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035 - Homily 19 Part 1 - Romans 117 · Homilies on Romans

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  Speaker 1: Section thirty 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 nineteen, Part one, Romans eleven, Verse seven.
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  Speaker 1: What then, Israel hath not obtained that which he seeketh for?
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  Speaker 1: But the election hath obtained it, and the rest were blinded.
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  Speaker 1: He had said that God did not cast off his people,
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  Speaker 1: And to show in what sense he had not cast
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  Speaker 1: them off, he takes refuge in the prophets again, and,
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  Speaker 1: having shown by them that the more part of the
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  Speaker 1: Jews were lost, that he might not seem to be
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  Speaker 1: again bringing forward an accusation of his own, and to
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  Speaker 1: make his discourse offensive and to be attacking them as enemies,
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  Speaker 1: he takes refuge in David and Isaiah and says verse eight,
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  Speaker 1: according as it is written, God hath given them the
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  Speaker 1: spirit of slumber, or rather we should go back to
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  Speaker 1: the beginning of his argument. Having then mentioned the state
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  Speaker 1: of things in Elijah's time and shown what grace is,
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  Speaker 1: he proceeds. What then Israel hath not obtained that which
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  Speaker 1: he seeketh for? Now this is as much what an
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  Speaker 1: accuser would say as what one who is putting a
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  Speaker 1: question for the Jew he means, is inconsistent with himself
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  Speaker 1: when he seeketh for righteousness, which he will not accept.
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  Speaker 1: Then to leave them with no excuse, he shows from
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  Speaker 1: those who have accepted it their unfeeling spirit, as he says,
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  Speaker 1: but the election hath obtained it, and they are the
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  Speaker 1: condemnation of the others. And this is what Christ says.
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  Speaker 1: But if I, by Beelzebub cast out devils, by whom
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  Speaker 1: do your children cast them out? Wherefore they shall be
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  Speaker 1: your judges. For to prevent any one from accusing the
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  Speaker 1: nature of the thing and not their own temper, he
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  Speaker 1: points out those who had obtained it. Hence he uses
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  Speaker 1: the word with great propriety to show at once the
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  Speaker 1: grace from above and the zeal of these. For it
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  Speaker 1: is not to deny free will that he speaks of
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  Speaker 1: their having obtained it, but to show the greatness of
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  Speaker 1: the good things, and that the greater part was of
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  Speaker 1: great though not the whole. For we too are in
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  Speaker 1: the habit of saying so, and so chanced to get
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  Speaker 1: so and so met with when the gain has been
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  Speaker 1: a great one, because it is not by man's labors,
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  Speaker 1: but by God's gift, that the greater part was brought about,
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  Speaker 1: and the rest were blinded. See how he has been
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  Speaker 1: bold enough to tell with his own voice the casting
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  Speaker 1: off of the rest, For he had indeed spoken of
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  Speaker 1: it already, but it was by bringing the prophets in
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  Speaker 1: as accusers. But from this point he declares it in
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  Speaker 1: his own person. Still, even here he is not content
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  Speaker 1: with his own declaration, but brings eyes either prophet in again,
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  Speaker 1: For after saying were blinded, he proceeds according as it
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  Speaker 1: is written, God hath given them the spirit of slumber.
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  Speaker 1: Now whence came this blinding, He had indeed mentioned the
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  Speaker 1: causes of it before, and turned it all upon their
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  Speaker 1: own heads, to show that it was from their unspeakable
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  Speaker 1: obstinacy that they had to bear this. And now he
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  Speaker 1: speaks of it too. For when he says I that
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  Speaker 1: they should not see, and ears that they should not hear,
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  Speaker 1: he is but finding fault with their contentious spirit. For
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  Speaker 1: when they had eyes to see the miracles, and were
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  Speaker 1: possessed of ears to hear that marvelous teaching, they never
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  Speaker 1: used these as were fitting. And the he gave do
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  Speaker 1: not imagine to hear mean an agency, but a permission only.
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  Speaker 1: But slumber is a name he here gives to the
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  Speaker 1: habit of soul inclinable to the worse when incurably and unchangeably.
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  Speaker 1: So for in another passage David says that my glory
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  Speaker 1: may sing unto thee, and I may not be put
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  Speaker 1: to slumber. That is, I may not alter, may not
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  Speaker 1: be changed. For as a man who is hushed to
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  Speaker 1: slumber in a state of pious fear would not easily
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  Speaker 1: be made to change his side, so too he that
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  Speaker 1: is slumbering in wickedness would not change with facility. For
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  Speaker 1: to be hushed to slumber here is nothing else but
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  Speaker 1: to be fixed and riveted to a thing. In pointing
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  Speaker 1: them to the incurable and unchangedible character of their spirit,
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  Speaker 1: he calls it a spirit of slumber. Then, to show
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  Speaker 1: that for this unbelief they will be most severely punished,
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  Speaker 1: he brings the profit forward again, threatening the very things
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  Speaker 1: which in the event came to pass Verse nine. Let
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  Speaker 1: their table be made a snare and a trap and
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  Speaker 1: a stumbling block. That is, let their comforts and all
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  Speaker 1: their good things change and perish, and let them be
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  Speaker 1: open to attack from any one. And to show that
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  Speaker 1: it is in punishment for sins that they suffer. This,
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  Speaker 1: he adds, and a recompense unto them Verse ten, let
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  Speaker 1: their eyes be darkened that they may not see, and
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  Speaker 1: bow thou down their back. Always to these things then
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  Speaker 1: still require any interpreting? Are they not plain? Even to
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  Speaker 1: those ever so senseless? And before our words? The very
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  Speaker 1: issue of facts has anticipated us in bearing witness to
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  Speaker 1: what was said. For at what time have they ever
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  Speaker 1: been so open to attacks? At what time such an
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  Speaker 1: easy prey? At what time hath he so bore down
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  Speaker 1: their backs? At what time have they been set under
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  Speaker 1: such bondage? And what is more, there is not to
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  Speaker 1: be any unloosing from these terrors. And this the prophet
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  Speaker 1: hath also hinted, for he does not say only bow
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  Speaker 1: thou down their back, but forever bow thou down. But
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  Speaker 1: if thou art disposed to dispute Ojou about the issue
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  Speaker 1: from what hath gone before, loarn also the present case.
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  Speaker 1: Thou didst go down to Egypt and two hundred years past,
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  Speaker 1: and God freed thee speedily from that bondage, And that
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  Speaker 1: though thou wert irreligious and went ast aharing with thee
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  Speaker 1: most baneful Hordem thou wert free from Egypt, and thou'dst
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  Speaker 1: worship the calf. Thou didst sacrifice thy sons to bal pure,
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  Speaker 1: Thou didst to file the temple. Thou didst go after
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  Speaker 1: every sort of vice. Thou didst grow not to know
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  Speaker 1: nature itself, the mountains, the groves, the hills, the springs,
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  Speaker 1: the rivers, the gardens. Didst thou fill with accursed sacrifices.
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  Speaker 1: Thou didst slay the prophets, didst dig down the altars,
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  Speaker 1: didst exhibit every excess of wickedness and irreligion. Still, after
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  Speaker 1: giving THEE up for seventy years to the Babylonians, he
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  Speaker 1: brought THEE back again to thy former freedom, and gave
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  Speaker 1: THEE back the temple and thy country and thy old
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  Speaker 1: form of polity. And there were prophets again, and the
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  Speaker 1: gift of the spirit. Or rather, even in the season
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  Speaker 1: of thy captivity, thou wert not deserted, but even there
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  Speaker 1: were Daniel and Ezegiel, and in Egypt Jeremiah, and in
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  Speaker 1: the desert Moses. After this, thou didst revert to thy
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  Speaker 1: former vice again, and wert a reveler therein, and hast
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  Speaker 1: changed thy manner of life to the Grecian in the
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  Speaker 1: time of Antiochus the Empires. But even then for a
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  Speaker 1: three years and a little over only were he given
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  Speaker 1: up to Antiochus, And then by the Maccabees he raised
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  Speaker 1: those bright trophies again. But now there is nothing of
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  Speaker 1: the sort. For the reverse hath happened throughout, And this
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  Speaker 1: is ground for the greatest surprise, as the vices have
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  Speaker 1: ceased and the punishment hath been increased, and is without
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  Speaker 1: any hope of a change. For it is not seventy
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  Speaker 1: years only that have passed away, nor a hundred, nor
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  Speaker 1: yet twice as many bout three hundred and a good
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  Speaker 1: deal over, and there is no finding even a shadow
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  Speaker 1: of a hope of the kind. And this though ye
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  Speaker 1: neither are idolators, nor do the other audacious acts ye
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  Speaker 1: did before. What then is the cause the reality hath
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  Speaker 1: succeeded to the type and grace hath shut out the law,
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  Speaker 1: and this the profit for telling from of old said,
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  Speaker 1: and ever bow down their back. See the minuteness of prophecy.
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  Speaker 1: How it foretells their unbelief, and also points out their disputatiousness,
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  Speaker 1: and shows the judgment which should follow and sets forth
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  Speaker 1: the endlessness of the punishment, for as many of the
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  Speaker 1: duller sort, through unbelief in what was to come to pass,
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  Speaker 1: wished to see things to come by the light of
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  Speaker 1: things present. From this point of time, Christ gave proof
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  Speaker 1: of his power on either part, by lifting those of
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  Speaker 1: the Gentiles who believed above the heaven, but bringing down
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  Speaker 1: such of the Jews as believed not to the lowest
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  Speaker 1: estate of desolation, and giving them up to evils not
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  Speaker 1: to be. Having then urged them severely, both about their
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  Speaker 1: not believing and about what they had suffered and were
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  Speaker 1: yet to suffer, he again allays what he had said
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  Speaker 1: by writing as follows verse eleven. I say, then have
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  Speaker 1: they stumbled that they should fall? God forbid? When he
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  Speaker 1: has shown that they were liable to evils without number.
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  Speaker 1: Then he devises an alayment. And consider the judgment of Paul,
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  Speaker 1: the accusation he had introduced from the prophets. Bout the
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  Speaker 1: a layment he makes come from himself. For that they
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  Speaker 1: had sinned greatly, he would say, none will gainsay, But
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  Speaker 1: let us see if the fall is so great as
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  Speaker 1: to be incurable, and quiet preclude their being set up again.
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  Speaker 1: But nothing of this sword is possible. You see how
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  Speaker 1: he is attacking them again, and under the expectation of
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  Speaker 1: some alayment, he proves them guilty of confessed sins. But
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  Speaker 1: let us see what even by the way of a
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  Speaker 1: layment he does devise for them. Now, what is the
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  Speaker 1: a layment? When the fullness of the gentiles, he says,
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  Speaker 1: shall have come in, then shall all Israel be saved
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  Speaker 1: at the time of His second coming and the end
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  Speaker 1: of the world. Yet this he does not say at once,
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  Speaker 1: but since he had made a hard onset upon them,
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  Speaker 1: and linked accusations to accusations, bringing prophets in after prophets,
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  Speaker 1: crying aloud against them, Isaiah, Elijah, David, Moses, Hosea, not
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  Speaker 1: once or twice, but several times. Lest in this way
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  Speaker 1: he should both, by driving these into despair, make a
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  Speaker 1: wall to bar their access to the faith, and should
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  Speaker 1: further make such of the gentiles as believed unreasonably elated,
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  Speaker 1: and they, also, by being puffed up, should take harm
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  Speaker 1: in matter of their faith. He further solaces them by saying,
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  Speaker 1: but rather through their full salvation is come unto the gentiles.
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  Speaker 1: But we must not take what is here said literally.
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  Speaker 1: But yet acquainted with the spirit and object of the speaker,
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  Speaker 1: and what he aimed to compass, Which thing I ever
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  Speaker 1: entreat of your love? For if with this in our
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  Speaker 1: minds we take up what is here said, we shall
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  Speaker 1: not find a difficulty in any part of it. For
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  Speaker 1: his present anxiety is to remove from those of the
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  Speaker 1: Gentiles the haughtiness which might spring in them from what
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  Speaker 1: he had said. For in this way they too were
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  Speaker 1: more likely to continue unshaken in the faith when they
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  Speaker 1: had learned to be reasonable, As also those of the
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  Speaker 1: Jews were, when quit of despair, more likely to come
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  Speaker 1: with readiness to grace. Having regard then to this object
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  Speaker 1: of his let us so listen to all that is
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  Speaker 1: said on this passage. What does he say then? And
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  Speaker 1: whence does he show that their fall was not irremediable,
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  Speaker 1: nor their rejection final? He argues from the gentiles, saying,
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  Speaker 1: as follows, through their fall, salvation is come unto the gentiles,
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  Speaker 1: for to provoke them to jealousy. This language is not
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  Speaker 1: his own only, but in the gospels too the parables
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  Speaker 1: mean this. For he who made a marriage feast for
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  Speaker 1: his son when the guests would not come, called those
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  Speaker 1: in the highways, And he who planted the vineyard. When
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  Speaker 1: the husbandman slew the air let out his vineyard to others,
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  Speaker 1: and without any parable he himself said, I am not
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  Speaker 1: sent but unto the lost sheep of the house of Israel,
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  Speaker 1: and to the Saraphenician woman, when she persevered, he said
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  Speaker 1: somewhat further, besides, it is not well, he says, to
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  Speaker 1: take the children's bread and cast it to dogs, and
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  Speaker 1: paul to those of the Jews that raised a sedition.
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  Speaker 1: It was necessary that the word of God should first
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  Speaker 1: have been spoken unto you, by seeing ye judge yourselves unworthy.
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  Speaker 1: Lo we turn unto the gentiles. And throughout it is
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  Speaker 1: clear that the natural course of things was this, that
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  Speaker 1: they should be the first to come in, and then
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  Speaker 1: those of the gentiles. But since they disbelieved, the order
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  Speaker 1: was reversed, and their unbelief in fall caused these to
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  Speaker 1: be brought in first. Hence it is that he says,
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  Speaker 1: through their fall, salvation has come to the gentiles, for
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  Speaker 1: to provoke them to jealousy. But if he mentions what
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  Speaker 1: the course of things issued in, as if the chief
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  Speaker 1: design of providence, do not feel surprised, for he wishes
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  Speaker 1: to solace their down stricken souls, and his meaning is
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  Speaker 1: about this. Jesus came to them, they did not receive him,
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  Speaker 1: though he did countless miracles, but crucified him. Hence he
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  Speaker 1: drew the gentiles to him, that the honor they had
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  Speaker 1: by cutting them to the heart for their insensibility, might
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  Speaker 1: at least out of moroseness against others, persuade them to
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  Speaker 1: come over. For they ought to have been first admitted,
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  Speaker 1: and then we. And this was why he said, for
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  Speaker 1: it is the power of God unto salvation, unto every
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  Speaker 1: one that believeth to the Jew first, and also to
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  Speaker 1: the gentile. But as they had started off, we the
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  Speaker 1: last became first. See then, how great honors he gathers
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  Speaker 1: for them, even from this one that he says, we
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  Speaker 1: were then called when they were not willing. A second
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  Speaker 1: that he says, the reason of our being called was
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  Speaker 1: not that we only might be saved, but that they, also,
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  Speaker 1: growing jealous at our salvation, might become better. What does
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  Speaker 1: he say, then, that if it were not for the
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  Speaker 1: Jew's sake, we should not have been called and saved
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  Speaker 1: at all. We should not before them, but in the
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  Speaker 1: regular order. Wherefore, also when he was speaking to the disciples,
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  Speaker 1: he did not say, barely go to the lost cheep
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  Speaker 1: of the House of Israel, but go rather to the sheep,
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  Speaker 1: to show that to those parts also they must come
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  Speaker 1: after these. And Paul again saith. Not yet was necessary
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  Speaker 1: that the word of God should have been spoken unto you,
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  Speaker 1: but should first have been spoken unto you, to show
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  Speaker 1: that in the second place, it must be to us also.
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  Speaker 1: And this was both done and said that they might
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  Speaker 1: not be able shameless, though they were to pretend that
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  Speaker 1: they were overlooked, and that was why they did not believe.
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  Speaker 1: This then was by Christ, though he knew all things before,
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  Speaker 1: yet came to them first verse twelve. Now, if the
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  Speaker 1: fall of them be the riches of the world, and
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  Speaker 1: the diminishing of them the riches of the gentiles, how
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  Speaker 1: much more their fullness. He is here speaking to gratify them.
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  Speaker 1: For even if these had fallen a thousand times, the
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  Speaker 1: Gentiles would not have been saved unless they had shown faith,
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  Speaker 1: as the Jews likewise would not have perished unless they
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  Speaker 1: had been unbelieving and disputation. But as I said, he
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  Speaker 1: is solacing them now they are laid low, giving them
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  Speaker 1: so much the more grounds to be confident of their
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  Speaker 1: salvation if they olded, for if when they stumbled, He says,
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  Speaker 1: so many enjoyed salvation, and when they were cast out,
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  Speaker 1: so many were called. Just consider what will be the
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  Speaker 1: case when they return. Now he does not say how
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  Speaker 1: much more their return, or their altering, or their well doing,
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  Speaker 1: but how much more their fullness, that is, when they
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  Speaker 1: are all about coming in. And this he said to
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  Speaker 1: show that then also grace and God's gift will do
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  Speaker 1: the larger part, or almost the whole Verses thirteen and fourteen.
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  Speaker 1: For I speak to you, gentiles inasmuch as I am
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  Speaker 1: the apostle of the gentiles, I magnify myne office if
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  Speaker 1: by any means I may provoke to emulation them which
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  Speaker 1: are my flesh, and might save some of them. Again,
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  Speaker 1: he endeavors much to get himself clear of untoward suspicion,
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  Speaker 1: and he seems to be blaming the Gentiles and to
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  Speaker 1: be humbling their conceits. Yet he gives a gentle provocation
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  Speaker 1: to the jew also, And indeed he goes round about
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  Speaker 1: seeking to veil and allay this great ruin of theirs,
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  Speaker 1: but he finds no means of doing it, owing to
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  Speaker 1: the nature of the facts. For from what he had
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  Speaker 1: said they deserved, but the greater condemnation, For must it
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  Speaker 1: not be greater when those who were far short of
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  Speaker 1: them had taken the good things prepared for them. This
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  Speaker 1: is why, then he passes from the Jews to those
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  Speaker 1: of the Gentiles, and puts in between his discourse the
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  Speaker 1: part about them, as wishing to show that he is
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  Speaker 1: saying all these things in order to instruct them to
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  Speaker 1: be reasonable. For I praise you, he means for these
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  Speaker 1: two reasons, one because I am necessitated to do so,
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  Speaker 1: as being your commissioned minister, the other that through you
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  Speaker 1: I may save others. And he does not say my brethren,
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  Speaker 1: my kinsman, but my flesh. And next, when pointing out
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  Speaker 1: their disputatious spirit, he does not say, if by any
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  Speaker 1: means I may persuade, but provoke to jealousy and save.
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  Speaker 1: And here again, not all but some of them, How
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  Speaker 1: hard were they. And even amid his rebuke, he shows
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  Speaker 1: again the Gentiles honored, for they are causes of their salvation,
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  Speaker 1: and not in the same way, for they became purveys
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  Speaker 1: of blessings to them through unbelief, but these to the
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  Speaker 1: Jews by faith. Hence the estate of the gentiles seems
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  Speaker 1: to be at once equal and superior. For what wilt
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  Speaker 1: thou say, o, ju, that if we had not been
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  Speaker 1: cast out, he would not have been called so soon?
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  Speaker 1: This the man of the gentiles may say too, if
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  Speaker 1: I had not been saved, thou wouldst not have been
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  Speaker 1: moved to jealousy. But if thou wouldst know wherein we
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  Speaker 1: have the advantage. I save thee by believing, But it
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  Speaker 1: is by stumbling that thou hast afforded us in access
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  Speaker 1: before thyself, then perceiving again that he had touched them
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  Speaker 1: to the quick. Resuming his former argument, he says verse fifteen,
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  Speaker 1: for if thee casting away of them be the reconciling
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  Speaker 1: of the world, what shall the receiving of them be
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  Speaker 1: but life from the dead. Yet this again condemns them,
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  Speaker 1: since while others gained by their sins, they did not
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  Speaker 1: profit by other men's well doings. But if he asserts
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  Speaker 1: that to be their doing, which necessarily happen to be
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  Speaker 1: not surprised, since, as I have said several times, it
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  Speaker 1: is to humble these and to exhort the other, that
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  Speaker 1: he throws his address into this form. For as I
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  Speaker 1: said before, if the Jews had been cast away a
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  Speaker 1: thousand times over, and the Gentiles had not shown faith,
• 17:23
  Speaker 1: they would never have been saved. But he stands by
• 17:26
  Speaker 1: the feeble party and gives assistance to the distressed one.
• 17:30
  Speaker 1: But see also in what respects it is that he
• 17:32
  Speaker 1: gratifies them, solacing them in words only, For if the
• 17:36
  Speaker 1: casting away of them be the reconciling of the world,
• 17:39
  Speaker 1: and what is this to the Jews? While shall the
• 17:41
  Speaker 1: receiving of them be but life from the dead. Yet
• 17:45
  Speaker 1: even this was no boon to them, unless they had
• 17:47
  Speaker 1: been received. But what he means is to this effect.
• 17:51
  Speaker 1: If in anger with them he gave other men so
• 17:54
  Speaker 1: great gifts, when he is reconciled to them, what will
• 17:56
  Speaker 1: he not give. But as the resurrection of the dead
• 17:59
  Speaker 1: was not by the receiving of them, so neither now
• 18:02
  Speaker 1: is our salvation through them. But they were cast out
• 18:05
  Speaker 1: owing to their own folly. But it is by faith
• 18:08
  Speaker 1: that we are saved, and by grace from above. But
• 18:11
  Speaker 1: of all this, nothing can be of service to them
• 18:14
  Speaker 1: unless they show the requisite faith. Yet, doing as he
• 18:17
  Speaker 1: is wont, he goes on to another encomium, which is
• 18:20
  Speaker 1: not really one, but which only seems to be so
• 18:24
  Speaker 1: imitating the wisest physicians, who give their patience as much
• 18:27
  Speaker 1: consolation as the nature of the sickness allows them. And
• 18:31
  Speaker 1: what is it that he says verse sixteen, For if
• 18:34
  Speaker 1: the first fruits be holy, the lump also is holy.
• 18:37
  Speaker 1: And if the root be wholly, so are the branches.
• 18:41
  Speaker 1: So calling in this passage by the names of first
• 18:44
  Speaker 1: fruit and root, Abraham and Isaac and Jacob, the prophets,
• 18:47
  Speaker 1: the patriarchs, all who were of note in the Old Testament,
• 18:50
  Speaker 1: and the branches those from them who believed then since
• 18:54
  Speaker 1: the fact met him that many had disbelieved. Observe how
• 18:57
  Speaker 1: he undermines them again, and says verse seventeen. And if
• 19:01
  Speaker 1: some of the branches be broken off end of section
• 19:05
  Speaker 1: thirty five.