Pagina-afbeeldingen
PDF
ePub

We cannot reap then but by sowing now.

111

ROM.

way

to the sower, and consider that he cannot in other
any
gather more together, save by scattering what he hath, and-
letting go of what is at hand. Let us now sow and till
the Heaven, that we may reap with great abundance, and
obtain everlasting goods, through the grace and love toward
man, &c.

3, 31.

HOMILY VIII.

HOMIL.

14 Mss.

ROM. iv. 1, 2.

What shall we then say that Abraham, our father as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God.

He had said', that the world had become guilty before VIII. God, and that all had sinned, and that boasting was exεἶσιν cluded, and that it was impossible to be saved otherwise than by faith. He is now intent upon shewing that this salvation, so far from being matter of shame, was even the cause of a bright glory, and a greater than that through works. For since the being saved, yet with shame, had somewhat of dejection in it, he next takes away this suspicion too. And indeed he has hinted at the same already, by calling it not barely salvation, but righteousness. Rom. 4, Therein (he says) is the righteousness of God revealed. For he that is saved as a righteous man has a confidence accompanying his salvation. And he calls it not righteousness only, but also the setting forth of the righteousness of God. But God is set forth in things which are glorious, and shining, and great. However he nevertheless draws support for this from what he is at present upon, and carries his discourse forward by the method of question. And this he is always in the habit of doing, both for clearness sake, and for the sake of confidence in what is said. Rom. 3, Above, for instance, he did it, where he says, What advantage then hath the Jew? and what have we more than

17.

1.

с

4, 1. 2.

ουσία

[ocr errors]

ἐκβάλ λων

Abraham's case why chosen to prove the value of faith. 113 others"? and again, where is boasting? and here, what then, Rom. shall we say that Abraham our father? &c. Now since the Jews kept turning over and over the fact, that the Patriarch, and friend of God, was the first to receive circumcision, he wishes to shew, that it was by faith that he too was justified. And this was quite a vantage ground to insist upon1. For for a person who had no works, to be'ıgıjustified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is something to cause wonder,2 6 Mss. the thing and to set the power of faith in a strong light. And this is why he passes by all the others, and leads his discourse back to this man. And he calls him father, as pertaining to the flesh, to throw them out of the genuine relationship $36 Mss. to him, and to pave the Gentiles' way to kinsmanship with a Sav. him. And then he says, For if Abraham were justified by ix works, he hath whereof to glory; but not before God. After as saying that God justifieth the circumcision by faith and the veías uncircumcision through faith, and making the same sufficiently sure in what he said before, he now proves it by Abraham more clearly than he promised, and pitches the battle for faith against works, and makes this righteous man the subject of the whole struggle; and that not without special meaning. Wherefore also he sets him up very high by calling him forefather, and putting a constraint upon them to comply with him in all points. For, Tell me not, he would say, about the Jew, nor bring this man or that before me. For I will go up to the very head of all, and the source whence circumcision took its rise. For if Abraham, he says, was justified by works, he hath whereof to glory: but not before God. What is here said is not plain, and so one must make it plainer. For there are two gloryings,' one of works, and one of faith. After saying then, if he was

a Rom. iii. 9. rí obv xgonarixous igorov; as 2 Mss. of Matth. read at the beginning of the last Homily. So too some Mss. of the text, and the Syriac version.

Rom. iv. 27. here Sav. adds, it is excluded.' 4 Mss. omit the words.

с

ἀγχιστείαν, which the orators use

I

for right of inheritance as next of kin.
See verses 13, 14. c. viii. 17. ix. 8.
Gal. iii. 7. 15, 16. 18. Heb. ix. 16. 26.
which renders it probable that there is
reference to the death of Christ, (see
Rev. xiii. 8.) and so to the idea of
'Testament,' in the Ep. to the Gala-
tians.

4 συγγε

114 Faith more to be gloried in than works as glorifying God.

HOMIL.justified by works, he hath whereof to glory; but not before VIII. God; he points out that he might have whereof to glory

from faith also, yea and much greater reason for it. For the great power of Paul is especially displayed in this, that he turns what is objected to the other side, and shews that what seemed rather to be on the side of salvation by works, Irapin viz. glorying or boldness of claim', belonged much more σιάζεσθαι truly to that by faith. For he that glorieth in his works put forward: but he that finds his honour in having faith in God, has a much greater ground

God

φῶν

has his own labours to

3

2 6 Mss. for glorying to shew, in that it is the Lord' that he glorifieth and magnifieth. For those things which the nature of the visible world tells him not of, in receiving these by faith in him, he at once displays sincere love towards Him, and heralds His power clearly forth. Now this is the character of the noblest soul, and the philosophic spirit, and lofty mind. For to abstain from stealing and murdering is a trifling sort of acquirement, but to believe that it is possible for God to do things impossible requires a soul of no mean stature, and earnestly affected towards Him; for this is a sign of sincere love. For he indeed honours God, who fulfils the commandments, but he doth so in a much greater 3 degree who thus followeth wisdom by his faith. The former obeys Him, but the latter receives that opinion of Him which is fitting, and glorifies Him, and feels wonder at Him more than that evinced by works. For that glorying pertains to him that does aright, but this glorifieth God, and lieth wholly in Him. For he glorieth at conceiving great things concerning Him, which redound to His glory. And this is why he speaks of having whereof to glory before God. And not for this only, but also for another reason: for he who is a believer glorieth again, not only because he loveth God in sincerity, but also because he hath enjoyed great honour and love from Him. For as he shews his love to Him by having great thoughts about Him, (for this is a proof of love,) so doth God also love him, though deserving to suffer for countless sins, not in freeing him from punish

A TO

6 Mss.

d 4 Mss. that he that is of faith might also have whereof to glory.

e P1200ópov gráμns, the word is used

(as frequently by Christian writers) in the sense of choosing wisdom for the guide of life.

Grace of Righteousness more than reward, David's Testimony. 115

ment only, but even by making him righteous. He then Roм. hath whereof to glory, as having been counted worthy of 4, 3-5. mighty love.

verse.

Ver. 3, 4. For what saith the Scripture? Abraham be-16 Mss. lieved in God, and it was counted unto him for righteous- omit this ness. Now to him that worketh is the reward not reckoned of grace, but of debt.

Then is not this last the greatest, he means? By no means for it is to the believer that it is reckoned. But it would not have been reckoned, unless there were something that he contributed himself. And so he too hath God for his debtor, and debtor too for no common things, but great and high ones. For to shew his highmindedness and spiritual understanding, he does not say to him that believeth merely, but

Ver. 5. To him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness?.

26 Mss.

omit his

faith &c.

For reflect how great a thing it is to be persuaded and have full confidence that God is able on a sudden not to free a man who has lived in impiety from punishment only, but even to make him just, and to count him worthy of those immortal honours. Do not then suppose that this one is lowered in that it is not reckoned unto the former of grace. For this is the very thing that makes the believer glorious; the fact of his enjoying so great grace, of his displaying so great faith. And note too that the recompence is greater. For to the former a reward is given, to the latter righteousness. Now righteousness is much greater than a reward. For righteousness is a recompence which most fully comprehends several rewards. Therefore after proving this from Abraham, he introduces David also as giving his suffrage in favour of the statement made. What then doth David say ? and whom doth he pronounce blessed? is it him that hath toiled in works, or him that hath enjoyed grace? Him clearly that hath obtained pardon and a gift! And when 34 Mss. I speak of blessedness, I mean the chiefest of all good clearly things; for as righteousness is greater than a reward, so is blessedness greater than righteousness. Having then shewn

f2 Mss, of Matth. and 1 (Bodl.) read γάρο

8 7 Μss. καμόντα, Suν. κομῶντα, adorned.

add

« VorigeDoorgaan »