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Whence some think that there are only three deadly sins, idolatry and murder and fornication, in which last are indeed understood also adultery and every intercourse apart from one's wife; as though those were not deadly crimes, whatever others there are besides these three, which separate from the kingdom of God; or as though it were said vainly and falsely: Neither thieves, nor the covetous, nor drunkards, nor revilers, nor the rapacious shall possess the kingdom of God. But we ought, our discussion being now checked, to come to the apostolic epistles and to see in them too what may fittingly be applied to this work. XXX. ON THE EPISTLE OF THE APOSTLE PAUL TO THE ROMANS. For I am not ashamed of the gospel, for it is the power of God unto salvation to everyone that believes, to the Jew first and to the Greek.
For the righteousness of God is revealed therein from faith to faith, as it is written: But the just shall live by my faith. For the wrath of God is revealed from heaven against all the ungodliness and unrighteousness of those men who hold down the truth in unrighteousness: because what is known of God is manifest in them, for God has manifested it in them. For the invisible things of him from the creation of the world are clearly seen, being understood through the things that are made, his everlasting power also and divinity, so that they are inexcusable; because, when they had known God, they glorified him not as God, nor gave thanks, but became vain in their reasonings, and their foolish heart was darkened:
for professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man and of birds and of four-footed beasts and of creeping things. For which cause God gave them up to the desires of their heart, unto uncleanness, that they should dishonour their own bodies among themselves; who exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen. Therefore God gave them up to passions of dishonour. For their women exchanged the natural use into that use which is against nature.
And in like manner also the males, leaving the natural use of the female, burned in their desires one toward another, males with males working shamefulness, and receiving in themselves the recompense of their error which was fitting. And even as they did not approve to have God in their knowledge, God gave them up to a reprobate mind, to do the things that are not fitting: being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hateful to God, insolent, proud, boastful, inventors of evil things, disobedient to parents, without understanding, without order, without natural affection, without covenant, without mercy:
who, though they had known the righteousness of God, did not understand that those who do such things are worthy of death, not only those who do them, but also those who consent to those doing them. Wherefore you are inexcusable, O man, every one who judges; for in that in which you judge another, you condemn yourself; for you who judge do the same things. For we know that the judgment of God is according to truth against those who do such things. But do you reckon this, O man, you who judge those who do such things, and do them yourself, that you shall escape the judgment of God? Or do you despise the riches of his goodness and forbearance and long-suffering, not knowing that the kindness of God leads you to repentance?
But according to your hardness and impenitent heart you treasure up for yourself wrath against the day of wrath and of the revelation of the righteous judgment of God, who will render to each according to his works: to those indeed who by patience in good work seek glory and honour and incorruption, eternal life; but to those who are of contention and who do not obey the truth but believe unrighteousness, wrath and indignation. Tribulation and anguish upon every soul of man that works evil, of the Jew first and of the Greek. But glory and honour and peace to everyone that works good, to the Jew first and to the Greek. And a little after: For not the hearers of the law are just before God, but the doers of the law shall be justified. Likewise a little after:
You then who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege? You who glory in the law, do you dishonour God through transgression of the law? For the name of God is blasphemed among the Gentiles through you, as it is written. And somewhat after: Being justified therefore by faith, let us have peace toward God through our Lord Jesus Christ; through whom also we have access by faith into this grace in which we stand, and glory in the hope of the glory of the sons of God. And not only so, but we also glory in tribulations, knowing that tribulation works patience, and patience trial, and trial hope:
and hope does not confound, because the love of God is shed abroad in our hearts through the Holy Spirit who was given to us. And in another place: Let not sin therefore reign in your mortal body, that you should obey its lusts; neither present your members as weapons of unrighteousness to sin, but present yourselves to God as those alive from the dead, and your members as weapons of righteousness to God. And a little after: I speak after the manner of men because of the weakness of your flesh. For as you presented your members to serve uncleanness and iniquity unto iniquity, so now present your members to serve righteousness unto sanctification. And in another place: Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh.
For if you live according to the flesh, you shall die; but if by the Spirit you mortify the deeds of the flesh, you shall live. For as many as are led by the Spirit of God, these are the sons of God. And after a few verses: Heirs indeed of God, and joint-heirs with Christ, if so be that we suffer with him, that we may also be glorified together. And a little after: But if we hope for what we do not see, we wait for it through patience. And after a few verses: But we know that to those who love God all things work together for good. And a little after: Who shall separate us from the love of Christ? Tribulation? Or anguish? Or persecution? Or famine? Or nakedness? Or peril? Or the sword? As it is written: For your sake we are put to death all the day long; we are counted as sheep for the slaughter.
But in all these things we more than conquer through him who loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God, which is in Christ Jesus our Lord. And in another place: For with the heart it is believed unto righteousness, but with the mouth confession is made unto salvation. For the scripture says: Everyone who believes in him shall not be confounded. For there is no distinction between Jew and Greek; for the same is Lord of all, rich unto all who call upon him. For everyone whosoever shall call upon the name of the Lord shall be saved. And in another place: But do you stand by faith; be not high-minded, but fear.
For if God did not spare the natural branches, perhaps he may not spare you either. Behold therefore the goodness and the severity of God: toward those indeed who fell, severity; but toward you, goodness, if you continue in his goodness. And a little after: I beseech you therefore, brethren, through the mercy of God, that you present your bodies a living sacrifice, holy, well-pleasing to God, your reasonable service. And do not be conformed to this world, but be transformed in the newness of your mind, that you may prove what is the good and pleasing and perfect will of God. For I say, through the grace that has been given to me, to all who are among you, not to be more wise than one ought to be wise, but to be wise unto sobriety, each one as God has divided a measure of faith.
For as in one body we have many members, but all the members do not have the same function, so we, being many, are one body in Christ, and severally members one of another, having gifts differing according to the grace that has been given to us: whether prophecy, according to the proportion of faith; or ministry, in ministering; or he who teaches, in doctrine; he who exhorts, in exhorting; he who gives, in simplicity; he who presides, in solicitude; he who shows mercy, in cheerfulness. Let love be without pretence. Hating evil, cleaving to good; loving one another with the love of brotherhood, in honour preferring one another; in solicitude not slothful:
fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, persevering in prayer, sharing in the necessities of the saints, given to hospitality. Bless those who persecute you; bless, and do not curse. Rejoice with those who rejoice, weep with those who weep. Be of the same mind one toward another. Not minding high things, but consenting to the lowly. Do not be prudent in your own eyes. Rendering to no one evil for evil; providing good things, not only before God, but also before all men. If it is possible, so far as depends on you, having peace with all men. Not defending yourselves, dearly beloved, but give place to wrath. For it is written: Vengeance is mine, and I will repay, says the Lord.
But if your enemy is hungry, feed him; if he is thirsty, give him drink; for in doing this you will heap coals of fire upon his head. Do not be overcome by evil, but overcome evil with good. Let every soul be subject to the higher powers. For there is no power but from God, and the powers that are, are ordained by God. Therefore he who resists the power resists the ordinance of God; and those who resist acquire to themselves damnation. For rulers are not a terror to good work, but to evil. Do you wish not to fear the power? Do good, and you shall have praise from it; for it is God's minister to you for good. But if you do evil, fear; for it does not bear the sword without cause; for it is God's minister, an avenger in wrath to him who does evil.
Therefore you must needs be subject, not only because of wrath, but also for conscience' sake. For this reason you also pay tributes; for they are God's ministers, attending continually upon this very thing. Render to all their dues: tribute to whom tribute; custom to whom custom; fear to whom fear; honour to whom honour. Owe no one anything, save to love one another; for he who loves his neighbour has fulfilled the law. For: You shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, you shall not covet, and if there is any other commandment, it is summed up in this word: You shall love your neighbour as yourself. Love does no evil to the neighbour. Love therefore is the fulfilment of the law.
And this, knowing the time, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed. The night has passed, and the day has drawn near. Let us therefore cast off the works of darkness, and put on the armour of light. Let us walk honestly as in the day, not in revellings and drunkenness, not in chambering and wantonness, not in strife and envy; but put on the Lord Jesus Christ, and make no provision for the flesh in its desires. Now him who is weak in faith receive, not in disputes about thoughts. For one believes that he may eat all things; but he who is weak, let him eat herbs. Let not him who eats despise him who does not eat; and let not him who does not eat judge him who eats:
for God has received him. Who are you that judge another's servant? To his own master he stands or falls; yea, he shall be made to stand, for God is able to make him stand. For one judges one day above another; another judges every day alike. Let each be fully assured in his own mind. He who regards the day, regards it to the Lord; and he who eats, eats to the Lord, for he gives thanks to God; and he who does not eat, to the Lord he does not eat, and he gives thanks to God. For none of us lives to himself, and no one dies to himself. For whether we live, we live to the Lord; or whether we die, we die to the Lord. Whether therefore we live or die, we are the Lord's. For to this end Christ both died and rose again, that he might be Lord both of the dead and of the living. But you, why do you judge your brother?
Or you, why do you despise your brother? For we shall all stand before the judgment seat of God. For it is written: As I live, says the Lord, to me every knee shall bow, and every tongue shall confess to God. So then each one of us shall render account of himself to God. Let us not therefore judge one another any more; but judge this rather, that you put not a stumbling-block or occasion to fall in the way of a brother. I know, and am confident in the Lord Jesus, that nothing is common through him, save to him who reckons anything to be common; to him it is common. For if because of food your brother is grieved, you are no longer walking according to love. Do not destroy with your food him for whom Christ died. Let not then our good be blasphemed.
For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit. For he who in this serves Christ is well-pleasing to God, and approved by men. Let us therefore follow after the things that are of peace, and the things that are of edification one toward another. Do not destroy the work of God for the sake of food. All things indeed are clean, but it is evil to the man who eats through a stumbling-block. It is good not to eat flesh and not to drink wine, nor anything in which your brother stumbles or is offended or is made weak. The faith which you have, have to yourself before God. Blessed is he who does not judge himself in that which he approves. But he who discerns, if he eats, is condemned, because it is not of faith; and whatever is not of faith is sin.
But we who are stronger ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbour unto good, for edification. For even Christ did not please himself, but, as it is written: The reproaches of those who reproached you fell upon me. For whatever things were written, were written for our instruction, that through patience and the consolation of the scriptures we might have hope. Now may the God of patience and of comfort grant you to be of one mind toward one another according to Jesus Christ, that with one accord, with one mouth, you may glorify the God and Father of our Lord Jesus Christ. Wherefore receive one another, as Christ also received you, unto the honour of God. And somewhat after:
For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints who are in Jerusalem. For it has pleased them, and they are their debtors; for if the Gentiles have been made partakers of their spiritual things, they ought also to minister to them in carnal things. And after very few verses: I beseech you therefore, brethren, through our Lord Jesus Christ, and through the love of the Spirit, that you help me in prayers for me to God. And a little after: Now I beg you, brethren, that you observe those who make divisions and offences contrary to the doctrine which you have learned, and turn away from them.
For those of this sort do not serve Christ our Lord, but their own belly, and by sweet words and blessings seduce the hearts of the innocent. For your obedience has been spread abroad to every place. I rejoice therefore over you; but I would have you wise unto good, and simple unto evil. XXXI. ON THE FIRST EPISTLE TO THE CORINTHIANS. Now I beseech you, brethren, through the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be perfect in the same mind and in the same judgment. For it has been signified to me concerning you, my brethren, by those who are of Chloe, that there are contentions among you. Now this I say, that each one of you says:
I indeed am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? And a little after: But of him are you in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification and redemption; that, as it is written, He who glories, let him glory in the Lord. And in another place: For whereas there is among you jealousy and contention, are you not carnal, and walk according to man? For when one says: I indeed am of Paul, and another: I of Apollos, are you not men? And a little after: Do you not know that you are the temple of God, and that the Spirit of God dwells in you?
But if anyone defiles the temple of God, God will destroy him; for the temple of God is holy, which you are. Let no one deceive himself: if anyone among you seems to be wise in this world, let him become a fool, that he may be wise; for the wisdom of this world is foolishness with God. And after a few verses: Therefore do not judge before the time, until the Lord comes, who will both bring to light the hidden things of darkness and make manifest the counsels of hearts; and then shall each one have praise from God. Now these things, brethren, I have transferred in a figure to myself and Apollos for your sakes, that in us you may learn not to be puffed up one against another for another beyond what is written. For who distinguishes you? And what have you that you did not receive?
But if you did receive it, why do you glory as though you had not received it? And a little after: Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and are unsettled, and labour, working with our own hands. Being reviled, we bless; suffering persecution, we endure it; being blasphemed, we entreat. We have been made as the refuse of this world, the offscouring of all things, until now. I write these things not to confound you, but I admonish you as my dearly beloved sons. Likewise a little after: It is commonly reported that there is fornication among you, and such fornication as is not even among the Gentiles, so that one has his father's wife; and you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you.
I indeed, absent in body but present in spirit, have already, as though present, judged him who has so done this thing, that in the name of our Lord Jesus Christ, when you are gathered together and my spirit, with the power of the Lord Jesus, such a one be delivered over to the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your glorying is not good. Do you not know that a little leaven corrupts the whole lump? Purge out the old leaven, that you may be a new lump, as you are unleavened; for even Christ our passover has been sacrificed. Therefore let us keep the feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. I wrote to you in an epistle not to mingle with fornicators:
not altogether with the fornicators of this world, or the covetous, or the rapacious, or those who serve idols; otherwise you would need to go out of this world. But now I have written to you not to mingle, if any who is called a brother is a fornicator or covetous or an idolater or a reviler or a drunkard or rapacious; with such a one not even to take food. For what have I to do with judging those who are outside? Do you not judge those who are within? For those who are outside God will judge. Put away the evil one from among yourselves. Dares any of you, having a matter against another, to go to law before the unrighteous, and not before the saints? Or do you not know that the saints shall judge the world? And if the world is to be judged by you, are you unworthy to judge the smallest matters?
Do you not know that we shall judge angels? How much more the things of this life? If then you have judgments of things pertaining to this life, set to judge those who are of least account in the church. I speak to your shame. Is it so that there is not among you a single wise man who is able to judge between his brethren? But brother goes to law with brother, and that before unbelievers? Now indeed there is altogether a fault among you, that you have lawsuits among yourselves. Why do you not rather take wrong? Why do you not rather suffer to be defrauded? But you do wrong and defraud, and that to brethren. Or do you not know that the unrighteous shall not possess the kingdom of God? Do not err: neither fornicators, nor those who serve idols, nor adulterers;
nor the effeminate, nor abusers of themselves with men, nor thieves, nor the covetous, nor drunkards, nor revilers, nor the rapacious shall possess the kingdom of God. And a little after: Do you not know that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a harlot? God forbid. Or do you not know that he who is joined to a harlot is made one body? For the two, it says, shall be in one flesh. But he who is joined to the Lord is one spirit. Flee fornication. Every sin whatever a man does is outside the body; but he who commits fornication sins against his own body. Or do you not know that your members are the temple of the Holy Spirit, who is in you, whom you have from God, and you are not your own? For you were bought with a great price:
glorify and bear the Lord in your body. Now concerning the things whereof you wrote to me: it is good for a man not to touch a woman. But because of fornications let each one have his own wife, and let each woman have her own husband. Let the husband render to the wife her due, and likewise also the wife to the husband. The woman does not have power over her own body, but the husband; and likewise also the husband does not have power over his own body, but the wife. Do not defraud one another, except perhaps by consent for a time, that you may give yourselves to prayer; and again come together into the same, lest Satan tempt you because of your incontinence. But this I say by way of indulgence, not by way of command. For I would that all men were even as I myself:
but each has his own gift from God, one indeed in this way, another in that. But I say to the unmarried and to widows, it is good for them if they so remain, even as I. But if they do not contain themselves, let them marry; for it is better to marry than to burn. But to those who are joined in matrimony I command, not I but the Lord, that the wife not depart from the husband; but if she does depart, let her remain unmarried, or be reconciled to her husband; and let not the husband put away the wife. But to the rest I say, not the Lord: if any brother has an unbelieving wife, and she consents to dwell with him, let him not put her away; and if any woman has an unbelieving husband, and he consents to dwell with her, let her not put away the husband.
For the unbelieving husband is sanctified in the believing wife, and the unbelieving wife is sanctified in the believing husband; otherwise your children would be unclean, but now they are holy. But if the unbeliever departs, let him depart. For a brother or sister is not under bondage in such cases; but God has called us in peace. For how do you know, O wife, whether you shall save your husband? Or how do you know, O husband, whether you shall save your wife? Only, as the Lord has divided to each, as God has called each, so let him walk; as I teach in all the churches. Was anyone called being circumcised? Let him not draw on the foreskin. Was anyone called in uncircumcision? Let him not be circumcised.
Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Let each one remain in that calling in which he was called. Were you called being a slave? Let it not be a care to you; but if you can even be made free, use it rather. For he who was called in the Lord being a slave is the Lord's freedman; likewise he who was called being free is Christ's slave. You were bought with a price; do not become slaves of men. Let each one, brethren, in whatever state he was called, therein remain with God. Now concerning virgins I have no commandment of the Lord; but I give counsel, as one who has obtained mercy from the Lord to be faithful. I think therefore that this is good because of the present necessity, that it is good for a man so to be. Are you bound to a wife?
Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. But if you take a wife, you have not sinned; and if a virgin marries, she has not sinned. Yet such shall have tribulation of the flesh; but I spare you. This therefore I say, brethren: the time is short; it remains that both those who have wives be as though they had none, and those who weep as though they wept not, and those who rejoice as though they rejoiced not, and those who use this world as though they used it not; for the fashion of this world passes away. But I would have you to be without care. He who is without a wife is careful for the things that are the Lord's, how he may please God; but he who is with a wife is careful for the things that are of this world, how he may please his wife, and he is divided.
And the unmarried woman and the virgin thinks about the things that are the Lord's, that she may be holy both in body and in spirit; but she who is married thinks about the things of the world, how she may please her husband. Now this I say for your own profit, not that I may cast a snare upon you, but for that which is honourable and which affords the means of attending upon the Lord without hindrance. But if anyone thinks that he appears unseemly toward his virgin, if she is past her prime, and it must so be, let him do what he wishes; he does not sin; let her marry. But he who has determined firmly in his heart, having no necessity, but having power over his own will, and has judged this in his heart, to keep his virgin, does well.
Therefore both he who gives his virgin in marriage does well, and he who does not give her does better. A wife is bound for as long a time as her husband lives; but if her husband falls asleep, she is set free; let her marry whom she wishes, only in the Lord. But she will be more blessed if she so remains, according to my counsel; and I think that I also have the Spirit of God. Now concerning the things that are sacrificed to idols, we know that we all have knowledge. Knowledge puffs up, but love builds up. If anyone thinks that he knows something, he has not yet known as he ought to know; but if anyone loves God, he is known by him. Concerning the eating of things sacrificed to idols, we know that an idol is nothing in the world. And a little after: