[1428] apolutrosin. In the meaning of this word sometimes the manner, and sometimes the completeness of redemption predominates; see Rom. iii. 24, p. 377.
[1429] lutrosis, showing that the completeness is implied in the preposition, which should be observed in the doctrinal use of the term.
[1430] This blending of faith and hope illustrates the connection of faith and love, the Object of love being now known by faith, and appropriated by hope. The personification which follows is a powerful way of representing that in us which apprehends God as itself His gift.
[1431] So the mss. and Catena: the old reading was ou prosesetai, "will it not satisfy."
[1432] Magna est vis Græci verbi sunantilambanesthai, said Calvin. The word means: "takes hold together with us, as if on the other side or as if instead of us" (Godet). The notion of lifting the other end of a burden, or perhaps, of taking hold of it in our place, seems to lie at the basis of this expressive word. Cf. Luke x. 40.--G.B.S.
[1433] These words show that St. Chrysostom does not mean that we do any good unaided, however much he insists on the freedom of our will.
[1434] See Bishop Bull, Serm. V. who discusses what this was.
[1435] St. Ambrose, Epist. 36, gives the same interpretation.
[1436] The peculiar position of the negative resembles that in Eur. Hec. 1131 (al. 1149), hin allos me tis eideie tade.
[1437] 6 mss. with glorying, i.e. with something good done on man's part.
[1438] entrepsaiperhaps "to urge him to compassion;" (there is no pronoun with this verb).
[1439] So all mss. but one, and that is obviously an emendation: both the passages cited are from Isaiah.
[1440] All mss. read kan di argian kan dia rh& 139;thumian, which order agrees with the stronger sense here given to rhathumia: "listlessness" is generally too little expressive of that readiness to yield to temptations which this word implies. But 1 ms. reads "rather all through vice," kakian, which tends to give the other word a lighter sense.
[1441] 6 mss. pres., and so all just above.
[1442] Or lives, but see above, p. 433, where the spirit seems to be considered apart from the soul.
[1443] See St. Augustin's Confessions, p. 250, Oxf. Tr. Clem. Recog. iii. 75; Aristot. Metaph. p. 997; 15, p. 1071, 23, Bekker.
[1444] lithokolleta, v. Jungerm. ad Polluc. x. 145, V. l. chrusokolleta.
[1445] Night being put for the time of our sojourn here. Cf. Rom. xiii. 12.
[1446] Several mss. "which is more precious than the Heavens themselves."
Homily XV.
Rom. VIII. 28
"And we know that all things work together for good to them that love God."
Here he seems to me to have mooted this whole topic with a view to those who were in danger; or, rather, not this only, but also what was said a little before this. For the words, "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us;" and those, that "the whole creation groaneth;" and the saying, that "we are saved by hope;" and the phrase, "we with patience wait for;" and that, "we know not what we should pray for as we ought;" are all of them said to these. For he instructs them not to choose just what they may think, themselves, to be useful, but what the Spirit may suggest; for many things that seem to one's self profitable, do sometimes even cause much harm. Quiet, for instance, and freedom from dangers, and living out of fear, seemed to be advantageous for them. And what wonder if they did to them, since to the blessed Paul himself this seemed to be so? still he came afterwards to know that the opposite to all these are the things advantageous, and when he came to know it, he was content. So he that besought the Lord thrice to be freed from hazards, [1447] when once he heard Him say, "My grace is sufficient for thee, for My Power is perfected in weakness" (2 Cor. xii. 8, 9), was afterwards delighted at being persecuted, and insulted, and having irreparable ills done him. For, "I glory," he says, "in persecutions, in insults" (Eng. V. reproaches), "in necessities." (2 Cor. xii. 10.) And this was his reason for saying, "For we know not what we should pray for as we ought." And he exhorted all men to give up these matters to the Spirit. For the Holy Spirit is very mindful of us, and this is the will of God. Having then cheered them by all methods, he proceeds to what we have heard to-day, putting forward a reason strong enough to reclaim them. For he says, "we know that all things work together for good to them that love God." Now when he speaks of "all things," he mentions even the things that seem painful. For should even tribulation, or poverty, or imprisonment, or famines, or deaths, or anything else whatsoever come upon us, God is able to change all these things into the opposite. For this is quite an instance of His unspeakable power, His making things seemingly painful to be lightsome to us, and turning them into that which is helpful to us. And so he does not say, that "them that love God," no grievance approacheth, but, that it "works together for good," that is to say, that He useth the grievous things themselves to make the persons so plotted against approved. And this is a much greater thing than hindering the approach of such grievances, or stopping them when they have come. And this is what He did even with the furnace at Babylon. For He did not either prevent their falling into it, or extinguish the flame after those saints were cast into it, but let it burn on, and made them by this very flame greater objects of wonder, and with the Apostles too He wrought other like wonders continually. (St. Mark xvi. 18.) For if men who have learnt to be philosophic can use the things of nature to the opposite of their intention, and appear even when living in poverty in easier circumstances than the rich, and shine [1448] through disgrace: much more will God work for those that love Him both these and also greater things by far. For one needs only one thing, a genuine love of Him, and all things follow that. As then things seemingly harmful do good to these, so do even things profitable harm those who love Him not. For instance, the exhibition of miracles and wisdom in His teaching only injured the Jews, as did the rightness of doctrine; and for the former they called Him a possessed person (John viii. 48), for the other one that would be equal to God (ib. v. 18): and because of the miracles (ib. xi. 47, 53), they even went about to kill Him. But the thief when crucified, when nailed to the Cross, and reviled, and suffering ills unnumbered, not only was not hurt, but even gained the greatest good therefrom. See how for those who love God all things work together for good. After mentioning then this great blessing, one which far exceeds man's nature, since to many this seemed even past belief, he draws a proof of it from past blessings, in these words, "to them who are called according to His [1449] purpose." Now consider, he means, from the calling, for instance, what I have just said. Why then did He not from the first call all? or why not Paul himself as soon as the rest? Does it not seem that the deferring was harmful? But it was still by the event shown to be for the best. The purpose he here mentions, however, that he might not ascribe everything to the calling; since in this way both Greeks and Jews would be sure to cavil. For if the calling alone were sufficient, how came it that all were not saved? Hence he says, that it is not the calling alone, but the purpose of those called too, that works the salvation. For the calling was not forced upon them, nor compulsory. All then were called, but all did not obey the call.
Ver. 29. "For whom He did foreknow, He also did predestinate to be conformed to the Image of His Son."
See what superb honor! for what the Only-begotten was by Nature, this they also have become by grace. And still he was not satisfied with this calling of them conformed thereto, but even adds another point, "that He might be the first-born." And even here he does not come to a pause, but again after this he proceeds to mention another point, "Among many brethren." So wishing to use all means of setting the relationship [1450] in a clear light. Now all these things you are to take as said of the Incarnation. [1451] For according to the Godhead He is Only-begotten. See, what great things He hath given unto us! Doubt not then about the future. For he showeth even upon other grounds His concern for us by saying, that things were fore-ordered [1452] in this way from the beginning. For men have to derive from things their conceptions about them, but to God these things have been long determined upon, [1453] and from of old He bare good-will toward us (pros hemhas diekeito), he says.
Ver. 30. "Moreover whom He did predestinate, them He also called; and whom He called, them He also justified."
Now He justified them by the regeneration of the laver. "And whom He justified, them He also glorified" by the gift, by the adoption.
Ver. 31. "What shall we then say to these things?"
As if he should say, Let me then hear no more about the dangers and the malicious devices from every quarter. For even if some disbelieve the things to come, still they have not a word to say against the good things that have already taken place; as, for instance, the friendship of God towards thee from the first, the justifying, the glory. And yet these things He gave thee by means seemingly distressing. And those things which you thought to be disgracing, the Cross, scourges, bonds, these are what have set the whole world aright. As then by what Himself suffered, though of aspect forbidding in man's eye, even by these He effected the liberty and salvation of the whole race; so also is He wont to do in regard to those things which thou endurest, turning thy sufferings unto glory and renown for thee. "If God be for us, who can be against us?"
Why, it may be said, who is there that is not against us? Why the world is against us, both kings and peoples, both relations and countrymen. Yet these that be against us, so far are they from thwarting us at all, that even without their will they become to us the causes of crowns, and procurers of countless blessings, in that God's wisdom turneth their plots unto our salvation and glory. See how really no one is against us! For it was this which gave new lustre to Job, the fact that the devil was in arms against him. For the devil moved at once friends against him, his wife against him, and wounds, and servants, and a thousand other machinations. And it turned out that none of them was against him on the whole. And yet this was no great thing to him, though it was great in itself, but what is a far greater thing is, that it turned out that they were all for him. For since God was for him, even things seemingly against him all became for him. And this happened with the Apostles also, inasmuch as both the Jews, and they of the Gentiles, and false brethren, and rulers, and peoples, and famines, and poverty, and ten thousand things were against them; and yet nothing was against them. For the things which made them the most bright and conspicuous, and great in the sight both of God and of men, were these. Just reflect then what a word Paul hath uttered about the faithful, and those who are truly (akribhos) crucified, such as not even the Emperor with his diadem can achieve. For against him there are abundance of barbarians that arm themselves, and of enemies that invade, and of bodyguards that plot, and of subjects many that oftentimes are ever and anon rebelling, and thousands of other things. But against the faithful who taketh good heed unto God's laws, neither man, nor devil, nor aught besides, can stand! For if you take away his money, you have become the procurer of a reward to him. If you speak ill of him, by the evil report he gains fresh lustre in God's sight. If you cast him into starvation, the more will his glory and his reward be. If (what seems the most severe stroke of all) you give him over to death, you are twining a crown of martyrdom about him. [1454] What then is equivalent to this way of life, being that against which nothing can be done, but even they that seem to devise mischief are no less of service to him than benefactors? This is why he says, "If God be for us, who can be against us?" Next, not being satisfied with what he had already said, the greatest sign of His love for us, and that which he always is dwelling over, that he sets down here also; I mean, the slaying of His Son. For He did not only justify us, he means, and glorify us, and make us conformed to that Image, but not even His Son did He spare for thee. And therefore he proceeds to say,