become merciful. For when you were living as if there were no death, then you clung close to your goods. But now since you have learned that you are to die, at least now give over your opinion, and deliberate about your affairs as one that must die. Or rather as one that ought to enjoy immortal life for evermore. For if what I am going to say be distasteful, and big with horror, still it must be said. Reckon with your slaves the Lord. Are you giving your slaves liberty? Give Christ liberty from famine, from distress, from imprisonment, from nakedness. Are you horrified at the words? Is it not then more horrible when thou dost not even thus much? And here the word makes your blood curdle. But when you are gone to that world, and hast to hear things far more grievous than these, and see the tortures which are incurable, what will you say? To whom will you flee for refuge? Whom will you call to your alliance and assistance? Will it be Abraham? He will not hearken to you. Or those virgins? They will not give you of their oil. Your father then or your grandfather? But none even of these, if he be ever so holy, will have it in his power to reverse that sentence. Weighing then all these things, to Him Who alone is Lord to blot out the bill against you and to quench that flame, to Him make prayer and supplication, and propitiate Him, by now feeding Him and clothing Him continually: that in this world you may depart with a good hope, and when you are there you may enjoy eternal blessings, which may we all attain to by the grace and love toward man, etc.