Do you see his varied and unspeakable judgment? For the bare use of the word “establish” shows that it was not then standing, but was worn out (καταλελυμένον). And note also Paul's exceeding power, and how superabundantly he maintains what he wishes. For here he shows that the faith, so far from doing any disparagement to the “Law,” even assists it, as it on the other hand paved the way for the faith. For as the Law itself before bore witness to it (for he says, “being witnessed by the Law and the Prophets”), so here this establishes that, now that it is unnerved. And how did it establish? He would say. What was the object of the Law and what the scope of all its enactments? Why, to make man righteous. But this it had no power to do. “For all,” it says, “have sinned:” but faith when it came accomplished it. For when a man is once a believer, he is straightway justified. The intention then of the Law it did establish, and what all its enactments aim after, this has it brought to a consummation. Consequently it has not disannulled, but perfected it. Here then three points he has demonstrated; first, that without the Law it is possible to be justified; next, that this the Law could not effect; and, that faith is not opposed to the Law. For since the chief cause of perplexity to the Jews was this, that the faith seemed to be in opposition to it, he shows more than the Jew wishes, that so far from being contrary, it is even in close alliance and coöperation with it, which was what they especially longed to hear proved.
But since after this grace, whereby we were justified, there is need also of a life suited to it, let us show an earnestness worthy the gift. And show it we shall, if we keep with earnestness charity, the mother of good deeds. Now charity is not bare words, or mere ways of speaking (προσρήσεις) to men, but a taking care (προστασία) of them, and a putting forth of itself by works, as, for instance, by relieving poverty, lending one's aid to the sick, rescuing from dangers, to stand by them that be in difficulties, to weep with them that weep, and to rejoice with them that rejoice. For even this last is a part of charity. And yet this seems a little thing, to be rejoicing with them that rejoice: nevertheless it is exceedingly great, and requires for it the spirit of true wisdom. And we may find many that perform the more irksome part (πεικρότερον), and yet want vigor for this. For many weep with them that weep, but still do not rejoice with them that rejoice, but are in tears when others rejoice; now this comes of grudging and envy. The good deed then of rejoicing when our brother rejoices is no small one, but even greater than the other: and haply not only greater than weeping with them that weep, but even than standing by them that are in danger. There are many, at all events, that have shared danger with men in danger, but were cut to the heart when they came into honor. So great is the tyranny of a grudging spirit! And yet the one is a thing of toils and labors, and this of choice and temper only. Yet at the same time many that have endured the harder task have not accomplished the one easier than it, but pine and consume away when they see others in honor, when a whole Church is benefited, by doctrine, or in any other fashion. And what can be worse than this? For such an one does not any more fight with his brother, but with the will of God. Now consider this, and be rid of the disease: and even if you be unwilling to set your neighbor free, at least set yourself free from these countless evils. Why do you carry war into your own thoughts? Why fill your soul with trouble? Why work up a storm? Why turn things upside down? How will you be able, in this state of mind, to ask forgiveness of sins? For if those that allow not the things done against themselves to pass, neither does He forgive, what forgiveness shall He grant to those who go about to injure those that have done them no injury? For this is a proof of the utmost wickedness. Men of this kind are fighting with the Devil, against the Church, and haply even worse than he. For him one can be on one's guard against. But these cloaking themselves under the mask of friendliness, secretly kindle the pile, throwing themselves the first into the furnace, and laboring under a disease not only unfit for pity, but even such as to meet with much ridicule. For why is it, tell me, that you are pale and trembling and standing in fear? What evil has happened? Is it that your brother is in honor, and looked up to, and in esteem? Why, you ought to make chaplets, and rejoice, and glorify God, that your own member is in honor and looked up to! But are you pained that God is glorified? Do you see to what issue the war tends? But, some will say, it is not because God is glorified, but because my brother is. Yet through him the glory ascends up to God: and so will the war from you do also. But it is not this, he will say, that grieves me, for I should wish God to be glorified by me. Well then! rejoice at your brother's being in honor, and then glorified is God again through you also; and all will say, Blessed be God that has His household so minded, wholly freed from envy, and rejoicing together at one another's goods! And why do I speak of your brother? For if he were your foe and enemy, and God were glorified through him, a friend should you make of him for this reason. But you make your friend an enemy because God is glorified by his being in honor. And were any one to heal your body when in evil plight, though he were an enemy, you would count him thenceforward among the first of your friends: and do you reckon him that gladdens the countenance of Christ's Body, that is, the Church, and is your friend, to be yet an enemy? How else then couldest thou show war against Christ? For this cause, even if a man do miracles, have celibacy to show, and fasting, and lying on the bare ground, and does by this virtue advance even to the angels, yet shall he be most accursed of all, while he has this defect, and shall be a greater breaker of the Law than the adulterer, and the fornicator, and the robber, and the violator of supulchres. And, that no one may condemn this language of hyperbole, I should be glad to put this question to you. If any one had come with fire and mattock, and were destroying and burning this House, and digging down this Altar, would not each one of those here stone him with stones as accursed and a law-breaker? What then, if one were to bring a flame yet more consuming than that fire, I mean envy, that does not ruin the buildings of stone nor dig down an Altar of gold, but subverts and scornfully mars what is far more precious than either walls or Altar, the Teachers' building, what sufferance would he deserve? For let no one tell me, that he has often endeavored and been unable: for it is from the spirit that the actions are judged. For Saul did kill David, even though he did not hit him. Tell me, do you not perceive that you are plotting against the sheep of Christ when you war with His Shepherd? Those sheep for whom also Christ shed His Blood, and bade us both to do and to suffer all things? Do you not remind yourself that your Master sought your glory and not His own, but you are seeking not that of your Master but your own? And yet if you saw His then you would have obtained your own also. But by seeking your own before His, you will not ever gain even this.
Source: Homilies on Romans (New Advent)