Homilies on Romans, Homily 27

“Now to Him who has the power to establish you according to my Gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret since the world began, but is now revealed, and (mss. τεwhich Sav. omits) through the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to the only wise God, to Him be glory through Jesus Christ our Lord. Amen.” Paul always makes a practice of ending his exhortations with prayers and doxologies. For he knows that this is no small matter. He does this out of affection and care. For a teacher devoted to his children and to God does not merely instruct them with words; through prayer he also brings God’s help to his teaching. He does this here as well. The connection runs as follows: “To Him who has the power to establish you, be glory forever. Amen.” For he again holds close to those weak brothers and directs his words to them. When he was rebuking, he included everyone in his rebuke; but now, when he prays, he pleads for these in particular. And after saying “to establish,” he goes on to explain how: “according to my Gospel.” This shows that they were not yet firmly established, but were standing, though unsteadily. Then, to give credibility to what he says, he continues, “and the preaching of Jesus Christ”; that is, what He Himself preached. But if He preached it, the teachings are not ours; the laws are His. Then, in discussing the nature of the preaching, he shows that this gift brings great benefit and great honor. He proves this first from the person who proclaimed it, and then from the things proclaimed. For it was good news. There is also the fact that He had made none of these things known to anyone before us. He indicates this with the words, “according to the revelation of the mystery.” This is a sign of the greatest friendship: He lets us share in the mysteries, and no one before us. “Which was kept secret since the world began, but is now revealed.” For it had been determined long ago, but was revealed only now. How was it revealed? “Through the Scriptures of the Prophets.” Here again he frees the weak person from fear. For what are you afraid of? That you might depart from the Law? This is what the Law wants; this is what it foretold long ago. But if you pry into the reason it is being revealed now, you are doing something dangerous: probing into God’s mysteries and calling Him to account. In matters like these, we should not meddle, but be pleased and content with them. So, to check this kind of attitude, he adds, “according to the commandment of the everlasting God, for the obedience of faith.” For faith requires obedience, not curiosity. And when God commands, we should obey, not pry. Then he uses another argument to encourage them, saying, “made known to all nations.” That is, you are not the only one who holds this Creed; the whole world does, having had God, rather than a human being, as its Teacher. That is why he also adds, “through Jesus Christ.” But it was not only made known; it was also confirmed. Both are His work. On this ground too, the passage should be read, “Now to Him who has the power to establish you through Jesus Christ.” As I was saying, he attributes both to Him—or rather, not only both of these, but also the glory belonging (or ascribed, Gr. τὴν εἰς) to the Father. This too is why he said, “to Whom be glory forever, Amen.” He again uses a doxology out of awe at the incomprehensibility of these mysteries. For even now that they have appeared, we cannot comprehend them through reasoning; we must come to know them by faith, since there is no other way. He rightly says, “To the only wise God.” For just consider how He brought in the nations and united them with those who had done good in earlier times; how He saved those whose condition was hopeless; how He brought people unworthy of the earth up to heaven, and brought those who had lost this present life into that undying and unchanging life; how He made those trampled down by devils rival Angels, opened Paradise, and put an end to all the old evils—and did all this in a short time, by an easy and short path. Then you will understand His wisdom, when you see that the Gentiles suddenly learned through Jesus what neither Angels nor Archangels knew. (2 mss. add “then wilt thou know His power.”) It is right, then, to admire His wisdom and give Him glory! But you keep dwelling on little things, still sitting under the shadow. This hardly looks like someone giving glory. For someone who has no confidence in Him and no trust in the faith does not testify to the greatness of His deeds. But Paul himself offers glory on their behalf, to bring them to the same zeal. When you hear him say, “to the only wise God,” do not think he says this to belittle the Son. For if all these things that reveal His wisdom were done (or made, see John i. 3) by Christ, and not a single one without Him, it is quite clear that He is equal in wisdom as well. Why, then, does he say “only”? To distinguish Him from every created being. After giving the doxology, he turns again from prayer to exhortation, directing his words against the stronger and saying the following: Chap. xv. ver. 1. “We then who are strong ought”—it is “we ought,” not “we are so kind as to.” What ought we to do?—“to bear the weaknesses of the weak.” See how he has stirred their attention with his praise, both by calling them strong and by placing them alongside himself. He also draws them in by showing the benefit of doing this and that it is no burden. For you, he says, are strong, and you lose nothing by accommodating another. But the other person faces the gravest danger if you do not bear with him. And he does not say “the weak,” but “the weaknesses of the weak,” drawing the strong person toward mercy and softening his heart. Elsewhere too he says, “You who are spiritual, restore such a person.” (Gal. vi. 1.) Have you become strong? Give something back to God for making you so. You will do this if you help the sick recover from their weakness. For we too were weak, but by grace we have become strong. And we must do this not only in this case, but also for those who are weak in other ways. For instance, if someone is hot-tempered or insolent or has some similar failing, bear with him. And how are we to do this? Listen to what comes next. For after saying “we ought to bear,” he adds, “and not to please ourselves.” Ver. 2. “Let each of us please his neighbor for his good, to build him up.” What he means is this: Are you strong? Let the weak person experience your strength. Let him come to know your strength; please him. He does not simply say “please,” but “for his good.” And he does not stop at “for his good,” so that the more advanced person cannot say, “Look, I am leading him toward his good!” He adds, “to build him up.” So if you are rich or hold power, do not please yourself, but the poor and needy, because this way you will both enjoy true glory and do much good. For glory from worldly things soon vanishes, but glory from the things of the Spirit lasts, if you act to build others up. That is why he requires this of everyone. It is not just this person or that person who must do it, but “each of you.” Then, because he had given them a great command, telling them even to relax their own perfection to remedy another’s weakness, he again brings in Christ with these words: Ver. 3. “For even Christ did not please Himself.” He always does this. For when he was discussing almsgiving, he brought Him forward and said, “You know the grace of the Lord, that though He was rich, yet for our sakes He became poor.” (2 Cor. viii. 9.) And when he was urging them to love, he appealed to Him with the words, “As Christ also loved us.” (Eph. v. 25.) And when he was advising them about enduring shame and dangers, he turned to Him and said, “Who for the joy set before Him endured the Cross, despising the shame.” (Heb. xii. 2). So here too he shows how He also did this, and how the prophet proclaimed it long ago. That is why he continues: “The insults of those who insulted You fell on Me.” (Ps. lxix. 9.) But what does “He did not please Himself” mean? He had the power to avoid being insulted, the power to avoid suffering what He suffered, if He had chosen to look after His own interests. But He did not choose to do so. Instead, by looking to our good, He neglected His own. And why did Paul not say, “He emptied Himself”? (Phil. ii. 7.) Because he wanted to point out not only that He became man, but also that He was mistreated and gained a bad reputation among many, who considered Him weak. For it says, “If You are the Son of God, come down from the Cross.” (Matt. xxvii. 40). And, “He saved others; He cannot save Himself.” (ib. 42). So he mentions a circumstance relevant to his present subject and proves much more than he set out to prove. For he shows that it was not Christ alone who was insulted, but the Father as well. “For the insults of those who insulted You fell,” he says, “on Me.” What he means is roughly this: What has happened is nothing new or strange. For those in the Old Testament who made a habit of insulting Him also raged against His Son. But these things were written so that we would not imitate them. And then he equips (Gr. anoints) them to endure trials patiently. Ver. 4. “For whatever was written in earlier times,” he says, “was written for our instruction, so that through patience and the comfort of the Scriptures we might have hope.” That is, so that we might not fall away (for there are many struggles inside and outside), but, strengthened and comforted by the Scriptures, might show patience, and by living patiently might remain in hope. For these produce one another: patience produces hope, and hope produces patience. And both are brought about by the Scriptures. Then he again turns his words into a prayer and says, Ver. 5. “Now may the God of patience and comfort grant you to be of the same mind toward one another, according to Christ Jesus.” For after giving his own advice and urging Christ’s example, he also added the testimony of the Scriptures, to show that along with Scripture, He Himself also gives patience. This is why he said, “Now may the God of patience and comfort grant you to be of the same mind toward one another, according to Christ Jesus.” For this is what love leads us to do: regard another as we regard ourselves. Then, to show again that he requires more than just any kind of love, he adds, “according to Christ Jesus.” He does this everywhere, because there is another kind of love as well. And what is the benefit of their agreement? Ver. 6. “So that with one mind,” he says, “and one mouth, you may glorify God, the Father of our Lord Jesus Christ.” He does not merely say “with one mouth,” but tells us to do it with one will as well. See how he has united the whole body into one, and how he again ends his address with a doxology, giving the strongest possible encouragement to unity of mind and harmony. Then, from this point, he again continues the same exhortation as before and says, Ver. 7. “Therefore welcome one another, as Christ also welcomed us, to the glory of God.” The example is again the same as before, and the benefit is beyond words. For close unity gives God special glory. So even if you are at odds with your brother against your will (Field “being grieved for His sake,” after Savile, but against mss.) and for His sake, consider that by ending your anger you are glorifying your Master. Even if you will not do it for your brother’s sake, at least be reconciled to him for this reason—or rather, make this your first reason. For Christ too insists on this on every possible ground, and when speaking to His Father He said, “By this all people will know that You have sent Me, if they are one.” (John xvii. 21.) Let us obey, then, and bind ourselves to one another. For here he is no longer urging only the weak, but everyone. And if someone wants to break with you, do not break with him in return. Do not utter that cold saying, “I love whoever loves me; if my right eye does not love me, I tear it out.” These are satanic sayings, fit for tax collectors and the petty spirit of the Gentiles. But you, who are called to a greater citizenship and enrolled in the books of Heaven, are subject to greater laws. Do not speak this way. Instead, when someone does not want to love you, show him all the more love, so that you may draw him to yourself. For he is a member of the body; and when a member is torn from the body by any force, we do everything to reunite it, and then give it greater care. For the reward is greater when you draw to yourself someone who does not want to love you. If He tells us to invite to supper those who cannot repay us, so that our reward may be greater, much more should we do this in friendship. Someone who is loved and loves in return does repay you. But someone who is loved and does not love in return has made God your debtor in his place. Besides, when he loves you, he does not require much effort; but when he does not love you, then he needs your help. So do not turn a reason for taking pains into a reason for indifference. Do not say, “Because he is sick, that is why I do not care for him” (for the fading of love is indeed a sickness), but warm up what has grown cold. “But suppose he will not warm up—what then?” you reply. Keep doing your part. “What if he grows more difficult?” He is only securing a greater reward for you and showing that you imitate Christ all the more. For if loving one another was to be the mark of disciples (“For by this,” He says, “all people will know that you are My disciples, if you love one another”), (ib. xiii. 35) consider how great a mark loving someone who hates us must be. For your Master loved those who hated Him and called them to Himself. The weaker they were, the greater the care He showed them. He cried out and said, “Those who are well do not need a doctor, but those who are sick.” (Matt. ix. 12.) And He considered tax collectors and sinners worthy to share His table. As great as the dishonor was with which the Jewish people treated Him, so great was the honor and care He showed them—indeed, much greater. Imitate Him yourself. For this good work is no small thing; without it, even a martyr cannot do much to please God, as Paul says. So do not say, “I am hated, and that is why I do not love.” For that is why you ought to love most. Besides, it is not natural for someone who loves to be readily hated. However brutish a person may be, he loves those who love him. For He says that even the pagans and tax collectors do this. (Matt. v. 46.) But if everyone loves those who love him, who would fail to love those who keep loving even while they are hated? Show this conduct, then, and never stop saying, “Hate me as much as you like; I will not stop loving you.” Then you will subdue his quarrelsomeness and drive out all coldness. For this disorder comes either from excessive heat (φλεγμονἥς, inflammation) or from coldness; but the power of love, through its warmth, corrects both. Have you never seen people gripped by base love being beaten, spat on, called names, and mistreated in a thousand ways by those prostitutes? What then? Do the insults end this love? Not at all; they kindle it even more. And yet the women who do these things, besides being prostitutes, are disreputable and of low standing. Those who submit to it, however, can often list distinguished ancestors and boast of much other noble standing. Still, none of these things break the bond or keep them away from the woman they love. Should we not be ashamed, then, to see how much power the love of the devil (v. p. 520) and the demons has, while we cannot show as much in love according to God? Do you not realize that this is a very great weapon against the devil? Do you not see that the wicked demon stands nearby, dragging the person you hate toward himself and wanting to snatch away this member of the body? And do you run past and surrender the prize of the contest? For your brother, lying between you, is the prize. If you prevail, you receive a crown; but if you are indifferent, you leave without a crown. Stop uttering that satanic saying, “If my eye hates me, I cannot see it.” For nothing is more shameful than this saying, yet most people present it as a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish. That is why I am deeply grieved that vicious actions are considered virtuous, and that looking down on people and despising them should seem honorable and dignified. This is the devil’s greatest snare: giving wickedness a good reputation, which makes it hard to wipe out. For I have often heard people congratulate themselves on staying away from those who dislike them. Yet your Master found glory in approaching them. How often do people despise (διέπτυσαν) Him? How often do they turn away from Him? Yet He never stops running to them. So do not say, “I cannot bear to approach those who hate me,” but say, “I cannot bear to despise (διαπτύσαι) those who despise me.” This is the language of Christ’s disciple, just as the other is the devil’s. This makes people honorable and glorious, just as the other makes them shameful and ridiculous. This is why we admire Moses: even when God said, “Leave Me alone, so that I may destroy them in My anger,” (Exod. xxxii. 10) he could not bear to despise those who had so often turned away from him, but said, “If You will forgive their trespass, forgive it; otherwise, blot me out too.” (ibid. 32.) This was because he was God’s friend and imitated Him. Let us not take pride in things for which we ought to hide our faces. Nor should we use the language of these depraved fellows, the scum of humanity: “I know how to scorn (καταπτύσαι, spit at) thousands.” Even if someone else says it, let us ridicule his boast and silence him for taking pleasure in what should make him ashamed. Tell me, what are you saying? Do you scorn a believer whom Christ did not scorn even when he was an unbeliever? Why do I say He did not scorn him? He loved him so much, when he was vile and ugly, that He even died for him. He loved him that much, even in that condition, and do you now scorn him, when he has been made beautiful and admirable, when he has become a member of Christ and your Master’s body? Do you not consider what you are saying or realize what you are daring to do? He has Christ as a Head, a Table, a Garment, Life, Light, and a Bridegroom; He is everything to him. And do you dare to say, “I despise this fellow”—and not only him, but thousands of others along with him? Stop, man, and give up your madness; get to know your brother. Recognize that these are irrational, insane words, and say instead, “Even if he despises me ten thousand times, I will never keep my distance from him.” In this way you will both win your brother and live to God’s glory, and you will share in the good things to come. May God grant that we all attain them, by His grace and love for humanity, etc.