Homilies on Romans, Homily 28

“Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers.” Again, he is speaking of Christ’s concern for us, staying with the same subject and showing what great things He has done for us and how “He did not please Himself.” (Rom. xv. 3.) Besides this, he establishes another point: the Gentiles owe God a greater debt. And if their debt is greater, they ought to bear with the weak among the Jews. Since he had spoken very sharply to the Jews, he keeps the Gentiles from becoming conceited by humbling their unreasonable pride. He shows that the Jews received these good things because of the “promise made to the fathers,” while the Gentiles received them only out of pity and love for humanity. This is why he says, “And that the Gentiles might glorify God for his mercy.” But to make his meaning clearer, we should listen again to the words themselves, so that you can see what it means that Christ became “a Minister of the circumcision for the truth of God, to confirm the promises made to the fathers.” What, then, is he saying? A promise had been made to Abraham: “To you I will give the earth, and to your seed, and in your seed all the nations will be blessed.” (Gen. xii. 7; xxii. 18.) But afterward, all Abraham’s descendants became liable to punishment. For the Law brought God’s anger on them because they broke it, and from then on deprived them of that promise made to the fathers. So the Son came and worked with the Father so that those promises might come true and be fulfilled. For by fulfilling the whole Law, including circumcision, and by freeing them through it and through the Cross from the curse of transgression, He kept this promise from falling to the ground. When he calls Him “a Minister of the circumcision,” then, he means that by coming, fulfilling the Law, being circumcised, and being born of Abraham’s seed, He undid the curse, stopped God’s anger, and made those who were to receive the promises fit to receive them, since they had been freed from their alienation once and for all. To keep these people he had accused from saying, “Why, then, was Christ circumcised, and why did He keep the whole Law?” he turns their argument toward the opposite conclusion. For He did this not so that the Law would continue, but to bring it to an end, free you from its curse, and release you completely from its rule. He fulfilled the Law because you had broken it. He did so to confirm to you the promises made to the fathers, rather than to make you fulfill it. The Law had suspended those promises by showing that you had offended God and were unworthy of the inheritance. So you too are saved by grace, since you had been cast off. Then stop quarreling and stubbornly clinging to the Law now, when its time has passed. It would have excluded you too from the promise if Christ had not suffered so much for you. And He suffered these things not because you deserved salvation, but so that God would be true. Then, to keep the Gentile from becoming conceited because of this, he says: Ver. 9. “And that the Gentiles might glorify God for His mercy.” What he means is this: the Jews would have had promises, even though they were unworthy. But you did not even have that; you were saved solely out of love for humanity—even though, at the very least, they too would have gained nothing from the promises unless Christ had come. Still, to blend (or temper, κεράσῃ) them together and keep them from turning against the weak, he mentions the promises. But he says that the Gentiles were saved by mercy alone. So they have the greatest obligation to glorify God. And it brings glory to God when they blend together, unite, praise with one mind, bear with the weaker, and do not neglect the member that has been broken off. Then he adds scriptural testimonies showing that the Jew ought to join with the Gentiles. So he says, “As it is written, For this reason I will confess to You among the Gentiles, O Lord, and will sing to Your Name.” (Ps. xviii. 49.) Ver. 10–12. “And, rejoice, you Gentiles, with His people. And, Praise the Lord, all you Gentiles” (Deut. xxxii. 43); “and let all peoples praise Him.” (Ps. cxvii. 1.) “And, There will be a root of Jesse, and He who will rise to reign over the Gentiles; in Him the Gentiles will trust.” (Is. xi. 1, 10.) He has given all these quotations to show that we ought to be united and glorify God. He also wants to humble the Jew, so that he will not exalt himself over the Gentiles, since all the prophets called them. And he wants to persuade the Gentile to be humble by showing him that he has received greater grace for which he must give an account. Then he once again concludes his argument with a prayer. Ver. 13. “Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope through the power of the Holy Spirit.” That is, so that you may get rid of that discouragement (ἀθυμίας) toward one another and never be brought down by trials. This will happen through your overflowing hope. Hope is the source of all good things, and it comes from the Holy Spirit. But it does not come from the Spirit alone; we must also do our part. This is why he says, “in believing.” For this is how you will be filled with joy: if you believe, if you hope. Yet he does not say, “if you hope,” but, “if you abound in hope,” so that you will find not only comfort in troubles but even joy through the abundance of faith and hope. In this way you will also draw the Spirit to you. In this way, when He has come, you will continue in everything good. For just as food sustains our life and in this way governs the body, so if we have good works, we will have the Spirit; and if we have the Spirit, we will also have good works. Conversely, if we have no works, the Spirit flies away. And if the Spirit deserts us, we will also falter in our works. For when He has gone, the unclean one comes: Saul makes this clear. Even if he does not choke us as he did Saul, he still strangles us in some other way through wicked works. So we need David’s harp to charm our souls with divine songs, both these songs and those that come from good actions. For if we do only the one, listening to the charm while fighting the charmer through our actions, as Saul did long ago (1 Sam. xix. 10), the remedy will even become a judgment against us, and our madness will grow more furious. Before we heard, the wicked demon was afraid that we might hear and recover. But when we remain the same even after hearing, that is precisely what frees him from his fear. So let us sing the Psalm of good deeds, so that we may drive out sin, which is worse than the demon. A demon certainly will not deprive us of heaven, and in some cases even helps those who are sound in mind. But sin will certainly cast us out. For this is a demon we willingly welcome, a madness we choose for ourselves. That is why no one pities or pardons it. So let us sing charms over a soul in this condition, both from the other Scriptures and from blessed David. Let the mouth sing and the mind learn. Even this is no small thing. For once we teach the tongue to sing, the soul will be ashamed to plot the opposite of what it sings. Nor is this the only benefit we will gain: we will also learn many things that are good for us to know. For he speaks to you about the present and the future, about visible things and the invisible Creation. If you want to learn about Heaven, whether it remains as it is or will change, he gives you a clear answer: “The heavens will grow old like a garment, and like a robe You will fold them up, O God, and they will be changed.” (Ps. cii. 26.) And if you want to hear about their shape, you will hear, “Who spreads out Heaven like a curtain” (δέρριν). If you want to know more about what lies on their far side, he will tell you again, “Who covers His upper chambers with waters.” (Ps. civ. 2, 3.) He does not stop even here, but also speaks to you about their breadth and height, showing you that these are equal in measure. For he says, “As far as the east is from the west, so far has He removed our sins from us. As high as heaven is above the earth, so great is the Lord’s mercy toward those who fear Him.” (ib. ciii. 12, 11.) But if you want to investigate the earth’s foundation, he will not hide this from you either. You will hear him singing, “He has founded it on the seas.” (ib. xxiv. 2.) If you want to know where earthquakes come from, he will resolve this difficulty too by saying, “Who looks at the earth and makes it tremble.” (ib. civ. 32.) If you ask what the night is for, you can learn this from him too: “In it all the beasts of the forest move about.” (ib. 20.) And he will tell you how the mountains are useful: “The high mountains are for the stags.” And why are there rocks? “The rocks are a refuge for the porcupines.” (ib. 18.) Why are there trees that bear no fruit? Learn from him: “There the sparrows build their nests.” (ib. 17.) Why are there springs in the wilderness? Listen: “So that the birds of heaven and the wild beasts may live beside them.” (ib. 12.) Why is there wine? Not only for you to drink (water is naturally enough for that), but also to make you glad: “For wine makes the human heart glad.” (ib. 15.) Knowing this, you will know how far the use of wine is permitted. Where do birds and wild beasts get their food? You will hear from his words: “All these wait for You to give them their food at the proper time.” (ib. 27.) If you ask, “What are cattle for?” he will answer that these too are for you: “Who causes grass to grow for cattle, and green plants for the service (or retinue) of men.” (ib. 14.) What is the moon for? Hear him say, “He made the moon for seasons.” (Ps. civ. 19.) He has also clearly taught us that all things, visible and invisible, were made, by saying, “He Himself spoke, and they were made; He commanded, and they were created.” (ib. xxxiii. 9.) He also teaches that death has an end when he says, “God will deliver my soul from the hand of hell when He receives me.” (ib. xlix. 15.) What was our body made from? He tells us this too: “He remembers that we are dust” (ib. ciii. 14). And where does it go afterward? “It will return to its dust.” (ib. civ. 29.) Why was this universe made? For you: “For You crown him with glory and honor, and set him over the works of Your hands.” (ib. viii. 5, 6.) Do we humans have anything in common with the Angels? He tells us this too: “You have made him a little lower than the Angels.” About God’s love: “As a father has compassion on his own children, so the Lord is merciful to those who fear Him.” (ib. ciii. 13.) And about what awaits us after our present life and that undisturbed condition, he teaches, “Return to your rest, O my soul.” (ib. cxvi. 7.) He will also tell you why Heaven is so great: because “the heavens declare the glory of God.” (ib. xix. 1.) Why were day and night made? Not only to give us light and rest, but also to teach us. “For there are no speeches or words whose sounds (i.e. day and night) are not heard.” (ib. 3.) You will also learn from him how the sea lies around the earth: “The deep is its covering, like a garment.” For that is how the Hebrew reads. With the examples I have mentioned, you will also get an idea of everything else: things about Christ, the resurrection, the life to come, rest, punishment, moral matters, and everything concerning doctrine. You will find the book filled with countless blessings. If you fall into trials, you will find great comfort here. Even if you fall into sins, you will find countless remedies stored here; and if you fall into poverty or distress, you will see many havens. If you are righteous, you will gain great security here; if you are a sinner, great relief. For if you are just and are mistreated, you will hear him say, “For Your sake we are killed all day long; we are counted as sheep for slaughter.” (Ps. xliv. 22.) “All these things have come upon us, and yet we have not forgotten You.” (ib. 17.) And if your good deeds make you proud, you will hear him say, “Do not enter into judgment with Your servant, for no one living will be justified in Your sight” (ib. cxliii. 2), and you will immediately become humble. If you are a sinner and have given up hope for yourself, you will hear him continually singing, “Today, if you hear His voice, do not harden your hearts, as when you provoked Him” (ib. xcv. 7, 8), and you will quickly find support. Even if you have a crown on your head and are proud, you will learn that “a king is not saved by a great army, nor will a giant be saved by his great strength” (ib. xxxiii. 16), and you will find yourself able to think sensibly. If you are rich and respected, again you will hear him singing, “Woe to those who trust in their own might and boast of their abundant riches.” (ib. xlix. 6.) And, “As for man, his days are like grass” (ib. ciii. 15), and, “His glory will not go down with him or follow after him” (ib. xlix. 17). Then you will not think anything on earth is great. For when even glory and power, the most splendid things of all, are so worthless, what else on earth is worth valuing? But are you discouraged? Hear him say, “Why are you so sorrowful, O my soul, and why do you disturb me so? Trust in God, for I will confess to Him.” (ib. xlii. 5.) Or do you see people receiving honor who do not deserve it? “Do not be upset over those who do evil. For they will dry up like grass and soon fall away like green plants.” (ib. xxxvii. 1, 2) Do you see both the righteous and sinners being punished? Learn that the reason is not the same. For he says, “The plagues of sinners are many.” (ib. xxxii. 10.) But for the righteous, he does not say “plagues,” but, “The troubles of the righteous are many, but the Lord delivers them from them all.” (ib. xxxiv. 19.) And again, “The death of the sinner is evil.” (ib. 21.) And, “Precious in the sight of the Lord is the death of His saints.” (ib. cxvi. 15.) Keep saying these things; learn from them. Every single word contains an ocean of meaning whose depths cannot be discovered. We have only skimmed over them, but if you choose to examine these passages closely, you will see how great their riches are. Even now, what I have given you is enough to free you from the passions that weigh on you. For by forbidding us to envy, grieve, or lose heart at the wrong time, or to think that riches, distress, poverty, or even life itself amount to anything, he frees you from all passions. So let us thank God for this, and let us always keep our treasure at hand, “so that through patience and the comfort of the Scriptures we may have hope” (Rom. xv. 4) and enjoy the good things to come. May God grant that we all attain them through the grace and love for humanity of our Lord Jesus Christ. Through Whom and with Whom, etc.