Homilies on the Epistle to the Romans — Homily 8 — Romans 4:1-2

What then shall we say that Abraham our forefather according to the flesh has found? For if Abraham was justified by works, he has something to boast about, but not before God.

Romans IV. 1, 2

What shall we say then that Abraham, our forefather according to the flesh, has discovered? For if Abraham was justified by works, he has something to boast about; but not before God.

What shall we then say that Abraham, our father as pertaining to the flesh, has found? For if Abraham were justified by works, he has whereof to glory; but not before God.

He had said that the world had become guilty before God, that all had sinned, that boasting was excluded, and that it was impossible to be saved any other way than by faith. He is now intent on showing that this salvation, far from being a matter of shame, was even the cause of a bright glory, and greater than the glory that comes through works. For since being saved with shame would have something depressing in it, he now removes this suspicion too. Indeed, he has already hinted at this by calling it not just salvation, but righteousness. Therein, he says, is the righteousness of God revealed. For he who is saved as a righteous man has confidence along with his salvation. And he calls it not only righteousness, but also the setting forth of the righteousness of God. But God is set forth in things that are glorious and shining and great. However, he also draws support for this from what he is now discussing, and moves his argument forward by the method of questioning. And this he is always in the habit of doing both for the sake of clarity and for the sake of confidence in what is said. Earlier, for instance, he did this where he says, What advantage then has the Jew? and What then have we more than they? and again, where then is boasting? It is excluded. And here, what then shall we say that Abraham our father? etc. Now since the Jews kept turning over and over the fact that the Patriarch and friend of God was the first to receive circumcision, he wishes to show that he too was justified by faith. And this was quite a strong position to argue from. For if a person who had no works were justified by faith, that would be nothing surprising. But for a person richly adorned with good deeds not to be made righteous from these, but from faith—this is the thing to cause wonder and to set the power of faith in a strong light. And this is why he passes by all the others and brings his argument back to this man. And he calls him father as pertaining to the flesh to throw them out of the genuine relationship to him and to pave the Gentiles' way to kinship with him. And then he says, For if Abraham were justified by works, he has whereof to glory: but not before God. After saying that God justified the circumcision by faith and the uncircumcision through faith, and making this sufficiently sure in what he said before, he now proves it by Abraham more clearly than he promised, and sets up the battle for faith against works, and makes this righteous man the subject of the whole struggle—and not without special meaning. Therefore he also sets him very high by calling him forefather and putting a constraint upon them to agree with him in all points. For he would say, Tell me not about the Jews, nor bring this man or that before me. For I will go up to the very head of all, and the source from which circumcision took its rise. For if Abraham, he says, was justified by works, he has whereof to glory: but not before God. What is said here is not clear, and so one must make it clearer. For there are two gloryings, one of works and one of faith. After saying then, if he was justified by works, he has whereof to glory; but not before God, he points out that he might have whereof to glory from faith also, yes and much greater reason for it. For the great power of Paul is especially displayed in this, that he turns what is objected to the other side and shows that what seemed rather to belong to salvation by works—namely, glorying or boldness of claim—belonged much more truly to that by faith. For he who glories in his works has his own labors to put forward, but he who finds his honor in having faith in God has a much greater ground for glorying to show, in that it is God whom he glorifies and magnifies. For those things which the nature of the visible world does not tell him about, in receiving these by faith in Him, he at once displays sincere love toward Him and proclaims His power clearly. Now this is the character of the noblest soul, and the philosophical spirit, and lofty mind. For to abstain from stealing and murdering is a trifling sort of accomplishment, but to believe that it is possible for God to do impossible things requires a soul of no mean stature and earnestly devoted to Him, for this is a sign of sincere love. For he indeed honors God who fulfills the commandments, but he does so to a much greater degree who thus pursues wisdom by his faith. The former obeys Him, but the latter receives that opinion of Him which is fitting, and glorifies Him, and feels wonder at Him more than what is shown by works. For that glorying belongs to him who does rightly, but this glorifies God and lies wholly in Him. For he glories at conceiving great things concerning Him, which contribute to His glory. And this is why he speaks of having whereof to glory before God. And not for this reason only, but also for another: for he who is a believer glories again, not only because he loves God in sincerity, but also because he has enjoyed great honor and love from Him. For as he shows his love to Him by having great thoughts about Him (for this is a proof of love), so does God also love him, though he deserves to suffer for countless sins, not only in freeing him from punishment but even by making him righteous. He then has whereof to glory, as having been counted worthy of mighty love.

He had said (5 manuscripts εἶπεν), that the world had become guilty before God, and that all had sinned, and that boasting was excluded and that it was impossible to be saved otherwise than by faith. He is now intent upon showing that this salvation, so far from being matter of shame, was even the cause of a bright glory, and a greater than that through works. For since the being saved, yet with shame, had somewhat of dejection in it, he next takes away this suspicion too. And indeed he has hinted at the same already, by calling it not barely salvation, but righteousness. Therein (he says) is the righteousness of God revealed. Romans 1:17 For he that is saved as a righteous man has a confidence accompanying his salvation. And he calls it not righteousness only, but also the setting forth of the righteousness of God. But God is set forth in things which are glorious and shining, and great. However, he nevertheless draws support for this from what he is at present upon, and carries his discourse forward by the method of question. And this he is always in the habit of doing both for clearness sake, and for the sake of confidence in what is said. Above, for instance, he did it, where he says, What advantage then has the Jew? Romans 3:1 and, What then have we more than they? Romans 3:9 and again, where then is boasting? It is excluded Romans 3:27: and here, what then shall we say that Abraham our father? etc. Now since the Jews kept turning over and over the fact, that the Patriarch, and friend of God, was the first to receive circumcision, he wishes to show, that it was by faith that he too was justified. And this was quite a vantage ground to insist upon ( περιουσία νίκης πολλἥς). For for a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. And this is why he passes by all the others, and leads his discourse back to this man. And he calls him father, as pertaining to the flesh, to throw them out of the genuine relationship ( συγγενείας γνησίας) to him, and to pave the Gentiles' way to kinsmanship with him. And then he says, For if Abraham were justified by works, he has whereof to glory: but not before God. After saying that God justified the circumcision by faith and the uncircumcision through faith, and making the same sufficiently sure in what he said before, he now proves it by Abraham more clearly than he promised, and pitches the battle for faith against works, and makes this righteous man the subject of the whole struggle; and that not without special meaning. Wherefore also he sets him up very high by calling him forefather, and putting a constraint upon them to comply with him in all points. For, Tell me not, he would say, about the Jews, nor bring this man or that before me. For I will go up to the very head of all, and the source whence circumcision took its rise. For if Abraham, he says, was justified by works, he has whereof to glory: but not before God. What is here said is not plain, and so one must make it plainer. For there are two gloryings, one of works, and one of faith. After saying then, if he was justified by works, he has whereof to glory; but not before God; he points out that he might have whereof to glory from faith also, yea and much greater reason for it. For the great power of Paul is especially displayed in this, that he turns what is objected to the other side, and shows that what seemed rather to be on the side of salvation by works, viz. glorying or boldness of claim ( παρρησιάζεσθαι) belonged much more truly to that by faith. For he that glories in his works has his own labors to put forward: but he that finds his honor in having faith in God, has a much greater ground for glorying to show, in that it is God that he glorifies and magnifies. For those things which the nature of the visible world tells him not of, in receiving these by faith in Him, he at once displays sincere love towards Him, and heralds His power clearly forth. Now this is the character of the noblest soul, and the philosophic spirit, and lofty mind. For to abstain from stealing and murdering is trifling sort of acquirement, but to believe that it is possible for God to do things impossible requires a soul of no mean stature, and earnestly affected towards Him; for this is a sign of sincere love. For he indeed honors God, who fulfils the commandments, but he does so in a much greater degree who thus follows wisdom ( φιλοσοφὥν) by his faith. The former obeys Him, but the latter receives that opinion of Him which is fitting, and glorifies Him, and feels wonder at Him more than that evinced by works. For that glorying pertains to him that does aright, but this glorifies God, and lies wholly in Him. For he glories at conceiving great things concerning Him, which redound to His glory. And this is why he speaks of having whereof to glory before God. And not for this only, but also for another reason: for he who is a believer glories again, not only because he loves God in sincerity, but also because he has enjoyed great honor and love from him. For as he shows his love to Him by having great thoughts about Him, (for this is a proof of love), so does God also love him, though deserving to suffer for countless sins, not in freeing him from punishment only, but even by making him righteous. He then has whereof to glory, as having been counted worthy of mighty love.

For to the one who works, the reward is not reckoned as grace, but as debt.

Ver. 4. For to him that works is the reward not reckoned of grace, but of debt.

Then isn't this last thing the greatest? That's what he means. Not at all, because it is reckoned to the believer. But it would not have been reckoned unless there were something that he contributed himself. And so he too has God as his debtor, and debtor for no common things, but for great and lofty ones. For to show his high-mindedness and spiritual understanding, he does not say to the one who merely believes, but

Then is not this last the greatest? He means. By no means: for it is to the believer that it is reckoned. But it would not have been reckoned, unless there were something that he contributed himself. And so he too has God for his debtor, and debtor too for no common things, but great and high ones. For to show his high-mindedness and spiritual understanding, he does not say to him that believes merely, but

To him who believes in Him who justifies the ungodly.

Ver. 5. To him that believes in Him that justifies the ungodly.

Consider how remarkable it is to be convinced and fully confident that God is able suddenly not only to free a person who has lived in ungodliness from punishment, but even to make him righteous and to count him worthy of those immortal honors. Do not think, then, that the one who works is diminished because what he receives is not reckoned as grace. For this is the very thing that makes the believer glorious: the fact that he enjoys such great grace and displays such great faith. Notice too that the reward is greater. For to the one who works, a reward is given; to the one who believes, righteousness. Now righteousness is far greater than a reward. For righteousness is a recompense that most fully encompasses several rewards. Therefore, after proving this from Abraham, he introduces David also as giving his vote in support of the statement made. What then does David say? And whom does he pronounce blessed? Is it the one who triumphs in works, or the one who has received grace? The one who has obtained pardon and a gift? And when I speak of blessedness, I mean the greatest of all good things, for just as righteousness is greater than a reward, so is blessedness greater than righteousness. Having shown that this righteousness is better—not only because Abraham received it but also through reasoning (for he has something to boast about before God)—he again uses another way of showing that it is more dignified, by bringing David in to cast his vote this way. For David also, he says, pronounces blessed the one who is made righteous in this way, saying,

For reflect how great a thing it is to be persuaded and have full confidence that God is able on a sudden not to free a man who has lived in impiety from punishment only, but even to make him just, and to count him worthy of those immortal honors. Do not then suppose that this one is lowered in that it is not reckoned unto the former of grace. For this is the very thing that makes the believer glorious; the fact of his enjoying so great grace, of his displaying so great faith. And note too that the recompense is greater. For to the former a reward is given, to the latter righteousness. Now righteousness is much greater than a reward. For righteousness is a recompense which most fully comprehends several rewards. Therefore after proving this from Abraham, he introduces David also as giving his suffrage in favor of the statement made. What then does David say? And whom does he pronounce blessed? Is it him that triumphs in works, or him that has enjoyed grace? Him that has obtained pardon and a gift? And when I speak of blessedness, I mean the chiefest of all good things; for as righteousness is greater than a reward, so is blessedness greater than righteousness. Having then shown that the righteousness is better, not owing to Abraham's having received it only but also from reasonings (for he has whereof to boast, he says, before God); he again uses another mode of showing that it is more dignified, by bringing David in to give his suffrage this way. For he also, he says, pronounces him blessed who is so made righteous, saying,

Verse 7. "Blessed are they whose iniquities are forgiven."

Ver. 7. Blessed are they whose iniquities are forgiven.

Paul seems to be citing a testimony that doesn't fit his purpose. For it does not say, "Blessed are they whose faith is reckoned for righteousness." But he does this deliberately, not carelessly, to show an even greater superiority. For if a person who receives forgiveness by grace is blessed, how much more is one who is made righteous and demonstrates faith. For where blessedness exists, all shame is removed and there is much glory, since blessedness represents a greater degree of both reward and glory. And for this reason, the advantage of the one who works he states as something not written down: "Now to him that works is the reward reckoned not of grace." But the advantage of the one who has faith, he proves with scriptural testimony, saying, "As David says, 'Blessed are they whose iniquities are forgiven, and whose sins are covered.'" What does he mean by this? Is he saying that you receive forgiveness not as something owed but as grace? But notice that this person is pronounced blessed. For David would not have pronounced him blessed unless he saw him enjoying great glory. And he does not say this forgiveness comes only upon the circumcision; but what does he say?

And he seems to be bringing a testimony beside his purpose. For it does not say, Blessed are they whose faith is reckoned for righteousness. But he does so on purpose, not through inadvertency, to show the greater superiority. For if he be blessed that by grace received forgiveness, much more is he that is made just, and that exhibits faith. For where blessedness is, there all shame is removed, and there is much glory, since blessedness is a greater degree both of reward and of glory. And for this cause what is the advantage of the other he states as unwritten, Now to him that works is the reward reckoned not of grace; but what the advantage of the faithful is, he brings Scriptural testimony to prove, saying, As David says, Blessed are they whose iniquities are forgiven, and whose sins are covered. What, he means, is it that you say? Is it that it is not of debt but of grace that he receivest," which scarcely makes sense }}–> receives forgiveness? But see it is this person who is pronounced blessed. For he would not have pronounced him so, unless he saw him in the enjoyment of great glory. And he does not say this forgiveness then comes upon the circumcision; but what says he?

Does this blessedness then (which is the greater thing) come upon the circumcision or upon the uncircumcision?

Ver. 9. Comes this blessedness then (which is the greater thing) upon the circumcision or upon the uncircumcision?

The question being examined is this: With whom is this good and great thing found—with the circumcised or with the uncircumcised? Notice how superior it is! Paul demonstrates that far from avoiding the uncircumcised, it actually resided gladly among them even before circumcision existed. Since David, who pronounced this blessing, was himself circumcised and was speaking to circumcised people, observe how eagerly Paul argues that David's words apply to the uncircumcised. After linking the pronouncement of blessedness to righteousness and showing that they are one and the same, Paul asks how Abraham became righteous. For if the pronouncement of blessedness belongs to the righteous, and Abraham was made righteous, let us examine how he was made righteous—as uncircumcised or as circumcised? As uncircumcised, Paul answers.

For now the subject of enquiry is, With whom is this good and great thing to be found; is it with the circumcision or with the uncircumcision? And notice its superiority! For he shows that it is so far from shunning the uncircumcision, that it even dwelt gladly with it before the circumcision. For since he that pronounced it blessed was David, who was himself also in a state of circumcision, and he was speaking to those in that state, see how eagerly Paul contends for applying what he said to the uncircumcised. For after joining the ascription of blessedness to righteousness, and showing that they are one and the same thing, he enquires how Abraham came to be righteous. For if the ascription of blessedness belong to the righteous, and Abraham was made righteous, let us see how he was made righteous, as uncircumcised or circumcised? Uncircumcised, he says.

We say that faith was counted to Abraham as righteousness.

For we say that faith was reckoned to Abraham for righteousness.

After mentioning the Scripture above (for he said, What does the Scripture say? Abraham believed in God, and it was counted to him for righteousness), here he goes on to secure also the judgment of the speakers, and shows that justification took place in the uncircumcision. Then from these foundations he addresses another objection that is arising. For if he was justified when in uncircumcision, someone might ask, for what purpose was circumcision introduced?

After mentioning the Scripture above (for he said, What says the Scripture? Abraham believed in God, and it was counted unto him for righteousness,) here he goes on to secure also the judgment of the speakers, and shows that justification took place in the uncircumcision. Then from these grounds he solves another objection which is starting up. For if when in uncircumcision, one might say he was justified, to what purpose was the circumcision brought in?

He received it, he says, as a sign and seal of the righteousness that came through faith, which he had while still uncircumcised.

Ver. 11. He received it, he says, a sign and seal of the righteousness that was by the faith, which he had being yet uncircumcised.

Do you see how he shows that the Jews are more like guests tagging along, rather than those who are uncircumcised, and that the Jews were added to the others? For if Abraham was justified and crowned while still uncircumcised, the Jews came later. Abraham is therefore the father first of the uncircumcised, who belong to him through faith, and then of those in circumcision. For he is the forefather of two lines. Do you see faith shining brightly? Until it came, the patriarch was not justified. Do you see that uncircumcision presents no obstacle? For he was uncircumcised, yet this did not prevent him from being justified. Circumcision therefore comes after faith. And why be surprised that it comes after faith, when it even comes after uncircumcision? Nor does it merely come after faith, but it is far inferior to it, as inferior as the sign is to the reality it signifies—for instance, as the seal is to the soldier. So why, he says, did Abraham need a seal then? He himself did not need it. For what purpose then did he receive it? So that he might be the father both of those who believe in uncircumcision and of those in circumcision. But not of those in circumcision simply by itself, which is why Paul goes on to say "to those who are not of the circumcision only." For if he is father to the uncircumcised, it is not because he is uncircumcised that he is their father, though he was justified in uncircumcision; rather it is because they imitated his faith. Much less is it because of circumcision that he is the forefather of those in the state of circumcision, unless faith is also added. For Paul says the reason Abraham received circumcision was so that both groups might have him as a forefather, and so that those in uncircumcision would not push aside those in circumcision. Notice how the former group had him as their forefather first. Now if circumcision has dignity because it proclaims righteousness, uncircumcision even has no small advantage in having received it before circumcision. Then you will be able to have him as a forefather when you walk in the steps of that faith, and are not contentious or causing division by bringing in the Law. What faith? Tell me.

See you how he shows the Jews to be as it were of the class of parasites (i.e. guests), rather than those in uncircumcision, and that these were added to the others? For if he was justified and crowned while in uncircumcision, the Jews came in afterwards, Abraham is then the father first of the uncircumcised, which through faith appertain to him, and then of those in the circumcision. For he is a forefather of two lines. See you faith lightening up? For till it came the patriarch was not justified. See you the uncircumcision offering no hindrance? For he was uncircumcised, yet was not hindered from being justified. The circumcision therefore is behind the faith. And why wonder that it is behind the faith, when it is even behind the uncircumcision. Nor is it behind faith only, but very far inferior to it, even so far as the sign is to the reality of which it is the sign; for instance, as the seal is to the soldier. (See Hom. iii. on 2 Cor. at the end.) And why, he says, did he want a seal then? He did not want it himself. For what purpose then did he receive it? With a view to his being the father alike of them that believe in uncircumcision and in circumcision. But not of those in circumcision absolutely: wherefore he goes on to say, To them who are not of the circumcision only. For if to the uncircumcised, it is not in that he is uncircumcised that he is their father, although justified in uncircumcision; but in that they imitated his faith; much less is it owing to circumcision that he is the forefather of those in the state of circumcision, unless faith also be added. For he says that the reason of his receiving circumcision was that either of us two parties might have him for a forefather, and that those in the uncircumcision might not thrust aside those in the circumcision. See how the former had him for their forefather first. Now if the circumcision be of dignity owing to its preaching righteousness, the uncircumcision even has no small preeminence in having received it before the circumcision. Then will you be able to have him as a forefather when you walk in the steps of that faith, and art not contentious, nor a causer of division in bringing in the Law. What faith? Tell me.

And so, which he had being yet uncircumcised. For he is not only a father of the circumcised, but also of the uncircumcised who walk in the steps of that faith of our father Abraham which he had while still uncircumcised.

Ver. 12. Which he had being yet uncircumcised.

Here again he humbles the pride of the Jews by reminding them of the timing of Abraham's justification. And he rightly speaks of "the steps," so that you as well as Abraham may believe in the resurrection of bodies that are dead. For Abraham too displayed his faith on this very point. So if you reject the uncircumcised, understand clearly that circumcision is of no further use to you. For if you do not follow in the steps of his faith, even if you were circumcised ten thousand times, you will not be Abraham's offspring. For he even received circumcision for this purpose: that the uncircumcised person might not reject you. So do not demand this of him as well. For it was you whom this thing was meant to help, not him. But Paul calls it a sign of righteousness. And this too was for your sake, since now it is not even this, for you at that time needed bodily signs, but now there is no need of them. And couldn't someone learn the goodness of his soul from his faith alone? Yes, that was possible, but you needed this additional thing as well. For since you did not imitate the goodness of his soul and were unable to see it, a physical circumcision was given to you, so that after becoming accustomed to this bodily practice, you might gradually be led on to the true love of wisdom in the soul as well, and so that having received it with great earnestness as a very great privilege, you might be instructed to imitate and revere your ancestor. This then was God's purpose not only in circumcision but in all the other rites—the sacrifices, I mean, and the sabbath and feasts. Now that it was for your sake that Abraham received circumcision, learn from what follows. For after saying that he received a sign and a seal, Paul gives the reason as well in these words: that he might be the father of the circumcision—to those who also received the spiritual circumcision, since if you have only the physical one, no further good will come to you. For this is a sign only when the reality of which it is the sign is found with you, that is, faith. For if you do not have this, the sign no longer has the power of a sign for you, for what is it a sign of? Or what is it a seal of, when there is nothing to seal? It is like showing someone a sealed purse when there is nothing stored inside. And so circumcision is ridiculous if there is no faith within. For if it is a sign of righteousness but you do not have righteousness, then you have no sign either. For the reason you received a sign was that you might earnestly seek the reality of which you have the sign, so that if you had been certain to seek it earnestly without the sign, you would not have needed it. But this is not the only thing that circumcision proclaims—namely righteousness—but righteousness in an uncircumcised man. Circumcision therefore proclaims that there is no need of circumcision.

Here again he lays low the lofty spirit of the Jews by reminding them of the time of the justification. And he well says, the steps, that you as well as Abraham may believe in the resurrection of bodies that are dead. For he also displayed his faith upon this point. And so if you reject the uncircumcision, be informed for certain that the circumcision is of no more use unto you. For if you follow not in the steps of his faith, though you were ten thousand times in a state of circumcision, you will not be Abraham's offspring. For even he received the circumcision for this end, that the man in a state of uncircumcision might not cast you off. Do not then demand this of him too. For it was you whom the thing was to be an assistance to, not he. But he calls it a sign of the righteousness. And this also was for your sake, since now it is not even this: for thou then were in need of bodily signs, but now there is no need of them. And was it not possible, one might say, from his faith to learn the goodness of his soul? Yes, it was possible but you stood in need of this addition also. For since thou did not imitate the goodness of his soul, and were not able to see it, a sensible circumcision was given you, that, after having become accustomed to this of the body, you might little by little be led on to the true love of wisdom in the soul also, and that having with much seriousness received it as a very great privilege, you might be instructed to imitate and revere your ancestor. This object then had God not only in the circumcision, but in all the other rites, the sacrifices, I mean, and the sabbath, and feasts. Now that it was for your sake that he received the circumcision, learn from the sequel. For after saying that he received a sign and a seal, he gives the reason also as follows. That he might be the father of the circumcision — to those who received the spiritual circumcision also, since if you have only this (i.e. the carnal), no farther good will come to you. For this is then a sign, when the reality of which it is the sign is found with you, that is, faith; since if you have not this, the sign to you has no longer the power of a sign, for what is it to be the sign of? Or what the seal of, when there is nothing to be sealed? Much as if you were to show one a purse with a seal to it, when there was nothing laid up within. And so the circumcision is ridiculous if there be no faith within. For if it be a sign of righteousness, but you have not righteousness, then you have no sign either. For the reason of your receiving a sign was that you might seek diligently for that reality whereof you have the sign: so that if you had been sure of diligently seeking thereafter without it, then you had not needed it. But this is not the only thing that circumcision proclaims, namely righteousness, but righteousness in even an uncircumcised man. Circumcision then does but proclaim, that there is no need of circumcision.

If those who are of the Law are heirs, faith is made void and the promise made of no effect.

Ver. 14. For if they which are of the Law be heirs, faith is made void, and the promise made of none effect.

He had shown that faith is necessary, that it is older than circumcision, that it is more powerful than the Law, and that it establishes the Law. For if all sinned, faith was necessary; if someone who was uncircumcised was justified, it is older; if knowledge of sin comes through the Law and yet faith was made evident without the Law, it is more powerful; if the Law itself testifies to it and it establishes the Law, then it is not opposed to the Law but friendly and allied to it. Again, he shows on other grounds as well that it was not even possible to attain the inheritance through the Law. After comparing it with circumcision and showing faith's victory, he also contrasts it with the Law in these words: "For if they which are of the Law be heirs, faith is made void." To prevent anyone from saying that one can have faith and also keep the Law, he shows this to be impractical. For the person who clings to the Law as if it has saving power disparages the power of faith. So he says "faith is made void"—that is, there is no need for salvation by grace. For then faith cannot demonstrate its own proper power, and the promise is made of no effect. This is because the Jew might say, "What need do I have of faith?" If that were true, then the things that were promised would be taken away along with faith. Notice how in every way he argues with them from the early times and from the Patriarch. For having shown from that time that righteousness and faith went together in the inheritance, he now shows that the promise did likewise. To prevent the Jew from saying, "What does it matter to me if Abraham was justified by faith?" Paul says that neither can what concerns you—the promise of the inheritance—come into effect apart from it, which was what frightened them most. But what promise is he speaking of? That of Abraham being the heir of the world, and that in him all should be blessed. And how does he say that this promise is made of no effect?

He had shown that faith is necessary, that it is older than circumcision, that it is more mighty than the Law, that it establishes the Law. For if all sinned, it was necessary: if one being uncircumcised was justified, it is older: if the knowledge of sin is by the Law and yet it was without the Law made evident, it is more mighty: if it has testimony borne to it by the Law, and establishes the Law, it is not opposed to it, but friendly and allied to it. Again, he shows upon other grounds too that it was not even possible by the Law to attain to the inheritance, and after having matched it with the circumcision, and gained it the victory, he brings it besides into contrast with the Law in these words, For if they which are of the Law be heirs, faith is made void. To prevent them anyone from saying that one may have faith and also keep up the Law, he shows this to be impracticable. For he that clings to the Law, as if of saving force, does disparagement to faith's power; and so he says, faith is made void, that is, there is no need of salvation by grace. For then it cannot show forth its own proper power; and the promise is made of none effect. This is because the Jew might say, What need have I of faith? If then this held, the things that were promised, would be taken away along with faith. See how in all points he combats with them from the early times and from the Patriarch. For having shown from thence that righteousness and faith went together in the inheritance, he now shows that the promise did likewise. For to prevent the Jew from saying, What matters it to me if Abraham was justified by faith? Paul says, neither can what you are interested with, the promise of the inheritance, come into effect apart from it: which was what scared them most. But what promise is he speaking of? That of his being the heir of the world, and that in him all should be blessed. And how does he say that this promise is made of none effect?

Because the Law produces wrath: for where there is no Law, there is no transgression.

Ver. 15. Because the Law works wrath: for where no Law is, there is no transgression.

Now if it works wrath and makes them liable for transgression, it is clear that it also makes them subject to a curse. But those who are liable under a curse, under punishments, and under transgression are not worthy of inheriting, but rather of being punished and rejected. What then happens? Faith comes, drawing grace along with it, so that the promise takes effect. For where grace is, there is forgiveness, and where forgiveness is, there is no punishment. Once punishment is removed and righteousness follows from faith, there is no obstacle to our becoming heirs of the promise.

Now if it works wrath, and renders them liable for transgression, it is plain that it makes them so to a curse also. But they that are liable under a curse, and punishments, and transgression, are not worthy of inheriting, but of being punished and rejected. What then happens? faith comes, drawing on it the grace, so that the promise comes into effect. For where grace is, there is a remitting, and where remitting is, there is no punishment. Punishment then being removed, and righteousness succeeding from faith, there is no obstacle to our becoming heirs of the promise.

Since it is of faith, he says, so that it might be by grace, in order that the promise might be secure to all the seed.

Ver. 16. Therefore it is of faith, he says, that it might be by grace; to the end the promise might be sure to all the seed.

You see that faith establishes not only the Law, but also God's promise, which it will not allow to fall away. But the Law, on the other hand, when kept at the wrong time, actually makes faith ineffective and blocks the promise. Through this he shows that faith, far from being unnecessary, is so essential that without it there is no salvation. For the Law produces wrath, since everyone has broken it. But faith does not even allow wrath to arise in the first place: for where there is no Law, he says, there is no transgression. Do you see how faith not only removes sin after it exists, but does not even allow it to come into being? And this is why he says by grace. For what purpose? Not to put them to shame, but so that the promise might be sure to all the seed. Here he sets out two blessings: both that the things given are secure, and also that they are for all the seed, thus including the Gentiles and showing that the Jews are excluded if they fight against faith. For faith is more secure than the Law. For faith does you no harm (do not be argumentative), but even now when you are in danger from the Law, it preserves you. Next, having said "to all the seed," he defines what seed he means. That which is of faith, he says, thus weaving together their relationship to the Gentiles and showing that those who do not believe as Abraham did must not boast of him. And see a third thing that faith accomplished besides these. It makes the relationship to that righteous man more precise (ἀκριβεστέραν), and presents him as the ancestor of a more numerous offspring. And this is why he does not say simply Abraham, but our father, ours who believe. Then he also confirms what he has said by the testimony—

You see that it is not the Law only that faith establishes, but the promise of God also that it will not allow to fall to the ground. But the Law, on the other hand, by being kept to unseasonably, makes even the faith of none effect, and hinders the promise. By this he shows that faith, so far from being superfluous, is even necessary to that degree, that without it there is no being saved. For the Law works wrath, as all have transgressed it. But this does not even suffer wrath to arise at all: for where no Law is, he says, there is no transgression. Do you see how he not only does away with sin after it has existed, but does not even allow it to be produced? And this is why he says by grace. For what end? Not with a view to their being put to shame, but to the end that the promise might be sure to all the seed. Here he lays down two blessings, both that the things given are sure, and also that they are to all the seed, so gathering in those of the Gentiles, and showing that the Jews are without, if they contend against the faith. For this is a surer thing than that. For faith does you no hurt (be not contentious), but even now you are in danger from the Law, it preserves you. Next having said, to all the seed, he defines what seed he means. That which is of faith, he says, so blending with it their relationship to the Gentiles, and showing that they must not be proud of Abraham who do not believe as he did. And see a third thing which faith effected besides. It makes the relationship to that righteous man more definite ( ἀ κρι βεστέραν), and holds him up as the ancestor of a more numerous issue. And this is why he does not say merely Abraham, but our father, ours who believe. Then he also seals what he has said by the testimony —

As it is written, he says, "I have made you a father of many nations."

Ver. 17. As it is written, he says, I have made you a father of many nations.

Do you see that this was arranged by Providence long ago? What then does this mean, he asks—does God say this because of the Ishmaelites, or the Amalekites, or the Hagarenes? However, as he continues, he proves more clearly that it was not said about these peoples. But for now he pushes forward to another point, and by doing this he actually proves this very thing by defining the nature of the relationship and establishing it with great depth of thought. What then does he say?

Do you observe that this was ordered by Providence from of old? What then, he means, does He say this on account of the Ishmaelites, or of the Amalekites, or of the Hagarenes? This however, as he goes on he proves more distinctly not to be said of these. But as yet he presses forward to another point, by which means he proves this very thing by defining the mode of the relationship, and establishing it with a vast reach of mind. What then does he say?

Before Him whom he believed, even God (or, answering to Him, κατέναντι).

Before (or, answering to, κατέναντι) Him Whom he believed, even God.

But his meaning is something like this: just as God is not the God of only one part but the Father of all, so is Abraham also. And again, just as God is a father not through a natural relationship but through the bond of faith, so is Abraham also, in that it is obedience that makes him father of us all. For since they thought nothing of this relationship, clinging instead to that more physical one, he shows that this is the truer relationship by lifting his argument up to God. And along with this he makes it plain that this was the reward of faith that Abraham received. Consequently, if it were not so, and he were the father of all the dwellers upon earth only in the natural sense, the expression "before" (or "answering to") would be out of place, and the gift of God would be diminished. For "before" is equivalent to "alike with." Since where is the marvel, I ask, in a man being the father of those sprung from himself? This is what every man experiences. But the extraordinary thing is that those whom by nature he did not have, he received by the gift of God. And so if you would believe that the patriarch was honored, believe that he is the father of all. But after saying "before Him Whom he believed, even God," he does not stop here, but goes on thus: "Who quickens the dead, and calls those things which are not as though they were," so laying beforehand his foundations for teaching about the resurrection. And it was useful also for his present purpose. For if He could quicken the dead and bring in those things that were not as though they were, then He could also make those who were not born of Abraham to be his children. And this is why he does not say "bringing in the things which are not," but "calling them," so showing the greater ease of it. For as it is easy for us to call the things which are by name, so to Him it is easy, yes, and much easier to give subsistence to things that are not. But after saying that the gift of God was great and unspeakable, and having taught concerning His power, he shows further that Abraham's faith was deserving of the gift, so that you may not suppose him to have been honored without reason. And after raising the attention of his hearers to prevent the Jew from objecting and raising doubts, and saying, "And how is it possible for those who are not children to become children?" he passes on to speak of the patriarch, and says,

But his meaning is something of this sort, as God is not the God of a part, but the Father of all, so is he also. And again, as God is a father not by way of the relationship of nature, but by way of the affiance of faith, so is he also inasmuch as it is obedience that makes him father of us all. For since they thought nothing of this relationship, as clinging to that grosser one, he shows that this is the truer relationship by lifting his discourse up to God. And along with this he makes it plain that this was the reward of faith that he received. Consequently, if it were not so, and he were the father of all the dwellers upon earth, the expression before (or answering to) would be out of place, while the gift of God would be curtailed. For the before, is equivalent to alike with. Since where is the marvel, pray, in a man's being the father of those sprung from himself? This is what is every man's lot. But the extraordinary thing is, that those whom by nature he had not, them he received by the gift of God. And so if you would believe that the patriarch was honored, believe that he is the father of all. But after saying, before Him Whom he believed, even God, he does not pause here, but goes on thus; Who quickens the dead, and calls those things which be not as though they were, so laying beforehand his foundations for discoursing upon the resurrection. And it was serviceable also to his present purpose. For if He could quicken the dead and bring in those things that were not as though they were, then could He also make those who were not born of him to be his children. And this is why he does not say, bringing in the things which are not, but calling them, so showing the greater ease of it. For as it is easy to us to call the things which are by name, so to Him it is easy, yea, and much easier to give a subsistence to things that are not. But after saying, that the gift of God was great and unspeakable, and having discoursed concerning His power, he shows farther that Abraham's faith was deserving of the gift, that you may not suppose him to have been honored without reason. And after raising the attention of his hearers to prevent the Jew from clamoring and making doubts, and saying, And how is it possible for those who are not children to become children? he passes on to speak of the patriarch, and says,

Who against hope believed in hope, that he might become the father of many nations, according to what was spoken: "So shall your seed be."

Ver. 18. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall your seed be.

How did Abraham believe in hope against hope? He believed against human hope but in the hope that comes from God. (Paul is showing how impressive this action was and leaving no room for doubting what he says.) Faith brings together things that are opposite to each other. But if Paul were talking about descendants through Ishmael, this language would be unnecessary, because they were born by nature, not by faith. Instead, he brings Isaac before us. Abraham did not believe about those nations in general, but specifically about the son who would come from his barren wife. So if being the father of many nations is a reward, it would clearly be a reward for those nations about whom he believed in this way. To see that Paul is talking about them, listen to what comes next.

How was it that he believed in hope against hope? It was against man's hope, in hope which is of God. (For he is showing the loftiness of the action, and leaving no room for disbelieving what is said.) Things which are contrary to one another, yet faith blends them together. But if he were speaking about such as were from Ishmael, this language would be superfluous: for it was not by faith but by nature that they were begotten. But he brings Isaac also before us. For it was not concerning those nations that he believed, but concerning him who was to be from his barren wife. If then it be a reward to be father of many nations, it would be so of those nations clearly of whom he so believed. For that you may know that he is speaking of them, listen to what follows.

And being not weak in faith, he considered his own body now dead.

Ver. 19. And being not weak in faith, he considered his own body now dead.

Do you see how he presents both the obstacles and the noble spirit of the righteous man that overcomes them all? He says that what was promised was against hope—this is the first obstacle. For Abraham had no other person who had received a son in this way to look to. Those who came after him looked to him, but he looked to no one except God alone. This is why he said "against hope." Then there is his body now dead. This is a second obstacle. And the deadness of Sarah's womb. This is a third, and even a fourth obstacle.

Do you see how he gives the obstacles, as well as the high spirit of the righteous man which surmounts all? Against hope, he says, was that which was promised: this is the first obstacle. For Abraham had no other person who had received a son in this way to look to. They that were after him looked to him, but he to no one, save to God only. And this is why he said, against hope. Then, his body now dead. This is a second. And, the deadness of Sarah's womb. This is a third, aye and a fourth obstacle.

But he did not waver at the promise of God through unbelief.

Ver. 20. But he staggered not at the promise of God through unbelief.

For God neither gave any proof nor made any sign, but there were only bare words promising such things as nature did not hold out any hopes of. Yet still he says, Abraham did not stagger. He does not say Abraham did not disbelieve, but that he did not stagger—that is, he neither doubted nor hesitated though the obstacles were so great. From this we learn that if God promises even countless impossibilities, and the one who hears does not receive them, it is not the nature of things that is to blame, but the unreasonableness of the one who does not receive them. But he was strong in faith. See the persistence of Paul. For since this discussion was about those who work and those who believe, he shows that the believer works more than the other person, and requires more power, and great strength, and endures no small degree of labor. For they counted faith worthless, as having no labor in it. Insisting on this point, then, he shows that it is not only the one who succeeds in temperance, or any other virtue of this sort, but also the one who displays faith who requires even greater power. For just as the one needs strength to beat off the reasonings of intemperance, so also does the faithful person need a soul endued with power, so that he may thrust aside the suggestions of unbelief. How then did he become strong? By trusting the matter, he replies, to faith and not to reasonings—otherwise he would have fallen. But how did he thrive in faith itself? By giving glory to God, he says.

For God neither gave any proof nor made any sign, but there were only bare words promising such things as nature did not hold out any hopes of. Yet still he says, he staggered not. He does not say, He did not disbelieve, but, He staggered not, that is, he neither doubted nor hesitated though the hindrances were so great. From this we learn, that if God promise even countless impossibilities, and he that hears does not receive them, it is not the nature of things that is to blame, but the unreasonableness of him who receives them not. But was strong in faith. See the pertinacity of Paul. For since this discourse was about them that work and them that believe, he shows that the believer works more than the other, and requires more power, and great strength, and sustains no common degree of labor. For they counted faith worthless, as having no labor in it. Insisting then upon this, he shows that it is not only he that succeeds in temperance, or any other virtue of this sort, but he that displays faith also who requires even greater power. For as the one needs strength to beat off the reasonings of intemperance, so has the faithful also need of a soul endued with power, that he may thrust aside the suggestions of unbelief. How then did he become strong? By trusting the matter, he replies, to faith and not to reasonings: else he had fallen. But how came he to thrive in faith itself? By giving glory to God, he says.

And being fully persuaded that what He had promised, He was able also to perform.

Ver. 21. And being fully persuaded that what He had promised, He was able also to perform.

Avoiding curious questioning, then, is glorifying God, just as indulging in such questions is transgressing. But if by entering into curious questions and searching out lesser things we fail to glorify Him, how much more shall we suffer to the utmost for our insolence if we are overly curious about the Lord's generation. For if the type of the resurrection is not to be searched into, much less those unutterable and awe-striking subjects. And he does not merely use the word "believed," but "being fully persuaded." For this is what faith is like—it is clearer than demonstration by reasons and persuades more fully. For it is not possible for another reasoning that comes later to shake it. A person who is persuaded with words may have his persuasion changed by them as well. But a person who rests upon faith has from that point on fortified his hearing against words that may harm it. Having said, then, that he was justified by faith, he shows that he glorified God by that faith—which is something that specially belongs to a good life. For, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:16). But look! This is shown also to belong to faith. Again, just as works need power, so does faith. For in the case of works the body often shares the toil, but in faith the well-doing belongs to the soul alone. And so the labor is greater, since it has no one to share the struggles with it. Do you see how he shows that everything that belonged to works applies to faith in a far greater degree—as having something to boast of before God, requiring power and labor, and again, glorifying God? And after saying "what He had promised, He is able also to perform," he seems to me to speak beforehand of things to come. For He promises not only present things but also future things. For the present are a type of the other. It is, then, a sign of a weak, small, and pitiful mind not to believe. And so when any accuse us on account of faith, let us accuse them in return of lack of faith—as pitiful, small-minded, foolish, and weak, and no better in disposition than donkeys. For just as believing belongs to a lofty and noble soul, so disbelieving belongs to a most unreasonable and worthless one, sunk drowsily into the senselessness of brutes. Therefore, leaving these people aside, let us imitate the Patriarch and glorify God as he gave Him glory. And what does it mean, "gave Him glory"? He held in mind His majesty, His boundless power. And having formed a right conception of Him, he was also fully persuaded about His promises.

Abstaining then from curious questionings is glorifying God, as indulging in them is transgressing. But if by entering into curious questions, and searching out things below, we fail to glorify Him, much more if we be over curious in the matter of the Lord's generation, shall we suffer to the utmost for our insolence. For if the type of the resurrection is not to be searched into, much less those unutterable and awestriking subjects. And he does not use the word believed merely, but, being fully persuaded. For such a thing is faith, it is clearer than the demonstration by reasons, and persuades more fully. For it is not possible for another reasoning succeeding to it to shake it afterwards. He indeed that is persuaded with words may have his persuasion altered too by them. But he that stays himself upon faith, has henceforward fortified his hearing against words that may do hurt to it. Having said then, that he was justified by faith, he shows that he glorified God by that faith; which is a thing specially belonging to a good life. For, Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven. Matthew 5:16 But lo! This is shown also to belong to faith! Again, as works need power, so does faith. For in their case the body often shares the toil, but in the faith the well-doing belongs to the soul alone. And so the labor is greater, since it has no one to share the struggles with it. Do you observe how he shows that all that belonged to works attached to faith in a far greater degree, as having whereof to glory before God — requiring power and labor — and again, glorifying God? And after saying, that what He had promised, He is able also to perform, he seems to me to speak beforehand of things to come. For it is not things present merely that He promises, but also things to come. For the present are a type of the other. It is then a sign of a weak, little, and pitiful mind not to believe. And so when any make faith a charge against us, let us make want of faith a charge against them in return, as pitiful, and little-minded, and foolish, and weak, and no better in disposition than asses. For as believing belongs to a lofty and high-born soul, so disbelieving does to a most unreasonable and worthless one, and such as is sunken drowsily ( κατενηνεγμένης) into the senselessness of brutes. Therefore having left these, let us imitate the Patriarch, and glorify God as he gave Him glory. And what does it mean, gave Him glory? He held in mind His majesty, His boundless power. And having formed a just conception of Him, he was also fully persuaded about His promises.

Let us then glorify Him both by faith and by works, so that we may also receive the reward of being glorified by Him. For He says, "Those who glorify Me, I will glorify" (1 Samuel 2:30). Indeed, even if there were no reward, the very privilege of glorifying God would itself be a glory. For if people take pride in the mere fact of speaking praises of kings, even if nothing else comes of it, consider how glorious it must be that our Lord is glorified by us—and again, how great a punishment it is to cause Him to be blasphemed because of us. Yet this very act of being glorified, He wishes to happen for our sake, since He does not need it Himself. For what distance do you suppose exists between God and man? As great as that between people and worms? Or as great as between angels and worms? But even when I have mentioned a distance this great, I have not expressed it at all, because expressing its greatness is impossible. Would you now wish to have a great and outstanding reputation among worms? Surely not. If then you who love glory would not wish for this, how could He who is far removed from this passion, and so much farther above us, stand in need of glory from you? Nevertheless, free from needing it as He is, He still says that He desires it for your sake. For if He endured to become a slave for your sake, why be surprised that on the same grounds He lays claim to these other things as well? For He considers nothing unworthy of Himself that may contribute to our salvation. Since we know this, let us avoid sin altogether, because because of it He is blasphemed. For Scripture says, "Flee from sin as from the face of a serpent; if you come too near to it, it will bite you" (Sirach 21:2). For it is not sin that comes to us, but we who go over to it. God has arranged things so that the devil should not prevail over us by compulsion, since otherwise no one would have stood against his might. And for this reason He set him a distant dwelling, like some kind of robber and tyrant. And unless he finds a person unarmed and alone for his attacks, he does not dare to attack. Unless he sees us traveling through the desert, he does not have the courage to come near us. But the desert and place of the devil is nothing other than sin. We then need the shield of faith, the helmet of salvation, the sword of the Spirit, not only so that we may not be harmed, but also so that if he decides to leap upon us, we may cut off his head. We need continual prayer so that he may be crushed under our feet, for he is shameless and full of boldness, even though he fights from below. But even so he gets the victory, and the reason is that we are not earnestly set on being above his blows. For he does not even have the power to lift himself very high, but he drags along upon the ground. And the serpent is a type of this. But if God set him in that position from the beginning, He will do so much more now. But if you do not know what fighting from below may be, I will also try to explain to you the manner of this war. What then might this fighting from below be? It is standing upon the lower things of the world to strike at us, such as pleasure and riches and all the goods of this life. And for this reason, whoever he sees flying toward heaven, first, he will not even be able to leap so far. Second, even if he should attempt it he will quickly fall. For he has no feet—do not be afraid. He has no wings—do not fear. He drags along the earth and the things of the earth. If you then have nothing in common with the earth, you will not even need to labor. For he has no knowledge of open combat, but like a serpent he hides himself in the thorns, nesting always in the deceitfulness of riches (Matthew 13:22). And if you cut away the thorns, he will easily be put to flight, being exposed. And if you know how to charm him with the inspired charms, he will immediately be struck. For we have, we surely have, spiritual charms, namely the Name of our Lord Jesus Christ and the power of the Cross. This charm will not only bring the serpent out of his hiding places and cast him into the fire (Acts 28:5), but it even heals wounds. But if some who have said this Name have not been healed, it came from their own little faith and was not due to any weakness in what they said. For some did crowd Jesus and press Him (Luke 8:44-45) and got no good from it. But the woman with the issue of blood, without even touching His body, but merely the hem of His garment, stopped a flow of blood of such long standing. This Name is fearful alike to demons, to passions, and to diseases. In this then let us find pleasure, and with this let us fortify ourselves. It was thus that Paul became great, and yet he was of the same nature as ourselves, as was the whole company of the disciples. But faith had made him a completely different person, and it so abounded in them that even their garments had great power (Acts 19:12). What excuse then shall we deserve, if even the shadows and the garments of those men drove away death (Acts 5:15), but our very prayers do not even bring down the passions? What is the reason for it? Our disposition is widely different. For what nature gives is as much ours as theirs. For he was born and brought up just as we are, and dwelt upon the earth and breathed the air, as we do. But in other respects he was far greater and better than we are, in zeal, in faith, and in love. Let us then imitate him. Let us allow Christ to speak through us. He desires it more than we do, and because of this, He prepared this instrument and would not have it remain useless and idle, but wishes to keep it ever in His hand. Why then do you not make it serviceable for the Maker's hand, but let it become unstrung, and make it relaxed through luxury, and make the whole harp unfit for His use, when you ought to keep its members in full tension, well strung, and braced with spiritual salt? For if Christ sees our soul thus tuned, He will send forth His sounds even through it. And when this happens, then you will see angels leaping for joy, and archangels too, and the cherubim.

Let us then also glorify Him by faith as well as by works, that we may also attain to the reward of being glorified by Him. For them that glorify Me, I will glorify 1 Samuel 2:30, He says: and indeed, if there were no reward, the very privilege of glorifying God were itself a glory. For if men take a pride in the mere fact of speaking eulogies of kings, even if there be no other fruit of it; consider how glorious it must be, that our Lord is glorified by us: as again, how great a punishment to cause Him to be by our means blasphemed. And yet this very being glorified, He wishes to be brought about for our sakes, since He does not need it Himself. For what distance do you suppose to be between God and man? As great as that between men and worms? Or as great as between Angels and worms? But when I have mentioned a distance even thus great, I have not at all expressed it: since to express its greatness is impossible. Would you, now, wish to have a great and marked reputation among worms? Surely not. If then thou that lovest glory, would not wish for this, how should He Who is far removed from this passion, and so much farther above us, stand in need of glory from you? Nevertheless, free from the want of it as He is, still He says that He desires it for your sake. For if He endured for your sake to become a slave, why wonder that He upon the same ground lays claim to the other particulars also? For He counts nothing unworthy of Himself which may be conducive to our salvation. Since then we aware of this, let us shun sin altogether, because by reason of it He is blasphemed. For it says, flee from sin, as from the face of a serpent: if you come too near unto it, it will bite you Sirach 21:2: for it is not it that comes to us, but we that desert to it. God has so ordered things that the Devil should not prevail over us by compulsion (Gr. tyranny): since else none would have stood against his might. And on this account He set him a distant abode, as a kind of robber and tyrant. And unless he find a person unarmed and solitary for his assaults, he does not venture to attack him. Except he see us travelling by the desert, he has not the courage to come near us. But the desert and place of the Devil is nothing else than sin. We then have need of the shield of faith, the helmet of salvation, the sword of the Spirit, not only that we may not get evil intreated, but that ever should he be minded to leap upon us, we may cut off his head. Need we have of continual prayer that he may be bruised under our feet, for he is shameless and full of hardihood, and this though he fights from beneath. But yet even so he gets the victory: and the reason is, that we are not earnestly set upon being above his blows. For he has not even the power to lift himself very high, but he trails along upon the ground. And of this the serpent is a type. But if God set him in that rank from the beginning, much more will He now. But if you dost not know what fighting from beneath may be, I also will try to explain to you the manner of this war. What then may this fighting from beneath John 8:23 be? It is standing upon the lower things of the world to buffet us, such as pleasure and riches and all the goods of this life. And for this reason, whoever he sees flying toward heaven, first, he will not even be able to leap so far. Secondly, even if he should attempt he will speedily fall. For he has no feet; be not afraid: he has no wings; fear not. He trails upon the earth, and the things of the earth. Do thou then have naught in common with the earth, and you will not need labor even. For he has not any knowledge of open fight: but as a serpent he hides him in the thorns, nestling evermore in the deceitfulness of riches. Matthew 13:22 And if you were to cut away the thorns, he will easily be put to flight, being detected: and if you know how to charm him with the inspired charms he will straightway be struck. For we have, we surely have, spiritual charms, even the Name of our Lord Jesus Christ and the might of the Cross. This charm will not only bring the serpent out of his lurking places, and cast him into the fire Acts 28:5, but even wounds it heals. But if some that have said this Name have not been healed, it came of their own little faith, and was not owing to any weakness in what they said. For some did throng Jesus and press Him Luke 8:44-45, and got no good therefrom. But the woman with an issue, without even touching His Body, but merely the hem of His garment, stanched a flux of blood of so long standing. (So St. Aug. Serm. LXII. iii. 4, p. 124 O.T.) This Name is fearful alike to devils, and to passions, and to diseases. In this then let us find a pleasure, herewith let us fortify ourselves. It was thus Paul waxed great, and yet he was of the like nature with ourselves, so the whole choir of the Disciples. But faith had made him a perfectly different person, and so much did it abound in them, that even their garments had great force. Acts 19:12 What excuse then shall we deserve, if even the shadows and the garments of those men drove off death Acts 5:15, but our very prayers do not so much as bring the passions down? What is the reason of it? Our temper is widely different. For what nature gives, is as much ours as theirs. For he was born and brought up just as we are, and dwelt upon the earth and breathed the air, as we do. But in other points he was far greater and better than we are, in zeal, in faith, and love. Let us then imitate him. Let us allow Christ to speak through us. He desires it more than we do: and by reason of this, He prepared this instrument, and would not have it remain useless and idle, but wishes to keep it ever in hand. Why then do you not make it serviceable for the Maker's hand, but let it become unstrung, and makest it relaxed through luxury, and unfittest the whole harp for His use, when you ought to keep the members of it in full stretch, and well strung, and braced with spiritual salt. For if Christ see our soul thus attuned, He will send forth His sounds even by it. And when this takes place, then shall you see Angels leaping for joy, ( σκιρτὥντας) and Archangels too, and the Cherubim.

Let us then become worthy of His pure hands. Let us invite Him to strike even upon our heart. In fact, He does not need any invitation at all. Only make it worthy of that touch, and He will be the first to run to you. For if He runs to people based on what they have not yet achieved (since when Paul was not yet so advanced, He still composed that praise for him), when He sees someone fully equipped, what will He not do? But if Christ sounds forth and the Spirit truly lights upon us, we will be better than the heaven itself, having not the sun and moon fixed in our body, but the Lord of both sun and moon and angels dwelling in us and walking in us. I say this not so that we may raise the dead or cleanse lepers, but so that we may show forth what is a greater miracle than all these—charity. For wherever this glorious thing exists, the Son takes up His abode along with the Father, and the grace of the Spirit is present. For "where two or three are gathered together in My Name," it says, "there am I in the midst of them" (Matthew 18:20). Now this is characteristic of great affection and of those who are very intimate friends, to have those they love on either side of them. Who then, He means, is so wretched as not to wish to have Christ in the midst? We who are at variance with one another! Perhaps someone may ridicule me and ask, What do you mean? Do you not see that we are all within the same walls and under the same enclosure of the Church, standing under the same fold with unanimity, that no one fights, that we are under the same shepherd, crying aloud in common, listening in common to what is being said, sending up our prayers in common—and yet you mention fighting and variance? I do mention fighting, and I am not mad nor out of my sober mind. For I see what I see, and know that we are under the same fold and the same shepherd. Yet for this very reason I make the greater lamentation, because though there are so many circumstances to draw us together, we are at variance. And what sedition, you will say, do you see here? Here I truly see none. But when we have broken up, one person accuses another, another is openly insulting, another bears grudges, another is fraudulent and rapacious and violent, another indulges in unlawful love, another frames countless schemes of deceit. And if it were possible to open your souls, then you would see all things distinctly and know that I am not mad. Do you not see in a military camp that when it is peacetime, men lay down their arms and cross over unarmed and undefended into the camp of the enemy, but when they are protected with arms and with guards and outposts, the nights are spent in watching and the fires are kept continually burning, this state of things is no longer peace but war? Now this is what may be seen among us. For we are on our guard against one another and fear one another and talk each of us into his neighbor's ear. And if we see anyone else present, we hold our peace and draw in all we were going to say. And this is not like people who feel confidence, but like those who are strictly on their guard. But we do these things, someone may say, not to do wrong, but to escape having it done to us. Yes, for this I grieve, that living as we do among brethren, we need to be on our guard against having wrong done to us, and we light up so many fires and set guards and outposts! The reason is the prevalence of falsehood, the prevalence of craft, the prevailing secession of charity, and war without truce. By this means one may find men who feel more confidence in Gentiles than in Christians. And yet how ashamed we ought to be of this, how we ought to weep and bewail at it! What then, some may say, is to become of me? Such and such a person is of ungainly temper and vexatious. Where then is your religion? Where are the laws of the Apostles, which bid us "bear one another's burdens" (Galatians 6:2)? For if you have no notion of dealing well by your brother, when are you going to be able to do so by a stranger? If you have not learned how to treat a member of your own self, when are you likely to draw to you any from without and to knit him to yourself? But how am I to feel? I am vexed exceedingly, almost to tears, for I could send forth large fountains from my eyes, as that Prophet says (Jeremiah 9:1), seeing as I do countless enemies upon the plain more galling than those he saw. For he said, upon seeing the aliens coming against them, "My bowels! I am pained at my bowels" (Jeremiah 4:19). But when I see men arrayed under one leader yet standing against one another and biting and tearing their own members—some for money's sake and some for glory's and others quite at random, ridiculing and mocking and wounding one another in countless ways, and corpses too worse treated than those in war, and that it is but the bare name of the brethren that is now left—I myself feel my inability to devise any lament fitting such a catastrophe as this! Reverence now, oh reverence, this Table whereof we all are partakers (1 Corinthians 10:16-18)! Christ, Who was slain for us, the Victim that is placed thereon (Hebrews 13:10)! Robbers, when they once partake of salt, cease to be robbers in regard to those with whom they have partaken thereof; that table changes their dispositions, and men fiercer than wild beasts it makes gentler than lambs. But we, though partakers of such a Table and sharers of such food as that, arm ourselves against one another, when we ought to arm against him who is carrying on a war against all of us, the devil. Yet this is why we grow weaker and he stronger every day. For we do not join together in defense against him, but along with him we stand against each other and use him as a commander for such hostile arrays, when it is he alone that we ought to be fighting with. But now, letting him pass, we bend the bow against our brethren only. What bows, you will say? Those of the tongue and the mouth. For it is not javelins and darts only, but words too, keener far than darts, that inflict wounds. And how shall we be able to bring this war to an end, one will ask? If you perceive that when you speak ill of your brother, you are casting up mire out of your mouth; if you perceive that it is a member of Christ that you are slandering, that you are eating up your own flesh (Psalm 27:2), that you are making the judgment set for you more bitter (fearful and incorrupt as it is), that the shaft is killing not him that is smitten, but yourself that shot it forth.

Let us then become worthy of His spotless hands. Let us invite Him to strike even upon our heart. For He rather needs not any inviting. Only make it worthy of that touch, and He will be foremost in running unto you. For if in consideration of their attainments not yet reached, He runs to them (for when Paul was not yet so advanced He yet framed that praise for him) when He sees one fully furnished, what is there that He will not do? But if Christ shall sound forth and the Spirit shall indeed light upon us, and we shall be better than the heaven, having not the sun and the moon fixed in our body, but the Lord of both sun and moon and angels dwelling in us and walking in us. And this I say, not that we may raise the dead, or cleanse the lepers, but that we may show forth what is a greater miracle than all these — charity. For wheresoever this glorious thing shall be there the Son takes up His abode along with the Father, and the grace of the Spirit frequents. For where two or three are gathered together in My Name, it says, there am I in the midst of them. Matthew 18:20 Now this is for great affection, and for those that are very intimate friends, to have those whom they love on either side of them. Who then, he means, is so wretched as not to wish to have Christ in the midst? We that are at variance with one another! And haply some one may ridicule me and ask, What is it that you mean? Do you not see that we are all within the same walls, and under the same enclosure of the Church, standing under the same fold with unanimity; that no one fights, that we be under the same shepherd, crying aloud in common, listening in common to what is being said, sending up our prayers in common — and yet mention fighting and variance? Fighting I do mention, and I am not mad nor out of my sober mind. For I see what I see, and know that we are under the same fold, and the same shepherd. Yet for this cause I make the greater lamentation, because, though there are so many circumstances to draw us together, we are at variance. And what sedition, it will be said, see you here? Here truly I see none. But when we have broken up, such an one accuses such another, another is openly insulting, another grudges, another is fraudulent, and rapacious, and violent, another indulges in unlawful love, another frames countless schemes of deceit. And if it were possible to open your souls, then ye would see all things distinctly, and know that I am not mad. Do you not see in a camp, that when it is peace, men lay down their arms and cross over unarmed and undefended into the camp of the enemy, but when they are protected with arms, and with guards and outposts, the nights are spent in watching, and the fires are kept continually burning, this state of things is no longer peace but war? Now this is what may be seen among us. For we are on our guard against one another, and fear one another and talk each of us into his neighbor's ear. And if we see any one else present, we hold our peace, and draw in all we were going to say. And this is not like men that feel confidence, but like those that are strictly on their guard. But these things we do (some one may say,) not to do wrong, but to escape having it done us. Yea, for this I grieve, that living as we do among brethren, we need be on our guard against having wrong done us; and we light up so many fires, and set guards and out-posts! The reason is the prevalence of falsehood, the prevalence of craft, the prevailing secession of charity, and war without truce. By this means one may find men that feel more confidence in Gentiles (Greeks) than in Christians. And yet, how ashamed we ought to be of this; how we ought to weep and bewail at it! What then, some may say, is to become of me? Such and such an one is of ungainly temper, and vexatious. Where then is your religion (Gr. philosophy)? Where are the laws of the Apostles, which bid us bear one another's burdens? Galatians 6:2 For if you have no notion of dealing well by your brother, when are you to be able to do so by a stranger? If you have not learned how to treat a member of your own self, when are you likely to draw to you any from without, and to knit him to yourself? But how am I to feel? I am vexed exceedingly almost to tears, for I could have sent forth large fountains from my eyes Jeremiah 9:1, as that Prophet says, seeing as I do countless enemies upon the plain more galling than those he saw. For he said, upon seeing the aliens coming against them, My bowels! I am pained at my bowels. Jeremiah 4:19 But when I see men arrayed under one leader, yet standing against one another, and biting and tearing their own members, some for money's sake, and some for glory's, and others quite at random ridiculing and mocking and wounding one another in countless ways, and corpses too worse treated than those in war, and that it is but the bare name of the brethren that is now left, myself feel my inability to devise any lament fitting such a catastrophe as this! Reverence now, oh reverence, this Table whereof we all are partakers! 1 Corinthians 10:16-18 Christ, Who was slain for us, the Victim that is placed thereon! Hebrews 13:10 Robbers when they once partake of salt, cease to be robbers in regard to those with whom they have partaken thereof; that table changes their dispositions, and men fiercer than wild beasts it makes gentler than lambs. But we though partakers of such a Table, and sharers of such food as that, arm ourselves against one another, when we ought to arm against him who is carrying on a war against all of us, the devil. Yet this is why we grow weaker and he stronger every day. For we do not join to form in defense against him, but along with him we stand against each other, and use him as a commander for such hostile arrays, when it is he alone that we ought to be fighting with. But now letting him pass, we bend the bow against our brethren only. What bows, you will say? Those of the tongue and the mouth. For it is not javelins and darts only, but words too, keener far than darts, that inflict wounds. And how shall we be able to bring this war to an issue? One will ask. If you perceive that when you speak ill of your brother, you are casting up mire out of your mouth, if you perceive that it is a member of Christ that you are slandering, that you are eating up your own flesh Psalm 27:2, that you are making the judgment set for you more bitter (fearful and uncorrupt as it is), that the shaft is killing not him that is smitten, but yourself that shot it forth.

But perhaps someone wronged you or injured you? Groan about it, but do not rail against him. Weep, not for the wrong done to you, but for his destruction—just as your Master also wept over Judas, not because He Himself was about to be crucified, but because Judas was a traitor. Has he insulted you and abused you? Pray to God for him, that He may quickly be appeased toward him. He is your brother, he is a member of you, the fruit of the same labor pains as yourself, he has been invited to the same Table. But he only keeps attacking me, someone may say. Then your reward is all the greater for this. For this very reason there is the best cause for letting go of your anger, since it is a mortal wound that he has received, since the devil has wounded him. Do not give him yet another blow, or throw yourself down together with him. For as long as you remain standing you have the means of saving him too. But if you dash yourself down by insulting actions in return, who will then lift you both up? Will the one who is wounded? No, for he cannot, now that he is down. But will you who have fallen along with him? And how shall you, who could not support yourself, be able to lend a hand to another? Stand firm now, then, and setting your shield before you, pull him away from the battle by your patient endurance, now that he is dead. Rage has wounded him—do not you wound him as well, but pull out even that first arrow. For if we deal with each other on such terms, we shall all soon become healthy. But if we arm ourselves against one another, there will be no further need even of the devil for our ruin. For all war is evil, and civil war especially. But this is a worse evil than even a civil war, since our mutual obligations are greater than those of citizenship, yes, even greater than those of kinship itself. Long ago, Abel's brother killed him and shed the blood of his kinsman. But this murder is more lawless than that one, in that the obligations of kinship are greater, and the death is a worse evil. For he wounded the body, but you have sharpened your sword against the soul. But you suffered harm first. Yes, but it is not suffering harm, but doing it, that is truly suffering harm. Now consider: Cain was the killer, Abel was the killed. Who then was dead? The one who after death cries out (for He says, The voice of your brother's blood cries to Me), or the one who while he lived was trembling and in fear? He was, certainly he was, more pitiable than any dead man. Do you see how being wronged is better, even if a man is murdered? Learn that wronging is worse, even if a man is strong enough to kill. He struck down and killed his brother, yet the latter was crowned, the former was punished. Abel was killed and slain unjustly, but he even when dead accused and convicted and overcame; the other, though alive, was speechless, and was ashamed, and was convicted, and accomplished the opposite of what he intended. For he killed him because he saw him beloved, expecting to remove him from that love as well. Yet he only made the love more intense, and God sought him more when dead, saying, Where is your brother Abel? For you have not extinguished the affection toward him by your envy, but have kindled it up all the more. You have not lessened his honor by killing him, but have made it even greater. Yet before this God had even made him subject to you, whereas since you have killed him, even when dead, he will take vengeance upon you. So great was my love toward him. Who then was the condemned person, the punisher or the punished? The one who enjoyed so great honor from God, or the one who was handed over to a certain strange and unexpected punishment? You did not fear him (he would say) while alive, so you shall fear him when dead. You did not tremble when about to thrust with the sword. You shall be seized, now that the blood is shed, with continual trembling. While alive he was your servant, and you showed no mercy to him. For this reason, now that he is dead, he has become a master you shall be afraid of. Thinking upon these things, beloved, let us flee from envy, let us extinguish malice, let us repay one another with love, so that we may reap the blessings that come from it, both in the present life and the life which is to come, by the grace and love toward man, and so on. Amen.

But he did you some wrong, maybe, and injured you? Groan at it, and do not rail. Weep, not for the wrong done you, but for his perdition, as your Master also wept at Judas, not because Himself was to be crucified, but because he was a traitor. Has he insulted you and abused you? Beseech God for him, that He may speedily become appeased toward him. He is your brother, he is a member of you, the fruit of the same pangs as yourself, he has been invited to the same Table. But he only makes fresh assaults upon me, it may be said. Then is your reward all the greater for this. On this ground then there is the best reason for abating one's anger, since it is a mortal wound that he has received, since the devil has wounded him. Do not thou then give a further blow, nor cast yourself down together with him. For so long as you stand you have the means of saving him also. But if you dash yourself down by insulting deeds in return, who is then to lift you both up? Will he that is wounded? Nay, for he cannot, now that he is down. But will you that are fallen along with him? And how shall you, that could not support your own self, be able to lend a hand to another? Stand therefore now nobly, and setting your shield before you, and draw him, now he is dead, away from the battle by your long-suffering. Rage has wounded him, do not thou also wound him, but cast out even that first shaft. For if we associate with each other on such terms, we shall soon all of us become healthful. But if we arm ourselves against one another, there will be no farther need even of the devil to our ruin. For all war is an evil, and civil war especially. But this is a sorer evil than even a civil one, as our mutual rights are greater than those of citizenship, yea, than of kindred itself. Of old, Abel's brother slew him and shed the blood of his kinsman. But this murder is more lawless than that, in that the rights of kinsmanship are greater, and the death a sorer evil. For he wounded the body, but you have whetted your sword against the soul. But you first suffered ill. Yes, but it is not suffering ill, but doing it, that is really suffering ill. Now consider; Cain was the slayer, Abel was the slain. Who then was the dead? He that after death cries, (for He says, The voice of your brother's blood cries to Me,) Genesis 4:10, or he who while he lived was yet trembling and in fear? He was, assuredly he was, more an object of pity than any dead man. Do you see how to be wronged is better, though a man come even to be murdered? Learn that to wrong is worse, though a man should be strong enough even to kill. He smote and cast down his brother, yet the latter was crowned, the former was punished. Abel was made away with and slain wrongfully, but he even when dead accused comp. John 5:45, and convicted and overcame: the other, though alive, was speechless, and was ashamed, and was convicted, and effected the opposite of what he intended. For he made away with him because he saw him beloved, expecting to cast him out of the love also. Yet he did but make the love more intense, and God sought him more when dead, saying, Where is your brother Abel? Genesis 4:9 For you have not extinguished the desire towards him by your envy, but hast kindled it up the more. You have not lessened his honor by slaying him, but hast made it the more ample. Yet before this God had even made him subject to you, whereas since you have slain him, even when dead, he will take vengeance upon you. So great was my love towards him. Who then was the condemned person, the punisher or the punished? He that enjoyed so great honor from God, or he that was given up to a certain novel and unexpected punishment? You did not fear him (he would say) while alive, you shall fear him therefore when dead. You did not tremble when on the point of thrusting with the sword. You shall be seized, now the blood is shed, with a continual trembling. While alive he was your servant, and you showed no forbearance to him. For this reason, now he is dead, he has become a master you shall be afraid of. Thinking then upon these things, beloved, let us flee from envy, let us extinguish malice, let us recompense one another with charity, that we may reap the blessings rising from it, both in the present life and the life which is to come, by the grace and love toward man, etc. Amen.