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046 - Homily 28 - Romans 158 · Homilies on Romans

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  Speaker 1: Section forty six 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 eight, Romans fifteen, verse eight.
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  Speaker 1: Now I say that Jesus Christ was a minister of
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  Speaker 1: the circumcision for the truth of God, to confirm the
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  Speaker 1: promises made unto the Fathers. Again he is speaking of
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  Speaker 1: Christ's concerned for us, still holding to the same topic,
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  Speaker 1: and showing what great things he hath done for us,
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  Speaker 1: and how he pleased not himself. And beside this there
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  Speaker 1: is another point which he makes good, that those of
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  Speaker 1: the Gentiles are debtors to a larger amount unto God.
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  Speaker 1: And if to a larger amount, then they ought to
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  Speaker 1: bear with the weak among the Jews. For since He
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  Speaker 1: had spoken very sharply to such, lest this should make
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  Speaker 1: these elated, he humbles their unreasonableness by showing that it
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  Speaker 1: was by promise made to the fathers that they had
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  Speaker 1: the good things given them, while they of the gentiles
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  Speaker 1: had them out of pay and love towards man only.
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  Speaker 1: And this is the reason of his saying, and that
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  Speaker 1: the gentiles might glorify God for his mercy but that
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  Speaker 1: what is said may be made plainer. Just listen once
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  Speaker 1: more to the words themselves, that you may see what
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  Speaker 1: Christ's having been made a minister of the circumcision for
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  Speaker 1: the truth of God to confirm the promises made unto
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  Speaker 1: the Father's means, what then is that which is stated?
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  Speaker 1: There had been a promise made to Abraham saying, unto
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  Speaker 1: THEE will I give the earth and to thy seed,
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  Speaker 1: and in thy seed shall all the nations be blessed.
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  Speaker 1: But after this they of the seed of Abraham all
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  Speaker 1: became subject to punishment for the law wrought wrath unto
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  Speaker 1: them by being transgressed, and thencefor deprived them of that
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  Speaker 1: promise made unto the fathers. Therefore the Son came and
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  Speaker 1: wrought with the Father in order that those promises might
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  Speaker 1: come true and have their issue. For having fulfilled the
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  Speaker 1: whole law, in which he also fulfilled the circumcision, and
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  Speaker 1: having by it and by the cross, thus freed them
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  Speaker 1: from the curse of the transgression, he suffered not this
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  Speaker 1: promise to fall to the ground. When then he calls
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  Speaker 1: him a minister of the circumcision, he means this that
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  Speaker 1: by having come and fulfilled the law and been circumcised
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  Speaker 1: and born of the seat of Abraham. He undid the
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  Speaker 1: curse stayed. The anger of God made also those that
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  Speaker 1: were to receive the promises fit for them, as being
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  Speaker 1: once for all freed from their alienation. To prevent then
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  Speaker 1: these accused persons from saying, how then came Christ to
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  Speaker 1: be circumcised and to keep the whole law, he turns
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  Speaker 1: their argument to the opposite conclusion. For it was not
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  Speaker 1: that the law might continue, but that he might put
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  Speaker 1: an end to it, and free THEE from the curse
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  Speaker 1: that lay on THEE, and set the entirely at liberty
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  Speaker 1: from the dominion of that law. For it was because
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  Speaker 1: thou hadst transgressed the law that he fulfilled it. Not
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  Speaker 1: that thou mightst fulfill it, but that he might confirm
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  Speaker 1: to THEE the promises made unto the fathers, which the
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  Speaker 1: law had caused to be suspended, by showing THEE to
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  Speaker 1: have offended and to be unworthy of the inheritance. And
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  Speaker 1: so thou art also saved by grace, since thou werlt
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  Speaker 1: cast off. Do not thou then bicker, nor perversely cling
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  Speaker 1: to the lure at this unsuitable time, since it would
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  Speaker 1: have cast thee also out of the promise, unless Christ
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  Speaker 1: had suffered so many things for thee, and he did
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  Speaker 1: suffer these, not because thou wert deserving of salvation, but
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  Speaker 1: that God might be true, and then that this might
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  Speaker 1: not puff up him of the gentiles, he says, Use nine,
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  Speaker 1: and that the gentiles might glorify God for his mercy.
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  Speaker 1: But what he means is about this. Those of the
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  Speaker 1: Jews had promises unworthy as they were, But Thou hadst
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  Speaker 1: not this even but worst saved from love towards man alone.
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  Speaker 1: Even if to put it at the lowest, they too
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  Speaker 1: would not have been the better for the promises unless
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  Speaker 1: Christ had come. But yet that He might amalgamate them
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  Speaker 1: and not allow them to rise up against the weak.
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  Speaker 1: He makes mention of the promises. But of these he
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  Speaker 1: says that it was by mercy alone that they were saved.
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  Speaker 1: Hence they are the most bound to glorify God and
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  Speaker 1: a glory. It is to guard that they be blended together,
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  Speaker 1: be united, praise with one mind, bear the weaker, neglect,
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  Speaker 1: not the member that is broken off. Then he adds
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  Speaker 1: testimonies in which he shows that those of the Jews
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  Speaker 1: ought to blend themselves with those of the gentiles. And
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  Speaker 1: so he says, as it is written, for this cause,
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  Speaker 1: I will confess to thee among the gentiles, O Lord,
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  Speaker 1: I will sing unto thy name. Thus is ten to twelve.
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  Speaker 1: And rejoice, ye gentiles with his people, and praise the Lord,
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  Speaker 1: all ye gentiles, and lud him all ye people. And
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  Speaker 1: there shall be a root of jesse, and he that
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  Speaker 1: shall rise to reign over the gentiles in him shall
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  Speaker 1: the gentiles trust. Now all these quotations he has given
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  Speaker 1: to show that we ought to be united, and to
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  Speaker 1: glorify God, and also to humble the jew that he
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  Speaker 1: may not lift himself up over these, since all the
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  Speaker 1: prophets called these, as well as to persuade the man
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  Speaker 1: of the gentiles to be lowly, by showing him that
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  Speaker 1: he had a larger grace to answer for. Then he
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  Speaker 1: concludes his argument with a prayer again verse thirteen. Now,
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  Speaker 1: the God of Hope fail you with all joy and
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  Speaker 1: peace in believing that ye may abound in hope through
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  Speaker 1: the power of the Holy Ghost, that is, that he
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  Speaker 1: may get clear of that heartlessness towards one another, and
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  Speaker 1: may never be cast down by temptations. And this will
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  Speaker 1: be by your abounding in hope. Now, this is the
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  Speaker 1: cause of all good things, and it comes from the
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  Speaker 1: Holy Ghost. But it is not simply from the Spirit,
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  Speaker 1: but on condition of how contributing our part. Also, this
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  Speaker 1: is why he says in believing, for this is the
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  Speaker 1: way for you to be filled with joy, if ye believe,
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  Speaker 1: if ye hope. Yet he does not say, if ye hope,
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  Speaker 1: but if ye abound in hope, ar as not to
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  Speaker 1: find comfort in troubles only, but even to have joy
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  Speaker 1: through the abundance of faith and hope. And in this
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  Speaker 1: way he will also draw the Spirit to you. In
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  Speaker 1: this way, when his come, he will continually keep to
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  Speaker 1: all good things. For just as food maintaineth our life,
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  Speaker 1: and life ruleth the body. So if we have good works,
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  Speaker 1: we shall have the spirit. And if we have the spirit,
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  Speaker 1: we shall also have good works. As also on the
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  Speaker 1: other hand, if we have no works, the spirit flieth away.
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  Speaker 1: But if we be deserted by the spirit, we shall
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  Speaker 1: also hold in our works. For when this hath gone,
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  Speaker 1: the unclean one cometh. This is plain from soul. For
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  Speaker 1: what if he doth not choke us as he did him,
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  Speaker 1: still he strangles us in some other way by wicked works.
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  Speaker 1: We have need, then, of the harp of David, that
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  Speaker 1: we may charm our souls with the divine songs, both
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  Speaker 1: these and those from good actions. Since if we do
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  Speaker 1: the one only, and while we listen to the charm
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  Speaker 1: war with the charmer by our actions as he did
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  Speaker 1: of old, the remedy will even turn to judgment to us,
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  Speaker 1: and the madness become the more furious. For before we
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  Speaker 1: heard the wicked demon was afraid lest we should hear
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  Speaker 1: it and recover. But when after hearing it, even we
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  Speaker 1: continue the same as we were, this is the very
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  Speaker 1: thing to rid him of his fear. Let us sing then,
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  Speaker 1: the sum of good deeds, that we may cast out
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  Speaker 1: the sin that is worse than the demon. For a
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  Speaker 1: demon certainly will not deprive us of heaven, but doth
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  Speaker 1: in some cases even work with the sober minded. But
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  Speaker 1: sin will assuredly cast us out. For this is a
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  Speaker 1: demon we willingly receive, a self chosen madness. Wherefore also
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  Speaker 1: it hath none to pity it or to pardon it.
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  Speaker 1: Let us then sing charms over a soul in this plight,
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  Speaker 1: as well from the other scriptures, as also from the
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  Speaker 1: Blessed David and let the mouth sing and the mind
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  Speaker 1: be instructed. Even this is no small thing, for if
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  Speaker 1: we once teach the tongue to sing, the soul will
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  Speaker 1: be ashamed to be wishing the opposite of what this singeth.
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  Speaker 1: Nor is this the only good thing that we shall gain.
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  Speaker 1: For we shall also come to know many things which
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  Speaker 1: are our interest. For he discourseth to THEE, both of
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  Speaker 1: things present and things to come, and of things seen,
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  Speaker 1: and of the invisible creation. And if thou wouldst learn
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  Speaker 1: about the heaven, whether it abideth as it is or
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  Speaker 1: shall be changed, he will give THEE a clear answer,
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  Speaker 1: and will say, the heavens shall wax old as doth
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  Speaker 1: a garment, and as a vesture, shalt thou fold them
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  Speaker 1: up o God? They shall be changed. And if thou
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  Speaker 1: wishest to hear of the form of them again, thou
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  Speaker 1: shalt hear that spreadest forth the heaven like a curtain.
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  Speaker 1: And if any one be minded to know further about
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  Speaker 1: the back of them, he will tell THEE again that
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  Speaker 1: covereth his upper chambers with waters. And even here he
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  Speaker 1: does not pause, but will likewise discourse with THEE on
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  Speaker 1: the breadth and height, and show THEE that these are
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  Speaker 1: of equal measure. For as far as the east, he says,
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  Speaker 1: is from the west, so far hath he set our
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  Speaker 1: iniquities from us, Like as the heaven's height above the earth,
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  Speaker 1: so is the Lord's mercy upon them that fear him.
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  Speaker 1: But if thou wouldst busy thyself with the foundation of
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  Speaker 1: the earth, even this he will not hide from thee.
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  Speaker 1: But thou shalt hear him singing and saying he hath
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  Speaker 1: founded it upon the seas. And if of earthquakes thou
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  Speaker 1: art desirest to know whence they come, He will free
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  Speaker 1: THEE from this difficulty, also by saying that looketh upon
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  Speaker 1: the earth and maketh it tremble. That if thou inquire
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  Speaker 1: the use of the night, this too mayest thou learn
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  Speaker 1: and know from him. For therein all the beasts of
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  Speaker 1: the forest to move. And in what way the mountains
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  Speaker 1: are for use? He will tell thee. The high mountains
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  Speaker 1: are for the stags. And why there are rocks, He
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  Speaker 1: tells us. The rocks a refuge for the porcupines and
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  Speaker 1: the heirs. Why are their trees yielding no fruit? Learn
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  Speaker 1: from him, For there the sparrows build their nests. Why
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  Speaker 1: are their fountains in the wildernesses here that by them
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  Speaker 1: the fowls of the heaven dwell, and the wild beasts.
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  Speaker 1: Why is there wine, Not that thou mayst drink only
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  Speaker 1: for water is of a nature to suffice for this,
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  Speaker 1: but that thou mayst be gladdened and delighted. For wine
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  Speaker 1: maketh glad the heart of man. And by knowing this
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  Speaker 1: you will know how far the use of wine is allowable.
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  Speaker 1: Whence are the owls and the wild beasts nourished, Thou
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  Speaker 1: wilt hear from his words all these wait upon thee
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  Speaker 1: to give them their meat in due season. If thou sayest,
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  Speaker 1: for what purpose are the cattle, he will answer thee
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  Speaker 1: that these also are for thee that causeth the grass
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  Speaker 1: he says to grow for the cattle, and the green
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  Speaker 1: herb for the service of men. What need thou hast
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  Speaker 1: of the moon? Hear him saying he made the moon
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  Speaker 1: for seasons, and that all things seen and those not
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  Speaker 1: seen are made. Is a thing that he has also
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  Speaker 1: clearly taught us by saying himself spake, and they were made,
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  Speaker 1: he commanded, and they were created, and that there is
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  Speaker 1: an end of death. This he also teaches THEE when
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  Speaker 1: he says, God shall deliver my soul from the hand
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  Speaker 1: of hell, when he shall receive me. Whence was our
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  Speaker 1: body made? He also tells us he remembereth that we
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  Speaker 1: are dust, And again, whither goethet away, it shall return
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  Speaker 1: to its dust. Why was this universe made for THEE?
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  Speaker 1: For thou crownest him with glory and honor, and settest
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  Speaker 1: him over the works of thy hands. Have we men
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  Speaker 1: any community with the angels? This he also tells us, saying,
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  Speaker 1: as follows, thou hast made him a little lower than
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  Speaker 1: the angels. Of the love of God. He saith like
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  Speaker 1: as a father pitieth his own children. Even so is
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  Speaker 1: the Lord merciful to them that fear him. And of
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  Speaker 1: the things that are to meet us after our present life,
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  Speaker 1: and of that undistoobed condition, he teacheth, return unto thy
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  Speaker 1: rest o my soul. Why the heaven is so great,
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  Speaker 1: this he will also say, for it is because the
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  Speaker 1: heavens declare the glory of God. Why day and night
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  Speaker 1: were made. Neither this doth he keep back, not that
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  Speaker 1: they may shine and give us rest only, but also
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  Speaker 1: that they may instruct us. For there are no speeches
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  Speaker 1: nor words, the sounds of which are not heard. How
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  Speaker 1: the sea lies round about the earth, This too thou
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  Speaker 1: wilt learn from. Hence, the deep as a garment, is
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  Speaker 1: the envelope thereof. For so the Hebrew has it about
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  Speaker 1: having a sample in what I have mentioned, you will
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  Speaker 1: have a notion of all the rest, besides the things
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  Speaker 1: about Christ, about the resurrection, about the life to come,
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  Speaker 1: about the resting about punishment, about moral matters, all that
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  Speaker 1: concerns doctrines. And you will find the book filled with
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  Speaker 1: countless blessings. And if you fall into temptations, you will
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  Speaker 1: gain much comfort from hints. If you fall into sins,
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  Speaker 1: even you will find countless remedies stored up here. Or
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  Speaker 1: if into poverty or tribulation, you will see many havens.
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  Speaker 1: And if thou be righteous, thou wilt gain much security Hence,
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  Speaker 1: and if a sinner, much relief. For if thou be
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  Speaker 1: just and art ill treated, thou wilt hear him say,
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  Speaker 1: for thy sake, are we killed all the day long?
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  Speaker 1: We are counted as sheep for the slaughter. All these
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  Speaker 1: things have come upon us. And yet have we not
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  Speaker 1: forgotten thee. And if thy well doings make thee high,
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  Speaker 1: thou wilt hear him say into art into judgment with
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  Speaker 1: thy servant, O Lord, For in thy sight shall no
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  Speaker 1: man living be justified night, And thou wilt be straightway
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  Speaker 1: made lowly. And if thou be a sinner and hast
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  Speaker 1: to spared of thyself, thou wilt hear him continually singing
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  Speaker 1: to day. If ye will hear his voice, harden not
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  Speaker 1: your hearts, as in the provocation, and thou wilt be
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  Speaker 1: stayed up speedily. And if thou have a crown even
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  Speaker 1: on thy head and art high minded, thou wilt learn
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  Speaker 1: that a king is not saved by a great host.
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  Speaker 1: Neither shall a giant be saved by the greatness of
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  Speaker 1: his might. And thou wilt find thyself able to be reasonable.
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  Speaker 1: If thou be rich and in reputation, again, thou wilt
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  Speaker 1: hear him singing, woe to them that trust in their
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  Speaker 1: own might and boast themselves in the multitude of their riches.
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  Speaker 1: And as for man, his days are as grass and
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  Speaker 1: as a flower of the field, so shall his prime
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  Speaker 1: be over, and his glory shall not go down with
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  Speaker 1: him after him. And thou wilt not think any of
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  Speaker 1: the things upon the earth are great. For when what
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  Speaker 1: is more splendid than all, even glory and power is
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  Speaker 1: so worthless, what ills of things on earth is worth accounting?
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  Speaker 1: Of art thou in despondency, hear him saying, why art
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  Speaker 1: thou so sorrowful? O my soul? And why dost thou
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  Speaker 1: so disturb me? Trust in God? For I will confess
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  Speaker 1: unto Him. Or dost thou see men in honor who
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  Speaker 1: deserveth not fret not thyself at them that do wickedly,
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  Speaker 1: For as the grass shall they be dried up, and
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  Speaker 1: as the green herb shall they soon fall away? Dost
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  Speaker 1: thou see both righteous and sinners punished. Be told that
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  Speaker 1: the cause is not the same. For many, he says,
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  Speaker 1: are the plagues of sinners. But in the case of
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  Speaker 1: the righteous he does not say plagues. But many are
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  Speaker 1: the troubles of the righteous. But the Lord delivereth them
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  Speaker 1: out of them all and again, the death of the
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  Speaker 1: sinner is evil and precious in the sight of the
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  Speaker 1: Lord is the death of his saints. These things do
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  Speaker 1: thou say continually? By these be instructed, For every single
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  Speaker 1: word of this has in it an indiscoverable ocean of meaning.
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  Speaker 1: For we have been just running over them only. But
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  Speaker 1: if He were minded to give these passages a real investigation,
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  Speaker 1: he will see the riches to be great. But at
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  Speaker 1: present it is possible, even by what I have given,
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  Speaker 1: to get cleared of the passion that lie on you.
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  Speaker 1: For since He forbids our envying or being grieved or
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  Speaker 1: despondent out of season, or thinking that riches are anything,
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  Speaker 1: or tribulation or poverty, or fancying life itself to be anything,
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  Speaker 1: he frees thee from all passions. And for this let
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  Speaker 1: us give thanks to God, and let us have our
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  Speaker 1: treasure always in hand, that by patience and comfort of
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  Speaker 1: the scriptures we may have hope and enjoy the good
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  Speaker 1: things to come, which God grant, that we may all
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  Speaker 1: attain by the grace and love toward man of our Lord,
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  Speaker 1: Jesus Christ, to whom et cetera. End of Section forty
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  Speaker 1: six