Homily VI.

Rom. II. 17, 18

“Behold,63   One ms. appears to have εἰ δὲ “but if,” with most mss. of the N.T., instead of ἴδε, “behold,” which St. Chrysostom appears to have read with the present T. R.thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest His will, and approvest the things that are more excellent, being instructed out of the Law.”

After saying that the Gentile wanteth nothing appertaining to salvation if he be a doer of the Law, and after making that wonderful comparison, he goes on to set down the glories of the Jews, owing to which they thought scorn of the Gentiles: and first the very name itself, which was of great majesty, as the name Christian is now. For even then the distinction which the appellation made was great. And so he begins from this, and see how he takes it down. For he does not say, Behold, thou art a Jew, but “art called” so, “and makest thy boast in God;” that is, as being loved by Him, and honored above all other men. And here he seems to me to be gently mocking their unreasonableness, and great madness after glory, because they misused this gift not to their own salvation, but to set themselves up against the rest of mankind, and to despise them. “And knowest His will, and approvest the things that are more excellent.” Indeed this is a disadvantage, if without working: yet still it seemed to be an advantage, and so he states it with accuracy. For he does not say, thou doest, but knowest; and approvest, not followest and doest.64    From the 17th verse on the apostle speaks of the Jew by name and clearly shows that he had him in mind from the beginning of the chapter. The correct text reads εἰ δὲ instead of ἴδε to which the question of v. 21 corresponds as apodosis. Chrys.’ interpretation of δοκιμάζεις τὰ διαρέροντα is that which is followed by the Vulgate (“probas utiliora”), most anct. vss., Wordsworth, Meyer, and our Eng. vss. The majority of modern commentators, however, adopt the interpretation: “testest things that differ.” So Weiss, Godet, Wilke (Clavis N.T.), Lange, Tholuck. Alford, Philippi. This interpretation has the advantage of following the original meaning of both verbs.—G.B.S.

Ver. 19. “And art confident that thou thyself.”

Here again he does not say that thou art “a guide of the blind,” but “thou art confident,” so thou boastest, he says. So great was the unreasonableness of the Jews. Wherefore he also repeats nearly the very words, which they used in their boastings. See for instance what they say in the Gospels. “Thou wast altogether (ὅλος 4 mss. ὅλως) born in sin, and dost thou teach us?” (John ix. 34.) And all men they utterly looked down upon, to convince them of which, Paul keeps extolling them and lowering the others, that so he may get more hold on them, and make his accusation the weightier. Wherefore he goes on adding the like things, and making more of them by different ways of relating them. For “Thou art confident,” he saith, “that thou thyself art a leader of the blind,”

Ver. 20. “An instructor of the foolish, a teacher of babes, which hast the form of knowledge and truth, which is in the Law.”

Here again he says not, in the conscience and in actions and in well-doings, but “in the Law;” and after saying so, he does here also what he did with regard to the Gentiles. For as there he says, “for wherein thou judgest another, thou condemnest thyself,” so saith he here also.

Ver. 21. “Thou therefore which teachest another, teachest thou not thyself?”

But there he frames his speech with more of sharpness, here with more of gentleness. For he does not say, However on this score thou deservest greater punishment, because though entrusted with so great things thou hast not made a good use of any of them, but he carries his discourse on by way of question, turning them on themselves (ἐντρέπων), and saying, “Thou that teachest another, teachest thou not thyself?” And here I would have you look at the discretion of Paul in another case. For he sets down such advantages of the Jews, as came not of their own earnestness, but by a gift from above, and he shows not only that they are worthless to them if neglectful, but that they even bring with them increase of punishment. For neither is the being called a Jew any well doing of theirs, nor yet is the receiving of the Law, nor the other things he has just enumerated, but of the grace from above. And towards the beginning he had said, that the hearing of the Law is valueless unless the doing be thereto added (“for not the hearers of the Law,” he says, “are just before God,”) but now he shows further still, that not only the hearing, but, what is more than the hearing, the teaching of the Law itself will not be able to screen the teacher, unless he do what he says; and not only will it not screen him, but will even punish him the more. And he has used his expressions well too, since he does not say, Thou hast received the Law, but “Thou restest in the Law.” For the Jew was not wearied with going about to seek what was to be done, but had on easy terms the Law pointing the way leading to virtue. For if even the Gentiles have natural reason (and it is on this ground that these are better than they, in that they do the Law without hearing), yet still the others had greater facility. But if you say, I am not only a hearer, but even a teacher, this very thing is an aggravation of your punishment. For because they prided themselves upon this,65   The younger Buxtorf, in his preface to his father’s Synagoga Judaica, gives specimens of their language, as from Cad Hakkemach, “Such is the power of Circumcision, that none who is circumcised goeth down into Hell,” and R. Abraham, than the Israelites were “all wise, all understanding, all skilled in the Law.” See also Smith’s Select Discourses, No. 7. from this above all he shows them to be ridiculous. But when he says, “a guide of the blind, an instructor of the foolish, a teacher of babes,” he is speaking their own pompous language. For they treated proselytes extremely ill, and these were the names they called them by. And this is why he dwells at large upon what were supposed to be their praises, well knowing that what was said gave ground for greater accusation; “Which hast the form of knowledge and of the truth in the Law.” As if any one who had a picture of the king, were to draw nothing after it, and they that were not entrusted with it were to imitate it exactly even without the original. And then after mentioning the advantages they had from God, he tells them of their failings, bringing forward what the prophets accused them of. “Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege?”66    There are three interpretations of ἱεροσυλεῖς (22) (1) “rob (heathen) temples.” So Wilke, Meyer, Godet, Philippi, Alford, Conybeare and Howson, R.V. (2) “Rob the temple” (at Jerusalem, by embezzling or withholding the temple-tribute). So Hofmann, Ewald, Lange, Weiss. (3) “commit sacrilege,” Calvin, Bengel, Luther, A.V. marg. of R.V. The contrast with ὁβδελ, τὰ εἴδωλα strongly favors (1) which is adopted by Chrys. That such robbery had taken place among the Jews seems implied in Acts xix. 37, and is clearly referred to in Josephus’ Ant. iv. 8, 10.—G.B.S. For it was strictly forbidden them to touch any of the treasures upon the idols (so Field from the mss.: Vulg. “in the idol temples”) by reason of the defilement. But the tyranny of avarice, he says, has persuaded you (4 mss. and mar. “us”) to trample this Law also under foot. Then he brings the far more grievous charge afterwards, saying,

Ver. 23. “Thou that makest a boast in the Law through breaking the Law dishonorest thou God?”

There are two accusations which he makes, or rather three. Both that they dishonor, and dishonor that whereby they were honored; and that they dishonor Him that honored them, which was the utmost extreme of unfeelingness. And then, not to seem to be accusing them of his own mind, he brings in the Prophet as their accuser, here briefly and concisely as it were in a summary, but afterwards more in detail, and here Isaiah, and after that David, when he had shown the grounds of reproof to be more than one. For to show, he means, that it is not I who speak these things to your reproach, hear what Isaiah saith.

Ver. 24. “For the name of God is blasphemed among the Gentiles through you.” (Is. lii. 5; Ez. xxxvi. 20, 23.)

See again another double accusation. For they not only commit insolence themselves, but even induce others to do so. What then is the use of your teaching when ye teach not your own selves? Above, however, he merely said this, but here he has even turned it round to the contrary. For not only yourselves, but even others, do ye not teach what should be done. And what is far worse—ye not only teach not the things of the Law, but ye even teach the opposite, viz. to blaspheme God, which is opposite to the Law. But the circumcision, one will say, is a great thing. Yea, I also confess it, but when? when (So all mss. S. “then, when”) it hath the inward circumcision. And observe his judgment, in bringing in what he says about it so opportunely. For he did not begin straightway with it, since the conceit men had of it was great. But after he had shown them to have offended in that which was greater67    ἀπὸ τοῦ μείζονος. Perhaps “the more guilty,” as having offended with greater advantages. and to be responsible for the blasphemy against God, then having henceforth possession of the reader’s judgment against them, and having stripped them of their pre-eminence, he introduces the discussion about circumcision, feeling sure that no one will any more advocate it, and says,

Ver. 25. “For circumcision verily profiteth, if thou keep the Law.”

And yet, were this not so, a man might have rejected it and said, What is circumcision? for is it any good deed on his part that hath it? is it any manifestation of a right choice? For it takes place at an unripe age, and those in the wilderness too remained uncircumcised for a long time. And from many other points of view also, one might look at it as not necessary. And yet it is not on this foot that he rejects it, but upon the most proper ground, from the case of Abraham. For this is the most exceeding victory,—to take the very reason for showing it to be of small regard, whence it was held by them in reverence. Now he might have said that even the prophets call the Jews uncircumcised. But this is no disparagement of circumcision, but of those that hold ill to it. For what he aims at is to show that even in the very best life, it has not the least force. This is what he next proves. And here he does not bring forward the Patriarch, but having previously overturned it upon other grounds, he keeps him till afterwards, when he brings in what he has to say of faith, on the words—“How then was it reckoned” to Abraham? “when he was in circumcision, or in uncircumcision?” For so long as it is struggling against the Gentile and the uncircumcised, he is unwilling to say aught of this, lest he should be over irksome to them. But when it comes in opposition to the faith, then he disengages himself more completely for a combat with it. Up to the present point then it is uncircumcision that the contest is against, and this is why he advances in His discourse in a subdued tone, and says,

“For circumcision verily profiteth if thou keep the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision.” For here he speaks of two uncircumcisions, and two circumcisions, as also two laws. For there is a natural law and there is a written law. But there is one also between these, that by works. And see how he points these three out, and brings them before you.

“For when the Gentiles,” he says, “which have not the Law.” What Law, say? The written one. “Do by nature the things of the Law.” Of what Law? Of that by works. “These having not the Law.” What Law? The written one. “Are a law unto themselves.” How so? By using the natural law. “Who show the work of the Law.” Of what law? Of that by actions. For that which is by writing lieth outside; but this is within, the natural one, and the other is in actions. And one the writing proclaims; and another, nature; and another, actions. Of this third there is need,68    See Butler, Anal. II. i. v. fin. for the sake of which also those two exist, both the natural and the written. And if this be not present they are of no good, but even very great harm. And to show this in the case of the natural he said, “For wherein thou judgest another, thou condemnest thyself.” But of the written Law, thus—“Thou that preachest a man should not steal, dost thou steal?” Thus also there are two uncircumcisions, one that of nature, and the second from conduct: and one circumcision in the flesh, and the other from the will. I mean for instance, a man has been circumcised upon the eighth day; this is circumcision of the flesh: a man has done all the Law bids him; this is circumcision of the mind which St. Paul requires above all, yea rather the Law also. See now how having granted it in words, he in deed does away with it. For he does not say the circumcision is superfluous, the circumcision is of no profit, of no use. But what saith he? “Circumcision verily profiteth if thou keepest the Law.” (Deut. x. 16; xxx. 6.) He approves it so far, saying, I confess and deny not that the circumcision is honorable. But when? When it has the Law kept along with it.

“But if thou be a breaker of the Law, thy circumcision is made uncircumcision.” He does not say, it is no more profitable, lest he should seem to insult it. But having stripped the Jew of it, he goes on to smite him. And this is no longer any insult to circumcision, but to him who through listlessness has lost the good of it. As then in the case of those who are in dignified stations and are after convicted of the greatest misdemeanors, the judges deprive them of the honors of their stations and then punish them; so has Paul also done. For after saying, if thou art a breaker of the Law, thy “circumcision is made uncircumcision,” and having shown him to be uncircumcised, he condemns him after that without scruple.

Ver. 26. “Therefore if the uncircumcision keep the righteousness of the Law, shall not his uncircumcision be turned69    Four mss. have μετατραπήσεται, both here and a little below: the others read λογισθήσεται here, and then contradict themselves, by putting τραπήσεται there. The old Edd. have περιτραπήσεται. Nearly all mss. of the N.T. have λογισθήσεται: so we must either think with Heyse that St. Chrysostom expresses his definite opinion in favor of μετατρ. or with Matthiae that he made a slip of memory. into circumcision?”

See how he acts. He does not say that the uncircumcision overcomes circumcision (for this was highly grating to those who then heard him), but that the uncircumcision hath become circumcision. And he next enquires what circumcision is, and what uncircumcision and he says that circumcision is well doing and uncircumcision is evil doing. And having first transferred into the circumcision the uncircumcised, who has good deeds, and having thrust out the circumcised man that lived a corrupt life into the uncircumcision, he so gives the preference to the uncircumcised. And he does not say, To the uncircumcised, but goes on to the thing itself, speaking as follows: “Shall not his uncircumcision be turned into circumcision?” And he does not say “reckoned,” but “turned to,” which was more expressive. As also above he does not say thy circumcision is reckoned uncircumcision, but has been made so.

Ver. 27. “And shall not the uncircumcision which is by nature judge?”

You see, he recognizes two uncircumcisions, one from nature, and the other from the will. Here, however, he speaks of that from nature, but does not pause here, but goes on, “if it fulfil the Law, judge thee, who by the letter and circumcision dost transgress the Law?” See his exquisite judgment. He does not say, that the uncircumcision which is from nature shall judge the circumcision, but while where the victory had been, he brings in the uncircumcision, yet where the defeat is, he does not expose the circumcision as defeated; but the Jew himself who had it, and so by the wording spares offending his hearer. And he does not say, “thee that hast the Law and the circumcision,” but yet more mildly, “thee who by the letter and circumcision dost transgress the Law.” That is, such uncircumcision even stands up for the circumcision, for it has been wronged and comes to the Law’s assistance, for it has been insulted, and obtains a notable triumph. For then is the victory decided, when it is not by Jew that Jew is judged, but by the uncircumcised; as when he says, “The men of Nineveh shall rise in judgment against this generation, and shall condemn it.” (Matt. xii. 41.) It is not then the Law that he dishonors (for he reverences it greatly), but him that does disgrace to the Law. Next, having settled these grounds clearly, he goes on confidently to define what the Jew really is; and he shows that it is not the Jew, nor the circumcision, but he that is no Jew, and uncircumcised, whom he is rejecting. And he seemeth indeed to stand up in its behalf, but yet does away with the opinion regarding it, securing men’s concurrence by the conclusion he comes to. For he shows not only that there is no difference between the Jew and the uncircumcised, but that the uncircumcised has even the advantage, if he take heed to himself, and that it is he that is really the Jew; and so he says:

Ver. 12. “For he is not a Jew which is one outwardly.”

Here he attacks them as doing all things for show.

Ver. 29. “But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter.”

By saying this he sets aside all things bodily. For the circumcision is outwardly, and the sabbaths and the sacrifices and purifications: all of which he hints in a single word, when he says, “For he is not a Jew which is one outwardly.” But since much was made of the circumcision, inasmuch70    It might be observed, that all St. Paul’s reasoning here and to the Galatians holds against circumcision and the Sabbath alike. as even the sabbath gave way to it (John vii. 22), he has good reason for aiming more especially against it. But when he has said “in the spirit” he thereafter paves the way for the conversation71    πολιτεί& 139·. We want a word to express at once the spiritual citizenship and the corresponding life. of the Church, and introduces the faith. For it too is in the heart and spirit and hath its praise of God. And how cometh he not to show that the Gentile which doeth aright is not inferior to the Jew which doeth aright, but that the Gentile which doeth aright is better than the Jew which breaketh the Law? It was that he might make the victory an undoubted one. For when this is agreed upon, of necessity the circumcision of the flesh is set aside, and the need of a good life is everywhere demonstrated. For when the Greek is saved without these, but the Jew with these is yet punished, Judaism stands by doing nothing. And by Greek he again means not the idolatrous Greek, but the religous and virtuous, and free from all legal observances.

Chap. iii. ver. 1. “What advantage then hath the Jew?”72    The passage iii. 1–8 considers four possible objections. (1) “This placing of Jews and Gentiles in the same condition, takes away all the theocratic prerogatives.” (v. 1.) No, answers Paul, they have a great advantage as to light and privilege, though none as to righteousness. (v. 2.) (2) “They have the O.T. scriptures, you say; but what if those scriptures have not attained their end in bringing the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he is no longer bound by them?” (v. 3.) The answer is: “No, God is faithful to his promises in all conditions (v. 4). (3) “Then the unbelief of the Jews seems to be the occasion of eliciting God’s faithfulness. The conclusion would be that falseness contributes to God’s glory.” To this Paul gives no specific reply but develops the argument so as to show that it leads to a (5) position: “Let us do evil that good may come.” (v. 8.) He thinks it enough to exhibit the logical conclusion of such an objection. It is enough to know that it obliterates all moral distinctions and impugns the justice of God. Paul might have shown that from God’s overruling of sin to his praise the approval of sin does not follow. But he is content to make it clear that the objection is inconsistent with a righteous judgment of the world.—G.B.S.

Since he has set all aside, the hearing, the teaching, the name of the Jew, the circumcision, and all the other particulars by his saying that “he is not a Jew which is one outwardly, but he which is one inwardly;” he next sees an objection which starts up, and against this makes his stand. Now what is this objection? If, he means, these things are no use, what reason was there for that nation being called, and the circumcision too being given? What does he then and how does he solve it? By the same means as he did before: for as there, he told, not of their praises, but the benefits of God; nor their well doings (for to be called a Jew and to know His Will and to approve the things which are more excellent, was no well doing of their own, but came of the grace of God: and this the Prophet also says, upbraiding them; “He hath not done so to any nation, neither hath he showed His judgments unto them;” (Ps. cxlvii. 20.) and Moses again; “Ask now whether there hath been any such thing as this?” he says, “did ever people hear the voice of God speaking out of the midst of the fire, and live?”) (Deut. iv. 32, 33), this then he does here also. For as, when speaking of circumcision, he did not say, Circumcision is valueless without a good life, but, Circumcision is of value with a good life, pointing out the same thing but in a more subdued tone. And again he does not say, If thou be a breaker of the Law, thou who art circumcised art no whit profited, but “thy circumcision is made uncircumcision:” and after this again, “the uncircumcision,” saith he, shall “judge,” not the circumcision, but “thee that dost transgress the Law,” so sparing the things of the Law, and smiting the persons. So he doth here also. For after setting before himself this objection, and saying, “what advantage then hath the Jew?” he says not, None, but he concurs with the statement, and confutes it again by the sequel, and shows that they were even punished owing to this preëminence. And how he does so, I will tell you when I have stated the objection. “What advantage then,” he says, “hath the Jew,” or “what profit is there of circumcision?”

Ver. 2. “Much every way: chiefly, because that they were entrusted with the oracles of God.”

Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐπιστεύθησαν? (they were trusted.) It means, that they had the Law put into their hands because He held them73    See Gen. xviii. 19; Deut. iv. 37, and x. 15. to be of so much account that He entrusted to them oracles which came down from above. I know indeed that some take the “entrusted” not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, “For what if some did not believe?” If they did not believe, how do some say, the oracles were believed in?74    For this use of the word, see 1 Tim. iii. 16. What does he mean then? Why that God entrusted the same to them, and not that they trusted to the oracles:75    Field reads λόγοις “His words:” probably by a misprint. how else will the context make sense? For he farther goes on to say,

Ver. 3. “For what if some did not believe?”76    A practical, not a theoretical unbelief. It might be clearer to use the word “unfaithful” throughout, but that ἀπιστεῖν is treated as the exact negative of πιστεύειν: in fact we cannot translate idiomatically all that either St. Paul or St. Chrysostom has to say of πίστις, without using the three words “faith” “trust” and “belief” for it and its correlatives.

And what comes next makes the same point clear. For he again adds and follows; “Shall their unbelief make the faith of God without effect?”

Ver. 4. “God forbid.” The word ἐπιστεύθησαν, then, proclaims God’s gift.

And I would have you here also note his judgment. For again he does not bring in his accusation of them on his own part, but as it were by way of objection, as if he said, But perhaps you will say, ‘What then is the use of this circumcision since they used it not as was fitting, since they were trusted with the Law and were unfaithful to the trust?’ And hitherto he is not a severe accuser, but as if to clear God of complaints against Him, he by this means turns the whole of the accusation round upon themselves. For why, he would say, do you complain that they did not believe? and how doth this affect God? For as for His benefit, doth the ingratitude of those benefited overturn it? Or doth it make the honor to be no honor? For this is what the words, “Shall their unfaithfulness make the faith of God without effect,” amount to. “God forbid.” As if one should say, I have honored such an one. And if he did not receive the honor, this gives no ground for accusing me, nor impairs my kindness, but shows his want of feeling. But Paul does not say this merely, but what is much more. That not only does their unbelief not leave the soil of complaint upon God, but even shows His honor and love of man to be the greater, in that He is seen to have bestowed honor upon one who would dishonor Him. See how he has brought them out guilty of misdemeanors by means of what they gloried in; forasmuch as the honor with which God treated them was so great, that even when He saw what would come thereof, He withheld not His good-will toward them! Yet they made the honors bestowed on them a means of insulting Him that Honor them! Next, since he said, “For what if some did not believe?” (while clearly it was all of them that did not believe,) lest by speaking here too as the history allowed him, he should seem to be a severe accuser of them like an enemy, he puts that, which really took place, in the method of reasoning and syllogism, saying as follows: “Yea, let God be true, but every man a liar.” What he says is something of this sort. I do not mean, he says, that some did not believe, but if you will, suppose that all were unbelieving, so waiving what really happened, to fall in with the objector, that he might seem overbearing or to be suspected. Well, he says, in this way God is the more justified. What does the word justified mean? That, if there could be a trial and an examination of the things He had done for the Jews, and of what had been done on their part towards Him, the victory would be with God, and all the right on His side. And after showing this clearly from what was said before, he next introduces the Prophet also as giving his approval to these things, and saying, “that Thou mightest be justified in Thy sayings, and clear when Thou art judged.” (Ps. li. 4.) He then for His part did everything, but they were nothing the better even for this. Then he brings forward after this another objection that arises, and says,

Ver. 5. “But if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous Who taketh vengeance? I speak as a man.”

Ver. 6. “God forbid.”

He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more clearly. What is it then he means? God honored the Jews: they did despite to Him. This gives Him the victory, and shows the greatness of His love towards man, in that He honored them even such as they were. Since then, he means, we did despite to Him and wronged Him, God by this very thing became victorious, and His righteousness was shown to be clear.77    Field thinks that St. Chrysostom wrote “Therefore if, because we did despite to Him……was shown to be clear, why am I to be punished,” etc.? Heyse would have “Then, since through our despite and wrong God became victorious.…why,” etc.? Why then (a man may say) am I to be punished, who have been the cause of His victory by the despite I did Him? Now how does he meet this? It is, as I was saying, by another absurdity again. For if it were you, he says, that were the cause of the victory, and after this are punished, the thing is an act of injustice. But if He is not unjust, and yet you are punished, then you are no more the cause of the victory. And note his apostolic reverence; (or caution: εὐλάβεια); for after saying, “Is God unrighteous Who taketh vengeance?” he adds, “I speak as a man.” As if, he means, any body were to argue in the way men reason. For what things seem with us to be justice, these the just judgment of God far exceedeth, and has certain other unspeakable grounds for it. Next, since it was indistinct, he says the same thing over again:

Ver. 7. “For if the truth of God hath more abounded through my lie unto His glory: why yet am I also judged as a sinner?”

For if God, he means is shown to be a Lover of man, and righteous, and good, by your acts of disobedience, you ought not only to be exempt from punishment but even to have good done unto you. But if so, that absurdity will be found to result, which is in circulation with so many, that good comes of evil, and that evil is the cause of good; and one of the two is necessary, either that He be clearly unjust in punishing, or that if He punish not, it is from our vices that He hath the victory. And both of these are absurd to a degree. And himself meaning to show this too, he introduces the Greeks (i.e. heathens) as the fathers of these opinions, thinking it enough to allege against what he has mentioned the character of the persons who say these things. For then they used to say in ridicule of us, “let us do evil that good may come.” And this is why he has stated it clearly in the following language.

Ver. 8. “If78    So Field with most mss. and Interp. not (as some affirm that we say,) Let us do evil that good may come? Whose damnation is just.”

For whereas Paul said,79    ἔλεγεν. St. Chrysostom treats it as his habitual teaching, so that it had been already misrepresented, though not yet embodied in this Epistle. “where sin abounded grace did much more abound” (Rom. v. 20), in ridicule of him and perverting what he said to another meaning, they said, We must cling to vice that we may get what is good. But Paul said not so; however80    γοῦν. He is evidently aiming at some who still used such reasonings. to correct this notion it is that he says, “What then? shall we continue in sin that grace may abound? God forbid!” (ib. vi. 1, 2.) For I said it, he means, of the times which are past, not that we should make this a practice. To lead them away then from this suspicion, he said, that henceforth this was even impossible. For “how shall we,” he says, “that are dead unto sin, live any longer therein?” Against the Greeks then he inveighs (κατέδραμεν) without difficulty. For their life was exceeding abandoned. But of the Jews, even if their life seemed to have been careless, still they had great means of cloaking these things in the Law and circumcision, and the fact of God having conversed with them, and their being the teachers of all. And this is why he strips them even of these, and shows that for these they were the more punished, and this is the conclusion to which he has here drawn his discussion. For if they be not punished, he would say, for so doing, that blasphemous language—let us do evil that good may come—must necessarily gain currency. But if this be impious, and they who hold this language shall be punished (for this he declared by saying, “whose damnation is just”), it is plain that they are punished. For if they who speak it be deserving of vengeance, much more are they who act it, but if deserving thereof, it is as having done sin. For it is not man that punishes them, that any one should suspect the sentence, but God, that doeth all things righteously. But if they are righteously punished, it is unrighteously that they, who make ridicule of us, said what they did. For God did and doth everything, that our conversation might shine forth and be upright on every side.

Let us then not be listless; for so we shall be able to recover the Greeks also from their error. But when we are in words lovers of wisdom, but in deeds behave unseemly, with what looks shall we face them? with what lips shall we discourse concerning doctrines? For he81    i.e. The Greek, see a few lines below. Savile’s punctuation was first corrected by the Benedictines. will say to each of us, How can you that have failed in what is less, claim to teach me about what is greater? you who as yet have not learnt that covetousness is a vice, how can you be wise upon the things in heaven? But do you know that it is a vice? Then, the charge is the greater, because you transgress knowingly. And why speak I of the Greek, for even our laws allow us not to speak thus boldly when our life has become abandoned. For to “the sinner,” it says, “saith God, what hast thou to do to declare my statutes?” (Ps. l. 16.) There was a time when the Jews were carried away captive, and when the Persians were urgent with them, and called upon them to sing those divine songs unto them, they said, “How shall we sing the Lord’s song in a strange land?” (Ps. cxxxvii. 4.) Now if it were un lawful to sing the oracles of God in a strange land, much less might the estranged soul do it. For estranged82    Βάρβαρος, Though this word is not equivalent to Barbarian, it has force enough to give a fitness to the term “merciless.” St. Chrysostom excels in these side-strokes, which he so much admires too in the Apostle. the merciless soul is. If the Law made those who were captives and had become slaves to men in a strange land, to sit in silence; much more is it right for those who are slaves to sin and are in an alien community (πολιτεί& 139·) to have a curb upon their mouths. And however they had their instruments then. For it says, “Upon the willows in the midst thereof did we hang our instruments,” but still they might not sing. And so we also, though we have a mouth and tongue, which are instruments of speech, have no right to speak boldly, so long as we be slaves to what is more tyrannical than any barbarian, sin. For tell me what have you to say to the Greek, if you plunder, and be covetous? will you say, Forsake idolatry, acknowledge God, and draw not near to gold and silver? Will he not then make a jest of you, and say, Talk to thyself first in this way? For it is not the same thing for a Gentile to practise idolatry, and a Christian to commit this same (4 mss. om. “same”) sin. For how are we to draw others away from that idolatry if we draw not ourselves away from this? For we are nearer related to ourselves83    κάκιστος ὁ πρὸς ἑαυτὸν χρώμενος τῇ μοχθηρί& 139·, etc. Arist. Eth. v. 1. than our neighbor is, and so when we persuade not ourselves, how are we to persuade others? For if he that doth not rule well over his own house, will not take care of the Church either (1 Tim. iii. 5), how shall he that doth not rule even over his own soul be able to set others right? Now do not tell me, that you do not worship an image of gold, but make this clear to me, that you do not do those things which gold bids you. For there be different kinds of idolatry, and one holds mammon lord, and another his belly his god, and a third some other most baneful lust. But, “you do not sacrifice oxen to them as the Gentiles do.” Nay, but what is far worse, you butcher your own soul. But “you do not bow the knee and worship.” Nay, but with greater obedience you do all that they command you, whether it be your belly, or money, or the tyranny of lust. For this is just what makes Gentiles disgusting, that they made gods of our passions; calling lust Venus, and anger Mars, and drunkenness Bacchus. If then you do not grave images as did they, yet do you with great eagerness bow under the very same passions, when you make the members of Christ members of an harlot, and plunge yourself into the other deeds of iniquity. (1 Cor. vi. 15.) I therefore exhort you to lay to heart the exceeding unseemliness hereof, and to flee from idolatry:—for so doth Paul name covetousness—and to flee not only covetousness in money, but that in evil desire, and that in clothing, and that in food, and that in everything else: since the punishment we shall have to suffer if we obey not God’s laws is much severer. For, He says, “the servant that knew his Lord’s will,” and did it not, “shall be beaten with many stripes.” (Luke xii. 47.) With a view then to escaping from this punishment, and being useful both to others and to ourselves, let us drive out all iniquity from our soul and choose virtue. For so shall we attain to the blessings which are to come, whereto may it be granted us all to attain by the grace and love toward man, etc.

ΟΜΙΛΙΑ Ϛʹ. Ἴδε, σὺ Ἰουδαῖος ἐπονομάζῃ, καὶ ἐπαναπαύῃ τῷ νόμῳ, καὶ καυχᾶσαι ἐν Θεῷ, καὶ γινώσκεις τὸ θέλημα, καὶ δοκιμάζεις τὰ διαφέροντα, κατ ηχούμενος ἐκ τοῦ νόμου. αʹ. Εἰπὼν, ὅτι οὐδὲν λείπει τῷ Ἕλληνι πρὸς τὸ σωθῆναι, ἐὰν τοῦ νόμου ᾖ ποιητὴς, καὶ τὴν θαυμαστὴν σύγκρισιν ποιησάμενος ἐκείνην, τίθησι λοιπὸν καὶ τὰ σεμνὰ τῶν Ἰουδαίων, ἀφ' ὧν κατὰ τῶν Ἑλλήνων ἐφρόνουν. Καὶ πρῶτον αὐτὸ τὸ ὄνομα ὃ σφόδρα σεμνὸν ἦν, ὥσπερ νῦν ὁ Χριστιανισμός: καὶ γὰρ ἀπὸ τῆς προσηγορίας πολλὴ ἦν ἡ διαφορὰ καὶ τότε: διὸ καὶ ἐντεῦθεν ἄρχεται. Καὶ ὅρα πῶς αὐτὸ καθαιρεῖ. Οὐ γὰρ εἶπε, Σὺ Ἰουδαῖος εἶ, ἀλλ', Ἐπονομάζῃ, καὶ καυχᾶσαι ἐν Θεῷ: τουτέστιν, ὡς φιληθεὶς παρ' αὐτοῦ, καὶ προτιμηθεὶς τῶν ἄλλων ἀνθρώπων. Ἐνταῦθα δέ μοι ἠρέμα δοκεῖ εἰς ἀπόνοιάν τε αὐτοὺς σκώπτειν, καὶ εἰς πολλὴν τὴν δοξομανίαν, ὅτι τῷ δώρῳ τούτῳ οὐκ εἰς τὴν σωτηρίαν τὴν ἑαυτῶν, ἀλλ' εἰς τὸ τῶν ἄλλων κατεξανίστασθαι καὶ ὑπερορᾷν κατεκέχρηντο. Καὶ γινώσκεις τὸ θέλημα, καὶ δοκιμάζεις τὰ διαφέροντα. Καὶ μὴν καὶ τοῦτο ἐλάττωμα χωρὶς ἔργου: ἀλλ' ὅμως ἐδόκει πλεονέκτημα εἶναι: διὸ καὶ μετὰ ἀκριβείας αὐτὸ τίθησιν. Οὐ γὰρ εἶπε, Πράττεις, ἀλλὰ, Γινώσκεις καὶ δοκιμάζεις, οὐ μετέρχῃ καὶ ποιεῖς. Πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν. Πάλιν ἐνταῦθα οὐκ εἶπεν, ὅτι εἶ ὁδηγὸς τυφλῶν, ἀλλὰ, Πέποιθας, οὕτω κομπάζεις, φησί: πολλὴ γὰρ ἦν ἡ ἀπόνοια τῶν Ἰουδαίων. Διὸ καὶ σχεδὸν αὐτὰ φθέγγεται τὰ ῥήματα, ἅπερ ἐκεῖνοι κομπάζοντες ἔλεγον. Ὅρα γοῦν ἐν τοῖς Εὐαγγελίοις τί λέγουσιν: Ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς; καὶ μέγα ἐφρόνουν κατὰ πάντων. Ὅπερ ἐλέγχων ὁ Παῦλος ἐπέμενε, τούτους μὲν ἐπαίρων, ἐκείνους δὲ καθαιρῶν, ἵνα οὕτω μᾶλλον αὐτῶν καθάψηται, καὶ βαρυτέραν ποιήσῃ τὴν κατηγορίαν. Διὸ καὶ πρόεισιν αὔξων τὸ τοιοῦτο, καὶ πλεονάζων τῷ διαφόρως ἀπαγγέλλειν. Πέποιθας γὰρ σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ. Οὐκ εἶπε πάλιν, Ἐν τῷ συνειδότι καὶ ἐν ταῖς πράξεσι καὶ ἐν τοῖς κατορθώμασιν, ἀλλ', Ἐν τῷ νόμῳ. Καὶ ταῦτα εἰπὼν, ὅπερ καὶ ἐπὶ τῶν ἐθνικῶν ἐποίησε, τοῦτο καὶ ἐνταῦθα. Ὥσπερ γὰρ ἐκεῖ φησιν, Ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις: οὕτω καὶ ἐνταῦθα λέγει, Ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις; Ἀλλ' ἐκεῖ μὲν ἀποτομώτερον, ἐνταῦθα δὲ ἡμερώτερον κέχρηται τῷ λόγῳ. Οὐ γὰρ εἶπε, Καὶ μὴν διὰ τοῦτο μείζονος εἶ κολάσεως ἄξιος, ὅτι τοσαῦτα ἐγχειρισθεὶς, οὐδενὶ τούτων εἰς δέον κέχρησαι: ἀλλὰ κατ' ἐρώτησιν προάγει τὸν λόγον, ἐντρέπων καὶ λέγων: Ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις; Σκόπει δέ μοι καὶ ἑτέρωθεν τοῦ Παύλου τὴν σύνεσιν. Τὰ γὰρ πλεονεκτήματα τίθησι τῶν Ἰουδαίων ταῦτα, ἅπερ οὐ τῆς αὐτῶν σπουδῆς ἦν, ἀλλὰ τῆς ἄνωθεν δωρεᾶς, καὶ δείκνυσιν, οὐ μόνον περιττὰ ὄντα ἀμελοῦσιν αὐτοῖς, ἀλλὰ καὶ προσθήκην κολάσεως φέροντα. Οὐ γὰρ τὸ Ἰουδαῖον καλεῖσθαι, αὐτῶν κατόρθωμα, οὐδὲ τὸ νόμον λαβεῖν, οὐδὲ τὰ ἄλλα, ἅπερ ἀπηριθμήσατο νῦν, ἀλλὰ τῆς ἄνωθεν χάριτος. Καὶ παρὰ μὲν τὴν ἀρχὴν ἔλεγεν, ὅτι οὐδὲν ὠφελεῖ ἡ ἀκρόασις τοῦ νόμου, ἐὰν μὴ ἡ πρᾶξις προσῇ: Οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου, φησὶ, δίκαιοι παρὰ τῷ Θεῷ: νῦν δὲ πολλῷ μᾶλλον δείκνυσιν, ὅτι οὐ μόνον ἡ ἀκρόασις, ἀλλὰ καὶ, ὃ πλέον τῆς ἀκροάσεως ἦν, ἡ διδασκαλία οὐδὲ αὐτὴ δυνήσεται προστῆναι, τοῦ διδάσκοντος μὴ πράττοντος ἅπερ, φησὶ, διδάσκει: καὶ οὐ μόνον οὐ προστήσεται, ἀλλὰ καὶ κολάσει μειζόνως. Καλῶς δὲ καὶ ταῖς λέξεσι κέχρηται: οὐ γὰρ εἶπεν, Ἔλαβες νόμον, ἀλλ', Ἐπαναπαύῃ νόμῳ: καὶ γὰρ οὐκ ἔκαμνεν ὁ Ἰουδαῖος περιιὼν καὶ ζητῶν τὰ πρακτέα, ἀλλ' ἐξ εὐκολίας εἶχε τὸν νόμον δεικνύντα τὴν ἐπὶ τὴν ἀρετὴν φέρουσαν ὁδόν. Εἰ γὰρ καὶ τὰ ἔθνη ἔχει τὸν τῆς φύσεως λογισμὸν, ὅθεν αὐτῶν καὶ πλεονεκτεῖ, χωρὶς ἀκροάσεως ὡς ποιοῦντα ἅπαντα, ἀλλ' ὅμως ἐκεῖ μείζων ἡ εὐκολία ἦν. Εἰ δὲ λέγεις, ὅτι Οὐκ ἀκούω μόνον, ἀλλὰ καὶ διδάσκω: καὶ τοῦτο αὐτὸ προσθήκη τιμωρίας. Ἐπειδὴ γὰρ τούτῳ μέγα ἐφρόνουν, ἐντεῦθεν μάλιστα αὐτοὺς δείκνυσιν ὄντας καταγελάστους. Ὅταν δὲ λέγῃ, Ὁδηγὸν τυφλῶν, παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, τὸν ἐκείνων λέγει τῦφον: σφόδρα γὰρ ἀπεκέχρηντο τοῖς προσηλύτοις, καὶ ἀπὸ τούτων ἐκάλουν τῶν ὀνομάτων αὐτούς. βʹ. Διὸ καὶ ἐπιδαψιλεύεται τοῖς δοκοῦσιν αὐτῶν εἶναι ἐγκωμίοις, εἰδὼς, ὅτι μείζονος κατηγορίας ὑπόθεσις τὰ λεγόμενα. Ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ. Ὥσπερ ἂν εἴ τις τὴν βασιλικὴν εἰκόνα ἔχων, μηδὲν πρὸς ἐκείνην γράφοι: οἱ δὲ μὴ πιστευθέντες αὐτὴν, καὶ χωρὶς τοῦ πρωτοτύπου μετὰ ἀκριβείας αὐτὴν μιμοῖντο. Εἶτα εἰπὼν τὰ πλεονεκτήματα, ἅπερ ἔσχον παρὰ τοῦ Θεοῦ, λέγει αὐτῶν τὰ ἐλαττώματα, ἅπερ οἱ προφῆται κατηγόρουν, ταῦτα εἰς μέσον φέρων: Ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις; ὁ λέγων μὴ μοιχεύειν, μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα, ἱεροσυλεῖς; Καὶ γὰρ σφόδρα ἦν ἀπηγορευμένον τῶν ἐν τοῖς εἰδωλείοις ἅπτεσθαι χρημάτων διὰ τὸ βδελυρόν: ἡ δὲ τῆς φιλοχρηματίας τυραννὶς, φησὶ, καὶ τοῦτον ὑμᾶς ἔπεισε καταπατῆσαι τὸν νόμον. Εἶτα τὸ πολὺ βαρύτερον ὕστερον ἐπάγει, λέγων: Ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις; Δύο τέθεικεν ἐγκλήματα, μᾶλλον δὲ τρία: ὅτι τε ἀτιμάζουσι, καὶ ὅτι δι' ὧν ἐτιμήθησαν, καὶ ὅτι τὸν τιμήσαντα ἀτιμάζουσιν, ὅπερ ἦν ἐσχάτης ἀγνωμοσύνης ὑπερβολή. Εἶτα ἵνα μὴ δόξῃ κατηγορεῖν οἴκοθεν, τὸν προφήτην ἐπήγαγεν αὐτῶν κατήγορον, νῦν μὲν ἐν βραχεῖ καὶ συντόμως καὶ ὡς ἐν κεφαλαίῳ, ὕστερον δὲ καὶ κατὰ μέρος, καὶ νῦν μὲν τὸν Ἡσαΐαν, μετὰ δὲ ταῦτα τὸν Δαυῒδ, ὅτε καὶ πλείονας ἐπεδείξατο τοὺς ἐλέγχους. Ὅτι γὰρ, φησὶν, οὐκ ἐγὼ λοιδορούμενος ὑμῖν ταῦτα λέγω, ἄκουσον τί φησιν ὁ Ἡσαΐας, ὅτι Τὸ ὄνομα τοῦ Θεοῦ δι' ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν. Ἰδοὺ καὶ ἑτέρα διπλῆ κατηγορία πάλιν. Οὐ γὰρ μόνον αὐτοὶ, φησὶν, ὑβρίζουσιν, ἀλλὰ καὶ ἑτέρους εἰς τοῦτο παρασκευάζουσι. Τί τοίνυν τῆς διδασκαλίας ὄφελος, ὅταν ἑαυτοὺς μὴ διδάσκητε; Ἀλλ' ἀνωτέρω μὲν τοῦτο εἶπε μόνον, ἐνταῦθα δὲ καὶ εἰς τὸ ἐναντίον περιέτρεψεν. Οὐδὲ γὰρ μόνον ἑαυτοὺς, ἀλλ' οὐδὲ ἑτέρους διδάσκετε τὰ πρακτέα: καὶ τὸ πολλῷ χαλεπώτερον, ὅτι οὐ μόνον οὐ διδάσκετε τὰ τοῦ νόμου, ἀλλὰ καὶ τὰ ἐναντία διδάσκετε, βλασφημεῖν τὸν Θεὸν, ὅπερ ἐναντίον ἐστὶ τῷ νόμῳ. Ἀλλ' ἡ περιτομὴ μέγα, φησίν. Ὁμολογῶ κἀγὼ, ἀλλὰ τότε, ὅταν ἔχῃ τὴν ἔνδον περιτομήν. Καὶ σκόπει σύνεσιν, πῶς εὐκαίρως τὸν περὶ αὐτῆς εἰσήγαγε λόγον. Οὐ γὰρ εὐθέως ἀπ' αὐτῆς ἤρξατο, ἐπειδὴ πολλὴ ἦν αὐτῆς ἡ ὑπόληψις: ἀλλ' ἡνίκα ἔδειξεν αὐτοὺς ἀπὸ τοῦ μείζονος προσκεκρουκότας, καὶ τῆς εἰς τὸν Θεὸν βλασφημίας αἰτίους, τότε λοιπὸν λαβὼν τὸν ἀκροατὴν κατεγνωκότα αὐτῶν, καὶ γυμνώσας τῆς προεδρίας, εἰσάγει τὸν περὶ τῆς περιτομῆς λόγον, θαῤῥῶν, ὅτι οὐδεὶς αὐτῇ ψηφιεῖται λοιπὸν, καί φησι: Περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν νόμον πράσσῃς. Καίτοι γε ἐνῆν ἄλλως αὐτὴν ἐκβαλεῖν, καὶ εἰπεῖν, Τί γάρ ἐστιν ἡ περιτομή; μὴ γὰρ κατόρθωμά ἐστι τοῦ ἔχοντος; μὴ γὰρ προαιρέσεως ἀγαθῆς ἐπίδειξις; Καὶ γὰρ ἐν ἀώρῳ γίνεται ἡλικίᾳ, καὶ οἱ ἐν τῇ ἐρήμῳ δὲ πάντες ἔμειναν ἀπερίτμητοι χρόνον πολύν: καὶ ἑτέρωθεν δὲ πολλαχόθεν ἴδοι τις ἂν αὐτὴν οὐ σφόδρα ἀναγκαίαν οὖσαν. Ἀλλ' ὅμως οὐκ ἐντεῦθεν αὐτὴν ἐκβάλλει, ἀλλ' ὅθεν μάλιστα ἐχρῆν, ἀπὸ τοῦ Ἀβραάμ. Ἡ γὰρ ὑπερβολὴ τῆς νίκης αὕτη, δεῖξαι ἐντεῦθεν αὐτὴν οὖσαν εὐκαταφρόνητον, ὅθεν αὐτοῖς αἰδέσιμος ἦν. Καίτοι γε ἠδύνατο λέγειν, ὅτι καὶ οἱ προφῆται ἀπεριτμήτους καλοῦσιν Ἰουδαίους: ἀλλ' οὔπω τοῦτο τῆς περιτομῆς ἐστιν ἐλάττωμα, ἀλλὰ τῶν κακῶς αὐτὴν μετιόντων. Τὸ δὲ ζητούμενον, δεῖξαι ὅτι καὶ ἐν ἀρίστῳ βίῳ οὐδεμίαν ἰσχὺν ἔχει: τοῦτο δὴ κατασκευάζει λοιπόν. Καὶ ἐνταῦθα μὲν οὐ παράγει τὸν πατριάρχην, ἀλλὰ πρότερον ἑτέρωθεν αὐτὴν προκαταβαλὼν, ὕστερον ἐκεῖνον τηρεῖ, ὅταν τὸν περὶ τῆς πίστεως εἰσαγάγῃ λόγον, οὕτω λέγων: Πῶς οὖν ἐλογίσθη ἡ πίστις τῷ Ἀβραάμ; ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ; Ἕως μὲν γὰρ ἂν πρὸς τὸν ἐθνικὸν αὕτη καὶ τὸν ἀκρόβυστον ἀγωνίζηται, οὐδὲν βούλεται τούτων εἰπεῖν, ἵνα μὴ σφόδρα φορτικὸς ᾖ: ὅταν δὲ πρὸς τὴν πίστιν ἀπομάχηται, τότε μειζόνως πρὸς αὐτὴν ἀποδύεται. Τέως μέντοι πρὸς τὴν ἀκροβυστίαν ἡ μάχη: διὸ καὶ ὑφειμένως προάγει τὸν λόγον, καί φησι: Περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν πράσσῃς τὸν νόμον: ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονε. Δύο γὰρ ἐνταῦθα ἀκροβυστίας καὶ δύο περιτομάς φησιν, ὥσπερ καὶ δύο νόμους. Ἔστι γὰρ νόμος ὁ φυσικὸς, καὶ ἔστιν ὁ γραπτός: ἀλλὰ καὶ μέσος τούτων ὁ διὰ τῶν ἔργων. Καὶ σκόπει πῶς τοὺς τρεῖς τούτους δείκνυσι, καὶ εἰς μέσον ἄγει. Ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα, φησί. Ποῖον δὴ νόμον, εἰπέ μοι; Τὸν γραπτόν. Φύσει τὰ τοῦ νόμου ποιῇ. Ποίου; Τοῦ διὰ τῶν ἔργων. Οὗτοι νόμον μὴ ἔχοντες. Ποῖον; Τὸν γραπτόν. Ἑαυτοῖς εἰσι νόμος. Πῶς; Τῷ φυσικῷ κεχρημένοι. Οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου. Ποίου; Τοῦ διὰ τῶν πράξεων. Ἐκεῖνος μὲν γὰρ ἔξω κεῖται ὁ διὰ τῶν γραμμάτων, οὗτος δὲ ἔνδον ὁ διὰ τῆς φύσεως, ὁ δὲ ἐν ταῖς πράξεσι: καὶ τὸν μὲν τὰ γράμματα ὑπαγορεύει, τὸν δὲ ἡ φύσις, τὸν δὲ αἱ πράξεις. Τούτου δὴ τοῦ τρίτου χρεία, δι' ὃν καὶ ἐκεῖνοι οἱ δύο, ὅ τε ἀπὸ τῆς φύσεως, ὅ τε ἀπὸ τῶν γραμμάτων: κἂν οὗτος μὴ παρῇ, οὐδὲν ὄφελος ἐκείνων, ἀλλὰ καὶ βλάβος μέγιστον. Καὶ τοῦτο δείκνυσιν ἐπὶ τοῦ φυσικοῦ μὲν λέγων: Ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις: ἐπὶ δὲ τοῦ γραπτοῦ: Ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις; Οὕτω καὶ ἀκροβυστίαι δύο, μία μὲν ἡ φυσικὴ, δευτέρα δὲ ἡ ἀπὸ πράξεως: καὶ περιτομὴ μία μὲν ἡ ἐν τῇ σαρκὶ, δευτέρα δὲ ἡ ἀπὸ προαιρέσεως. Οἷόν τι λέγω: Περιετμήθη τις ὀκταήμερος: αὕτη σαρκικὴ περιτομή. Ἔπραξέ τις τὰ νόμιμα ἅπαντα: αὕτη διανοίας περιτομὴ, ἣν μάλιστα ὁ Παῦλος ζητεῖ, μᾶλλον δὲ καὶ ὁ νόμος. γʹ. Ὅρα τοίνυν πῶς συγχωρήσας αὐτὴν τῷ λόγῳ, καθεῖλε τῷ πράγματι. Οὐ γὰρ εἶπε, Περιττὸν ἡ περιτομὴ, ἀνόνητον ἡ περιτομὴ, ἄχρηστον: ἀλλὰ τί; Περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν νόμον πράσσῃς. Κατεδέξατο αὐτὴν τέως λέγων: Ὁμολογῶ, καὶ οὐκ ἀντιλέγω, ὅτι καλὴ ἡ περιτομή: ἀλλὰ πότε; Ὅταν καὶ τὴν τοῦ νόμου φυλακὴν ἔχῃ. Ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν. Οὐκ εἶπεν: Οὐκέτι ὠφελεῖ: ἵνα μὴ δόξῃ αὐτὴν ὑβρίζειν: ἀλλὰ γυμνώσας αὐτῆς τὸν Ἰουδαῖον, τότε αὐτὸν βάλλει λοιπόν. Ὅπερ οὐκέτι τῆς περιτομῆς ἦν ὕβρις, ἀλλὰ τοῦ διὰ τῆς ῥᾳθυμίας αὐτὴν ἀπολέσαντος. Ὥσπερ οὖν τοὺς ἐν ἀξιώμασιν ὄντας, εἶτα ἁλισκομένους ἐπὶ μεγίστοις ἐγκλήμασιν, οἱ δικάζοντες ἀφελόμενοι τῆς τῶν ἀξιωμάτων τιμῆς, τότε κολάζουσιν: οὕτω καὶ Παῦλος ἐποίησεν. Εἰπὼν γὰρ, Ἐὰν δὲ παραβάτης νόμου ᾖς, ἐπήγαγεν: Ἡ περιτομή σου ἀκροβυστία γέγονε: καὶ δείξας ἀπερίτμητον, καταδικάζει λοιπὸν ἀδεῶς. Ὅταν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάττῃ, οὐχὶ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν περιτραπήσεται; Ὅρα τί ποιεῖ: Οὐ λέγει, ὅτι ἡ ἀκροβυστία τὴν περιτομὴν νικᾷ: τοῦτο γὰρ σφόδρα ἦν ἐπαχθὲς τοῖς τότε ἀκούουσιν: ἀλλ' ὅτι ἡ ἀκροβυστία περιτομὴ γέγονε. Καὶ ζητεῖ λοιπὸν τί ἐστι περιτομὴ, καὶ τί ἀκροβυστία: καὶ λέγει, ὅτι περιτομὴ πρᾶξίς ἐστιν ἀγαθὴ, καὶ ἡ ἀκροβυστία πρᾶξις πονηρά: καὶ πρότερον μεταστήσας εἰς τὴν περιτομὴν τὸν ἀκρόβυστον τὸν πράξεις ἔχοντα χρηστὰς, καὶ τὸν ἐμπερίτομον τὸν ἐν διεφθαρμένῳ βίῳ εἰς τὴν ἀκροβυστίαν ἐξωθήσας, οὕτω τὴν νίκην δίδωσι τῷ ἀκροβύστῳ. Καὶ οὐ λέγει, Τῷ ἀκροβύστῳ, ἀλλ' ἐπὶ τὸ πρᾶγμα μέτεισιν οὕτω λέγων: Οὐχὶ ἡ ἀκροβυστία σου εἰς περιτομὴν μετατραπήσεται; Καὶ οὐκ εἶπε, Λογισθήσεται, ἀλλὰ, Τραπήσεται, ὅπερ ἐμφαντικώτερον ἦν: ὥσπερ καὶ ἀνωτέρω οὐκ εἶπεν, Ἡ περιτομή σου ἀκροβυστία λογίζεται, ἀλλὰ, Γέγονε. Καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία. Ὁρᾷς, ὅτι δύο οἶδεν ἀκροβυστίας, τὴν μὲν ἐκ φύσεως, τὴν δὲ ἐκ προαιρέσεως; Ἐνταῦθα μέντοι τὴν ἐκ φύσεως λέγει, ἀλλ' οὐχ ἵσταται μέχρι τούτου, ἀλλ' ἐπάγει: Τὸν νόμον τελοῦσά σε τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου; Ὅρα τὴν λεπτοτάτην αὐτοῦ σύνεσιν. Οὐκ εἶπεν, ὅτι ἡ ἐκ φύσεως ἀκροβυστία τὴν περιτομὴν κρινεῖ, ἀλλὰ, ἔνθα μὲν ἡ νίκη ἦν, τὴν ἀκροβυστίαν εἰσάγει: ἔνθα δὲ ἡ ἧττα ἦν, οὐκέτι τὴν περιτομὴν δείκνυσιν ἡττωμένην, ἀλλὰ τὸν αὐτὴν ἔχοντα Ἰουδαῖον, φειδόμενος διὰ τῶν ῥημάτων πλῆξαι τὸν ἀκροατήν. Καὶ οὐκ εἶπε, Σὲ τὸν νόμον ἔχοντα καὶ περιτομὴν, ἀλλ' ἔτι ἡμερώτερον, Σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου: τουτέστι, καὶ ἀμύνει τῇ περιτομῇ ἡ τοιαύτη ἀκροβυστία, ἠδίκηται γάρ: καὶ βοηθεῖ τῷ νόμῳ, ἐπηρέασται γάρ: καὶ περιφανὲς ἵστησι τρόπαιον. Ἡ γὰρ νίκη τότε ἐστὶ λαμπρὰ, ὅταν μὴ παρὰ Ἰουδαίου ὁ Ἰουδαῖος, ἀλλὰ παρὰ ἀκροβύστου κρίνηται: ὥσπερ ὅταν λέγῃ: Ἄνδρες Νινευῗται ἐγερθήσονται, καὶ κατακρινοῦσι τὴν γενεὰν ταύτην. Οὐκοῦν οὐ τὸν νόμον ἀτιμάζει: σφόδρα γὰρ αὐτὸν αἰδεῖται: ἀλλὰ τὸν εἰς τὸν νόμον ὑβρίζοντα. Εἶτα ὅτε κατεσκεύασε ταῦτα σαφῶς, θαῤῥῶν λοιπὸν ὁρίζεται τί ποτέ ἐστιν ὁ Ἰουδαῖος, καὶ δείκνυσιν, ὅτι οὐχὶ τὸν Ἰουδαῖον οὐδὲ τὴν περιτομὴν, ἀλλὰ τὸν οὐχὶ Ἰουδαῖον καὶ τὸν ἀπερίτμητον ἐκβάλλει. Καὶ δοκεῖ μὲν ἀμύνειν αὐτῇ, καταλύει δὲ αὐτῆς τὴν ὑπόληψιν, ἀπὸ τοῦ συμβαίνοντος ἔχων τὰς ψήφους. Δείκνυσι γὰρ οὐ μόνον οὐδὲν μέσον Ἰουδαίου καὶ ἀκροβύστου, ἀλλὰ καὶ ἀνώτερον ὄντα τὸν ἀκρόβυστον, ἐὰν ἑαυτῷ προσέχῃ, καὶ τοῦτον ὄντα ἀκριβῶς τὸν Ἰουδαῖον: διό φησι: Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ, ἐν σαρκὶ, περιτομή. Ἐνταῦθα αὐτοὺς πλήττει, ὡς πρὸς ἐπίδειξιν ἅπαντα πράττοντας. Ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι. δʹ. Τοῦτο δὲ εἰπὼν, ἐξέβαλε τὰ σωματικὰ ἅπαντα. Καὶ γὰρ ἡ περιτομὴ ἐν τῷ φανερῷ, καὶ τὰ σάββατα καὶ αἱ θυσίαι καὶ οἱ καθαρισμοί: ἅπερ ἅπαντα δι' ἑνὸς ᾐνίξατο ῥήματος εἰπὼν, Οὐ γὰρ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν. Ἀλλ' ἐπειδὴ τῆς περιτομῆς πολὺς ἦν ὁ λόγος, ὅπου γε καὶ τὸ Σάββατον αὐτῇ παρεχώρει, εἰκότως τὰ πλείονα πρὸς αὐτὴν ἀποτείνεται. Εἰπὼν δὲ, Ἐν πνεύματι, προοδοποιεῖ λοιπὸν τῇ τῆς Ἐκκλησίας πολιτείᾳ, καὶ τὴν πίστιν εἰσάγει: καὶ γὰρ αὕτη ἐν καρδίᾳ καὶ πνεύματι τὸν ἔπαινον ἀπὸ τοῦ Θεοῦ ἔχει. Καὶ διὰ τί μὴ ἔδειξεν, ὅτι ὁ κατορθῶν Ἕλλην Ἰουδαίου κατορθοῦντος οὐκ ἔστιν ἐλάττων, ἀλλ' ὅτι κατορθῶν Ἕλλην Ἰουδαίου παραβαίνοντος κρείττων ἐστίν; Ἵν' ἀναμφίβολον ποιήσῃ τὴν νίκην. Τούτου γὰρ ὁμολογηθέντος, ἐξ ἀνάγκης ἡ περιτομὴ τῆς σαρκὸς ἐκβάλλεται, καὶ δείκνυται, ὅτι πανταχοῦ βίου χρεία. Ὅταν γὰρ ὁ μὲν Ἕλλην χωρὶς τούτων σώζηται, ὁ δὲ Ἰουδαῖος μετὰ τούτων κολάζηται, ἕστηκεν ἀργῶν ὁ Ἰουδαϊσμός. Ἕλληνα δὲ πάλιν οὐ τὸν εἰδωλολάτρην, ἀλλὰ τὸν θεοσεβῆ καὶ ἐνάρετον καὶ τῶν νομικῶν παρατηρήσεων ἀπηλλαγμένον φησί. Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου; Ἐπειδὴ πάντα ἐξέβαλε, τὴν ἀκρόασιν, τὴν διδασκαλίαν, τὸ ὄνομα τοῦ Ἰουδαίου, τὴν περιτομὴν, τὰ ἄλλα πάντα, διὰ τοῦ λέγειν, ὅτι Ὁ ἐν τῷ φανερῷ Ἰουδαῖος οὐκ ἔστιν, ἀλλ' ὁ ἐν τῷ κρυπτῷ, ὁρᾷ λοιπὸν ἀντίθεσιν ἀνακύπτουσαν: καὶ πρὸς αὐτὴν ἵσταται. Τίς δέ ἐστιν ἡ ἀντίθεσις; Εἰ μηδὲν, φησὶν, ὠφελεῖ ταῦτα, τίνος ἕνεκεν καὶ ἐκλήθη τὸ ἔθνος, καὶ περιτομὴ ἐδόθη; Τί οὖν ποιεῖ, καὶ πῶς αὐτὴν λύει; Δι' ὧν ἔλυσε καὶ τὰ ἀνωτέρω. Ὥσπερ γὰρ ἐκεῖ οὐ τὰ ἐγκώμια αὐτῶν εἶπεν, ἀλλὰ τοῦ Θεοῦ τὰς εὐεργεσίας, οὐ τὰ αὐτῶν κατορθώματα: τὸ γὰρ Ἰουδαῖον ὀνομάζεσθαι, καὶ γινώσκειν τὸ θέλημα, καὶ δοκιμάζειν τὰ διαφέροντα, οὐκ αὐτῶν ἦν κατόρθωμα, ἀλλὰ τῆς τοῦ Θεοῦ χάριτος: ὅπερ καὶ ὀνειδίζων αὐτοῖς ὁ προφήτης ἔλεγεν: Οὐκ ἐποίησεν οὕτω παντὶ ἔθνει, καὶ τὰ κρίματα αὐτοῦ οὐκ ἐδήλωσεν αὐτοῖς: καὶ ὁ Μωϋσῆς πάλιν, Ἐρωτήσατε, εἰ γέγονε κατὰ τὸ ῥῆμα τοῦτο, φησὶν, εἰ ἤκουσεν ἔθνος φωνὴν Θεοῦ ζῶντος ἐκ μέσου τοῦ πυρὸς, καὶ ἔζησε: τοῦτο δὴ καὶ ἐνταῦθα ποιεῖ. Ὥσπερ γὰρ, ὅτε ἔλεγε περὶ τῆς περιτομῆς, οὐκ εἶπεν, ὅτι Ἡ δὲ περιτομὴ οὐδὲν ὠφελεῖ χωρὶς βίου, ἀλλὰ, Περιτομὴ ὠφελεῖ μετὰ βίου, τὸ αὐτὸ μὲν δηλῶν, ἡμερώτερον δέ: καὶ πάλιν, Ἐὰν δὲ παραβάτης νόμου ᾖς, οὐκ εἶπεν, Οὐδὲν ὠφελῇ σὺ ὁ ἐμπερίτομος, ἀλλ', Ἡ περιτομή σου ἀκροβυστία γέγονε: καὶ μετ' ἐκεῖνο δὲ πάλιν, Κρινεῖ, φησὶν, ἡ ἀκροβυστία οὐχὶ τὴν περιτομὴν, ἀλλὰ σὲ τὸν παραβάτην νόμου, τῶν μὲν νομίμων φειδόμενος, τοὺς δὲ ἀνθρώπους βάλλων: οὕτω καὶ ἐνταῦθα ποιεῖ. Ἀντιθεὶς γὰρ ἑαυτῷ τοῦτο, καὶ εἰπὼν, Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου; οὐκ εἶπεν, ὅτι Οὐδὲν, ἀλλὰ συνέδραμε τῷ λόγῳ, καὶ διὰ τῶν ἑξῆς πάλιν αὐτὸ ἀνεῖλε, καὶ ἔδειξε καὶ κολαζομένους ἀπὸ ταύτης τῆς προεδρίας. Καὶ πῶς; Ἐγὼ λέγω, τὴν ἀντίθεσιν εἰς μέσον ἀγαγών. Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, φησὶν, ἢ τίς ἡ ὠφέλεια τῆς περιτομῆς; Πολὺ κατὰ πάντα τρόπον. Πρῶτον μὲν, ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ. Εἶδες, ὅπερ ἔφθην εἰπὼν, οὐδαμοῦ τὰ κοτορθώματα αὐτῶν, ἀλλὰ τοῦ Θεοῦ τὰς εὐεργεσίας ἀπαριθμοῦντα; Τί δέ ἐστιν, Ἐπιστεύθησαν; Ὅτι αὐτοὶ ἐνεχειρίσθησαν τὸν νόμον, ὅτι τοσούτου ἀξίους εἶναι ἐνόμιζεν, ὡς πιστεῦσαι χρησμοὺς αὐτοῖς ἄνωθεν κατενεχθέντας. Καὶ οἶδα μὲν, ὅτι τινὲς τὸ, Ἐπιστεύθησαν, οὐκ ἐπὶ τῶν Ἰουδαίων λέγουσιν, ἀλλ' ἐπὶ τῶν λογίων, τουτέστιν, ὅτι ἐπιστεύθη ὁ νόμος: ἀλλὰ τὸ ἑξῆς οὐκ ἀφίησι τοῦτο νομίζεσθαι. Πρῶτον μὲν γὰρ κατηγορῶν αὐτῶν ταῦτα λέγει, καὶ δεικνὺς πολλῆς μὲν ἄνωθεν ἀπολαύσαντας εὐεργεσίας, πολλὴν δὲ ἐπιδειξαμένους ἀγνωμοσύνην. Ἔπειτα δὲ καὶ τὰ ἑξῆς τοῦτο δηλοῖ: ἐπήγαγε γάρ: Τί γὰρ, εἰ ἠπίστησάν τινες; Εἰ δὲ ἠπίστησαν, πῶς, τινές φασιν, ὅτι ἐπιστεύθησαν τὰ λόγια; Τί οὖν φησιν; Ὅτι ὁ Θεὸς αὐτοῖς ταῦτα ἐπίστευσεν, οὐχ ὅτι αὐτοὶ τοῖς λόγοις ἐπίστευσαν: ἐπεὶ πῶς ἔχει λόγον τὸ ἑξῆς; καὶ γὰρ ἐπήγαγε: Τί γὰρ, εἰ ἠπίστησάν τινες; Καὶ τὸ μετὰ τοῦτο δὲ τὸ αὐτὸ δηλοῖ: προσέθηκε γὰρ πάλιν λέγων: Μὴ γὰρ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ Θεοῦ καταργήσει; Μὴ γένοιτο. Τοῦτο τοίνυν, ὃ ἐπιστεύθησαν, τοῦ Θεοῦ τὴν δωρεὰν ἀνακηρύττει. Σὺ δέ μοι σκόπει καὶ ἐνταῦθα σύνεσιν. Τὴν γὰρ κατηγορίαν αὐτῶν οὐ παρ' ἑαυτοῦ πάλιν εἰσάγει, ἀλλ' ὡς ἐξ ἀντιθέσεως: ὡσανεὶ ἔλεγεν: Ἀλλ' ἴσως ἐρεῖς: Καὶ τί τὸ ὄφελος τῆς περιτομῆς ταύτης; οὐ γὰρ ἐχρήσαντο αὐτῇ εἰς δέον: ἐπιστεύθησαν γὰρ τὸν νόμον, καὶ ἠπίστησαν. Καὶ τέως οὐ σφοδρός ἐστι κατήγορος, ἀλλ' ὡς τὸν Θεὸν ἀπαλλάττων ἐγκλημάτων, οὕτω περιτρέπει εἰς αὐτοὺς τὴν κατηγορίαν ἅπασαν. Τί γὰρ ἐγκαλεῖς, φησὶν, ὅτι ἠπίστησαν; καὶ τί τοῦτο πρὸς τὸν Θεόν; μὴ γὰρ τὴν εὐεργεσίαν αὐτοῦ ἀνατρέπει τῶν εὐεργετηθέντων ἡ ἀγνωμοσύνη; ἢ τὴν τιμὴν ποιεῖ μὴ εἶναι τιμήν; Τοῦτο γάρ ἐστι τὸ, Μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ Θεοῦ καταργήσει; Μὴ γένοιτο. Ὡς ἂν εἰ ἔλεγέ τις: Ἐγὼ τὸν δεῖνα ἐτίμησα: εἰ δὲ μὴ προσήκατο τὴν τιμὴν ἐκεῖνος, τοῦτο ἐμοὶ κατηγορίαν οὐ φέρει, οὐδὲ λυμαίνεταί μου τὴν φιλανθρωπίαν, ἀλλ' ἐκείνου δείκνυσι τὴν ἀναισθησίαν. Ὁ δὲ Παῦλος οὐ τοῦτο μόνον λέγει, ἀλλὰ καὶ τὸ πολλῷ πλέον: ὅτι οὐ μόνον οὐ προστρίβεται ἔγκλημα τῷ Θεῷ ἡ ἀπιστία ἐκείνων, ἀλλὰ καὶ μείζονα δείκνυσιν αὐτοῦ τὴν τιμὴν καὶ τὴν φιλανθρωπίαν, ὅταν καὶ τὸν μέλλοντα αὐτὸν ἀτιμάζειν φαίνηται τιμῶν. εʹ. Εἶδες πῶς αὐτοὺς ἐποίησεν ὑπευθύνους ἐγκλημάτων, ἀφ' ὧν ἐκαλλωπίζοντο; εἴπερ ὁ μὲν Θεὸς τοσαύτῃ περὶ αὐτοὺς ἐχρήσατο τῇ τιμῇ, ὡς μηδὲ τὸ μέλλον προορῶν ἀποσχέσθαι τῆς περὶ αὐτοὺς εὐνοίας: αὐτοὶ δὲ τὸν τιμήσαντα, δι' ὧν ἐτιμήθησαν, ὕβρισαν. Εἶτα ἐπειδὴ εἶπε, Τί γὰρ, εἰ ἠπίστησάν τινες; φαίνονται δὲ πάντες ἠπιστηκότες: ἵνα μὴ πάλιν κατὰ τὴν ἱστορίαν λέγων, δόξῃ σφοδρὸς αὐτῶν εἶναι κατήγορος ὡς ἐχθρὸς, ἐν τάξει λογισμοῦ καὶ συλλογισμοῦ τίθησι τὸ ἐπὶ τῆς ἀληθείας γεγενημένον, οὕτω λέγων: Γενέσθω δὲ ὁ Θεὸς ἀληθὴς, πᾶς δὲ ἄνθρωπος ψεύστης. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Οὐ λέγω, φησὶν, ὅτι τινὲς ἠπίστησαν, ἀλλ' εἰ βούλει, τίθει πάντας ἠπιστηκέναι: τὸ ἀληθὲς γεγενημένον κατὰ συνδρομὴν συγχωρῶν, ἵνα ἀνεπαχθὴς εἶναι δόξῃ καὶ ἀνύποπτος. Καὶ γὰρ οὕτω μᾶλλον δικαιοῦται, φησὶν, ὁ Θεός. Τί ἐστι, Δικαιοῦται; Εἰ κρίσις γένοιτο καὶ ἐξέτασις τῶν ὑπηργμένων τοῖς Ἰουδαίοις παρ' αὐτοῦ, καὶ τῶν παρ' αὐτῶν εἰς αὐτὸν γεγενημένων, τὰ νικητήρια ἔσται παρὰ τῷ Θεῷ, καὶ τὰ δικαιώματα αὐτοῦ πάντα. Καὶ δείξας τοῦτο σαφὼς ἐκ τῶν ἔμπροσθεν εἰρημένων, τότε καὶ τὸν προφήτην εἰσήγαγε τούτοις ψηφιζόμενον καὶ λέγοντα: Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε. Αὐτὸς μὲν γὰρ τὰ παρ' ἑαυτοῦ πάντα ἐποίησεν, ἐκεῖνοι δὲ οὐδὲ οὕτως ἐγένοντο βελτίους. Εἶτα ἐκ τούτου πάλιν ἀντίθεσιν ἑτέραν ἀνακύπτουσαν εἰς μέσον ἄγει, καί φησιν: Εἰ δὲ ἡ ἀδικία ἡμῶν Θεοῦ δικαιοσύνην συνίστησι, τί ἐροῦμεν; μὴ ἄδικος ὁ Θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. Μὴ γένοιτο. Ἄτοπον ἀτόπῳ λύει λοιπόν. Ἐπειδὴ δὲ τοῦτο ἀσαφὲς, ἀναγκαῖον αὐτὸ σαφέστερον εἰπεῖν. Τί οὖν ἐστιν, ὅ φησιν; Ἐτίμησε τοὺς Ἰουδαίους ὁ Θεὸς, ὕβρισαν αὐτὸν ἐκεῖνοι. Τοῦτο αὐτὸν ποιεῖ νικῆσαι, καὶ πολλὴν αὐτοῦ δείκνυσι τὴν φιλανθρωπίαν, ὅτι καὶ τοιούτους ὄντας ἐτίμησεν. Οὐκοῦν ἐπειδὴ, ὅτι ὑβρίσαμεν, φησὶν, ἡμεῖς καὶ ἠδικήσαμεν, διὰ τοῦτο ὁ Θεὸς ἐνίκησε καὶ ἡ δικαιοσύνη αὐτοῦ λαμπρὰ ἐφάνη, τίνος ἕνεκεν κολάζομαι, φησὶ, αἴτιος αὐτῷ τοῦ νικῆσαι γενόμενος δι' ὧν ὕβρισα; Πῶς οὖν αὐτὸ λύει; Ἑτέρῳ, ὅπερ ἔφην, ἀτόπῳ πάλιν. Εἰ γὰρ αἴτιος, φησὶ, σὺ τῆς νίκης ἐγένου, καὶ μετὰ ταῦτα κολάζῃ, ἀδικία τὸ γενόμενον: εἰ δὲ οὐκ ἄδικος, κολάζῃ δὲ, οὐκέτι αἴτιος αὐτῷ τῆς νίκης γέγονας. Καὶ ὅρα τὴν εὐλάβειαν τὴν ἀποστολικήν. Εἰπὼν γὰρ, Μὴ ἄδικος ὁ Θεὸς ὁ ἐπιφέρων τὴν ὀργήν; ἐπήγαγε, Κατὰ ἄνθρωπον λέγω. Ὡς ἄν τις, φησὶ, κατὰ ἀνθρώπινον διαλεχθείη λογισμόν: πολὺ γὰρ καὶ τὰ παρ' ἡμῖν δοκοῦντα εἶναι δίκαια ὑπερβαίνει τοῦ Θεοῦ ἡ δικαιοκρισία, καὶ ἔχει τινὰς καὶ ἑτέρους ἀποῤῥήτους λόγους. Εἶτα ἐπειδὴ ἀσαφὲς ἦν, καὶ ἐκ δευτέρου τὸ αὐτὸ λέγει πάλιν: Εἰ γὰρ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύδει ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι; Εἰ γὰρ ὁ Θεὸς, φησὶ, φιλάνθρωπος καὶ δίκαιος ἐφάνη καὶ ἀγαθὸς, ἐξ ὧν σὺ παρήκουσας, οὐ μόνον οὐκ ὀφείλεις κολάζεσθαι, ἀλλὰ καὶ εὐεργετεῖσθαι. Εἰ δὲ τοῦτο, εὑρεθήσεται τὸ ἄτοπον ἐκεῖνο, καὶ παρὰ πολλῶν περιφερόμενον, τὸ ἐκ τῶν κακῶν εἶναι τὰ καλὰ, καὶ αἴτια τῶν καλῶν τὰ κακά: καὶ ἀνάγκη δὲ δυοῖν θάτερον, ἢ κολάζοντα ἄδικον φαίνεσθαι, ἢ μὴ κολάζοντα ἀπὸ τῶν ἡμετέρων κακῶν ἔχειν τὰ νικητήρια: ἅπερ ἀμφότερα μεθ' ὑπερβολῆς ἄτοπα. Ὅπερ δεικνὺς καὶ αὐτὸς, τοὺς πατέρας τῶν τοιούτων ἐπεισήγαγε δογμάτων Ἕλληνας, ἀρκεῖν ἡγούμενος εἰς κατηγορίαν τῶν εἰρημένων, τὴν ποιότητα τῶν προσώπων τῶν ταῦτα λεγόντων. Τότε γὰρ ἡμᾶς κωμῳδοῦντες ἔλεγον, ὅτι Ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά: διὸ καὶ τέθεικεν αὐτὸ σαφῶς οὕτω λέγων: Εἰ μὴ καθὼς βλασφημούμεθα, καὶ καθώς φασί τινες ἡμᾶς λέγειν, ὅτι Ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά: ὧν τὸ κρῖμα ἔνδικόν ἐστιν. Ἐπειδὴ γὰρ ἔλεγεν ὁ Παῦλος, Ὅπου ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, κωμῳδοῦντες αὐτὸν καὶ ἑτέρᾳ γνώμῃ διαστρέφοντες τὸ εἰρημένον ἔλεγον, ὅτι Δεῖ κακίας ἔχεσθαι, ἵνα ἀπολαύσωμεν ἀγαθῶν. Ὁ δὲ Παῦλος οὐχ οὕτως ἔλεγε: διορθούμενος γοῦν αὐτὸ, φησί: Τί οὖν; ἐπιμενοῦμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; Μὴ γένοιτο. Ὑπὲρ γὰρ τῶν παρελθόντων, φησὶ, εἴρηκα χρόνων, οὐχ ἵνα μελέτην τοῦτο ποιώμεθα. Ταύτης γοῦν ἀπάγων τῆς ὑπονοίας, ἔφησεν αὐτὸ καὶ ἀδύνατον εἶναι λοιπόν. Οἵτινες γὰρ, φησὶν, ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; Ϛʹ. Τῶν μὲν οὖν Ἑλλήνων εὐκόλως κατέδραμεν: ὁ γὰρ βίος αὐτῶν σφόδρα διέφθαρτο: τῶν δὲ Ἰουδαίων εἰ καὶ ὁ βίος ἐδόκει παρημελῆσθαι, ἀλλ' ἦν προκαλύμματα τούτων μεγάλα, νόμος καὶ περιτομὴ, καὶ τὸ τὸν Θεὸν αὐτοῖς ὡμιληκέναι, καὶ τὸ πάντων εἶναι διδασκάλους. Διὰ τοῦτο καὶ τούτων αὐτοὺς ἐγύμνωσε, καὶ μᾶλλον ἔδειξεν ἐκ τούτων κολαζομένους, εἰς ὃ καὶ ἐνταῦθα τὸν λόγον συνέκλεισεν. Εἰ γὰρ μὴ κολάζονται, φησὶ, τοιαῦτα ποιοῦντες, ἀνάγκη τὸν βλάσφημον ἐκεῖνον περιφέρεσθαι λόγον, τὸ, Ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά. Εἰ δὲ τοῦτο ἀσεβὲς, καὶ οἱ λέγοντες αὐτὸ δίκην δώσουσι (τοῦτο γὰρ ἐδήλωσεν εἰπὼν, Ὧν τὸ κρῖμα ἔνδικόν ἐστιν), εὔδηλον ὅτι κολάζονται. Εἰ γὰρ οἱ λέγοντες, τιμωρίας ἄξιοι, πολλῷ μᾶλλον οἱ πράσσοντες: εἰ δὲ ἄξιοι τιμωρίας, ὡς ἡμαρτηκότες ἄξιοι. Οὐ γὰρ ἄνθρωπός ἐστιν ὁ κολάζων, ἵνα καί τις ὑποπτεύσῃ τὴν ψῆφον, ἀλλ' ὁ Θεὸς ὁ δικαίως πάντα ποιῶν. Εἰ δὲ δικαίως τιμωροῦνται, ἀδίκως ἐκεῖνα ἔλεγον, ἅπερ ἔλεγον οἱ κωμῳδοῦντες ἡμᾶς: πάντα γὰρ ὁ Θεὸς ἔπραξε καὶ πράττει, ὥστε τὴν πολιτείαν ἡμῶν διαλάμπειν καὶ ὀρθοῦσθαι πάντοθεν. Μὴ τοίνυν ῥᾳθυμῶμεν: οὕτω γὰρ καὶ τοὺς Ἕλληνας ἀποστῆσαι δυνησόμεθα τῆς πλάνης. Ὅταν δὲ ἐν μὲν ῥήμασι φιλοσοφῶμεν, ἐν δὲ ἔργοις ἀσχημονῶμεν, ποίοις ὀφθαλμοῖς αὐτοὺς ὀψόμεθα; ποίοις στόμασι διαλεξόμεθα περὶ δογμάτων; Ἐρεῖ γὰρ πρὸς ἕκαστον ἡμῶν: Ὁ τὸ ἔλαττον μὴ κατορθωκὼς, πῶς ἀξιοῖς περὶ τοῦ μείζονος διδάσκειν; ὁ μηδέπω μαθὼν, ὅτι πλεονεξία κακὸν, πῶς περὶ τῶν ἐν τοῖς οὐρανοῖς πραγμάτων φιλοσοφεῖς; Ἀλλ' οἶδας, ὅτι κακόν; Οὐκοῦν μεῖζον τὸ ἔγκλημα, ὅτι καὶ εἰδὼς πλημμελεῖς. Καὶ τί λέγω τὸν Ἕλληνα; Οὐδὲ γὰρ οἱ παρ' ἡμῖν νόμοι συγχωροῦσιν ἡμῖν ταύτης ἀπολαύειν τῆς παῤῥησίας, ὅταν ὁ βίος ἡμῶν διεφθαρμένος ᾖ. Τῷ γὰρ ἁμαρτωλῷ, φησὶν, εἶπεν ὁ Θεός: Ἵνα τί σὺ ἐκδιηγῇ τὰ δικαιώματά μου; Ἀπηνέχθησάν ποτε αἰχμάλωτοι Ἰουδαῖοι, καὶ τῶν Περσῶν ἐπικειμένων καὶ ἀξιούντων ᾄδειν αὐτοῖς τὰς θείας ᾠδὰς ἐκείνας, ἔλεγον: Πῶς ᾄσομεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Εἰ δὲ ἐν βαρβάρῳ γῇ τὰ λόγια τοῦ Θεοῦ θέμις οὐκ ἦν ᾄδειν, πολλῷ μᾶλλον τὴν βάρβαρον ψυχήν; βάρβαρος γάρ ἐστιν ἡ ἀνελεὴς ψυχή. Εἰ γὰρ τοὺς αἰχμαλώτους ὄντας, καὶ δούλους ἀνθρώπων ἐν ἀλλοτρίᾳ γῇ γενομένους ὁ νόμος ἐκάθισεν ἐν σιγῇ: πολλῷ μᾶλλον τοὺς δούλους ὄντας τῆς ἁμαρτίας καὶ ἐν ἀλλοτρίᾳ πολιτείᾳ γενομένους ἐπιστομίζεσθαι δίκαιον. Καίτοι καὶ τὰ ὄργανα εἶχον τότε ἐκεῖνοι: Ἐν γὰρ ταῖς ἰτέαις ἐν μέσῳ αὐτῆς, φησὶν, ἐκρεμάσαμεν τὰ ὄργανα ἡμῶν: ἀλλ' οὐδὲ οὕτως ἐξῆν. Οὐκοῦν οὐδὲ ἡμῖν, κἂν στόμα ἔχωμεν καὶ γλῶτταν, ἅπερ ἐστὶν ὄργανα τοῦ λόγου, θέμις παῤῥησιάζεσθαι, ἕως ἂν τῇ πάντων βαρβάρων τυραννικωτέρᾳ δουλεύωμεν ἁμαρτίᾳ. Εἰπὲ γάρ μοι, τί πρὸς τὸν Ἕλληνα ἐρεῖς ἁρπάζων καὶ πλεονεκτῶν; ἀπόστηθι τῆς εἰδωλολατρείας; ἐπίγνωθι τὸν Θεὸν, μηδὲ ἀργύρῳ καὶ χρυσῷ πρόσιθι; Ἆρ' οὖν οὐ γελάσεται καὶ ἐρεῖ: Σαυτῷ ταῦτα διαλέγου πρότερον; οὐ γάρ ἐστιν ἴσον Ἕλληνα ὄντα εἰδωλολατρεῖν, καὶ Χριστιανὸν ὄντα τὸ αὐτὸ τοῦτο πλημμελεῖν. Πῶς γὰρ δυνησόμεθα ἑτέρους ἀπάγειν τῆς εἰδωλολατρείας ἐκείνης, ἑαυτοὺς ταύτης οὐκ ἀπάγοντες; τοῦ γὰρ πλησίον ἡμεῖς ἐγγύτεροι ἑαυτοῖς. Ὅταν οὖν ἑαυτοὺς μὴ πείθωμεν, πῶς ἑτέρους πείσομεν; Εἰ γὰρ ὁ τῆς οἰκίας τῆς ἑαυτοῦ μὴ προεστὼς καλῶς, οὐδὲ Ἐκκλησίας ἐπιμελήσεται: πῶς ὁ μηδὲ τῆς ἑαυτοῦ ψυχῆς προεστὼς, ἑτέρους διορθῶσαι δυνήσεται; Μὴ γάρ μοι τοῦτο εἴπῃς, ὅτι οὐ προσκυνεῖς εἴδωλον χρυσοῦν: ἀλλ' ἐκεῖνό μοι δεῖξον, ὅτι μὴ ποιεῖς ταῦτα, ἅπερ ὁ χρυσὸς κελεύει. Καὶ γὰρ διάφοροι εἰδωλολατρείας τρόποι: καὶ ὁ μὲν τὸν μαμμωνᾶν ἡγεῖται κύριον, ὁ δὲ τὴν κοιλίαν θεὸν, ὁ δὲ ἑτέραν ἐπιθυμίαν χαλεπωτάτην. Ἀλλ' οὐ καταθύεις αὐτοῖς βόας, καθάπερ οἱ Ἕλληνες; Ἀλλὰ τὸ πολλῷ χαλεπώτερον τὴν σαυτοῦ κατασφάζεις ψυχήν. Ἀλλ' οὐ κάμπτεις τὰ γόνατα καὶ προσκυνεῖς; Ἀλλὰ μετὰ πλείονος ὑπακοῆς ποιεῖς πάντα, ἅπερ ἂν ἐπιτάξωσι καὶ ἡ γαστὴρ καὶ τὸ χρυσίον καὶ ἡ τῆς ἐπιθυμίας τυραννίς: ἐπεὶ καὶ οἱ Ἕλληνες διὰ τοῦτό εἰσι βδελυκτοὶ, ὅτι τὰ πάθη ἐθεοποίουν, τὴν μὲν ἐπιθυμίαν Ἀφροδίτην, τὸν δὲ θυμὸν Ἄρην, τὴν δὲ μέθην Διόνυσον προσειπόντες. Εἰ δὲ οὐ γλύφεις εἴδωλα σὺ, καθάπερ ἐκεῖνοι, ἀλλὰ μετὰ πολλῆς τῆς προθυμίας τοῖς αὐτοῖς ὑποκύπτεις πάθεσι, τὰ μέλη τοῦ Χριστοῦ μέλη πόρνης ποιῶν, καὶ ταῖς ἄλλαις σεαυτὸν πλύνων παρανομίαις. Διὸ παρακαλῶ τῆς ἀτοπίας τὴν ὑπερβολὴν ἐννοήσαντας φεύγειν τὴν εἰδωλολατρείαν: οὕτω γὰρ ὁ Παῦλος καλεῖ τὴν πλεονεξίαν: φεύγειν δὲ μὴ τὴν ἐν χρήμασι πλεονεξίαν μόνον, ἀλλὰ καὶ τὴν ἐν ἐπιθυμίᾳ πονηρᾷ καὶ τὴν ἐν ἱματίοις καὶ τὴν ἐν τραπέζῃ καὶ τὴν ἐν τοῖς ἄλλοις ἅπασι. Καὶ γὰρ πολλῷ χαλεπωτέραν δώσομεν δίκην ἡμεῖς μὴ πειθόμενοι τοῖς τοῦ Κυρίου νόμοις. Ὁ γὰρ δοῦλος, φησὶν, ὁ εἰδὼς τὸ θέλημα τοῦ Κυρίου αὐτοῦ καὶ μὴ ποιήσας, δαρήσεται πολλάς. Ἵν' οὖν καὶ τὴν κόλασιν ταύτην διαφύγωμεν, καὶ ἑτέροις καὶ ἑαυτοῖς γενώμεθα χρήσιμοι, πᾶσαν κακίαν ἀπὸ τῆς ψυχῆς ἐκβαλόντες, ἑλώμεθα τὴν ἀρετήν. Οὕτω γὰρ καὶ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, τιμὴ, κράτος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.