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045 - Homily 27 - Romans 1625-27 · Homilies on Romans

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  Speaker 1: Section forty five of Homilies on Romans by John Chrysostom,
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  Speaker 1: translated by J. B. Morris. This LibriVox recording is in
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  Speaker 1: the public domain. Homily twenty seven, Romans, sixteenth, Verses twenty
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  Speaker 1: five to twenty seven. Now to him that is of
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  Speaker 1: power to establish you according to My Gospel and the
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  Speaker 1: preaching of Jesus Christ, according to the revelation of the mystery,
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  Speaker 1: which was kept secrets since the world began, but now
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  Speaker 1: is made manifest, and by the scriptures of the prophets,
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  Speaker 1: according to the commandment of the Everlasting God, made known
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  Speaker 1: to all nations. For the obedience of faith to God
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  Speaker 1: only wise be glory through Jesus Christ forever Amen. It
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  Speaker 1: is always accustomed with Paul to conclude his exhortation with
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  Speaker 1: prayers and doxologies, for he knows that the thing is
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  Speaker 1: one of no slight importance, and it is out of
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  Speaker 1: affectionateness and caution that he is in the habit of
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  Speaker 1: doing this. For it is the character of a teacher
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  Speaker 1: di Vot voted to his children and to God, not
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  Speaker 1: to instruct them in words only, but by prayer too,
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  Speaker 1: to bring upon his teaching the assistance which is from God,
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  Speaker 1: and this he does here also. But the connection is
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  Speaker 1: as follows, to him that is of power to establish
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  Speaker 1: you be glory forever are men. For he again clings
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  Speaker 1: to those weak brethren, and to them he directs his discourse.
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  Speaker 1: For when he was rebuking, he made all share his rebuke.
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  Speaker 1: But now in his praying, it is for these that
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  Speaker 1: he wears the attitude of a suppliant. And after saying
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  Speaker 1: to stablish, he proceeds to give the mode of it
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  Speaker 1: by My gospel. And this was what one would do,
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  Speaker 1: to show that as yet they were not firmly fixed,
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  Speaker 1: but stood though with wavering. Then to give a trustworthiness
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  Speaker 1: to what he says, he proceeds. And the preaching of
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  Speaker 1: Jesus Christ, that is which he himself preached. But if
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  Speaker 1: he preached it, the doctrines are not ours, but the
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  Speaker 1: laws are of him. And afterwards, in discussing the nature
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  Speaker 1: of the preaching, he shows this gift is one of
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  Speaker 1: much benefit and of much honor. And this he first
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  Speaker 1: proves from the person of the declarer thereof, and then
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  Speaker 1: likewise from the things declared, For it was glad tidings,
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  Speaker 1: besides from his not having made aught of them known
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  Speaker 1: to any before us, And this he intimates in the
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  Speaker 1: words according to the revelation of the mystery. And this
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  Speaker 1: is a sign of the greatest friendliness to make us
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  Speaker 1: share in the mysteries, and no one before us, which
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  Speaker 1: was kept secret since the world began, but now is
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  Speaker 1: made manifest. For it had been determined long ago, but
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  Speaker 1: it was only manifested now by the scriptures of the prophets.
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  Speaker 1: Here again he is releasing the weak person from fear.
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  Speaker 1: Why be afraid, he means, why rebel against the law?
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  Speaker 1: This the law wishes, this it foretold from of old.
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  Speaker 1: But if thou priest into the cause of its being
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  Speaker 1: made manifest, now thou art doing a thing not safe
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  Speaker 1: to do, in being curious about the mysteries of God
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  Speaker 1: and calling him to account. For we ought not with
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  Speaker 1: things of this nature to act as busy bodies, but
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  Speaker 1: to be well pleased and content with them. Wherefore, that
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  Speaker 1: he might himself put a check upon a spirit of
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  Speaker 1: this sort, he adds, according to the commandment of the
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  Speaker 1: Everlasting God, for the obedience of faith. For faith requires
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  Speaker 1: obedience and not curiosity. And when God commands one ought
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  Speaker 1: to be obedient, not curious. Then he uses another argument
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  Speaker 1: to encourage them, saying, made known to all nations. That is,
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  Speaker 1: it is not thou alone by the whole world, that
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  Speaker 1: is of this creed, as having had not man but
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  Speaker 1: God for a teacher. Wherefore also he adds through Jesus Christ,
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  Speaker 1: but it was not only made known, but also confirmed.
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  Speaker 1: Now both are his work. And on this ground too,
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  Speaker 1: the way it is to be read is now to
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  Speaker 1: him that is of power to establish you through Jesus Christ.
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  Speaker 1: And as I was saying, he ascribes them both to him,
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  Speaker 1: or rather not both of these only, but the glory
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  Speaker 1: belonging to the Father also. And this too is why
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  Speaker 1: he said to whom be glory for ever are men.
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  Speaker 1: And he uses a doxology again through aar at the
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  Speaker 1: incomprehensibleness of these mysteries. For even now they have appeared,
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  Speaker 1: there is no such thing as comprehending them by reasonings.
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  Speaker 1: But it is by faith we must come to a
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  Speaker 1: knowledge of them. And in no other way can we,
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  Speaker 1: he well says to the only wise God, For if
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  Speaker 1: he will only reflect how he brought the nations in
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  Speaker 1: and blended them with those who in olden time had
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  Speaker 1: wrought will, how he saved those who were desperate. How
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  Speaker 1: he brought men not worthy of the earth up to heaven,
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  Speaker 1: and brought those who had fallen from the present life
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  Speaker 1: into that undying and unalterable life, and made those who
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  Speaker 1: were trampled down by devils to vie with angels, and
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  Speaker 1: opened paradise, and put a stop to all the old evils.
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  Speaker 1: And this too in a short time, and by an
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  Speaker 1: easy and compendious way. Then wilt thou learn his wisdom?
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  Speaker 1: For thou seest that that which neither angels nor our
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  Speaker 1: angels knew, they of the gentiles learned on a sudden
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  Speaker 1: through Jesus. Then wilt thou know his power? Right then
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  Speaker 1: is it to admire his wisdom and to give him glory.
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  Speaker 1: But thou keepest dwelling over little things, still sitting under
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  Speaker 1: the shadow. And this is not much like one that
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  Speaker 1: giveth glory. For he who has no confidence in him
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  Speaker 1: and no trust in the faith, does not bear testimony
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  Speaker 1: to the grandeur of his doings. But he himself offers
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  Speaker 1: glory up in their behalf, in order to bring them
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  Speaker 1: also to the same zeal. But when you hear him
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  Speaker 1: say to the only wise God, think not that this
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  Speaker 1: is said in disparagement. Of the sun. For if all
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  Speaker 1: these things, whereby his wisdom is made apparent, were done
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  Speaker 1: by Christ, and without him no single one, it is
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  Speaker 1: quite plain that he is equal in wisdom. Also, what
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  Speaker 1: then is the reason of his saying only to set
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  Speaker 1: him in contrast with every created being? After giving the doxology,
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  Speaker 1: then he again goes from prayer to exhortation, directing his
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  Speaker 1: discourse against the stronger, and saying, as follows Chapter fifteen,
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  Speaker 1: verse one, we then, that are strong, ought it is
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  Speaker 1: we ought? Not? We are so kind as to what
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  Speaker 1: is it we ought to do to bear the infirmities
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  Speaker 1: of the weak? See how he has roused their attention
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  Speaker 1: by his praises, not only by calling them powerful battles,
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  Speaker 1: so by putting them alongside of himself, and not by
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  Speaker 1: this only by by the advantage of the thing He
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  Speaker 1: again allures them, and that in a way not to
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  Speaker 1: distress them. For thou, he says, art powerful, and art
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  Speaker 1: know it the worse for condescending. But to him the
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  Speaker 1: hazard is of the last consequence if he is not
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  Speaker 1: born with And he does not say the infirm by
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  Speaker 1: the infirmities of the weak, so drawing them and leading
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  Speaker 1: them to mercy, as in another place too, He says, ye,
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  Speaker 1: that our spiritual restore such an one. Art thou become powerful,
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  Speaker 1: render a return to God for making thee so. But
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  Speaker 1: render it thou wilt if thou settest the weakness of
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  Speaker 1: the sickly right, For we too were weak, but by
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  Speaker 1: grace we have become powerful. And this we are to
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  Speaker 1: do not in this case only, but also in the
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  Speaker 1: case of those who are weak in other respects, as
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  Speaker 1: for instance, if any be passionate or insolent, or has
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  Speaker 1: any such like failing, bear with him. And how is
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  Speaker 1: this to be? Listen to what comes next? For after
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  Speaker 1: saying we ought to bear, he adds, and not to
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  Speaker 1: please ourselves. Verse two, Let every one of us please
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  Speaker 1: his neighbor for his good, to edification. But what he
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  Speaker 1: says is this, art thou powerful, Let the weak have
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  Speaker 1: trial of thy power. Let him come to know thy strength.
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  Speaker 1: Please him. And he does not barely say please, but
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  Speaker 1: for his good, and not barely for his good, lest
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  Speaker 1: the advanced person should say, see, I am drawing him
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  Speaker 1: to his good. But he adds to edification. And so
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  Speaker 1: if thou be rich or be in power, please not
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  Speaker 1: thyself but the poor and the needy, because in doing
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  Speaker 1: this thou wilt at once have true glory to enjoy,
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  Speaker 1: and be doing much service. For glory from things of
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  Speaker 1: the world soon flies away, but that from things of
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  Speaker 1: the spirit is abiding, if thou do it to edification. Wherefore,
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  Speaker 1: of all men he requires this, for it is not
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  Speaker 1: this and that person that is to do it, but
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  Speaker 1: each of us. Then, since it was a great thing,
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  Speaker 1: he had commanded them, and had bidden them even relax
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  Speaker 1: their own perfectness in order to set right the other's weakness.
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  Speaker 1: He again introduces Christ in the following words verse three.
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  Speaker 1: For even Christ pleased not himself, and this he always does.
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  Speaker 1: For when he was upon the subject of alms, he
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  Speaker 1: brought him forward and said, ye know the grace of
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  Speaker 1: our Lord Jesus Christ, that though he was rich, yet
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  Speaker 1: for our sakes he became poor. And when he was
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  Speaker 1: exhorting to charity, it was from him that he exhorted.
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  Speaker 1: In the words as Christ also loved us. And when
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  Speaker 1: he was giving advice about bearing shame and dangers, he
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  Speaker 1: took refuge in him and said, who for the joy
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  Speaker 1: that was set before him endured the cross, despising the shame.
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  Speaker 1: So in this passage too, he shows how he also
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  Speaker 1: did this, and how the prophet proclaimed it from of old.
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  Speaker 1: Wherefore also he proceeds, as it is written, the reproaches
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  Speaker 1: of them that reproached thee fell upon me. But what
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  Speaker 1: is the import of he pleased not himself. He had
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  Speaker 1: power not to have been reproached, power not to have
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  Speaker 1: suffered what he did suffer, had he been minded to
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  Speaker 1: look to his own things. But yet he was not
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  Speaker 1: so minded. But through looking to our good he neglected
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  Speaker 1: his own. And why did he not say he emptied himself?
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  Speaker 1: It is because this was not the only thing he
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  Speaker 1: wished to point out, that he became man, but that
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  Speaker 1: he was also ill treated and obtained a bad reputation,
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  Speaker 1: with many being looked upon as weak. For one said,
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  Speaker 1: if thou be the son of God come down from
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  Speaker 1: the cross, and he saved others himself, he cannot save. Hence,
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  Speaker 1: he mentions a circumstance which was available for his present subject,
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  Speaker 1: and proves much more than he undertook to do. For
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  Speaker 1: he shows that it was not Christ alone that was
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  Speaker 1: reproached by the Father. Also for the reproaches of them
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  Speaker 1: that reproached thee feil, he says upon me. But what
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  Speaker 1: he says is nearly this. What has happened is no
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  Speaker 1: new or strange thing. For they in the Old Testament
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  Speaker 1: who came to have a habit of reproaching him, they
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  Speaker 1: also raved against his son. But these things were written
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  Speaker 1: that we should not imitate them herein, and then he
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  Speaker 1: supples them for a patient endurance of temptations verse four.
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  Speaker 1: For whatsoever things were written aforetime, he says, were written
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  Speaker 1: for our learning, that we, through patience and comfort of
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  Speaker 1: the scriptures, might have hope, that is, that we might
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  Speaker 1: not fall away, for there are sundry conflicts within and
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  Speaker 1: without that, being nerved and comforted by the scriptures, we
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  Speaker 1: might exhibit patience, that by living in patience we might
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  Speaker 1: abide in hope. For these things are productive of each other,
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  Speaker 1: patients of hope and hope of patience, and both of
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  Speaker 1: them are brought about by the scriptures. Then he again
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  Speaker 1: brings his discourse into the form of prayer and says
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  Speaker 1: verse five. Now, the God of patience and consolation, grant
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  Speaker 1: you to be like minded one towards another. According to
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  Speaker 1: Christ Jesus, for since he had given his own advice
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  Speaker 1: and had also urged the example of Christ, he added
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  Speaker 1: the testimony of the scriptures, also to show that with
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  Speaker 1: the scripture himself giveth patience also. And this is why
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  Speaker 1: he said, Now, the God of patience and consolation, grant
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  Speaker 1: you to be like minded one towards another, according to
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  Speaker 1: Christ Jesus, for this is what love would do, be
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  Speaker 1: minded toward another, even as toward himself. Then, to show
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  Speaker 1: again that it is not mere love that he requires,
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  Speaker 1: he adds, according to Christ Jesus. And this he does
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  Speaker 1: in all places, because there is also another sort of love.
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  Speaker 1: And what is the advantage of their agreeing? That he
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  Speaker 1: may with one mind, he says, and with one mouth
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  Speaker 1: glorify God, even the father of our lord, Jesus Christ.
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  Speaker 1: He does not say merely with one mouth, but bids
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  Speaker 1: us do it with one will. Also see how he
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  Speaker 1: has united the whole body into one, and how he
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  Speaker 1: concludes his address again with a doxology, whereby he gives
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  Speaker 1: the utmost inducement to unanimity and concord. Again, from this
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  Speaker 1: point he keeps to the same exhortation as before, and says,
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  Speaker 1: as seven, wherefore, receive ye one another, as Christ also
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  Speaker 1: received us, to the glory of God. The example again
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  Speaker 1: is as before, and the gain unspeakable. For this is
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  Speaker 1: a thing that doth God especial glory, the being closely united.
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  Speaker 1: And so if even against thy will and for his sake,
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  Speaker 1: thou be at variance with thy brother, consider that by
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  Speaker 1: putting an end to thy anger, thou art glorifying thy master.
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  Speaker 1: And if not on thy brother's account for this, let
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  Speaker 1: all events be reconciled to him. For Christ also insists
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  Speaker 1: upon this upon all possible grounds. And when addressing his father,
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  Speaker 1: he said, by this shall all men know that thou
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  Speaker 1: hast sent me. If they be one, Let us obey then,
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  Speaker 1: and knit ourselves to one another. For in this place
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  Speaker 1: it is not any longer the weak, but all that
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  Speaker 1: he is rousing. And were a man minded to break
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  Speaker 1: with thee, do not thou break also, nor give utterance
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  Speaker 1: to that cold, saying him, I love that loveth me.
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  Speaker 1: If my right eye does not love me, I tear
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  Speaker 1: it out. For these are satanical sayings and fit for
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  Speaker 1: publicans and the little spirit of the gentiles. But thou
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  Speaker 1: that art called to a greater estate, and art enrolled
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  Speaker 1: in the books of Heaven, art liable to greater laws,
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  Speaker 1: do not speak in this way. But when he is
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  Speaker 1: not minded to love THEE, then display the more love
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  Speaker 1: that thou mayst draw him to THEE. For he is
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  Speaker 1: a member. And when by any force a member is
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  Speaker 1: sundered from the body, we do everything to unite it again,
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  Speaker 1: and then pay more attention to it. For the reward
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  Speaker 1: is the greater then when one draws to one a
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  Speaker 1: person not minded to love, For if he bids us
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  Speaker 1: invite to supper those that cannot make us any recompense,
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  Speaker 1: that what goes for recompense may be the greater. Much
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  Speaker 1: more ought we to do this in regard to friendship. Now,
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  Speaker 1: he that is loved and loveth does pay THEE recompense.
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  Speaker 1: But he that is loved and loveth not hath made
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  Speaker 1: God a debtor to THEE in his own room. And besides,
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  Speaker 1: when he loves loves THEE, he needs not much pains.
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  Speaker 1: But when he loves THEE not, then he stands in
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  Speaker 1: need of thy assistance. Make not then the cause for painstaking,
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  Speaker 1: a cause for listlessness, And say not because he is sick.
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  Speaker 1: That is the reason I take no care of him.
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  Speaker 1: For a sickness. Indeed, the dulling of love is. But
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  Speaker 1: do thou warm again that which hath become chilled. But
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  Speaker 1: suppose he will not be warmed, What then is the reply,
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  Speaker 1: continue to do thy own part? What if he grows
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  Speaker 1: more perverse, he is but procuring to THEE so much
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  Speaker 1: greater a turn, and shows THEE so much the greater
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  Speaker 1: imitator of Christ. For if THEE loving one another was
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  Speaker 1: to be the characteristic of disciples, for hereby he says,
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  Speaker 1: shall all men know that he are my disciples. If
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  Speaker 1: he love one another, consider how great an one loving
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  Speaker 1: one that hates us must be. For thy master loved
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  Speaker 1: those that hated him and called them to him, And
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  Speaker 1: the weaker they were, the greater the care he showed them.
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  Speaker 1: And he cried and said, they that our whole need
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  Speaker 1: not a physician, but they that a sick. And he
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  Speaker 1: deemed publicans and sinners worthy of his table. And as
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  Speaker 1: great as was the dishonor wherewith the Jewish people treated him,
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  Speaker 1: so great was the honor and concern he showed for them. YEA,
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  Speaker 1: and much greater him do thou also emulate. For this
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  Speaker 1: good work is no light, one, but one without which
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  Speaker 1: not even he that is a martyr can please God.
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  Speaker 1: Much as Paul says, say not then I get hated,
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  Speaker 1: and that is why I do not love. For this
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  Speaker 1: is why thou oughtest to love most. And besides, it
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  Speaker 1: is not in the nature of things for a man
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  Speaker 1: who loves to be soon hated, but brute as a
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  Speaker 1: person may be. He loves them that love him. For this,
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  Speaker 1: he says, the heathens and the publicans do. But if
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  Speaker 1: everyone loves those that love him, who is there that
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  Speaker 1: would not love those who love while they are hated?
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  Speaker 1: Display then this conduct, and cease not to use this
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  Speaker 1: word hate me as much as you may, I will
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  Speaker 1: not leave off loving thee. And then thou wilt humble
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  Speaker 1: his quarrelsomeness and cast out all coldness. For this disorder
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  Speaker 1: comes either from excessive heat or from coldness. But both
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  Speaker 1: of these is the might of love wont to correct
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  Speaker 1: by its warmth. Did you never see those who indulge
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  Speaker 1: a base love, beaten, spit upon cold names, ill treated
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  Speaker 1: in a thousand ways by those fauner catresses? What then,
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  Speaker 1: is it that breaks off this love the insolences by
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  Speaker 1: no means they even kindle at them more. And yet
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  Speaker 1: they who do these things, besides being harlots, are of
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  Speaker 1: a disreputable and low grade. But they who submit to
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  Speaker 1: it have often illustrious ancestors to count up, and much
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  Speaker 1: other nobility to boast of. Yet still even this does
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  Speaker 1: not break the tie, nor keep them aloof from her
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  Speaker 1: whom they love. And are we not ashamed then to
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  Speaker 1: find what great power the love of the devil and
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  Speaker 1: the demons hath, and not to be able to practice
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  Speaker 1: as much in the love according to God? Dost thou
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  Speaker 1: not perceive that this is a very great weapon against
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  Speaker 1: the devil? Do not see that the wicked demon stands
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  Speaker 1: by dragging to himself the man thou hatest, and desiring
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  Speaker 1: to snatch away the member. And dost thou run by
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  Speaker 1: and give up the prize of the conflict, For thy
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  Speaker 1: brother lying between you is the prize. And if thou
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  Speaker 1: get the better, thou receivest a crown. But if thou
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  Speaker 1: art listless, thou goest away without a crown, cease. Then
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  Speaker 1: to give utterance to that satanical saying, if my eye
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  Speaker 1: hates me, I cannot see it. For nothing is more
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  Speaker 1: shameful than this saying. And yet the generality and lay
• 17:28
  Speaker 1: it down for a sign of a noble spirit. But
• 17:31
  Speaker 1: nothing is more ignoble than all this or more senseless,
• 17:34
  Speaker 1: or more foolish. Therefore, I am indeed quite grieved that
• 17:37
  Speaker 1: the generality should hold the doings of vice to be
• 17:40
  Speaker 1: those of virtue, that looking down on men and despising
• 17:43
  Speaker 1: them should seem to be honorable and dignified. And this
• 17:47
  Speaker 1: is the devil's greatest snare, to invest iniquity with a
• 17:50
  Speaker 1: good repute, whereby it becomes hard to blot out. For
• 17:54
  Speaker 1: I have often heard men taking credit to themselves, had
• 17:56
  Speaker 1: they not going near those who are averse to them.
• 17:59
  Speaker 1: And yet thy mund us have found a glory in this,
• 18:01
  Speaker 1: how often show a vosion to him? Yet he ceaseth
• 18:04
  Speaker 1: not to run unto them. Say not then that I
• 18:07
  Speaker 1: cannot bear to come near those that hate me, but
• 18:09
  Speaker 1: say that I cannot bear to despise those that despise me.
• 18:13
  Speaker 1: This is the language of Christ's disciple, as the other
• 18:16
  Speaker 1: is of the devils. This makes men honorable and glorious,
• 18:19
  Speaker 1: as the other doth shameful and ridiculous. It is on
• 18:22
  Speaker 1: this ground we feel admiration for Moses, because even when
• 18:25
  Speaker 1: God said, let me alone, that I may destroy them
• 18:28
  Speaker 1: in mine anger, he could not bear to despise those
• 18:31
  Speaker 1: who had so often shown a vosion to him, but said,
• 18:34
  Speaker 1: if thou wilt forgive them their trespass, forgive it, But
• 18:37
  Speaker 1: if not, blot out me. Also this was owing to
• 18:40
  Speaker 1: his being a friend of God and a copier of him.
• 18:43
  Speaker 1: And let us not pride ourselves for things for which
• 18:46
  Speaker 1: we ought to hide our faces, Nor let us use
• 18:49
  Speaker 1: the language of these lewd fellows that are the scum
• 18:51
  Speaker 1: of men. I know how to scorn thousands. But even
• 18:55
  Speaker 1: if another use it, let us laugh him down and
• 18:57
  Speaker 1: stop his mouth for taking a delight in what he
• 18:59
  Speaker 1: ought to feel ashamed of? What say you pray? Do
• 19:03
  Speaker 1: you scorn a man that believes whom when unbelieving Christ scorned? Not?
• 19:08
  Speaker 1: Why do I say scorned? Not? Why he had such
• 19:11
  Speaker 1: love towards him when he was vile and unsightly, as
• 19:13
  Speaker 1: even to die for him? He then so loved, and
• 19:16
  Speaker 1: that such a person. And do you, now, when he
• 19:19
  Speaker 1: has been made fair and admirable, scorn him? Now he
• 19:23
  Speaker 1: is a member of Christ and hath been made thy
• 19:24
  Speaker 1: Master's body. Dost thou not consider what thou art uttering,
• 19:29
  Speaker 1: nor perceive what thou art venturing? Unto he hath Christ
• 19:33
  Speaker 1: as a head and a table and a garment, and
• 19:35
  Speaker 1: life and light, and a bridegroom, that he is everything
• 19:38
  Speaker 1: to him. And dost thou dare to say this fellow,
• 19:40
  Speaker 1: I despise, and not this only, but thousands of others
• 19:45
  Speaker 1: along with him. Stay thee o man, and cease from
• 19:48
  Speaker 1: thy madness. Get to know thy brother, Learn that these
• 19:51
  Speaker 1: be words of unreasonableness and frenzy, And say, on the contrary,
• 19:54
  Speaker 1: though he despised me ten thousand times, yet will I
• 19:57
  Speaker 1: never stand aloof from him? In this way, thou wilt
• 20:00
  Speaker 1: both gain thy brother, and wilt live to the glory
• 20:03
  Speaker 1: of God, and wilt share the good things to come
• 20:06
  Speaker 1: to which God grant that we may all attain by
• 20:10
  Speaker 1: the grace and love towards Man et cetera. End of
• 20:13
  Speaker 1: Section forty five.