Homilies on the Epistle to the Romans — Homily 7 — Romans 3:9-18

Romans 3:9-18

Rom. III. 9-18

What advantage do we have over them? We have shown that both Jews and Gentiles are all under sin. As Scripture says, There is no one righteous, not even one. There is no one who understands, no one who seeks God. All have turned away, they have all become worthless. There is no one who does good, not even one. Their throat is an open grave; they use their tongues to deceive; the poison of vipers is under their lips. Their mouth is full of cursing and bitterness. Their feet are quick to shed blood. Destruction and misery mark their ways, and they do not know the way of peace. There is no fear of God before their eyes.

What then have we more than they? For we have proved both Jews and Gentiles, that they are all under sin. As it is written, There is none righteous, no, not one: there is none that understands, there is none that seeks after God. They are all gone out of the way, they are together become unprofitable; there is none that does good, no not one. Their throat is an open sepulchre; with their tongues have they used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes.

He had accused the Gentiles, and he had accused the Jews. The next step was to discuss the righteousness that comes through faith. For if the law of nature was not sufficient, and the written Law provided no advantage—but instead both weighed down those who did not use them correctly and made clear that they deserved greater punishment—then after this, salvation through grace became necessary. Speak about it then, Paul, and present it clearly. But he does not yet dare to do so, being mindful of how fiercely the Jews would react. So he returns again to his accusation against them. First he brings in David as accuser, speaking at length about the same things that Isaiah mentioned briefly, thus providing a strong restraint for them so that they would not recoil. This way, none of his hearers, while the matters of faith were being laid out before them, would afterward run away, since they were already firmly held in place by the accusations of the prophets. For the prophet identifies three extreme points: he says that all of them together did evil, that they did not do good mixed in with evil, but that they pursued wickedness alone, and pursued it with complete intensity. And next, so they could not say, "What of it, if these things were said to others?" he continues:

He had accused the Gentiles, he had accused the Jews; it came next in order to mention the righteousness which is by faith. For if the law of nature availed not, and the written Law was of no advantage, but both weighed down those that used them not aright, and made it plain that they were worthy of greater punishment, then after this the salvation which is by grace was necessary. Speak then of it, O Paul, and display it. But as yet he does not venture, as having an eye to the violence of the Jews, and so turns afresh to his accusation of them; and first he brings in as accuser, David speaking of the same things at length, which Isaiah mentioned all in short compass, so furnishing a strong curb for them, so that they might not bound off, nor any of his hearers, while the matters of faith were laid open to them, might after this start away; being beforehand safely held down by the accusations of the prophets. For there are three excesses which the prophet lays down; he says that all of them together did evil, and that they did not do good indifferently with evil, but that they followed after wickedness alone, and followed it also with all earnestness. And next that they should not say, What then, if these things were said to others? he goes on:

We know that whatever the Law says, it says to those who are under the Law.

Ver. 19. Now we know that whatever things the Law says, it says to them who are under the Law.

This is why, after Isaiah (who clearly aimed his words at them), Paul brought in David—to show that these passages also belong to the same subject. For what need would there be for a prophet sent to correct you to accuse other people? The Law, after all, was not given to anyone else but you. And why did he not say, "we know that whatever things the prophet says," but instead "whatever things the Law says"? It is because Paul often calls the whole Old Testament the Law. In another place he says, "Do you not hear the Law, that Abraham had two sons?" And here he calls the Psalm the Law when he says, "We know that whatever things the Law says, it says to them who are under the Law." Next he shows that he did not say these things merely to accuse them, but to pave the way again for faith. So close is the relationship of the Old Testament with the New, since even the accusations and reproofs were entirely aimed at this purpose: that the door of faith might open brightly to those who hear it. For since the chief harm to the Jews was that they were so conceited about themselves (which he mentioned as he went on, saying that "being ignorant of the righteousness of God, and going about to establish their own righteousness, they submitted not themselves to the righteousness of God"), the Law and the Prophet went ahead and cast down their proud thoughts and humbled their conceit. In this way, being brought to consider their own sins, having poured out all their unreasonableness, and seeing themselves in danger of utter destruction, they might earnestly run to Him who offered them the remission of their sins and accept grace through faith. This is what Saint Paul hints at even here when he says,

This then is why, next to Isaiah, who confessedly aimed at them, he brought in David; that he might show that these things also belonged to the same subject. For what need was there, he means, that a prophet who was sent for your correction should accuse other people. For neither was the Law given to any else than you. And for what reason did he not say, we know that whatever things the prophet says, but whatever things the Law says? It is because Paul uses to call the whole Old Testament the Law. And in another place he says, Do ye not hear the Law, that Abraham had two sons? Galatians 4:21-22 And here he calls the Psalm the Law when he says, We know that whatever things the Law says, it says to them who are under the Law. Next he shows that neither are these things he said merely for accusation's sake, but that he may again be paving the way for faith. So close is the relationship of the Old Testament with the New, since even the accusations and reproofs were entirely with a view to this, that the door of faith might open brightly upon them that hear it. For since it was the principal bane of the Jews that they were so conceited with themselves (which thing he mentioned as he went on, how that being ignorant of the righteousness of God, and going about to establish their own righteousness, they submitted not themselves to the righteousness of God) Romans 10:3, the Law and the Prophet by being beforehand with them cast down their high thoughts, and laid low their conceit, that being brought to a consideration of their own sins, and having emptied out the whole of their unreasonableness, and seen themselves in danger of the last extremity, they might with much earnestness run unto Him Who offered them the remission of their sins, and accept grace through faith. And this it is then which St. Paul hints even here, when he says,

Now we know that whatever things the Law says, it says to those who are under the Law, so that every mouth may be stopped and all the world may become guilty before God.

Now we know that whatever things the Law says, it says to them who are under the Law, that every mouth may be stopped, and all the world may become guilty before God.

Here Paul shows them as lacking the confidence that comes from good works, and only putting on a show with words and acting shamelessly. This is why he uses such a direct expression, saying "that every mouth may be stopped," pointing out the shameless and almost uncontrollable arrogance of their speech, and showing that their tongue was now restrained in the strictest sense. For it had rushed along like an unstoppable flood, but the prophet stopped it. And when Paul says "that every mouth may be stopped," what he means is not that the reason they sinned was so that their mouth might be stopped, but that the reason they were rebuked was so they would not commit this very sin in ignorance. "And all the world may become guilty before God." He does not say the Jew, but all of mankind. For the phrase "that every mouth may be stopped" is the language of someone hinting at them, though he has not stated it clearly, so as to keep the language from being too harsh. But the words "that all the world may become guilty before God" are spoken of both Jews and Greeks at once. Now this is no small thing for bringing down their arrogance. Since even here they have no advantage over the Gentiles, but are alike given over as far as salvation is concerned. For a person would properly be called guilty who cannot help himself to any excuse but needs the assistance of another—and such was the condition of all of us, in that we had lost the things pertaining to salvation.

Here then he exhibits them as destitute of the boldness of speech which comes of works, and only using a parade of words and behaving in a barefaced way. And this is why he uses so literal an expression, saying, that every mouth may be stopped, so pointing out the barefaced and almost uncontrollable pomposity of their language, and that their tongue was now curbed in the strictest sense. For as an unsupportable torrent, so had it been borne along. But the prophet stopped it. And when Paul says, that every mouth may be stopped, what he means is, not that the reason of their sinning was that their mouth might be stopped, but that the reason of their being reproved was that they might not commit this very sin in ignorance. And all the world may become guilty before God. He does not say the Jew, but the whole of mankind. For the phrase, that every mouth may be stopped, is the language of a person hinting at them, although he has not stated it clearly, so as to prevent the language being too harsh. But the words that all the world may become guilty before God, are spoken at once both of Jews and of Greeks. Now this is no slight thing with a view to take down their unreasonableness. Since even here they have no advantage over the Gentiles, but are alike given up as far as salvation is concerned. For he would be in strict propriety called a guilty person, who cannot help himself to any excuse, but needs the assistance of another: and such was the plight of all of us, in that we had lost the things pertaining to salvation.

By the Law comes the knowledge of sin.

Ver. 20. For by the Law is the knowledge of sin.

He returns to the Law again, though with restraint (for what he says is not an accusation of the Law itself, but of the Jews' carelessness). Nevertheless, he has been forceful here because he was about to introduce his teaching about faith, and he wanted to show the Law's complete weakness. For if you boast in the Law, he means, it brings you even greater shame: it publicly displays your sins before you. But he does not express it in such harsh terms; instead, he again uses gentler language: "For by the Law is the knowledge of sin." And so the punishment is greater, but this is because of the Jew. For the Law accomplished the revealing of sin to you, but it was your responsibility then to flee from it. Since you have not fled, you have brought the punishment more severely upon yourself, and the good work of the Law has become for you a source of greater condemnation. Now then, having increased their fear, he next introduces the things of grace, since he has brought them to a strong desire for the forgiveness of their sins, and says,

He springs upon the Law again, with forbearance however (for what he says is not an accusation of it, but of the listlessness of the Jews). Yet nevertheless he has been earnest here with a view (as he was going to introduce his discourse about faith) to show its utter feebleness. For if you boast in the Law, he means, it puts you to the greater shame: it solemnly parades forth your sins before you. Only he does not word it in this harsh way, but again in a subdued tone; For by the Law is the knowledge of sin. And so the punishment is greater, but that because of the Jew. For the Law accomplished the disclosure of sin to you, but it was your duty then to flee it. Since then you have not fled you have pulled the punishment more sorely on yourself, and the good deed of the Law has been made to you a supply of greater vengeance. Now then having added to their fear, he next brings in the things of grace, as having brought them to a strong desire of the remission of their sins, and says,

Now God's righteousness apart from the Law has been revealed.

Ver. 21. But now the righteousness of God without the Law is manifested.

Here he states something profound that required strong proof. For if those who lived under the Law not only failed to escape punishment but were actually weighed down more heavily by it, how is it possible without the Law not only to escape vengeance but even to be justified? For he has set down two important points here: being justified, and obtaining these blessings without the Law. This is why he does not simply say righteousness, but the righteousness of God—through the dignity of the Person demonstrating the greater extent of the grace and the possibility of the promise. For all things are possible to Him. And he does not say "was given," but "is manifested," thereby removing the accusation that this is something new. For what is manifested is something that already existed but was hidden. And it is not only this, but what follows shows that this is not a recent thing. For after saying "is manifested," he continues:

Here he utters a great thing, and such as needed much proof. For if they that lived in the Law not only did not escape punishment, but were even the more weighed down thereby, how without the Law is it possible not only to escape vengeance, but even to be justified? For he has here set down two high points, the being justified, and the obtaining these blessings, without the Law. And this is why he does not say righteousness simply, but the righteousness of God, so by the worthiness of the Person displaying the greater degree of the grace, and the possibility of the promise. For to Him all things are possible. And he does not say, was given, but is manifested, so cutting away the accusation of novelty. For that which is manifested, is so as being old, but concealed. And it is not this only, but the sequel that shows that this is no recent thing. For after saying, is manifested, he proceeds:

Being witnessed by the Law and the Prophets.

Being witnessed by the Law and the Prophets.

Do not be troubled, he means, just because it has only now been given. Do not be frightened as if it were something new and strange. Long ago both the Law and the Prophets foretold it. He has already pointed out some passages in the course of this argument, and he will point out more shortly. Earlier he brought in Habakkuk as saying, "the just shall live by faith" (Romans 1:17), and later he will bring in Abraham and David, who also speak to us about these things. Now the regard they had for these persons was great, for one was a patriarch and a prophet, and the other a king and a prophet. Furthermore, the promises about these things had come to both of them. This is why Matthew at the very beginning of his Gospel mentions both of these first, and then brings forward the other forefathers in order. After saying "the Book of the Generation of Jesus Christ" (Matthew 1:1), he does not wait to name Isaac and Jacob after Abraham, but mentions David along with (or after, according to five manuscripts) Abraham. And what is truly wonderful is that he has even placed David before Abraham, speaking in this way: "the Son of David, the Son of Abraham," and then begins the list of Isaac and Jacob and all the rest in order. This is why the Apostle here keeps presenting them in turns, and speaks of the righteousness of God being witnessed by the Law and the Prophets. Then, lest anyone should say, "How are we to be saved without contributing anything at all to the goal?" he shows that we also offer no small thing toward this—namely, our faith. Therefore, after saying "the righteousness of God," he immediately adds, "by faith unto all and upon all that believe."

Do not be troubled, he means, because it has but now been given, nor be affrighted as though at a thing new and strange. For of old both the Law and the Prophets foretold it. And some passages he has pointed out in the course of this argument, and some he will shortly, having in what came before brought in Habakkuk as saying, the just shall live by faith Romans 1:17, but in what comes after, Abraham and David, as themselves also conversing with us about these things. Now the regard they had for these persons was great, for one was a patriach and a prophet, and the other a king and a prophet: and further the promises about these things had come to both of them. And this is why Matthew in the first beginning of his Gospel mentions both of these first, and then brings forward in order the forefathers. For after saying, the Book of the Generation of Jesus Christ Matthew 1:1, he does not wait after Abraham to name Isaac also and Jacob, but mentions David along with (5 manuscripts after) Abraham. And what is wonderful indeed is, that he has even set David before Abraham speaking on this wise, the Son of David, the Son of Abraham, and then begins the catalogue of Isaac and Jacob, and all the rest in order. And this is why the Apostle here keeps presenting them in turns, and speaks of the righteousness of God being witnessed by the Law and the Prophets. Then that no one should say, How are we to be saved without contributing anything at all to the object in view? He shows that we also offer no small matter toward this, I mean our faith. Therefore after saying, the righteousness of God, he adds straightway, by faith unto all and upon all that believe.

Here again the Jew is alarmed because he doesn't have anything better than the rest and is being counted along with the whole world. Now to prevent him from feeling this way, Paul again strikes him with fear by adding, "For there is no difference, for all have sinned." Don't tell me it's this or that Greek, this or that Scythian, this or that Thracian, because all are in the same condition. Even if you have received the Law, there is only one thing you have learned from the Law—to know sin, not to flee from it. Next, in case they say, "Even if we have sinned, we haven't sinned in the same way they did," he added, "and have come short of the glory of God." So even if you haven't committed the same sins as others, you are still equally deprived of glory, since you belong to those who have offended, and whoever has offended doesn't belong to those who are glorified, but to those who are put to shame. Yet don't be afraid, because my reason for saying this wasn't to push you into despair, but to show the love of the Despotou toward humanity. And so he continues.

Here again the Jew is alarmed by his not having anything better than the rest, and being numbered with the whole world. Now that he may not feel this, he again lowers him with fear by adding, For there is no difference, for all have sinned. For tell me not that it is such and such a Greek, such and such a Scythian, such and such a Thracian, for all are in the same plight. For even if you have received the Law, one thing alone is there which you have learned from the Law — to know sin, not to flee from it. Next, that they may say, even if we have sinned, still it is not in the same way that they did, he added, and have come short of the glory of God. So that even if you have not done the same sins as others, still you are alike bereft of the glory, since you belong to those who have offended, and he that has offended belongs not to such as are glorified, but to such as are put to shame. Yet, be not afraid: for the reason of my saying this was not that I might thrust you into despair, but that I might show the love of the Lord ( Δεσπότου) toward man: and so he goes on;

Being justified freely by His grace through the redemption that is in Christ Jesus, whom God has set forth to be a propitiation through faith in His blood, to declare His righteousness.

Ver. 24, 25. Being justified freely by His grace through the redemption that is in Christ Jesus: Whom God has set forth to be a propitiation through faith in His blood, to declare His righteousness.

Notice how many proofs he uses to establish what he has said. First, from the dignity of the person involved, for it is not a human being who does these things—someone who might be too weak—but God Almighty. For the righteousness belongs to God, he says. Second, from the Law and the Prophets. For you should not be alarmed when you hear "without the Law," since the Law itself approves this. Third, from the sacrifices of the old covenant. This is why he said "in His blood," to remind them of those sheep and calves. For if the sacrifices of irrational animals, he means, removed sin, how much more would this blood. And he does not say simply λυτρώσεως but ἀπολυτρώσεως, complete redemption, to show that we would not fall into such slavery again. And for the same reason he calls it a propitiation, to show that if the Old Testament type had such power, the reality would display it even more. But to show again that this was not something new or recent, he says "fore-ordained" (Authorized Version marginal reading); and by saying God fore-ordained, and showing that the good deed belongs to the Father, he shows it belongs to the Son as well. For the Father fore-ordained, but Christ accomplished the whole work in His own blood.

See by how many proofs he makes good what was said. First, from the worthiness of the person, for it is not a man who does these things, that He should be too weak for it, but God all-powerful. For it is to God, he says, that the righteousness belongs. Again, from the Law and the Prophets. For you need not be afraid at hearing the without the Law, inasmuch as the Law itself approves this. Thirdly, from the sacrifices under the old dispensation. For it was on this ground that he said, In His blood, to call to their minds those sheep and calves. For if the sacrifices of things without reason, he means, cleared from sin, much more would this blood. And he does not say barely λυτρώσεως, but ἀ πολυτρώσεως, entire redemption, to show that we should come no more into such slavery. And for this same reason he calls it a propitiation, to show that if the type had such force, much more would the reality display the same. But to show again that it was no novel thing or recent, he says, fore-ordained (Auth. Version marg.); and by saying God fore-ordained, and showing that the good deed is the Father's, he shows it to be the Son's also. For the Father fore-ordained, but Christ in His own blood wrought the whole aright.

To declare His righteousness. What is declaring of righteousness? Like the declaring of His riches, not only that He Himself is rich but also that He makes others rich, or of life, not only that He Himself is living but also that He makes the dead live, and of His power, not only that He Himself is powerful but also that He makes the weak powerful. So also the declaring of His righteousness means not only that He Himself is righteous, but that He makes those filled with the festering sores (κατασαπέντας) of sin suddenly righteous. And to explain this—that is, what declaring means—he has added, "That He might be just, and the justifier of him which believes in Jesus." Do not doubt then, for it is not of works, but of faith. And do not avoid the righteousness of God, for it is a blessing in two ways: because it is easy, and also open to all people. And do not be ashamed or embarrassed. For if He Himself openly declares (ἐνδείκνυται) Himself to do this, and He, so to speak, finds delight and pride in it, why would you be discouraged and hide your face at what your Master takes pride in? Now then, after raising his listeners' expectations by saying that what had taken place was a declaring of the righteousness of God, he next uses fear to urge on the one who is slow and hesitant about coming, by speaking as follows:

To declare His righteousness. What is declaring of righteousness? Like the declaring of His riches, not only for Him to be rich Himself, but also to make others rich, or of life, not only that He is Himself living, but also that He makes the dead to live; and of His power, not only that He is Himself powerful, but also that He makes the feeble powerful. So also is the declaring of His righteousness not only that He is Himself righteous, but that He does also make them that are filled with the putrefying sores ( κατασαπέντας) of sin suddenly righteous. And it is to explain this, viz. what is declaring, that he has added, That He might be just, and the justifier of him which believes in Jesus. Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. And be not abashed and shamefaced. For if He Himself openly declares ( ἐ νδείκνυται) Himself to do so, and He, so to say, finds a delight and a pride therein, how do you come to be dejected and to hide your face at what your Master glories in? Now then after raising his hearers expectations by saying that what had taken place was a declaring of the righteousness of God, he next by fear urges him on that is tardy and remissful about coming; by speaking as follows:

On account of the relaxing of sins that were before. Do you see how often he keeps reminding them of their transgressions? Earlier, he did it by saying "through the Law is the knowledge of sin," and afterward by saying "that all have sinned," but here in even stronger language. For he does not say "for the sins," but "for the relaxing"—that is, the deadness. There was no longer any hope of recovering health. Just as a paralyzed body needs the hand from above, so does the soul that has been deadened. And what is even worse—a thing which he sets down as a charge and points out as a greater accusation—is this: that this final condition came about during God's forbearance. For you cannot claim, he means, that you have not enjoyed much forbearance and goodness. But the words "at this time" are those of one who is pointing out the greatness of the power and love toward humanity. For after we had given everything over, he would say, and it was time to pass sentence on us, and the evils had grown great and the sins were at their peak, then He displayed His own power, so that you might learn how great the abundance of righteousness is with Him. For if this had taken place at the beginning, it would not have had such a wonderful and unusual appearance as it does now, when every kind of cure was found unavailing.

On account of the relaxing of sins that were before. Do you see how often he keeps reminding them of their transgressions? Before, he did it by saying, through the Law is the knowledge of sin; and after by saying, that all have sinned, but here in yet stronger language. For he does not say for the sins, but, for the relaxing, that is, the deadness. For there was no longer any hope of recovering health, but as the paralyzed body needed the hand from above, so does the soul which has been deadened. And what is indeed worse, a thing which he sets down as a charge, and points out that it is a greater accusation. Now what is this? That the last state was incurred in the forbearance of God. For you cannot plead, he means, that you have not enjoyed much forbearance and goodness. But the words at this time are those of one who is pointing out the greatness of the power (Sav. forbearance) and love toward man. For after we had given all over, (he would say,) and it were time to sentence us, and the evils were waxed great and the sins were in their full, then He displayed His own power, that you might learn how great is the abundancy of righteousness with Him. For this, had it taken place at the beginning, would not have had so wonderful and unusual an appearance as now, when every sort of cure was found unavailing.

Where is boasting then? It is excluded, he says. By what law? Of works? No, but by the law of faith.

Ver. 27. Where is boasting then? It is excluded, he says. By what law? Of works? Nay, but by the law of faith.

Paul is working hard to show that faith is powerful to a degree that was never even imagined possible for the Law. After he said that God justifies a person by faith, he confronts the Law again. He doesn't say, "Where then are the good deeds of the Jews? Where is their righteous living?" Instead he says, "Where is the boasting?" This shows at every opportunity that they only use big words, as if they had something more than others, but have no actual work to show for it. After saying "Where then is the boasting?" he doesn't say it has been put out of sight or has come to an end, but rather it is excluded—a word that better expresses unseasonableness, since the reason for it no longer exists. Just as when the judgment has come, those who would repent no longer have time for it, so now that the sentence has been passed and all were on the point of perishing, and He who would break these terrors by grace was at hand, they no longer had time to make a case for improvement through the Law. If it were right to rely on these things, it should have been before His coming. But now that He who saves by faith had come, the time for those efforts was taken from them. Since all were convicted, He therefore saves by grace. This is why He has come only now, so they cannot say, as they would have if He had come at the first, that it was possible to be saved by the Law and by our own labors and good deeds. To restrain their audacity, He waited a long time, so that after they were clearly convicted by every argument of their inability to help themselves, He then saved them by His grace. This is also why when he said above "to declare His righteousness," he added "at this time." If anyone were to contradict this, they would be doing the same as if a person who committed great sins was unable to defend himself in court, was condemned and about to be punished, and then was forgiven by royal pardon, yet had the audacity after his forgiveness to boast and say he had done no sin. Before the pardon came was the time to prove it, but after it came he would no longer have opportunity for boasting. This is what happened in the Jews' case. Since they had been traitors to themselves, this is why He came, doing away with their boasting by His very coming. For he who says he is a teacher of children, makes his boast in the Law, and calls himself an instructor of the foolish—if like them he needed a teacher and a Savior, he can no longer have any basis for boasting. For if even before this the circumcision was made uncircumcision, much more was it now, since it is rejected in both periods. After saying it was excluded, he also shows how. How then does he say it was excluded? By what law? Of works? No, but by the law of faith. See how he also calls faith a law, delighting to keep to the terms and thus reduce the seeming novelty. But what is the law of faith? It is being saved by grace. Here he shows God's power, in that He has not only saved but has even justified and led them to boasting, and this without needing works but requiring only faith. In saying this he attempts to bring the Jew who has believed to act with moderation, and to calm the one who has not believed, in such a way as to draw him to his own view. For the one who has been saved, if he is proud because he keeps the Law, will be told that he himself has stopped his own mouth, has accused himself, has renounced claims to his own salvation, and has excluded boasting. But the one who has not believed, being humbled by these same means, will be capable of being brought over to the faith. Do you see how great faith's superiority is? How it has removed us from the former things, not even allowing us to boast of them?

Paul is at great pains to show that faith is mighty to a degree which was never even fancied of the Law. For after he had said that God justifies man by faith, he grapples with the Law again. And he does not say, where then are the well doings of the Jews? Where their righteous dealing? But, where is then the boasting? so taking every opportunity of showing, that they do but use great words, as though they had somewhat more than others, and have no work to show. And after saying, Where then is the boasting? he does not say, it is put out of sight and has come to an end, but it is excluded, which word rather expresses unseasonableness; since the reason for it is no more. For as when the judgment has come they that would repent have not any longer the season for it, thus now the sentence being henceforth passed, and all being upon the point of perishing, and He being at hand Who by grace would break these terrors, they had no longer the season for making a plea of amelioration wrought by the Law. For if it were right to strengthen themselves upon these things, it should have been before His coming. But now that He who should save by faith had come, the season for those efforts was taken from them. For since all were convicted, He therefore saves by grace. And this is why He has come but now, that they may not say, as they would had He come at the first, that it was possible to be saved by the Law and by our own labors and well-doings. To curb therefore this their effrontery, He waited a long time: so that after they were by every argument clearly convicted of inability to help themselves, He then saved them by His grace. And for this reason too when he had said above, To declare His righteousness, he added, at this time. If any then were to gainsay, they do the same as if a person who after committing great sins was unable to defend himself in court, but was condemned and going to be punished, and then being by the royal pardon forgiven, should have the effrontery after his forgiveness to boast and say that he had done no sin. For before the pardon came, was the time to prove it: but after it came he would no longer have the season for boasting. And this happened in the Jews' case. For since they had been traitors to themselves, this was why He came, by His very coming doing away their boasting. For he who says that he is a teacher of babes, and makes his boast in the Law, and styles himself an instructor of the foolish, if alike with them he needed a teacher and a Saviour, can no longer have any pretext for boasting. For if even before this, the circumcision was made uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that it was excluded, he shows also, how. How then does he say it was excluded? By what law? Of works? Nay, but by the law of faith. See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the law of faith? It is, being saved by grace. Here he shows God's power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only. And in saying this he attempts to bring the Jew who has believed to act with moderation, and to calm him that has not believed, in such way as to draw him on to his own view. For he that has been saved, if he be high-minded in that he abides by the Law, will be told that he himself has stopped his own mouth, himself has accused himself, himself has renounced claims to his own salvation, and has excluded boasting. But he that has not believed again, being humbled by these same means, will be capable of being brought over to the faith. Do you see how great faith's preëminence is? How it has removed us from the former things, not even allowing us to boast of them?

Therefore we conclude that a man is justified by faith without the deeds of the Law.

Ver. 28. Therefore we conclude that a man is justified by faith without the deeds of the Law.

When Paul had shown that believers were superior to the Jews, he then went on to speak about it with great confidence, and he healed up what seemed troubling in his teaching. Two things especially confused the Jews: first, whether it was possible for people who were not saved by works to be saved without them; and second, whether it was just for the uncircumcised to enjoy the same blessings as those who had been brought up in the Law for such a long time. This second issue troubled them far more than the first. After proving the first point, Paul moved on to address the second, which so perplexed the Jews that even after they believed, they complained to Peter about this very matter. What does Paul say then? Therefore we conclude that by faith a man is justified. He does not say a Jew or one under the Law, but by expanding his argument broadly and opening the doors of faith to the whole world, he says a man—the name common to our entire race. Then, taking his cue from this, he addresses an objection that has not been explicitly stated. Since the Jews would likely be upset and offended upon hearing that faith justifies every man, he goes on…

When he had shown that by faith they were superior to the Jews, then he goes on with great confidence to discourse upon it also, and what seemed therein to annoy he again heals up. For these two things were what confused the Jews; one, if it were possible for men, who with works were not saved, to be saved without them, and another, if it were just for the uncircumcised to enjoy the same blessings with those, who had during so long a period been nurtured in the Law; which last confused them more by far than the former. And on this ground having proved the former, he goes on to the other next, which perplexed the Jews so far, that they even complained on account of this position against Peter after they believed. What does he say then? Therefore we conclude, that by faith a man is justified. He does not say, a Jew, or one under the Law, but after leading forth his discourse into a large room, and opening the doors of faith to the world, he says a man, the name common to our race. And then having taken occasion from this, he meets an objection not set down. For since it was likely that the Jews, upon hearing that faith justifies every man, would take it ill and feel offended, he goes on,

Is He the God of the Jews only?

Ver. 29. Is He the God of the Jews only?

Paul is essentially saying, "Why would you think it's wrong that everyone should be saved? Is God showing favoritism?" By asking this, he demonstrates that when they try to belittle the Gentiles, they are actually insulting God's glory—that is, if they refuse to acknowledge Him as the God of all people. But if He is the God of all, then He cares for all; and if He cares for all, then He saves all alike through faith. This is why Paul asks, "Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also." For He is not partial like the pagan myths are, but is common to all and is One. This is why Paul continues,

As if he said, On what foot does it then seem to you amiss that every man should be saved? Is God partial? So showing from this, that in wishing to flout the Gentiles, they are rather offering an insult to God's glory, if, that is, they would not allow Him to be the God of all. But if He is of all, then He takes care of all; and if He care for all, then He saves all alike by faith. And this is why he says, Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also. For He is not partial as the fables of the Gentiles (cf. Ov. Tr. I. ii. 5. sqq) are, but common to all, and One. And this is why he goes on,

Verse 30. Since there is one God.

Ver. 30. Seeing it is one God.

That is, the same God is Master of both groups. But if you mention the ancient state of things, even then the workings of Providence were shared by both, although in different ways. For just as you were given the written law, so they were given the natural law; and they fell short in nothing, if only they were willing, but were even able to surpass you. And so he continues, alluding to this very thing, "Who shall justify the circumcision by faith, and the uncircumcision through faith," thus reminding them of what he said before about uncircumcision and circumcision, by which he showed that there was no difference. But if there was no difference then, there is much less any difference now. And this he now establishes on still clearer grounds, and so demonstrates that both of them stand equally in need of faith.

That is, the same is the Master of both these and those. But if you tell me of the ancient state of things, then too the dealings of Providence were shared by both, although in diverse ways. For as to you was given the written law, so to them was the natural; and they came short in nothing, if, that is, only they were willing, but were even able to surpass you. And so he proceeds, with an allusion to this very thing, Who shall justify the circumcision by faith, and the uncircumcision through faith, so reminding them of what he said before about uncircumcision and circumcision, whereby he showed that there was no difference. But if then there was no difference, much less is there any now. And this accordingly he now establishes upon still clearer grounds, and so demonstrates, that either of them stand alike in need of faith.

He asks, "Do we then abolish the Law through faith?" Absolutely not! Rather, we uphold the Law.

Ver. 31. Do we then, he says, make void the Law through faith? God forbid: yea, we establish the Law.

Do you see his varied and unspeakable judgment? For the bare use of the word "establish" shows that the Law was not then standing firm, but was worn out (καταλελυμένον). And notice also Paul's exceeding power, and how abundantly he maintains what he wants to say. For here he shows that faith, far from disparaging the Law, actually assists it, just as the Law in turn paved the way for faith. For just as the Law itself previously bore witness to it (for he says, being witnessed by the Law and the Prophets), so here faith establishes the Law, now that it is weakened. And how did it establish it? He would say: What was the object of the Law and what was the scope of all its enactments? Why, to make man righteous. But this the Law had no power to do. For all, it says, have sinned; but faith when it came accomplished it. For when a man becomes a believer, he is immediately justified. So faith did establish the intention of the Law, and what all its enactments aimed at, this faith has brought to completion. Consequently faith has not abolished the Law, but perfected it. Here then Paul has demonstrated three points: first, that without the Law it is possible to be justified; next, that this the Law could not accomplish; and third, that faith is not opposed to the Law. For since the chief cause of confusion to the Jews was this, that faith seemed to be in opposition to it, he shows more than the Jew even wishes—that far from being contrary, faith is actually in close alliance and cooperation with the Law, which was what they especially longed to hear proved.

Do you see his varied and unspeakable judgment? For the bare use of the word establish shows that it was not then standing, but was worn out ( καταλελυμένον). And note also Paul's exceeding power, and how superabundantly he maintains what he wishes. For here he shows that the faith, so far from doing any disparagement to the Law, even assists it, as it on the other hand paved the way for the faith. For as the Law itself before bore witness to it (for he says, being witnessed by the Law and the Prophets), so here this establishes that, now that it is unnerved. And how did it establish? He would say. What was the object of the Law and what the scope of all its enactments? Why, to make man righteous. But this it had no power to do. For all, it says, have sinned: but faith when it came accomplished it. For when a man is once a believer, he is straightway justified. The intention then of the Law it did establish, and what all its enactments aim after, this has it brought to a consummation. Consequently it has not disannulled, but perfected it. Here then three points he has demonstrated; first, that without the Law it is possible to be justified; next, that this the Law could not effect; and, that faith is not opposed to the Law. For since the chief cause of perplexity to the Jews was this, that the faith seemed to be in opposition to it, he shows more than the Jew wishes, that so far from being contrary, it is even in close alliance and coöperation with it, which was what they especially longed to hear proved.

But since after we receive this grace by which we were justified, we also need a life that matches it, let us show eagerness worthy of the gift. And we will show it if we earnestly maintain charity, the mother of good deeds. Now charity is not mere words or simple greetings (prosrēseis) to people, but a taking care (prostasia) of them and expressing itself through works—for instance, by relieving poverty, helping the sick, rescuing people from dangers, standing by those in difficulties, weeping with those who weep, and rejoicing with those who rejoice. For even this last is a part of charity. And yet this seems a small thing, to rejoice with those who rejoice. Nevertheless it is extremely great and requires the spirit of true wisdom. And we can find many who perform the more difficult part (peikroteron) yet lack strength for this. For many weep with those who weep but do not rejoice with those who rejoice. Instead they are in tears when others rejoice; this comes from grudging and envy. The good deed of rejoicing when our brother rejoices is no small one, but even greater than the other. And perhaps it is not only greater than weeping with those who weep, but even than standing by those who are in danger. There are many, in any case, who have shared danger with people in danger but were cut to the heart when those people came into honor. So great is the tyranny of a grudging spirit! And yet the one involves toil and labor, while this involves only choice and disposition. Yet at the same time many who have endured the harder task have not accomplished the easier one, but pine and waste away when they see others in honor, when a whole Church is benefited by doctrine or in any other way. And what can be worse than this? For such a person no longer fights with his brother but with the will of God. Now consider this and be rid of the disease. And even if you are unwilling to set your neighbor free, at least set yourself free from these countless evils. Why do you carry war into your own thoughts? Why fill your soul with trouble? Why stir up a storm? Why turn things upside down? How will you be able, in this state of mind, to ask forgiveness of sins? For if those who do not let go of things done against themselves are not forgiven by Him either, what forgiveness will He grant to those who try to injure those who have done them no injury? For this is proof of the utmost wickedness. People of this kind are fighting with the Devil against the Church, and perhaps even worse than he is. For one can be on guard against him. But these people, cloaking themselves under the mask of friendliness, secretly kindle the fire, throwing themselves first into the furnace and suffering under a disease not only unworthy of pity but even deserving of much ridicule. For why is it, tell me, that you are pale and trembling and standing in fear? What evil has happened? Is it that your brother is in honor and looked up to and held in esteem? Why, you ought to make garlands and rejoice and glorify God that your own member is honored and looked up to! But are you pained that God is glorified? Do you see what the war is really about? But, some will say, it is not because God is glorified but because my brother is. Yet through him the glory ascends up to God, and so will the war from you do also. But this is not what grieves me, he will say, for I would wish God to be glorified by me. Well then! Rejoice at your brother being in honor, and then God is glorified again through you also. And all will say, Blessed be God who has His household so minded, wholly freed from envy and rejoicing together at one another's goods! And why do I speak of your brother? For if he were your foe and enemy, and God were glorified through him, you should make a friend of him for this reason. But you make your friend an enemy because God is glorified by his being in honor. And if anyone healed your body when it was in bad condition, even if he were an enemy, you would count him from then on among the first of your friends. And do you reckon him who gladdens the countenance of Christ's Body, that is, the Church, and is your friend, to be yet an enemy? How else could you show war against Christ? For this reason, even if a man performs miracles, has celibacy to show, and fasting, and lying on the bare ground, and by this virtue advances even to the angels, yet he will be most accursed of all while he has this defect. And he will be a greater breaker of the Law than the adulterer, the fornicator, the robber, and the violator of tombs. And so that no one may condemn this language as hyperbole, I would be glad to put this question to you: If anyone had come with fire and a pickaxe and were destroying and burning this House and digging down this Altar, would not each one of those here stone him with stones as accursed and a lawbreaker? What then if one were to bring a flame yet more consuming than that fire—I mean envy—that does not ruin the buildings of stone nor dig down an Altar of gold but subverts and scornfully mars what is far more precious than either walls or Altar, the Teachers' building? What treatment would he deserve? For let no one tell me that he has often tried and been unable, for it is from the spirit that actions are judged. For Saul did kill David, even though he did not hit him. Tell me, do you not realize that you are plotting against the sheep of Christ when you war with His Shepherd? Those sheep for whom Christ also shed His Blood and commanded us both to do and to suffer all things? Do you not remind yourself that your Master sought your glory and not His own, but you are seeking not that of your Master but your own? And yet if you sought His, then you would have obtained your own also. But by seeking your own before His, you will never gain even this.

But since after this grace, whereby we were justified, there is need also of a life suited to it, let us show an earnestness worthy the gift. And show it we shall, if we keep with earnestness charity, the mother of good deeds. Now charity is not bare words, or mere ways of speaking ( προσρήσεις) to men, but a taking care ( προστασία) of them, and a putting forth of itself by works, as, for instance, by relieving poverty, lending one's aid to the sick, rescuing from dangers, to stand by them that be in difficulties, to weep with them that weep, and to rejoice with them that rejoice. Romans 12:15 For even this last is a part of charity. And yet this seems a little thing, to be rejoicing with them that rejoice: nevertheless it is exceedingly great, and requires for it the spirit of true wisdom. And we may find many that perform the more irksome part ( πεικρότερον), and yet want vigor for this. For many weep with them that weep, but still do not rejoice with them that rejoice, but are in tears when others rejoice; now this comes of grudging and envy. The good deed then of rejoicing when our brother rejoices is no small one, but even greater than the other: and haply not only greater than weeping with them that weep, but even than standing by them that are in danger. There are many, at all events, that have shared danger with men in danger, but were cut to the heart when they came into honor. So great is the tyranny of a grudging spirit! And yet the one is a thing of toils and labors, and this of choice and temper only. Yet at the same time many that have endured the harder task have not accomplished the one easier than it, but pine and consume away when they see others in honor, when a whole Church is benefited, by doctrine, or in any other fashion. And what can be worse than this? For such an one does not any more fight with his brother, but with the will of God. Now consider this, and be rid of the disease: and even if you be unwilling to set your neighbor free, at least set yourself free from these countless evils. Why do you carry war into your own thoughts? Why fill your soul with trouble? Why work up a storm? Why turn things upside down? How will you be able, in this state of mind, to ask forgiveness of sins? For if those that allow not the things done against themselves to pass, neither does He forgive, what forgiveness shall He grant to those who go about to injure those that have done them no injury? For this is a proof of the utmost wickedness. Men of this kind are fighting with the Devil, against the Church, and haply even worse than he. For him one can be on one's guard against. But these cloaking themselves under the mask of friendliness, secretly kindle the pile, throwing themselves the first into the furnace, and laboring under a disease not only unfit for pity, but even such as to meet with much ridicule. For why is it, tell me, that you are pale and trembling and standing in fear? What evil has happened? Is it that your brother is in honor, and looked up to, and in esteem? Why, you ought to make chaplets, and rejoice, and glorify God, that your own member is in honor and looked up to! But are you pained that God is glorified? Do you see to what issue the war tends? But, some will say, it is not because God is glorified, but because my brother is. Yet through him the glory ascends up to God: and so will the war from you do also. But it is not this, he will say, that grieves me, for I should wish God to be glorified by me. Well then! rejoice at your brother's being in honor, and then glorified is God again through you also; and all will say, Blessed be God that has His household so minded, wholly freed from envy, and rejoicing together at one another's goods! And why do I speak of your brother? For if he were your foe and enemy, and God were glorified through him, a friend should you make of him for this reason. But you make your friend an enemy because God is glorified by his being in honor. And were any one to heal your body when in evil plight, though he were an enemy, you would count him thenceforward among the first of your friends: and do you reckon him that gladdens the countenance of Christ's Body, that is, the Church, and is your friend, to be yet an enemy? How else then could you show war against Christ? For this cause, even if a man do miracles, have celibacy to show, and fasting, and lying on the bare ground, and does by this virtue advance even to the angels, yet shall he be most accursed of all, while he has this defect, and shall be a greater breaker of the Law than the adulterer, and the fornicator, and the robber, and the violator of supulchres. And, that no one may condemn this language of hyperbole, I should be glad to put this question to you. If any one had come with fire and mattock, and were destroying and burning this House, and digging down this Altar, would not each one of those here stone him with stones as accursed and a law-breaker? What then, if one were to bring a flame yet more consuming than that fire, I mean envy, that does not ruin the buildings of stone nor dig down an Altar of gold, but subverts and scornfully mars what is far more precious than either walls or Altar, the Teachers' building, what sufferance would he deserve? For let no one tell me, that he has often endeavored and been unable: for it is from the spirit that the actions are judged. For Saul did kill David, even though he did not hit him. 1 Samuel 19:10 Tell me, do you not perceive that you are plotting against the sheep of Christ when you war with His Shepherd? Those sheep for whom also Christ shed His Blood, and bade us both to do and to suffer all things? Do you not remind yourself that your Master sought your glory and not His own, but you are seeking not that of your Master but your own? And yet if you saw His then you would have obtained your own also. But by seeking your own before His, you will not ever gain even this.

What then will be the remedy? Let us all join in prayer, and let us lift up our voice together on their behalf as if they were demon-possessed, for indeed these people are more wretched than the possessed, since their madness is by choice. This affliction needs prayer and much pleading. For if someone who does not love his brother gains nothing, even if he gives away all his money and even has the glory of martyrdom, consider what punishment the person deserves who actually wars against someone who has not wronged him in anything. He is even worse than the Gentiles, for if loving those who love us does not give us any advantage over them, in what rank shall he be placed, tell me, who envies those who love him? For envying is even worse than fighting, since the person who fights, when the cause of the war ends, also ends his hatred, but the grudger would never become a friend. One shows an open kind of battle, the other a hidden one, and one often has a reasonable cause to give for the war, the other nothing but madness and a satanic spirit. To what then can one compare a soul of this kind? To what viper? To what asp? To what canker-worm? To what scorpion? Since there is nothing so accursed or so destructive as a soul of this sort. For it is this, it is this that has overturned the Churches, this that has created the heresies, this that armed a brother's hand and made his right hand dipped in the blood of the righteous, and tore away the laws of nature, and opened the gates for death, and brought that curse into action, and kept that wretch from remembering either the birth-pangs or his parents or anything else, but made him so furious and led him to such a pitch of madness that even when God urged him and said, "Unto you shall be his recourse, and you shall rule over him" (Genesis 4:7, Septuagint), he did not even then give in. Yet God both forgave him the fault and made his brother subject to him, but his complaint is so incurable that even if thousands of medicines are applied, it keeps festering with its own corruption. For why are you so upset, you most miserable of men? Is it because God has been honored? No, this would show a satanic spirit. Is it then because your brother surpasses you in good reputation? As for that, it is possible for you in turn to surpass him. And so, if you want to be a conqueror, do not kill, do not destroy, but let him remain alive, so that the material for the struggle may be preserved, and conquer him living. For in this way your crown would have been glorious, but by destroying him you pass a harder sentence of defeat upon yourself. But a grudging spirit has no sense of all this. And what reason have you to seek glory in such solitude? For those were at that time the only inhabitants of the earth. Still even then this did not restrain him, but he cast everything from his mind and stationed himself in the ranks of the devil, for he was the one who then led the war on Cain's side. For since it was not enough for him that man had become liable to death, by the manner of the death he tried to make the tragedy still greater, and persuaded him to become a fratricide. For he was urgent and laboring to see the sentence carried out, as if never satisfied with our ills. As if anyone who had captured an enemy and saw him under sentence would press, before he was out of the city, to see him butchered within it, and would not wait even the proper time, so did the devil then, though he had heard that man must return to earth, labor with desire to see something worse—a son dying before his father, and a brother destroying a brother, and a premature and violent slaughter. Do you see what great service envy has done him? How it has filled the insatiable spirit of the devil and has prepared for him a table as great as he desired to see?

What then will be the remedy? Let us all join in prayer, and let us lift up our voice with one accord in their behalf as for those possessed, for indeed these are more wretched than they, inasmuch as their madness is of choice. For this affliction needs prayer and much entreaty. For if he that loves not his brother, even though he empty out his money, yea, and have the glory of martyrdom, is no whit advantaged; consider what punishment the man deserves who even wars with him that has not wronged him in anything; he is even worse than the Gentiles: for if to love them that love us does not let us have any advantage over them, in what grade shall he be placed, tell me, that envies them that love him? For envying is even worse than warring; since he that wars, when the cause of the war is at an end, puts an end to his hatred also: but the grudger would never become a friend. And the one shows an open kind of battle, the other a covert: and the one often has a reasonable cause to assign for the war, the other, nothing else but madness, and a Satanic spirit. To what then is one to compare a soul of this kind? To what viper? To what asp? To what canker-worm? To what scorpion? Since there is nothing so accursed or so pernicious as a soul of this sort. For it is this, it is this, that has subverted the Churches, this that has gendered the heresies, this it was that armed a brother's hand, and made his right hand to be dipped in the blood of the righteous, and plucked away the laws of nature, and set open the gates for death, and brought that curse into action, and suffered not that wretch to call to mind either the birth-pangs, or his parents, or anything else, but made him so furious, and led him to such a pitch of phrenzy, that even when God exhorted him and said, Unto you shall be his recourse, and you shall rule over him Genesis 4:7, Septuagint; he did not even then give in. Yet did He both forgive him the fault, and make his brother subject to him: but his complaint is so incurable, that even if thousands of medicines are applied, it keeps sloughing with its own corruption. For wherefore are you so vexed, you most miserable of men? Is it because God has had honor shown Him? Nay, this would show a Satanical spirit. Is it then because your brother outstrips you in good name? As for that, it is open to you in turn to outstrip him. And so, if you would be a conqueror, kill not, destroy not, but let him abide still, that the material for the struggle may be preserved, and conquer him living. For in this way your crown had been a glorious one; but by thus destroying you pass a harder sentence of defeat upon yourself. But a grudging spirit has no sense of all this. And what ground have you to covet glory in such solitude? For those were at that time the only inhabitants of the earth. Still even then this restrained him not, but he cast away all from his mind, and stationed himself in the ranks of the devil; for he it was who then led the war upon Cain's side. For inasmuch as it was not enough for him that man had become liable to death, by the manner of the death he tried to make the tragedy still greater, and persuaded him to become a fratricide. For he was urgent and in travail to see the sentence carried into effect, as never satisfied with our ills. As if any one who had got an enemy in prison, and saw him under sentence, were to press, before he was out of the city, to see him butchered within it, and would not wait even the fitting time, so did the devil then, though he had heard that man must return to earth, travail with desire to see something worse, even a son dying before his father, and a brother destroying a brother, and a premature and violent slaughter. See you what great service envy has done him? How it has filled the insatiate spirit of the devil, and has prepared for him a table great as he desired to see?

Let us escape from this disease, for it is absolutely impossible to escape the fire prepared for the devil unless we are freed from this sickness. But we can be freed if we keep in mind how Christ loved us and how He commanded us to love one another. What kind of love did He show us? He shed His precious blood for us when we were enemies and had done Him the greatest wrong. You must do the same for your brother—for this is the meaning of His saying, "A new commandment I give to you, that you love one another as I have loved you" (John 13:34). Or rather, even this doesn't reach the full measure. For He did this for His enemies. And are you unwilling to shed your blood for your brother? Why then do you even shed his blood, disobeying the commandment to the point of reversing it? Yet what He did was not something owed to us, but if you do it, you are only fulfilling a debt. Just like the servant who, after being forgiven ten thousand talents, demanded the hundred pence—he was punished not merely because he demanded them, but because even the kindness shown to him had not made him any better, and he did not even follow where his Lord had begun or forgive the debt. For on the servant's part, the thing done would have been only a debt even if he had done it. For everything we do is toward paying a debt. This is why Christ Himself said, "When you have done all, say, 'We are unprofitable servants, we have done what was our duty to do'" (Luke 17:10). So if we show charity, if we give our goods to those in need, we are fulfilling a debt—and not only because He first began these acts of goodness, but because it is His goods that we are distributing if we ever do give. Why then deprive yourself of what He wants you to have the right to? For the reason He told you to give to another was so that you might have it yourself. For as long as you keep it to yourself, even you yourself don't have it. But when you have given it to another, then you have received it yourself. What enchantment could do as much as this? He poured out His own blood for His enemies, but we won't even give money for our benefactor. He did it with His own blood, we won't even do it with money that isn't ours. He did it first, we won't even follow His example. He did it for our salvation, we won't do it even for our own advantage. For He gains no advantage from our love toward others, but the whole gain comes to us. For this is the very reason we are commanded to give away our goods—so that we won't be thrown out of them. For just as a person gives a little child money and tells him to hold it tight, or give it to a servant to keep so that no one can snatch it away, so also does God. For He says, "Give to the one in need, lest someone should snatch it away from you"—like an informer, or a slanderer, or a thief, or, after all these are avoided, death. For as long as you hold it yourself, you have no secure hold of it. But if you give it to Me through the poor, I keep it all for you safely, and in the proper season will return it with great increase. For it is not to take it away that I receive it, but to multiply it and keep it more securely, so that I may preserve it for you for that time when there is no one to lend or to show mercy. What then could be more hard-hearted than if we, after such promises, cannot bring ourselves to lend to Him? Yes, this is why we go before Him destitute and naked and poor, not having the things entrusted to us, because we do not deposit them with Him who keeps them more securely than anyone. And for this we shall be most severely punished. For when we are charged with it, what will we be able to say about losing them? What excuse can we offer? What defense? For what reason is there why you did not give? Do you disbelieve that you will receive it back? And how can that be reasonable? For He who has given to one who has not given—how much more will He give after He has received? Does the sight of them please you? Well then, give all the more for this reason, so that you may be all the more delighted there, when no one can take them from you. Since now if you keep them, you will suffer countless evils. For like a dog, the devil leaps upon the rich, wanting to snatch from them as from a child holding a piece of bread or a cake. Let us then give them to our Father, and if the devil sees this done, he will certainly withdraw; and when he has withdrawn, the Father will safely give them all to you when he cannot trouble you, in the world to come. For now surely the rich are no different from little children being troubled by dogs, while all are barking around them, tearing and pulling—not only people, but base desires: gluttony, drunkenness, flattery, every kind of uncleanness. And when we have to lend, we are very anxious about those who pay much interest and particularly look for those who are honest dealers. But here we do the opposite. For we desert God, who deals honestly and gives not one in a hundred but a hundredfold, and we seek after those who will not return even the capital. For what return will our belly make us, which consumes the larger share of our goods? Dung and corruption. Or what will vainglory give? Envy and resentment. Or what will stinginess give? Care and anxiety. Or what will uncleanness give? Hell and the venomous worm! For these are the debtors of the rich, who pay this interest on the capital: evils at present and dreadful things in expectation. Shall we then lend to these, I ask, with such punishment as interest, and shall we not trust the same to Christ who holds out to us heaven, immortal life, and blessings beyond words? And what excuse shall we have? For how can you refuse to give to Him who will certainly return it, and return it in greater abundance? Perhaps it is because it takes so long before He repays. Yet surely He repays even here. For it is true what He says: "Seek the kingdom of heaven, and all these things shall be added to you" (Matthew 6:33). Do you see this extreme generosity? Those goods, He says, have been stored up for you and are not diminishing, but these here I give as extra and surplus. But besides all this, the very fact that it takes so long before you receive it only makes your riches greater, since the interest is more.

Let us then escape from the disease; for it is not possible, indeed it is not, to escape from the fire prepared for the devil, unless we get free from this sickness. But free we shall get to be if we lay to mind how Christ loved us, and also how He bade us love one another. Now what love did He show for us? His precious Blood did He shed for us when we were enemies, and had done the greatest wrong to Him. This do thou also do in your brother's case (for this is the end of His saying A new commandment I give unto you, That ye so love one another as I have loved you) John 13:34; or rather even so the measure does not come to a stand. For it was in behalf of His enemies that He did this. And are you unwilling to shed your blood for your brother? Why then do you even shed his blood, disobeying the commandment even to reversing it? Yet what He did was not as a due: but you, if you do it, are but fulfilling a debt. Since he too, who, after receiving the ten thousand talents, demanded the hundred pence, was punished not merely for the fact that he demanded them, but because even by the kindness done him he had not become any better, and did not even follow where his Lord had begun, or remit the debt. For on the part of the servant the thing done was but a debt after all, if it had been done. For all things that we do, we do towards the payment of a debt. And this is why Himself said, When you have done all, say, We are unprofitable servants, we have done that which was our duty to do. Luke 17:10 If then we display charity, if we give our goods to them that need, we are fulfilling a debt; and that not only in that it was He who first began the acts of goodness, but because it is His goods that we are distributing if we ever do give. Why then deprive yourself of what He wills you to have the right of? For the reason why He bade you give them to another was that you might have them yourself. For so long as you have them to yourself even you yourself hast them not. But when you have given to another, then have you received them yourself. What charm then will do as much as this? Himself poured forth His Blood for His enemies: but we not even money for our benefactor. He did so with His Blood that was His own: we will not even with money that is not ours. He did it before us, we not even after His example. He did it for our salvation, we will not do it even for our own advantage. For He is not to have any advantage from our love toward man, but the whole gain accrues unto us. For this is the very reason why we are bidden to give away our goods, that we may not be thrown out of them. For as a person who gives a little child money and bids him hold it fast, or give it the servant to keep, that it may not be for whoever will to snatch it away, so also does God. For He says, Give to him that needs, lest some one should snatch it away from you, as an informer, for instance, or a calumniator, or a thief, or, after all these are avoided, death. For so long as you hold it yourself, you have no safe hold of it. But if you give it Me through the poor, I keep it all for you exactly, and in fit season will return it with great increase. For it is not to take it away that I receive it, but to make it a larger amount and to keep it more exactly, that I may have it preserved for you against that time, in which there is no one to lend or to pity. What then can be more hard-hearted, than if we, after such promises, cannot make up our minds to lend to him? Yes, it is for this that we go before Him destitute and naked and poor, not having the things committed to our charge, because we do not deposit them with Him who keeps them more exactly than any. And for this we shall be most severely punished. For when we are charged with it, what shall we be able to say about the loss of them? what pretext to put forward? What defense? For what reason is there why you did not give? Do you disbelieve that you will receive it again? And how can this be reasonable? For He that has given to one that has not given, how shall He not much rather give after He has received? Does the sight of them please you? Well then, give much the more for this reason, that you may there be the more delighted, when no one can take them from you. Since now if you keep them, you will even suffer countless evils. For as a dog, so does the devil leap upon them that are rich, wishing to snatch from them, as from a child that holds a sippet or a cake. Let us then give them to our Father, and if the devil see this done, he will certainly withdraw: and when he has withdrawn, then will the Father safely give them all to you, when he cannot trouble, in that world to come. For now surely they that be rich differ not from little children that are troubled by dogs, while all are barking round them, tearing and pulling; not men only, but ignoble affections; as gluttony, drunkenness, flattery, uncleanness of every kind. And when we have to lend, we are very anxious about those that give much, and look particularly for those that are frank dealers. But here we do the opposite. For God, Who deals frankly, and gives not one in the hundred, but a hundred-fold, we desert, and those who will not return us even the capital, these we seek after. For what return will our belly make us, that consumes the larger share of our goods? Dung and corruption. Or what will vainglory? Envy and grudging. Or what nearness? Care and anxiety. Or what uncleanness? Hell and the venomous worm! For these are the debtors of them that be rich, who pay this interest upon the capital, evils at present, and dreadful things in expectation. Shall we then lead to these, pray, with such punishment for interest, and shall we not trust the same to Christ (4 manuscripts om. τᾥ) Who holds forth unto us heaven, immortal life, blessings unutterable? And what excuse shall we have? For how do you come not to give to Him, who will assuredly return, and return in greater abundance? Perhaps it is because it is so long before He repays. Yet surely He repays even here. For He is true which says, Seek the kingdom of heaven, and all these things shall be added to you. Matthew 6:33 Do you see this extreme munificence? Those goods, He says, have been stored up for you, and are not diminishing: but these here I give by way of increase and surplus. But, besides all this, the very fact of its being so long before you will receive it, does but make your riches the greater: since the interest is more.

Think of how lenders treat their borrowers. Lenders actually prefer to lend to those who take a long time to repay, because someone who pays back immediately stops the interest from growing, while someone who keeps the money longer generates more profit. So when we use clever strategies to extend the delay in human lending, why would we be so small-minded with God that we hold back and withdraw our trust just because He delays? Yet as I said, He does give here, and for the reason I mentioned, He also keeps the whole in store because He is planning some other greater advantage for us. The abundance and excellence of what He gives far surpass this worthless life. In this perishable body that is destined to die, it is not even possible to receive those unfading crowns, nor in our current troubled state, which is full of turmoil and liable to many changes, to attain that unchangeable and untroubled destiny. Now suppose you were staying in a foreign country and someone owed you gold, but you had no servants or means to transport it home. Wouldn't you beg that person in countless ways to pay you back at home rather than in the foreign land? Yet do you think it right to receive those spiritual and unutterable things in this world? What madness that would be! If you receive them here, they will certainly be corruptible; but if you wait for that time, He will repay you with things incorruptible and pure. If you receive here, you get lead; but if there, refined gold. Still, He does not even deprive you of the goods of this life. Along with that promise He has placed another one as well, which says that everyone who loves the things of the world to come will receive a hundredfold in this present life and inherit eternal life. If we do not receive the hundredfold, we ourselves are to blame for not lending to the One who can give so much, for all who have given have received much, even if they gave only a little. Tell me, what great thing did Peter give? Was it not just a broken net, a rod, and a hook? Yet God opened to him the houses of the world and spread before him land and sea, and everyone invited him to their possessions. In fact, they sold what was theirs and brought it to his feet, not even putting it into his hands because they did not dare—so great was the honor and generosity they showed him. But you will say, he was Peter! What of it? This promise was not made to Peter alone, nor did He say, "You, Peter, only will receive a hundredfold," but "everyone who has left houses or brothers will receive a hundredfold." He does not recognize distinctions of persons, but actions that are rightly done. But someone will say, "I have a circle of little children around me, and I want to leave them with a good fortune." Why then do we make them paupers? If you leave them everything, you are still committing your goods to something that may deceive you. But if you leave God as their joint heir and guardian, you have left them countless treasures. Just as when we avenge ourselves God does not assist us, but when we leave it to Him, more than we expect comes about, so it is with goods: if we take thought about them ourselves, He will withdraw His providence over them, but if we cast all upon Him, He will place both them and our children in complete safety. And why are you amazed that this should be so with God? You can see this happening even with men. If you do not invite any of your relatives to care for your children when you are dying, it often happens that someone who is abundantly willing feels reluctant and is too modest to take on the task of his own accord. But if you cast the care upon him, he will, because he has been shown such great honor, make very great returns. So if you want to leave your children much wealth, leave them God's care. He who gave you a soul without your having done anything, formed you a body, and granted you life—when He sees you displaying such generosity and distributing their goods to Himself along with them, He will surely open to them every kind of riches. If Elijah, after being fed with a little meal, made threshing floors and oil presses appear in the little hut of the widow because he saw that she honored him above her children, consider what loving care the Lord of Elijah will display! Let us then not consider how to leave our children rich, but how to leave them virtuous. If they have the security of riches, they will not care about anything else, since they have the means to screen the wickedness of their ways with their abundant riches. But if they find themselves without that comfort, they will do everything so as to find abundant consolation for their poverty through virtue. Leave them no riches so that you may leave them virtue. It is extremely unreasonable not to make them lords of all our goods while we are alive, yet after we are dead to give youth's easy nature complete freedom from fear. While we are alive we have the power to hold them accountable and to sober and restrain them if they misuse their goods. But if after we are dead we give them, at the time they lose us and are still young, the power that wealth provides, we will thrust those unfortunate and miserable creatures into endless precipices—heaping fuel on flame and pouring oil into a fierce furnace. So if you want to leave them rich and safe, leave God as their debtor, and deliver the inheritance into His hands. If they receive the money themselves, they will not even know who to give it to, but will meet many scheming and unfeeling people. But if you beforehand put it out to interest with God, the treasure remains unassailable from then on, and that repayment will be made with great ease. God is pleased to repay us what He owes, and He looks more favorably upon those who have lent to Him than on those who have not, and He loves those most to whom He owes the most. So if you want Him as your friend continually, make Him your debtor to a large amount. No lender is as pleased to have debtors as Christ is to have lenders. He flees from those to whom He owes nothing, but He runs to those to whom He owes something. Let us then use every means to make Him our debtor, for this is the season for loans, and He is now in want. If you do not give to Him now, He will not ask of you after you depart from here. It is here that He thirsts, here that He hungers. He thirsts because He thirsts after your salvation, and for this He even begs, for this He goes about naked, negotiating immortal life for you. Do not neglect Him, since it is not to be nourished that He wishes, but to nourish; not to be clothed, but to clothe and dress you with the golden garment, the royal robe. Do you not see how devoted physicians, when washing the sick, wash themselves also, though they do not need it? In the same way He does everything for the sake of you who are sick. For this reason also He uses no force in demanding, so that He may make great returns to you—so you may learn that it is not because He is in need that He asks of you, but that He may heal what you need. For this reason He comes to you in a lowly guise, with His right hand held out. And if you give Him a penny, He does not turn away; even if you reject Him, He does not depart but comes to you again. He desires, yes desires exceedingly, our salvation. Let us then despise money, so that we may not be despised by Christ. Let us despise money even in order to obtain money itself. If we keep it here, we will lose it altogether both here and hereafter. But if we distribute it with abundant spending, we will enjoy abundant wealth in each life. So whoever wants to become rich must become poor in order to be rich. Let him spend in order to collect, let him scatter in order to gather. But if this seems novel and paradoxical, look to the sower and consider that he cannot in any other way gather more together except by scattering what he has and letting go of what is at hand. Let us now sow and till Heaven, so that we may reap with great abundance and obtain everlasting goods, through the grace and love toward man, etc.

For in the case of those who have money lent them, we see that this is what the lenders do, lending, that is, with greater readiness to those who refund a long time after. For he that straightway repays the whole, cuts off the progression of the interest, but he that keeps possession of it for a longer time, makes also the gain from it greater. Shall we then, while in man's case we are not offended at the delay, but even use artifices to make it greater, in the case of God be so little-minded, as on this very ground to be backward and to retract? And yet, as I said, He both gives here, and along with the reason mentioned, as planning also some other greater advantage to us, He there keeps the whole in store. For the abundance of what is given, and the excellency of that gift, transcends this present worthless life. Since in this perishable and doomed body there is not even the possibility of receiving those unfading crowns; nor in our present state, perturbed and full of trouble, and liable to many changes as it is, of attaining to that unchangeable unperturbed lot. Now you, if any one were to owe you gold, and while you were staying in a foreign country, and had neither servants, nor any means to convey it across to the place of your abode, were to promise to pay you the loan, would beseech him in countless ways to have it paid down not in the foreign land, but at home rather. But do you think right to receive those spiritual and unutterable things in this world? Now what madness this would show! For if you receive them here, you must have them corruptible to a certainty; but if you wait for that time, He will repay you them incorruptible and unalloyed. If you receive here, you have gotten lead; but if there, tried gold. Still He does not even deprive you of the goods of this life. For along with that promise He has placed another also, to the following effect, That every one that loves the things of the world to come, shall receive an hundred-fold in this life present, and shall inherit eternal life. Matthew 19:29 If then we do not receive the hundred-fold, it is ourselves that are to blame for not lending to Him Who can give so much, for all who have given have received much, even though they gave but little. For what great thing, tell me, did Peter give? Was it not a net that was broken Luke 5:6-11, and a rod and a hook only? Yet still God opened to him the houses of the world, and spread before him land and sea, and all men invited him to their possessions. Or rather they sold what was their own, and brought it to their feet, not so much as putting it into their hands, for they dared not, so great was the honor they paid him, as well as their profuseness. But he was Peter, you will say! And what of this? O man! For it was not Peter only to whom He made this promise, neither said He, You, O Peter, only art to receive an hundred-fold, but every one whosoever has left houses or brethren shall receive an hundredfold. For it is not distinction of persons that He recognizes, but actions that are rightly done. But a circle of little ones is round about me, one will say, and I am desirous of leaving them with a good fortune. Why then do we make them paupers? For if you leave them everything, you are still committing your goods to a trust that may deceive you. But if you leave God their joint-heir and guardian, you have left them countless treasures. For as when we avenge ourselves God assists us not, but when we leave it to Him, more than we expect comes about; so in the case of goods, if we take thought about them ourselves, He will withdraw from any providence over them, but if we cast all upon Him, He will place both them and our children in all safety. And why are you amazed that this should be so with God? For even with men one may see this happening. For if you do not when dying invite any of your relatives to the care of your children, it often happens, that one who is abundantly willing feels reluctancy, and is too modest to spring to the task of his own accord. But if you cast the care upon him, as having had a very great honor shown him, he will in requital make very great returns. If then you would leave your children much wealth, leave them God's care. For He Who, without your having done anything, gave you a soul, and formed you a body, and granted you life, when He sees you displaying such munificence and distributing their goods to Himself along with them, must surely open to them every kind of riches. For if Elijah after having been nourished with a little meal, since he saw that that woman honored him above her children, made threshing-floors and oil-presses appear in the little hut of the widow, consider what loving caring the Lord of Elijah will display! Let us then not consider how to leave our children rich, but how to leave them virtuous. For if they have the confidence of riches, they will not mind anything besides, in that they have the means screening the wickedness of their ways in their abundant riches. But if they find themselves devoid of the comfort to be got from that source, they will do all so as by virtue to find themselves abundant consolation for their poverty. Leave them then no riches that you may leave them virtue. For it is unreasonable in the extreme, not to make them, while we are alive, lords of all our goods, yet after we are dead to give the easy nature of youth full exemption from fear. And yet while we are alive we shall have power to call them to good account, and to sober and bridle them, if they make an ill use of their goods: but if after we are dead we afford them, at the time of the loss of ourselves, and their own youthfulness, that power which wealth gives, endless are the precipices into which we shall thrust those unfortunate and miserable creatures, so heaping fuel upon flame, and letting oil drop into a fierce furnace. And so, if you would leave them rich and safe withal, leave God a debtor to them, and deliver the bequest to them into His hands. For if they receive the money themselves, they will not know even who to give it to, but will meet with many designing and unfeeling people. But if you beforehand puttest it out to interest with God, the treasure henceforward remains unassailable, and great is the facility wherewith that repayment will be made. For God is well pleased at repaying us what He owes, and both looks with a more favorable eye upon those who have lent to Him, than on those who have not; and loves those the most to whom He owes the most. And so, if you would have Him for your Friend continually, make Him your Debtor to a large amount. For there is no lender so pleased at having those that owe to him, as Christ (6 manuscripts God) is rejoiced at having those that lend to Him. And such as He owes nothing to, He flees from; but such as He owes to, He even runs unto. Let us then use all means to get Him for our Debtor; for this is the season for loans, and He is now in want. If then you give not unto Him now, He will not ask of you after your departing hence. For it is here that He thirsts, here that He is an hungered. He thirsts, since He thirsts after your salvation; and it is for this that He even begs; for this that He even goes about naked, negotiating immortal life for you. Do not then neglect Him; since it is not to be nourished that He wishes, but to nourish; it is not to be clothed, but to clothe and to accoutre you with the golden garment, the royal robe. Do you not see even the more attached sort of physicians, when they are washing the sick, wash themselves also, though they need it not? In the same way He also does all for the sake of you who art sick. For this reason also He uses no force in demanding, that He may make you great returns: that you may learn that it is not because He is in need that He asks of you, but that He may set right that you need. For this reason too He comes to you in a lowly guise, and with His right hand held forth. And if you give Him a farthing, He turns not away: and even if you reject Him, He departs not but comes again to you. For He desires, yea desires exceedingly, our salvation: let us then think scorn of money, that we may not be thought scorn of by Christ. Let us think scorn of money, even with a view to obtain the money itself. For if we keep it here, we shall lose it altogether both here and hereafter. But if we distribute it with abundant expenditure, we shall enjoy in each life abundant wealthiness. He then that would become rich, let him become poor, that he may be rich. Let him spend that he may collect, let him scatter that he may gather. But if this is novel and paradoxical, look to the sower, and consider, that he cannot in any other way gather more together, save by scattering what he has and, letting go of what is at hand. Let us now sow and till the Heaven, that we may reap with great abundance, and obtain everlasting goods, through the grace and love toward man, etc.