Opening
Romans 1:18
Rom. I. 18
God's wrath is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth through unrighteousness.
For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness.
Notice Paul's wisdom in how he shifts his message to more fearful matters after encouraging his readers with gentler truths. After saying that the Gospel causes salvation and life, that it is the power of God producing salvation and righteousness, he mentions what might well frighten those who are careless about it. Since most people generally are not drawn as much by the promise of good things as by the fear of painful things, he appeals to them from both directions. For this reason God not only promised a kingdom but also threatened hell. The Prophets spoke this way to the Jews, always mixing the bad with the good. Paul too varies his message in this way, but not randomly—he puts the good things first and the bad things afterward, to show that the former came from God's guiding purpose but the latter from the wickedness of those who turn away. The prophet uses this same order, saying, "If you are willing and obey me, you shall eat the good of the land, but if you are not willing and do not obey me, the sword shall devour you" (Isaiah 1:19-20). This is how Paul structures his argument here as well. Notice this: Paul means that Christ came to bring forgiveness, righteousness, and life, yet not in just any way, but by the Cross—which is the greatest and most wonderful thing, that He not only gave such gifts but also suffered such things. If you arrogantly reject these gifts, then the penalties will be waiting for you. See how he intensifies his language: "For the wrath of God," he says, "is revealed from heaven." How does this appear? If a believer asks this, we will tell him about Christ's declarations, but if an unbeliever or Greek asks, Paul silences him by what he says next about God's judgment, bringing undeniable proof from the things they themselves do. This is one of Paul's most striking abilities: he shows that those who speak against the truth actually bear witness to the truth's teachings by what they do and say every day. But we'll discuss this later; for now, let's focus on what's before us. "For the wrath of God is revealed from heaven." Even now this often happens through famines, plagues, and wars—people are punished both individually and collectively. What will be new then? The punishment will be greater, universal, and not by the same standards. What happens now is for correction, but what happens then will be for vengeance. Paul showed this when he said, "We are disciplined now, so that we should not be condemned with the world" (1 Corinthians 11:32). Now, many people often think such things come not from God's wrath but from human malice. But then God's punishment will be obvious, when the Judge sits on the fearful tribunal and commands some to be dragged to the furnaces, some to the outer darkness, and some to other relentless and unbearable punishments. Why doesn't Paul speak as plainly as this—that the Son of God is coming with ten thousand angels and will call each person to account—but instead says "the wrath of God is revealed"? His listeners were still beginners, so he first appeals to them through things they already accept. Besides this, he also seems to be addressing the Greeks. This is why he begins with this point, but afterward he introduces the subject of Christ's judgment.
Observe the discretion of Paul, how after encouraging by the gentler things, he turns his discourse to the more fearful. For after saying that the Gospel is the cause of salvation and of life, that it is the power of God, that it genders salvation and righteousness, he mentions what might well make them fear that were heedless of it. For since in general most men are not drawn so much by the promise of what is good as by the fear of what is painful, he draws them on both sides. For this cause too did God not only promise a kingdom, but also threaten hell. And the Prophets spoke thus with the Jews, ever intermingling the evil with the good. For this cause too Paul thus varies his discourse, yet not any how, but he sets first the good things, and after the evil, to show that the former came of the guiding purpose of God, but the latter of the wickedness of the backsliding. And in this way the prophet puts the good first, saying, If you be willing and will obey me, you shall eat the good of the land: but if you be not willing and will not obey me, the sword shall devour you. Isaiah 1:19-20 So here too does Paul conduct his discourse. But observe him; Christ, he means, came to bring forgiveness, righteousness, life, yet not in any way, but by the Cross, which is greatest too and wonderful, that He not only gave such things, but that He also suffered such things. If then ye insolently scorn the gifts, then will the penalties await you. And see how he raises his language, For the wrath of God, he says, is revealed from heaven. Whence does this appear? If it be a believer who says this, we will tell him of the declarations of Christ, but if the unbeliever and the Grecian, him Paul silences, by what he says presently of the judgment of God, bringing an uncontrovertible demonstration from the things which were done by them. And this too is by far the most striking point in him, how he exhibits those who speak against the truth, as themselves bearing witness by the things which they do daily, and say, to the doctrines of the truth. But of this in the sequel: but for the present, let us keep to what is set before us. For the wrath of God is revealed from heaven. And indeed even here this often takes place in famines and pestilences and wars: for each individually and all in common are punished. What will be the new thing then? That the chastisement will be greater, and common to all, and not by the same rules. For now what takes place is for correction; but then for vengeance. And this also St. Paul showed, when he said, We are chastened now, that we should not be condemned with the world. 1 Corinthians 11:32 And now indeed to many such things usually seem to come not of the wrath from above, but of the malice of man. But then the punishment from God shall be manifest, when the Judge, sitting upon the fearful tribunal, shall command some to be dragged to the furnaces, and some to the outer darkness, and some to other inexorable and intolerable punishments. And why is it that he does not speak as plainly as this, the Son of God is coming with ten thousand angels, and will call each man to account, but says, that the wrath of God is revealed? His hearers were as yet novices, and therefore he draws them first by things quite allowed by them. And besides what is here mentioned, he also seems to me to be aiming against the Greeks. And this is why he makes his beginning from this, but afterwards he introduces the subject of Christ's judgment.
Against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. Here he shows that the ways of ungodliness are many, but the way of truth is one. For error is varied, multiform, and compound, but truth is one. After speaking about doctrines, he speaks about life, mentioning the unrighteousness of men. For there are various kinds of unrighteousness as well. One kind involves money matters, when someone deals unjustly with his neighbor in these things. Another involves women, when a man leaves his own wife and violates another's marriage. For St. Paul also calls this defrauding, saying: "That no man go beyond or defraud his brother in the matter" (1 Thessalonians 4:6). Others injure not the wife or property but the reputation of their neighbor, and this too is unrighteousness. For a good name is better than great riches (Proverbs 22:1). But some say that Paul is also speaking here about doctrines. Still, there is nothing to prevent it from having been said about both. But what it means to hold the truth in unrighteousness, learn from what follows.
Against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. Here he shows that the ways of ungodliness are many, and that of truth, one. For error is a thing various and multiform and compound, but the truth is one. And after speaking of doctrines he speaks of life, mentioning the unrighteousness of men. For there be various kinds of unrighteousness also. One is in money affairs, as when any one deals unrighteously by his neighbor in these; and another in regard to women, when a man leaves his own wife, and breaks in upon the marriage of another. For St. Paul calls this also defrauding, saying thus, That no man go beyond or defraud his brother in the matter. 1 Thessalonians 4:6 Others again injure not the wife or property, but the reputation of their neighbor, and this too is unrighteousness. For a good name is better than great riches. Proverbs 22:1 But some say that this also is said of Paul about doctrines. Still there is nothing to prevent its having been said of both. But what it is to hold the truth in unrighteousness, learn from the sequel.
Because what may be known of God is clearly revealed within them, for God has made it plain to them.
Ver. 19. Because that which may be known of God is manifest in them, for God has showed it unto them.
But they invested this glory in sticks and stones. Consider someone entrusted with the king's possessions and ordered to spend them for the king's glory—if he wastes them on robbers, prostitutes, and sorcerers, making these people splendid from the king's resources, he is punished as having done the greatest wrong to the kingdom. In the same way, those who received the knowledge of God and of His glory and then invested it in idols held the truth in unrighteousness and, at least as far as they were able, dealt unrighteously with that knowledge by not using it on fitting objects. Now, has what I have said become clear to you, or must I make it still clearer? Perhaps it is necessary to say somewhat more. What then is being said here? God placed the knowledge of Himself in people from the beginning. But they invested this knowledge in sticks and stones, and thus dealt unrighteously with the truth, at least as far as they were able. For the truth remains unchanged, having its own immutable glory. And from where is it plain that He placed this knowledge in them, O Paul? Because, he says, that which may be known of Him is manifest in them. This, however, is an assertion, not a proof. But prove it, and show me that the knowledge of God was plain to them and that they willingly turned aside. From where was it plain then? Did He send them a voice from above? By no means. But He did what was able to draw them to Him more than a voice—by placing the Creation before them, so that both wise and unlearned, Scythian and barbarian alike, having learned through sight the beauty of the things which were seen, might ascend to God. Therefore he says,
But this glory they invested stocks and stones with. As then he which is entrusted with the goods of the king, and is ordered to spend them upon the king's glory, if he waste these upon robbers, and harlots, and witches, and make these splendid out of the king's stores, he is punished as having done the kingdom the greatest wrong. Thus they also who after having received the knowledge of God and of His glory, invested idols therewith, held the truth in unrighteousness, and, at least as far as was in their power, dealt unrighteously by the knowledge, by not using it upon fitting objects. Now, has what was said become clear to you, or must one make it still clearer? Perhaps it were needful to say somewhat more. What then is it which is here said? The knowledge of Himself God placed in men from the beginning. But this knowledge they invested stocks and stones with, and so dealt unrighteously to the truth, as far at least as they might. For it abides unchanged, having its own glory immutable. And whence is it plain that He placed in them this knowledge, O Paul? Because, says he, that which may be known of Him is manifest in them. This, however, is an assertion, not a proof. But do thou make it good, and show me that the knowledge of God was plain to them, and that they willingly turned aside. Whence was it plain then? Did He send them a voice from above? By no means. But what was able to draw them to Him more than a voice, that He did, by putting before them the Creation, so that both wise, and unlearned, and Scythian, and barbarian, having through sight learned the beauty of the things which were seen, might mount up to God. Wherefore he says,
For the invisible things of Him from the Creation of the world are clearly seen, being understood by the things which are made.
Ver. 20. For the invisible things of Him from the Creation of the world are clearly seen, being understood by the things which are made.
The prophet also said this: "The heavens declare the glory of God." For what will the Greeks (that is, the pagans) say on that day? That they were ignorant of God? Did you not hear the heaven sending forth a voice through what you saw, while the well-ordered harmony of all things spoke out more clearly than a trumpet? Did you not see the hours of night and day continuing unmoved constantly, the orderly pattern of winter, spring, and the other seasons remaining both sure and unmoved, the reasonableness of the sea amid all its turbulence and waves? All things remaining in order and through their beauty and their greatness preaching aloud about the Creator? For all these things and more than these Paul sums up when he says, "The invisible things of Him from the creation of the world are clearly seen, being understood by the things which are made, even His eternal Power and Godhead; so that they are without excuse." And yet God did not make these things for this purpose, even if this resulted from it. For He did not set before them so great a system of teaching in order to deprive them of all excuse, but so that they might come to know Him. But by not having recognized Him they deprived themselves of every excuse. And then, to show how they are deprived of excuse, he says,
Which also the prophet said, The heavens declare the glory of God. Psalm 19:1 For what will the Greeks (i.e. Heathen) say in that day? That we were ignorant of You? Did ye then not hear the heaven sending forth a voice by the sight, while the well-ordered harmony of all things spoke out more clearly than a trumpet? Did ye not see the hours of night and day abiding unmoved continually, the goodly order of winter, spring, and the other seasons remaining both sure and unmoved, the tractableness ( εὐγνωμοσύνην) of the sea amid all its turbulence and waves? All things abiding in order and by their beauty and their grandeur, preaching aloud of the Creator? For all these things and more than these does Paul sum up in saying, The invisible things of Him from the creation of the world are clearly seen, being understood by the things which are made, even His eternal Power and Godhead; so that they are without excuse. And yet it is not for this God has made these things, even if this came of it. For it was not to bereave them of all excuse, that He set before them so great a system of teaching, but that they might come to know Him. But by not having recognized Him they deprived themselves of every excuse, and then to show how they are bereaved of excuse, he says,
Because when they knew God, they did not glorify Him as God.
Ver. 21. Because that, when they knew God, they glorified Him not as God.
This is the greatest accusation against them. The second accusation is that they also worshipped idols, as Jeremiah said when accusing them: "This people has committed two evils: they have forsaken me, the fountain of living water, and have dug for themselves broken cisterns." Then, as evidence that they had known God but did not use their knowledge for the right purpose, he points to this very fact: that they knew gods. This is why he adds, "because that, when they knew God, they glorified Him not as God." He identifies the reason they fell into such foolishness. What is it? They trusted everything to their own reasoning. He doesn't state it quite that way, but uses much sharper language: "but became vain in their reasonings, and their foolish heart was darkened." Just as on a moonless night, if someone tries to travel an unfamiliar road or sail over an unfamiliar sea, they will not only fail to reach their destination quickly but will soon be lost—so it was with them. They tried to walk the road leading to Heaven but destroyed their own light. In its place, they trusted themselves to the darkness of their own reasoning, seeking in bodies for Him who is incorporeal, and in shapes for Him who has no shape, and so they suffered a terrible shipwreck. Besides what has already been said, he also names another cause of their error when he says,
This is the one greatest charge; and the second after it is their also worshipping idols, as Jeremy too in accusing them said, This people has committed two evils: they have forsaken me the fountain of living water, and have dug for themselves broken cisterns. Jeremiah 2:13 And then as a sign of their having known God, and not used their knowledge upon a fit object, he adduces this very thing, that they knew gods. Wherefore he adds, because that, when they knew God, they glorified Him not as God. And he names the cause through which they fell into such senselessness. What then is it? They trusted everything to their reasonings. Still he does not word it so, but in a much sharper language, but became vain in their reasonings, and their foolish heart was darkened. For as in a night without a moon, if any one attempt to go by a strange road, or to sail over a strange sea, so far will he be from soon reaching his destination, that he will speedily be lost. Thus they, attempting to go the way leading to Heaven, and having destroyed the light from their own selves, and, in lieu of it, trusted themselves to the darkness of their own reasoning, and seeking in bodies for Him who is incorporeal, and in shapes for Him who has no shape, underwent a most rueful shipwreck. But beside what has been said, he names also another cause of their error, when he says,
Verse 22. Claiming to be wise, they became fools.
Ver. 22. Professing themselves to be wise, they became fools.
Since they had such a high opinion of themselves and refused to follow the path God had commanded them, they were plunged into senseless reasoning (1 manuscript reads dianoia). Then, to show and sketch out what a disastrous flood this was and how completely without excuse they were, he continues by saying,
For having some great conceit of themselves, and not enduring to go the way which God had commanded them, they were plunged into the reasonings of senselessness (1 manuscript διανοίας). And then to show and give in outline, what a rueful surge it was, and how destitute of excuse, he goes on to say,
They changed the glory of the incorruptible God into an image made to resemble corruptible man, and birds, and four-footed animals, and creeping things.
Ver. 23. And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.
The first charge is that they did not find God. The second was that they failed even though they had great and clear means to do so. The third was that they claimed to be wise. The fourth was that they not only failed to find that Reverend Being, but actually degraded Him to the level of devils, stones, and wooden idols. Now Paul also takes down their pride in the Epistle to the Corinthians, but not in the same way as he does here. There he strikes them down by means of the Cross, saying, "The foolishness of God is wiser than men." But here, without any comparison, he holds up their wisdom by itself to ridicule, showing it to be foolishness and mere empty boasting. Then, so you may learn that when they had knowledge of God they gave it up treacherously, he says they "changed" it. Now someone who changes something must have something to change. For they wanted to discover more and refused to stay within the limits set for them, and so they were expelled even from what they had. They were always lusting after new ideas, for such is everything Greek. This is why they stood against one another: Aristotle rose up against Plato, the Stoics raged against him, and one became hostile to one, another to another. So one should not so much marvel at them for their wisdom as turn away from them with indignation and hate them, because through this very thing they became fools. For if they had not trusted in their reasonings, syllogisms, and sophistries, they would not have suffered what they suffered. Then, to strengthen the accusation against them, he holds up the whole of their idolatry to ridicule. For in the first place, the very act of changing would be highly worthy of scorn. But to change it into such things is beyond all excuse. What then did they change it to, and what was it that they invested with His Glory? They ought to have had some conceptions about Him, such as that He is God, that He is Lord of all, that He made them out of nothing, that He exercises Providence, that He cares for them. For these things are the Glory of God. To whom then did they ascribe it? Not even to men, but to an image made to look like corruptible man. Nor did they stop there, but descended even to the brute animals, or rather to the images of these. Consider, I ask you, the wisdom of Paul, how he has taken the two extremes: God the Highest, and creeping things the lowest—or rather, not even the creeping things themselves, but the images of these—so that he might clearly show their obvious madness. For the knowledge they ought to have had concerning Him Who is incomparably more excellent than all, with that they invested what is incomparably more worthless than all. But what does this have to do with the philosophers, someone may ask? What I have said applies most of all to them. For they have as their teachers the Egyptians who were the inventors of these things. And Plato, who is thought more reverend than the rest of them, boasts of these teachers. And his own teacher is stupidly in awe of these idols, for he is the one who commands them to sacrifice the cock to Asclepius, where the images of these beasts and creeping things are. And one may see Apollo and Bacchus worshipped alongside these creeping things. And some of the philosophers even lifted up to heaven bulls, scorpions, dragons, and all the rest of that vanity. For in every way the devil zealously strove to bring men down before the images of creeping things, and to rank beneath the most senseless of all things the very one whom God willed to lift up above the heavens. And it is not only from this, but also from other grounds, that you will see their chief man fall under the remarks now made. For having made a collection of the poets and having said that we should believe them on matters relating to God as having accurate knowledge, he has nothing else to bring forward but the linked chain of these absurdities, and then says that this utterly ridiculous nonsense is to be held as true.
The first charge is, that they did not find God; the second was, that it was while they had great and clear (Sav. marg. wise) means to do it; the third, that withal they said they were wise; the fourth, that they not only did not find that Reverend Being, but even lowered Him to devils and to stones and stocks. Now he takes down their haughtiness also in the Epistle to the Corinthians, but not in the same way there as here. For there it is from the Cross he gives them the blow, saying, The foolishness of God is wiser than men. 1 Corinthians 1:25 But here, without any comparison, he holds their wisdom by itself up to ridicule, showing it to be folly and a mere display of vain boasting. Then, that you may learn that when they had the knowledge of God they gave it up thus treacherously, they changed, he says. Now he that changes, has something to change. For they wished to find out more, and not bear with the limits given them, and so they were banished from these also. For they were lusters after new devices, for such is all that is Grecian. And this is why they stood against one another and Aristotle rose up against Plato, and the Stoics blustered ( ἐ φρυάξαντο 6 manuscripts fenced themselves, ἐ φράξαντο: which Field inclines to prefer) against him, and one has become hostile to one, another to another. So that one should not so much marvel at them for their wisdom, as turn away from them indignant and hate them, because through this very thing they have become fools. For had they not trusted what they have to reasonings, and syllogisms, and sophistries, they would not have suffered what they did suffer. Then, to strengthen the accusation against them he holds the whole of their idolatry up to ridicule. For in the first place the changing even were a very fit subject of scorn. But to change to such things too, is beyond all excuse. For what then did they change it, and what was it which they invested with His Glory? Some conceptions they ought to have had about Him, as, for instance, that He is God, that He is Lord of all, that He made them, which were not, that He exercises a Providence, that He cares for them. For these things are the Glory of God. To whom then did they ascribe it? Not even to men, but to an image made like to corruptible man. Neither did they stop here, but even dropped down to the brutes, or rather to the images of these. But consider, I pray, the wisdom of Paul, how he has taken the two extremes, God the Highest, and creeping things the lowest: or rather, not the creeping things, but the images of these; that he might clearly show their evident madness. For what knowledge they ought to have had concerning Him Who is incomparably more excellent than all, with that they invested what was incomparably more worthless than all. But what has this to do with the philosophers? A man may say. To these belongs most of all what I have said to do with them. For they have the Egyptians who were the inventors of these things to their masters. And Plato, who is thought more reverend than the rest of them, glories in these masters. (Plat. Tim. 21. B. etc.) And his master is in a stupid awe of these idols, for he it is that bids them sacrifice the cock to Æsculapius (his last words, Phædo), where (i.e. in his temple. So Field from manuscripts.) are the images of these beasts, and creeping things. And one may see Apollo and Bacchus worshipped along with these creeping things. And some of the philosophers even lifted up to Heaven bulls, and scorpions, and dragons, and all the rest of that vanity. For in all parts did the devil zealously strive to bring men down before the images of creeping things, and to range beneath the most senseless of all things, him whom God has willed to lift up above the heavens. And it is not from this only, but also from other grounds, that you will see their chief man to come under the remarks now made. For having made a collection of the poets, and having said that we should believe them upon matters relating to God, as having accurate knowledge, he has nothing else to bring forward but the linked sweetness of these absurdities, and then says, that this utterly ludicrous trifling is to be held for true.
Ver. 24. Wherefore also God gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves.
Ver. 24. Wherefore also God gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves.
Hence he shows that ungodliness was the cause even of the perversion of the laws. "He gave them up" means He let them alone. For just as a commander of an army, when the battle presses hard upon him and he retreats and goes away, gives up his soldiers to the enemies—not by thrusting them over himself, but by withdrawing his own assistance—so too God left those who were not willing to receive what comes from Him and were the first to leap away from Him, though He Himself had completely fulfilled His own part. But consider this: He set before them the world as a pattern of teaching; He gave them reason and an understanding capable of perceiving what was necessary. The people of that day did not use any of these things for salvation, but perverted to the opposite what they had received. What was to be done then? To drag them by compulsion and force? But this would not make them virtuous. It remained then for Him to leave them alone, and this He did too, so that in this way, if by no other means, having come to know by experience the things they lusted after, they might flee from what was so shameful. For if a king's son, dishonoring his father, should choose to be with robbers and murderers and those who break open tombs, and prefer their doings to his father's house, the father leaves him so that by actual trial he may learn the extravagance of his own madness. But why does he mention no other sin, such as murder or covetousness or other such things, but only sexual immorality? He seems to me to be hinting at his audience at the time and those who were to receive the Epistle. "To uncleanness, to dishonor their own bodies between themselves."
Hence he shows, that even of the perversion of the laws it was ungodliness which was the cause, but He gave them up, here is, let them alone. For as he that has the command in an army, if upon the battle lying heavy upon him he retreat and go away, gives up his soldiers to the enemies not by thrusting them himself, but by stripping them of his own assistance; thus too did God leave those that were not minded to receive what comes from Him, but were the first to bound off from Him, though Himself having wholly fulfilled His own part. But consider; He set before them, for a form of doctrine, the world; He gave them reason, and an understanding capable of perceiving what was needful. None of these things did the men of that day use unto salvation, but they perverted to the opposite what they had received. What was to be done then? To drag them by compulsion and force? But this were not to make them virtuous. It remained then, after that, for Him to leave them alone, and this He did too, that in this way, if by no other, having by trial come to know the things they lusted after, they might flee from what was so shameful (3 manuscripts add εἰκότως, and with reason). For if any that was a king's son, dishonoring his father, should choose to be with robbers and murderers, and them that break up tombs, and prefer their doings to his father's house; the father leaves him, say, so that by actual trial, he may learn the extravagance of his own madness. But how comes he to mention no other sin, as murder, for instance, or covetousness, or other such besides, but only unchasteness? He seems to me to hint at his audience at the time, and those who were to receive the Epistle. To uncleanness, to dishonor their own bodies between themselves.
Notice the emphasis here, as it is extremely severe. For they did not need any others to do violent harm to them—rather, the very treatment their enemies would have shown them, this they did to themselves. And then, taking up the accusation again, he says,
Note the emphasis here, as it is most severe. For they stood not in need of any others, it means, to do insolent violence to them, but the very treatment the enemies would have shown them, this they did to themselves. And then, taking up the charge again, he says,
Verse 25: They exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator.
Ver. 25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator.
Things that were utterly disgraceful he lists specifically, but what seemed more serious than the rest he describes in general terms. Through all of this he demonstrates that serving the creature is characteristic of the Greeks. Notice how forcefully he makes his point: he does not simply say they served the creature, but "more than the Creator." In this way he intensifies the accusation everywhere and, through the comparison, removes from them any basis for excusing themselves. "Who is blessed forever. Amen." By this he means that God was not harmed in any way, for He Himself remains blessed forever. Here he shows that God did not abandon them in self-defense, since He suffered no injury Himself. For even if these people treated Him insolently, He was not actually insulted, nor was any damage done to the condition of His glory. Rather, He remains continually blessed. For if it often happens that a man through philosophy would not feel the insults offered to him, how much less would God—the imperishable and unalterable nature, the unchangeable and immovable glory—be affected?
Things which were matter for utter scorn, he puts down specially, but what seemed of a graver cast than the rest, in general terms; and by all he shows, that serving the creature is Grecian. And see how strong he makes his assertion, for he does not say, barely, they served the creature, but more than the Creator: thus everywhere giving fresh force to the charge, and, by the comparison, taking from them all ground of mitigation. Who is blessed forever. Amen. But by this, he means, He was not any whit injured. For Himself abides blessed forever. Here he shows, that it was not in self-defense that He left them alone, inasmuch as He suffered nothing Himself. For even if these treated Him insolently, yet He was not insolently treated, neither was any scathe done to the bearings of His glory, but He abides continually blessed. For if it often happen, that man through philosophy would not feel the insults men offered him, much less would God, the imperishable and unalterable Nature, the unchangeable and immovable Glory.
In this respect, people are made like God when they do not feel what is inflicted on them by those who would harm them, and are not insulted by those who insult them, nor beaten by those who beat them, nor shamed by those who shame them. But someone may say, how can this possibly happen? It is possible, yes, most certainly possible, when you are not upset by what is done. Someone may say, but how is it possible not to be upset? I would rather ask, how is it possible to be upset? Tell me, if your small child were to insult you, would you count the insult as an insult? Would you be upset? Surely not. And if you were to be upset, wouldn't you be ridiculous? Let us have this same attitude toward our neighbors, and then we will feel no displeasure. Those who insult us are more senseless than children. We should not even seek to be free from insults, but rather bear them when they come. For this is the only secure honor. Why? Because this is something you control, but that other thing another person controls. Do you not see how adamant reflects back the blows it receives? But someone will say that nature gives it this property. Yet you too have it in your power to become by free choice what that stone is by nature. How? Do you not know that the children in the furnace were not burned? And that Daniel in the den suffered no harm? This can happen even now. Lions stand by us too—anger and lust—with fearful teeth tearing apart whoever falls among them. Become like that Daniel, and do not let these passions fasten their fangs into your soul. But someone will say this was entirely a matter of grace. Yes, but acts of free will led the way to it. So if we are willing to train ourselves to have a similar character, even now the grace is at hand. And even though the wild beasts are hungry, they will not touch your sides. For if they were restrained at the sight of a servant's body, when they see the members of Christ (which is what we believers are), how could they do anything but remain still? Yet if they are not still, it is because of the fault of those thrown among them. For indeed many feed these lions lavishly by keeping prostitutes, breaking marriages, and taking vengeance on enemies. And so before they even reach the bottom of the den they are torn to pieces. But this did not happen with Daniel, nor would it happen with us if we were of the same mind. Rather, something greater would happen than what happened then. For the lions did not hurt him, and if we are sober-minded, those who hurt us will even profit us. This is how Paul grew bright through those who opposed and plotted against him, how Job grew bright through many scourges, how Jeremiah grew bright through the muddy pit, how Noah grew bright through the flood, how Abel grew bright through the treachery, how Moses grew bright through the bloodthirsty Jews, and how Elisha and each of the great figures of old came to wear their bright crowns—not through ease and comfort, but through tribulations and trials. Therefore Christ, knowing this to be the foundation of a good reputation, said to His disciples, "In the world you will have tribulation, but be of good cheer, I have overcome the world." But someone will say, have not many been turned away by these terrors? Yes, but that was not because of the nature of temptation, but because of their own carelessness. But may He who with the temptation also makes a way of escape so that you may be able to bear it stand by all of us and reach forth His hand, so that being gloriously proclaimed victorious we may attain to the everlasting crowns, through the grace and love toward humanity of our Lord Jesus Christ, through Whom, and with Whom, to the Father be glory, with the Holy Spirit, for ever and ever. Amen.
For men are in this respect made like God, when they do not feel what is inflicted by them who would do them despite, and are neither insulted of others who insult them, nor beaten of them when beating them, nor made scorn of when they make scorn of them. And how in the nature of things can this be? It may be said. It is so, yea most certainly it is possible, when you are not vexed at what is done. And how, it may be said, is it possible not to be vexed? Nay rather, how is it possible to be vexed? Tell me now, if your little child were to insult you, would you then reckon the insult an insult? What, but would you be vexed? Surely not. But and if you were to be vexed, would you not then be ridiculous? Thus too let us then get to feel disposed towards our neighbors, and then we shall have no sense of displeasure. For they that insult us are more senseless than children. Neither let us even seek to be free from insults, but when we are insulted to bear them. For this is the only secure honor. But why so? Because this you are master of, but that, another person. Do you not see the adamant reverberating the blows it receives? But nature, you will say, gives it this property. Yet you too have it in your power to become by free choice such, as that happens to be by nature. How? Do you not know that the children in the furnace were not burned? And that Daniel in the den suffered no harm? This may even now come to pass. There stand by us too lions, anger and lust, with fearful teeth tearing asunder him that falls among them. ( Plato Rep. viii.) Become then like that ( ἔ κεινον 3 manuscripts) Daniel, and let not these affections fasten their fangs into your soul. But that, you will say, was wholly of grace. Yes; because the acts of free-will led the way thereto. So that if we be willing to train ourselves to a like character, even now the grace is at hand. And even though the brutes be an hungered, yet will they not touch your sides. For if at the sight of a servant's body they were abashed, when they have seen the members of Christ, (and this is what we believers are,) how shall they do else than be still? Yet if they be not still, it is owing to the fault of those cast among them. For indeed many spend largely upon these lions, by keeping harlots, breaking through marriages, taking vengeance upon enemies. And so before ever they come to the bottom of the den they get torn in pieces. Daniel 6:24 But with Daniel this did not so happen, neither yet would it with us, if we were so minded, but even a greater thing would take place than what then happened. For the lions hurt not him; and if we be sober-minded, then will they that hurt us even profit us. Thus then did Paul grow bright out of those that thwarted him and plotted against him, thus Job out of the many scourges, thus Jeremy out of the miry pit, thus Noah out of the flood, thus Abel out of the treachery, thus Moses out of the bloodthirsty Jews, thus, Elisha, thus each of the worthies of old, not out of relaxedness and softness, but out of tribulations and trials, came to be attired with their bright crowns. Wherefore also Christ, inasmuch as He knew this to be the groundwork of a good report, said to His disciples, In the world you shall have tribulation, but be of good cheer, I have overcome the world. John 16:33 What then, they will say, Have not many been turned to flight by these terrors? Yes, but that was not of the nature of temptation, but of their own remissness. But He that with the temptation makes also an escape, so that you may be able to bear it 1 Corinthians 10:13, may He stand by all of us, and reach forth His hand, that being gloriously proclaimed victorious we may attain to the everlasting crowns, through the grace and love towards man (5 manuscripts add the rest and so Field passim) of our Lord Jesus Christ, through Whom, and with Whom, to the Father be glory, with the Holy Ghost, for ever and ever. Amen.