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030 - Homily 16 Part 2 - Romans 91 · Homilies on Romans

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  Speaker 1: Section thirty of Homilies on Romans by John Chrysostom, translated
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  Speaker 1: by J. B. Morris. This LibriVox recording is in the
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  Speaker 1: public domain. Homily sixteen, Part three, Romans nine, verse one,
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  Speaker 1: verse ten. And not only this, but when Rebecca also
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  Speaker 1: had conceived by one, even by our father Isaac, the
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  Speaker 1: subject in question was an important one. Hence he turns
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  Speaker 1: to several arguments and endeavors by all means to solve
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  Speaker 1: the difficulty. For it was at once strange and new
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  Speaker 1: for them to be cast out after so great promises.
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  Speaker 1: It is much more strange that we even should come
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  Speaker 1: into their good things, who do not expect anything of
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  Speaker 1: the kind. And the case was the same as if
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  Speaker 1: a king's son, who had promises made him that he
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  Speaker 1: should succeed to the power he had, were to be
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  Speaker 1: cast out into the level of disreputable men, and in
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  Speaker 1: his place a condemned man and one laden with evils
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  Speaker 1: unnumbered after being taken out of prison, were to come
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  Speaker 1: into the power, which properly was the others. For he means,
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  Speaker 1: what have you to say that the sun is unworthy?
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  Speaker 1: Well so is this man unworthy, and much more so
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  Speaker 1: Hence he ought either to have been punished along with
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  Speaker 1: the former, or to have been honored along with him.
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  Speaker 1: Now it was something of this sort which befelled the
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  Speaker 1: Jews and the Gentiles, or something far more strange than this.
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  Speaker 1: Now that all were unworthy he has shown above where
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  Speaker 1: he says, for all have sinned and come short of
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  Speaker 1: the glory of God. But the new thing is that
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  Speaker 1: when all were unworthy, the gentiles were saved alone. And
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  Speaker 1: besides this there is another difficulty that some one may start.
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  Speaker 1: He says, if God had no intention of fulfilling the
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  Speaker 1: promises to them, why did he make them at all?
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  Speaker 1: For men who know not the future, and are many
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  Speaker 1: times deceived, do promise even the undeserving that they shall
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  Speaker 1: have their large esses. But he who knoweth beforehand things
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  Speaker 1: to come, as well as things present, and hath a
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  Speaker 1: clear knowledge that they will make themselves undeserving of the promises,
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  Speaker 1: and therefore will not receive any of the things specified,
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  Speaker 1: why should he promise at all? Now what is Paul's
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  Speaker 1: way of meeting all this? It is by showing what
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  Speaker 1: the Israelite is, to whom he made the promise. For
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  Speaker 1: when this has been shown, there is at the same
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  Speaker 1: time demonstrated the fact that the promises were all fulfilled.
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  Speaker 1: And to point this out, he says, for they are
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  Speaker 1: not all Israel, that are of Israel. And this is
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  Speaker 1: why he does not use the name of Jacob, but
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  Speaker 1: that of Israel, which was a sign of the virtue
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  Speaker 1: of that just man, and of a gift from above,
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  Speaker 1: and of having seen God. Yet all, he says, have
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  Speaker 1: sinned and come short of the glory of God. Now,
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  Speaker 1: if all have sinned, how come some to be saved
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  Speaker 1: and some to perish? It is because all were not
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  Speaker 1: minded to come to him, since for his part all
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  Speaker 1: were saved, for all were called. However, he does not
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  Speaker 1: set this down yet awhile, but meets it from an
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  Speaker 1: advantageous position and from other examples, by bringing before them
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  Speaker 1: another question, And as in the former case, meets a
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  Speaker 1: difficulty very great by another difficulty. For when he was
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  Speaker 1: discussing how by crime being justified, all the rest enjoyed
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  Speaker 1: that righteousness, he brought in Adam's case, saying, for if
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  Speaker 1: by one man's offense death reigned, much more they which
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  Speaker 1: receive abundance of grace shall reign in life. And the
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  Speaker 1: case of Adam, indeed, he does not clear up, but
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  Speaker 1: from it, he clears up his own and shows that
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  Speaker 1: it was more reasonable that he who died in their
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  Speaker 1: behalf should have power over them at his will. For
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  Speaker 1: that when one had sinned, all should be punished does
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  Speaker 1: not seem to be so very reasonable to most men,
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  Speaker 1: But that when one had done aright, all should be justified,
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  Speaker 1: is at once more reasonable and more suited to God.
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  Speaker 1: Yet still he has not solved the difficulty he raised,
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  Speaker 1: for the more obscure that point remained, the more the
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  Speaker 1: Jew was put to silence, and the difficulty of his
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  Speaker 1: position passed over to the other. And this becomes clearer
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  Speaker 1: from it. So in this passage also it is by
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  Speaker 1: raising other difficulties that he meets the questions raised, inasmuch
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  Speaker 1: as it was against Jews that he was contending. Hence
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  Speaker 1: he takes no pains to solve the example which he
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  Speaker 1: has brought before us, for he was not answerable for them,
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  Speaker 1: as in the fight against the Jews. But from them
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  Speaker 1: he makes his own subject throughout clearer. Why do you
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  Speaker 1: feel surprised? He means that some of the Jews were
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  Speaker 1: saved and some not saved at this time? Why of old?
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  Speaker 1: In the patriarch's times, one may see this happening. For
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  Speaker 1: why was Isaac only called the seed? And yet he
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  Speaker 1: was the father of Ishmael also and of several others.
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  Speaker 1: But he was of a mother that was a slave.
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  Speaker 1: And what has this to do with his father? Still,
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  Speaker 1: I will not be captious. Let this son be set
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  Speaker 1: aside on his mother's account. What we to say of
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  Speaker 1: those sprung from Ketterah? Were they not free and from
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  Speaker 1: a mother that was free? How came they not to
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  Speaker 1: be honored with the same preference as Isaac? And why
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  Speaker 1: do I speak of these? For Rebeccah was even Isaac's
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  Speaker 1: only wife, and bearing two children, she bore them both
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  Speaker 1: to Isaac. Still, those so born, though of the same
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  Speaker 1: father and the same mother, and the fruit of the
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  Speaker 1: same labor, being both of one father and one mother,
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  Speaker 1: and twins besides, yet did not enjoy the same lot.
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  Speaker 1: And yet here you have no mother's slavery to account
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  Speaker 1: for it, as in Ishmael's case. Nor can you say
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  Speaker 1: that one was forgotten of this womb and the other
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  Speaker 1: of a different one, as in the case of Ketterah
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  Speaker 1: and Sarah, Since in this case they had the same
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  Speaker 1: hour in common to them for their birth. This was why. Paul, then,
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  Speaker 1: in order to give a clearer example, says that this
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  Speaker 1: happened not in Isaac's case only, but when Rebecca also
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  Speaker 1: had conceived by one, even by our father Isaac Verses
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  Speaker 1: eleven to thirteen, for the children being not yet born,
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  Speaker 1: neither having done any good or evil, that the purpose
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  Speaker 1: of God according to election, might stand, not of works,
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  Speaker 1: but of him that calleth. It was said unto her,
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  Speaker 1: the elder shall serve the younger, As it is written, Jacob,
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  Speaker 1: have I loved, but Esau have I hated? What was
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  Speaker 1: the cause, then, why one was loved and the other hated?
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  Speaker 1: Why was it that one served the other was served?
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  Speaker 1: It was because one was wicked and the other good.
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  Speaker 1: Yet the children, being not yet born, one was honored
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  Speaker 1: and the other condemned. For when they were not as
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  Speaker 1: yet born, God said, the elder shall serve the younger
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  Speaker 1: with what intent? Then did God say this? Because he
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  Speaker 1: doth not wait, as man doth to see from the
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  Speaker 1: issue of things the good and him who is not so.
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  Speaker 1: But even before these he knoweth which is the wicked
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  Speaker 1: and which not such. And this took place in the
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  Speaker 1: Israelites case also in a still more wonderful way. Why,
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  Speaker 1: he says, do I speak of Esaure and of Jacob,
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  Speaker 1: of whom one was wicked and the other good. For
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  Speaker 1: in the Israelites case, the sin belonged to all, since
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  Speaker 1: they all worshiped the calf. Yet notwithstanding, some had mercy
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  Speaker 1: shown them and others had not Verse fifteen. For I
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  Speaker 1: will have mercy, he says, on whom I will have mercy,
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  Speaker 1: and I will show compassion on whom I will show compassion.
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  Speaker 1: This one may see also in the case of those
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  Speaker 1: who are punished. For what would you say a pharaoh
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  Speaker 1: who was punished and had to pay so heavy a penalty,
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  Speaker 1: You say he was hardened and disobedient? Was he then
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  Speaker 1: alone such? And not even one person? Ills How came
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  Speaker 1: he then to be so severely punished? Why even in
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  Speaker 1: the case of the Jews, did he call that a
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  Speaker 1: people which was no people? Or again, why not count
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  Speaker 1: all worthy of equal honor? For if they be, it
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  Speaker 1: says as the sand of the sea, Yet shall a
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  Speaker 1: remnant be saved? And why is it to be only
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  Speaker 1: a remnant? You see what difficulty he has filled the
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  Speaker 1: subject with, and with great propriety. For when you have
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  Speaker 1: power to throw your adversary into perplexity, do not at
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  Speaker 1: once bring forward the answer, Because if he be found
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  Speaker 1: himself responsible for the same ignorance, why take unnecessary dangers
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  Speaker 1: upon yourself? Why make him more bold by drawing it
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  Speaker 1: all upon yourself. Now tell me, o, thou jew, that
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  Speaker 1: hast so many perplexing questions, and art unable to answer
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  Speaker 1: any of them. How thou comest to annoy us on
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  Speaker 1: account of the call of the gentiles, I, however, have
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  Speaker 1: a good reason to give you. Why the gentiles were
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  Speaker 1: justified and ye were cast out? And what is the reason?
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  Speaker 1: It is that they are of faith, ye of the
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  Speaker 1: works of the law. And it is owing to this
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  Speaker 1: obstinacy of yours, that ye have in every way been
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  Speaker 1: given up, For they, being ignorant of God's righteousness, and
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  Speaker 1: going about to establish their own righteousness, have not submitted
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  Speaker 1: themselves under the righteousness of God. The clearing up, then
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  Speaker 1: of the whole passage, to give the whole sense summarily,
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  Speaker 1: is here brought out by that blessed person. But that
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  Speaker 1: this may be clearer, let us investigate the things he
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  Speaker 1: says one by one. This knowing that what the blessed
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  Speaker 1: Paul aimed at was to show by all that he
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  Speaker 1: said that God only knoweth who are worthy, and no
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  Speaker 1: man whatever knoweth, even if he seem to know ever
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  Speaker 1: so well, But that in this sentence of his there
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  Speaker 1: are sundry aberrations. For he that knoweth the secrets of
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  Speaker 1: the hearts, he only knoweth for a certainty who deserve
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  Speaker 1: a crown, and who punishment and vengeance. Hence it is
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  Speaker 1: that many of those by men esteemed good he convicts
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  Speaker 1: and punishes, and those suspected to be bad he crowns
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  Speaker 1: after showing it not to be so, forming his sentence,
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  Speaker 1: not after the judgment of us slaves, but after his
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  Speaker 1: own keen and uncorrupt decision, and not waiting for the
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  Speaker 1: issue of actions, to look at the wicked and him
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  Speaker 1: who is not so therefrom but that we may not
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  Speaker 1: make the subject more obscure. Again, let us go to
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  Speaker 1: the very words of the apostle verse ten. And not
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  Speaker 1: only this, but when Rebeccah also had conceived by one,
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  Speaker 1: I might, implies, have mentioned the children by Kettarah besides,
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  Speaker 1: but I do not. But again, the victory from advantage ground.
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  Speaker 1: It is those born of one, and the same father
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  Speaker 1: and mother too, that I bring forward, For they were
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  Speaker 1: both sprung from Rebeccah, and from Isaac, the true born,
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  Speaker 1: the elect, the son honored above all of whom he said,
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  Speaker 1: in Isaac, shall thy seed be called, who became the
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  Speaker 1: father of us all. But if he was our father,
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  Speaker 1: then should his sons have been our fathers. Yet it
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  Speaker 1: was not so. You see how this happens not in
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  Speaker 1: Abraham's case only, but also in that of his son himself,
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  Speaker 1: And how it is faith and virtue in all cases
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  Speaker 1: that is cons aspicuous and gives the real relationship its character.
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  Speaker 1: For hence we learn that it is not only from
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  Speaker 1: the manner of birth, but owing to their being worthy
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  Speaker 1: of the father's virtue, that the children are called children
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  Speaker 1: of him. For if it were only owing to the
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  Speaker 1: manner of the birth, then ought Esau to have enjoyed
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  Speaker 1: the same as Jacob did, for he also was from
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  Speaker 1: a womb as good as dead, and his mother was barren.
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  Speaker 1: Yet this was not the only thing required, but the
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  Speaker 1: character too, which in fact contributes no common amount of
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  Speaker 1: practical instruction for us. And he does not say that
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  Speaker 1: one is good and another bad, and so the former
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  Speaker 1: was honored. Lest this kind of argument should be wielded
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  Speaker 1: against him. What are those of the gentile's good men
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  Speaker 1: rather than those of the circumcision. For even supposing the
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  Speaker 1: truth of the matter was so, still, he does not
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  Speaker 1: state it yet, as that would have seemed to be vexatious.
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  Speaker 1: But it is upon God's knowledge that he has cast
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  Speaker 1: the whole, and this no one would venture Togain say,
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  Speaker 1: though he were ever so frantic. For the children, being
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  Speaker 1: not yet born, he says, it was said unto her,
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  Speaker 1: the elder shall serve the younger, And he shows that
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  Speaker 1: noble birth after the flesh, is of no avail. But
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  Speaker 1: we must seek for virtue of soul, which even before
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  Speaker 1: the works of it God knoweth of. For the children,
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  Speaker 1: he says, being not yet born, nor having done any
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  Speaker 1: good or evil, that the purpose of God according to
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  Speaker 1: election might stand. It was said unto her that the
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  Speaker 1: elder shall serve the younger. For this was a sign
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  Speaker 1: of foreknowledge, that they were chosen from the very birth.
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  Speaker 1: That the choice of God, then, he means, might be displayed,
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  Speaker 1: being one of purpose and foreknowledge. For from the first
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  Speaker 1: day He at once saw and proclaimed which was good
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  Speaker 1: and which not. Do not then tell me that thou
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  Speaker 1: hast read the law he means and the prophets, and
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  Speaker 1: hast been a servant for such a long time. For
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  Speaker 1: he that knoweth the soul knoweth also how to say it,
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  Speaker 1: and which is worthy of being saved. Yield then to
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  Speaker 1: the incomprehensibleness of the election, For it is he alone
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  Speaker 1: who knoweth how to crown aright. How many, for instance,
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  Speaker 1: seemed better than Saint Matthew to go by the exhibition
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  Speaker 1: of works then visible. But he that knoweth things undeclared,
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  Speaker 1: and is able to assay the mind's aptitude, knew the
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  Speaker 1: poll though lying in the maya, and after passing by others,
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  Speaker 1: and being well pleased with the beauty of this, he
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  Speaker 1: elected it. And by adding to the noble born free
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  Speaker 1: will grace from himself, he made it approved. For if
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  Speaker 1: in the case of these arts, which are perishable, and
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  Speaker 1: indeed in other matters, those that are good judges do
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  Speaker 1: not use the grounds on which the uninstructed form their
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  Speaker 1: decision in selecting out of what is put before them,
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  Speaker 1: but from points which they are themselves all aware of.
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  Speaker 1: They many times disparage that which the uninstructed approve, and
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  Speaker 1: decide upon what they disparage, And horse breakers often do
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  Speaker 1: this with horses, and so the judges of precious stones
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  Speaker 1: and workmen in other arts. Much more will the God
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  Speaker 1: that loveth man, the infinite wisdom, who alone hath a
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  Speaker 1: clear knowledge of all things, not allow of man's guesses,
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  Speaker 1: but will, out of his own exact and unfailing wisdom,
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  Speaker 1: pass his sentence upon all men. Hence it was that
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  Speaker 1: he chose the publican, the thief, and the harlot, but
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  Speaker 1: dishonored priests and elders and rulers and cast them out.
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  Speaker 1: And this one may see happening in the martyr's case.
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  Speaker 1: Also many, accordingly, of those who are utterly cast aside,
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  Speaker 1: have in the time of trial been crowned. And on
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  Speaker 1: the other hand, some that have been held great ones
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  Speaker 1: by many have stumbled and fallen. Do not then call
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  Speaker 1: the creator to account, nor say why is it that
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  Speaker 1: one was crowned and another punished? For he knoweth how
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  Speaker 1: to do these things with exactness. Whence also he says, Jacob,
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  Speaker 1: have I loved and Esau have I hated? That it
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  Speaker 1: was with justice? You indeed know from the result, But himself,
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  Speaker 1: even before the result, knew it clearly. For it is
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  Speaker 1: not a mere exhibition of works that God so doth after,
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  Speaker 1: but a nobleness of choice and an obedient temper. Besides,
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  Speaker 1: for a man of this kind, if he should ever
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  Speaker 1: sin through some surprise, will speedily recover himself. And if
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  Speaker 1: he should even stay long happily in a state of
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  Speaker 1: he will not be overlooked. But God, who knoweth all things,
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  Speaker 1: will speedily draw him out. And so he that is
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  Speaker 1: here incorrupted, even if he seemed to do some good things,
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  Speaker 1: will perish, in that he doth this with an ill intention. Hence,
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  Speaker 1: even David, after committing murder and adultery, since he did
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  Speaker 1: this as being carried away by surprise and not from
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  Speaker 1: habitual practice of wickedness, speedily washes it out. The Pharisee, however,
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  Speaker 1: who had not perpetrated any such crime, but even had
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  Speaker 1: good deeds, besides to boast of lost all by the
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  Speaker 1: bad spirit he had chosen Verse fourteen. What shall we say, then,
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  Speaker 1: is their unrighteousness with God? God forbid? Hence there is
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  Speaker 1: no such thing in the case of us and the Jews.
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  Speaker 1: And then he goes on with another thing, and more
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  Speaker 1: obscure than this, And of what sort is it? Verse fifteen.
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  Speaker 1: For he saith to Moses, I will have mercy on
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  Speaker 1: whom I will have mercy, and I will have compassion
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  Speaker 1: on whom I will have compassion. Here again he adds
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  Speaker 1: force to the objection by dividing it in two and
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  Speaker 1: meeting it and starting another fresh difficulty. But to make
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  Speaker 1: what I have said clearer, one must needs explain it.
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  Speaker 1: God he means said that the elder shalt serve the
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  Speaker 1: younger before the travail. What then, is God unrighteous by
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  Speaker 1: no means? Now listen to what follows also, for in
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  Speaker 1: that case, the virtue of the vice might be the
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  Speaker 1: decisive thing. But here there was one sin on which
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  Speaker 1: all the Jews joined, that of the molten calf. And
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  Speaker 1: still some were punished and some were not punished. And
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  Speaker 1: this is why he says, I will have mercy on
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  Speaker 1: whom I will have mercy, and I will have compassion
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  Speaker 1: on whom I will have compassion. For it is not
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  Speaker 1: thine to know, O, Moses, which are deserving of my
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  Speaker 1: love towards man. But leave this to me. But if
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  Speaker 1: Moses had no right to know, much less have we.
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  Speaker 1: And this is why he did not barely quote the passage,
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  Speaker 1: but also called to our minds to whom it was said,
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  Speaker 1: for it is Moses. He means that he is speaking too,
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  Speaker 1: that at least by the dignity of the person, he
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  Speaker 1: might make the objective modest. Having then given a solution
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  Speaker 1: of the difficulties raised, he divides it in two by
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  Speaker 1: bringing forward another objection. Besides, as follows Verses sixteen and seventeen.
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  Speaker 1: So then it is not of him that willeth, nor
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  Speaker 1: of him that runneth, but of God that showeth mercy.
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  Speaker 1: For the scripture saith unto Pharaoh. Even for this same
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  Speaker 1: purpose have I raised thee up? That I might show
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  Speaker 1: my power in thee, and that MY name might be
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  Speaker 1: declared throughout all the oath. As then in the one
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  Speaker 1: case he means some were saved and some were punished.
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  Speaker 1: So here also this man was reserved for this very purpose.
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  Speaker 1: And then he again urges the objection Verses eighteen and nineteen.
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  Speaker 1: Therefore he hath mercy on whom he will have mercy,
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  Speaker 1: and whom he will he hardneth. Thou wilt say, then
• 16:38
  Speaker 1: unto me, why doth he yet find fault? For who
• 16:42
  Speaker 1: hath resisted his will? See what pains he takes to
• 16:45
  Speaker 1: embarrass the subject in every way, and the answer he
• 16:48
  Speaker 1: does not produce forthwith it being a useful thing not
• 16:51
  Speaker 1: to do so. But he first stops thee disputant's mouth,
• 16:54
  Speaker 1: saying as follows verse twenty. Nay, but o man, who
• 16:57
  Speaker 1: art thou that repliest against God? End of Section thirty