Homilies on Romans

He again springs upon the disputatiousness of the Jews, in what has just been quoted; and on this ground bereaves them of excuse. For you cannot, he means, so much as say, that the Prophets called indeed, and God invited, and the state of things cried aloud, and the provoking to jealousy was enough to draw us to Him, but what was enjoined was grievous, and this is why we could not draw near, since we had a display of works demanded of us, and laborious well-doings. For you cannot even say this.

For how should God have demanded this of you, when this would just throw His grace into the shade? And this he said out of a wish to show that He was most desirous that they might be saved. For not only would their salvation be easily brought about, but it was also God's greatest glory to display His love toward man. Why then are you afraid of drawing near, since you have no works demanded of you? Why are you bickering and quarrelsome, when grace is before you, and why keep putting me the Law forward to no purpose whatsoever?

For you will not be saved by that, and will mar this gift also; since if you pertinaciously insist on being saved by it, you do away with this grace of God. Then that they might not think this strange, having first taken those seven thousand; he said that they were saved by grace. For when he says, “Even so then at this present time also there is a remnant according to the election of grace;” he shows that they also were saved by grace. And not hereby only, but likewise by saying, “I have reserved unto Myself.”

For this is the language of One Who shows that He Himself was the chief Contributor. And if by grace, it will be said, how came we all not to be saved? Because ye would not. For grace, though it be grace, saves the willing, not those who will not have it, and turn away from it, who persist in fighting against it, and opposing themselves to it. Observe how throughout the point he is proving is, “Not as though the Word of God had taken none effect,” by showing that the worthy were those to whom the promise came, and that these, few though they be, may yet be the people of God; and indeed he had stated it in the beginning of the Epistle with much force, where he says, “For what if some did not believe”, and did not even stop at this, but proceeded, “Yea, let God be true, and every man a liar.” And here again he confirms it another way, and shows the force of grace, and that always the one were being saved, the other perished.

Let us then give thanks, that we belong to them that are being saved, and not having been able to save ourselves by works, were saved by the gift of God. But in giving thanks, let us not do this in words only, but in works and actions. For this is the genuine thanksgiving, when we do those things whereby God is sure to be glorified, and flee from those from which we have been set free. For if we, after insulting the King, instead of being punished have been honored, and then go and insult Him afresh, since we are detected in the utmost ingratitude, we should with justice have to suffer the utmost punishment, one greater far than the former.

For the former insolence did not show us so ungrateful as that committed after honor and much attention shown us. Let us then flee those things from which we have been set free, and not give thanks with our mouths only, lest it be said of us also, “This people honors Me with their lips, but with their heart is far from Me.” For how is it else than unseemly, when the “heavens declare the glory of God”, and thou, for whom the heavens were made that glorify Him, doest such things that through you the God that made you is blasphemed?

It is for this that not only he that blasphemes, but yourself also, will be liable to punishment. For the heavens also do not glorify God by sending forth a voice but by putting others upon doing it at the sight of them, and yet they are said “to declare the glory of God.” Thus too they that furnish a life to be wondered at, even though they hold their peace, yet glorify God, when others through them glorify Him. For He is not so much reverenced because of the heaven, as of a spotless life.

When then we are discoursing with the Gentiles, we cite (4 manuscripts read or point to the reading, “let us not cite”) not the heavens before them, but the men, whom though they were in worse plight than brutes, He has persuaded to be the Angels' competitors. And we (1 manuscripts “let us”) stop their mouths by speaking of this change. For far better than the heaven is man, and a soul brighter than their beauty may he possess. For it, though visible for so long a time, did not persuade much.

But Paul, after preaching a short time, drew the whole world unto him. For he possessed a soul no less than the heaven, which was able to draw all men unto him. Our soul is not a match even for the earth: but his is equal to the heavens. That stands indeed keeping to its own boundary and rule; but the loftiness of his soul transcended all the heavens, and conversed with Christ Himself. And the beauty of it was so great, that even God heralds it forth. For the stars did the angels marvel at when they were made. But this He marvelled at when He says, “He is a chosen vessel unto Me.” And this Heaven does a cloud many times overshadow.

But Paul's soul no temptation overshadowed but even in storms he was clearer to the sight than the hard sky (σταθερἅς μεσημβρίας ) at noon, and shone constantly as it had done before the clouds came on. For the Sun who shone in him sent not forth such rays as to be over-clouded by the concourse of temptations, but even then shone forth the more. Wherefore he says, “My grace is sufficient for you, for My Strength is made perfect in weakness.” Let us then strive to be like him, and then even to what we are this heaven will be as nothing, if we wish it, nor yet the sun, nor the whole world.

For these are for us, and not we for them. Let us show that we are worthy of having had these made for us. For if we be found unworthy of these, how shall we be worthy a kingdom? For indeed all that live so as to blaspheme God are unworthy to see the sun. They who blaspheme Him are unworthy to enjoy the creatures who glorify Him: since even a son who insults his father is unworthy to be waited upon by the approved servants. Hence these will enjoy glory, and that great glory; but we shall have to undergo punishment and vengeance.