14. But these things he spake in reference to the early times, before the coming of Christ; and the Gentile he names here is not an idolater, but one who worshipped God only; unfettered by the necessity of Judaical observances, (I mean Sabbaths, and circumcision, and divers purifications,) yet exhibiting all manner of wisdom and piety. [1536] And again, discoursing of such a worshipper, he observes, "Wrath and indignation, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile." [1537] Again he here calls by the name of Greek one who was free from the observance of Judaic customs. If, then, he had not heard the law, nor conversed with the Jews, how could there be wrath, indignation and tribulation against him for working evil? The reason is, that he possessed a conscience inwardly admonishing him, and teaching him, and instructing him in all things. Whence is this manifest? From the way in which he [1538] punished others when they did amiss; from the way in which he laid down laws; from the way in which he set up the tribunals of justice. With the view of making this more plain, Paul spoke of those who were living in wickedness. "Who, knowing the ordinance of God, that they which commit such things are worthy of death, not only do the same, but also consent with them that practise them." [1539] "But from whence," says some one, "did they know, that it is the will of God, that those who live in iniquity should be punished with death?" From whence? Why, from the way in which they judged others who sinned. For if thou deemest not murder to be a wicked thing, when thou hast gotten a murderer at thy bar, thou shouldest not punish him. So if thou deemest it not an evil thing to commit adultery, when the adulterer has fallen into thy hands, release him from punishment! But if thou recordest laws, and prescribest punishments, and art a severe judge of the sins of others; what defence canst thou make, in matters wherein thou thyself doest amiss, by saying that thou art ignorant what things ought to be done? For suppose that thou and another person have alike been guilty of adultery. On what account dost thou punish him, and deem thyself worthy of forgiveness? Since if thou didst not know adultery to be wickedness, it were not right to punish it in another. But if thou punishest, and thinkest to escape the punishment thyself, how is it agreeable to reason that the same offences should not pay the same penalty?
15. This indeed is the very thing which Paul rebukes, when he says, "And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?" [1540] It is not, it cannot be possible; for from the very sentence, he means, which thou pronouncest upon another, from this sentence God will then judge thee. For surely thou art not just, and God unjust! But if thou overlookest not another suffering wrong, how shall God overlook? And if thou correctest the sins of others, how will not God correct thee? And though He may not bring the punishment upon thee instantly, be not confident on that account, but fear the more. So also Paul bade thee, saying, "Despisest thou the riches of His goodness, and forbearance, and longsuffering, not knowing that the goodness of God leadeth thee to repentance?" [1541] For therefore, saith he, doth he bear with thee, not that thou mayest become worse, but that thou mayest repent. But if thou wilt not, this longsuffering becomes a cause of thy greater punishment; continuing, as thou dost, impenitent. This, however, is the very thing he means, when he says, "But after thy hardness and impenitent heart treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgment of God. Who will render to every man according to his deeds." [1542] Since, therefore, He rendereth to every man according to his works; for this reason He both implanted within us a natural law, and afterwards gave us a written one, in order that He might demand an account of sins, and that He might crown those who act rightly. Let us then order our conduct with the utmost care, and as those who have soon to encounter a fearful tribunal; knowing that we shall enjoy no pardon, if after a natural as well as written law, and so much teaching and continual admonition, we neglect our own salvation.
16. I desire then to address you again on the subject of oaths; but I feel ashamed. For to me, indeed, it is not wearisome both by day and by night to repeat the same things to you. But I am afraid, lest, having followed you up so many days, I should seem to condemn you of great listlessness, that you should require continual admonition respecting so easy a matter. And I am not only ashamed, but also in fear for you! for frequent instruction to those who give heed, is salutary and profitable; but to those who are listless, it is injurious, and exceedingly perilous; for the oftener any one hears, the greater punishment does he draw upon himself, if he does not practise what is told him. With this accordingly God reproached the Jews, speaking thus: "I have sent my prophets, rising up early, and sending them; and even then ye did not hearken." [1543] We therefore do this of our great care for you. But we fear, lest, on that tremendous Day, this admonition and counsel should rise up against you all. For when the point to be attained is easy, and he whose office it is continually to admonish, desists not from his task, what defence shall we have to offer? or what argument will save us from punishment? Tell me, if a sum of money chance to be due to you, do you not always, when you meet the debtor, remind him of the loan? Do thou too [1544] act thus; and let every one suppose that his neighbour owes him money, viz., the fulfilling of this precept; and upon meeting him, let him put him in mind of the payment, knowing that no small danger lies at our door, whilst we are unmindful of our brethren. For this cause I too cease not to make mention of these things. For I fear, lest by any means I should hear it said on that day, "O wicked and slothful servant, thou oughtest to have put my money to the exchangers." [1545] Behold, however, I have laid it down, [1546] not once, or twice, but oftentimes. It is left then for you to discharge the usury of it. Now the usury of hearing is the manifestation of it by deeds, for the deposit is the Lord's. Therefore let us not negligently receive that with which we are entrusted; but let us keep it with diligence, that we may restore it with much interest on That Day. For unless thou bring others to the performance of the same good works, thou shalt hear that voice, which he who buried the talent heard. But God forbid it should be this! but may you hear that different voice which Christ uttered, saying to him who had made profit, "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things." [1547]
17. And this voice we shall hear, if we shew the same earnestness as he did. And we shall shew this earnestness, if we do this which I say. When you depart, whilst what you have heard is yet warm within you, exhort one another! And just as ye each salute at parting, so let every one go from hence with an admonition, and say to his neighbour, "Observe and remember that thou keep the commandment;" and thus shall we assuredly get the mastery. For when friends also dismiss one with such counsel; and on one's return home, one's wife again admonishes one to the same effect; and our word keeps its hold on you when alone; we shall soon shake off this evil habit. I know, indeed, that ye marvel why I am so earnest respecting this precept. But discharge the duty enjoined, and then I will tell you. Meanwhile, this I say; that this precept is a divine law; and it is not safe to transgress it. But if I shall see it rightly performed, I will speak of another reason, [1548] which is not less than this, that ye may learn that it is with justice I make so much ado about this law. But it is now time to conclude this address in a prayer. Wherefore, let us all say in common, "O God, Who willest not the death of a sinner, but that he should be converted and live; grant that we, having discharged this and every other precept, may be found worthy so to stand at the tribunal of Thy Christ, that having enjoyed great boldness, we may attain the kingdom to Thy glory. For to Thee belongeth glory, together with Thine only begotten Son, and the Holy Ghost, now and ever, and world without end." Amen.
[1497] Ecclus. xviii. 25.
[1498] See on Heb. vi. 4, Hom. IX. (4).
[1499] 1 Tim. i. 12, 13.
[1500] stratop?don.
[1501] That is, of being busy about the news from the court and the Emperor, upon which the fate of the city depended.
[1502] Ps. xix. 1.
[1503] Rom. i. 20.
[1504] auten, i.e., ten ktisin, the Creation.
[1505] Isa. xl. 42.
[1506] Hom. IX. (3) (4), and notes. St. Chrys. on Hebr. viii. 1, Hom. XIV. (1), denies that the Heaven is either moveable or spherical. Plato, and most others, thought that the fixed stars moved with the whole solid firmament, but Philoponus argues that a sphere moving round its axis has motion of translation, and may be called fixed. See Mont. pref. to Cosmas Ægypt., in Coll. Nov. Patr. t. ii.
[1507] Matt. v. 45.
[1508] Prov. vi. 6.
[1509] 2 Thess. iii. 10.
[1510] See Wordsworth's Vernal Ode, Poems, vol. 3. He however only speaks of her as "a statist prudent to confer--upon the public weal."
[1511] logous didaskalias, v. 1 Tim. v. 17, Rom. xii. 7.
[1512] Matt. x. 16.
[1513] Matt. vi. 26.
[1514] Isa. i. 3.
[1515] Jer. viii. 7.
[1516] Ps. cxl. 3.
[1517] p?nta.
[1518] exetrachelisen (a word used of a horse who throws the rider over his head), lit. brake the neck of, but the word is generally used of overthrowing by treachery. St. Chrysostom also uses it of elevating with pride, which may be intended here. As Hom. XIII. in Heb. v. fin.
[1519] Ecclus. iii. 21, 22, 23.
[1520] He seems to mean the Divine Lawgiver. See Hom. de Poenit. VI. (4), where he speaks of the "One Law-giver of the two Covenants," and so on Ps. xlvi. (al. xlvii.) (5), Ben. t. 5, p. 196; A. in Matt. Hom. XVI. Ben. t. 7, p. 213, B.
[1521] Exod. xx. 13.
[1522] Exod. xx. 10.
[1523] Deut. xxi. 18.
[1524] kateluthe meta tauta. See on Matt. v. 17, Hom. XVI. (1), St. Augustin, contr. Faust. vi. 4, speaks of it as allegorical, and now become superfluous in the letter. And Ep. lv. (al. cxix.), (Ad inq. Jan. i. 2), c. 22, he writes, "of all the Ten Commandments only that of the Sabbath is enjoined to be observed figuratively, which figure we have received to be understood, not to be still celebrated by rest of the body." St. Chrys. on Gen. ii. 3, Hom. X. (7), has, "Now already from the beginning God offered us instruction typically (ainigmatodos), teaching us to dedicate and separate the one day in the circle of the week wholly to employment in things spiritual;" thus making the Sabbath a type of the Lord's Day, and rest from secular, of rest in spiritual work.
[1525] Gen. iii. 10, 11, 12.
[1526] See Hom. VIII. 2. He does not mean that this of itself merits pardon; indeed the word is rather "allowance," or indulgence (sungnome); but that it is a condition of pardon, and a great means of recovery. See on Heb. vi. 5, and Hooker, b. vi. c. iv. 16, where "Hom. de Poen. et conf." is an extract from one found in the Greek. Ben. t. ii. 663, a Sav. viii. 97, 12.
[1527] Sav. rep. as yet.
[1528] See Davison's "Inquiry into the Origin and Intent of Primitive Sacrifice," reprinted in his Remains, where this view is maintained as at least probable, and freed from some objections. Archbishop Magee, in his work on the Atonement, vol. i. no. 41, vol. ii. no. 54, 58, &c., maintains the original, divine institution. It is difficult now to judge what may have been likely to seem reasonable and natural to our first parents, who had a stronger apprehension of natural things, as well as a more sensible communion with God, than we. It may be observed, that such a view does not interfere with the strictly typical character of the sacrifice, because man is made in the image of God, and many things which he does of mere nature, as well as moral actions not specially enjoined, are typical, and represented as typical in Holy Scripture. And again, sacrifice, if it originated in God's gift of reason, was certainly sanctioned, and endowed with an atoning power, by His special laws. The prevailing neglect of our Eucharistic oblation as such, and separating in thought our partaking of the sacrifice of our Lord from the sacrament of the altar, tend to obscure men's views on this subject. It is, however, difficult to conceive how the sacrifice of animals should have occurred to man, without some divine indication beyond the permission to use them for food. St. Chrys. on Gen. iv. Hom. XVIII. (5), speaks of nothing more than an offering "out of our possessions" as taught by natural conscience; and of Abel's offering being of the first-born, and of the best, as a proof of his devotion. On this view the type would arise from the divine permission of animal food.