羅馬書講道集 第 14 章

So then, brethren, we are debtors, not to the flesh, to live according to the flesh.

For if you live according to the flesh, you are about to die;

but if by the Spirit you put to death the deeds of the body, you shall live.

Having shown how great is the prize of the spiritual life — that it makes Christ to dwell within us, that it quickens our mortal bodies, that it gives wings toward heaven, and that it renders the path of virtue easier — he now of necessity brings in his exhortation, saying:

Therefore we are not debtors to live according to the flesh.

Yet he did not put it thus, but spoke in a way far more reproving and forcible;

for by saying, 'We are not debtors to the flesh,' this is what he made plain.

And everywhere he establishes this, showing that the things done by God toward us were not of debt but of naked grace;

but the things done by us thereafter are no longer of free bounty, but of debt.

'You were bought with a price; do not become slaves of men' — this is what he intimates;

and when he writes, 'You are not your own,' he declares this very thing.

And elsewhere again he reminds them of these same matters, speaking thus: that 'if one died for all, then all died;'

'and he died for all, that those who live should no longer live to themselves.'

This indeed he here also establishes, saying:

Then, since he had said, 'We are not debtors to the flesh,' lest you should again take what is said as referring to the nature of the flesh, he did not keep silent, but added:

'to live according to the flesh.' For indeed we owe it much: to feed it, to cherish it, to give it rest, to tend it when sick, to clothe it, and to render it countless other services.

Therefore, lest you suppose that he abolishes this ministration when he says, 'We are not debtors to the flesh,' he interprets it, saying:

'For it is that zeal which I abolish,' he says, 'the zeal that leads to sin; whereas the things that tend to its care I wish to be done.'

For having said not to make provision for the flesh, he did not keep silent, but added, 'unto its lusts;'

which he indeed here also teaches, saying that 'Let it be cared for;'

for we owe it this;

yet let us not live according to the flesh;

that is, Let us not make it mistress of our life.

For it must follow, not lead, nor itself regulate our life, but receive the laws of the Spirit.

Having therefore defined this, and established that we are debtors to the Spirit, he then, showing for what benefits we are debtors, mentions not the things past — over which one may most of all be astonished at his understanding — but the things to come.

And yet those past things too were sufficient;

but nevertheless he does not set them down now, nor speak of those unspeakable benefits, but of the things to come.

For the benefit once given is not wont to draw on the many as the one that is looked for and yet to come.

And having added this, he first alarms them by the grievous things and the evils that come of living according to the flesh, speaking thus:

But if you live according to the flesh, you are about to die;

intimating to us that death, the immortal one — the chastisement and punishment in Gehenna.

Or rather, if one should examine this carefully, such a man has died even in this present life;

which indeed we made clear to you in the discourse before this one.

But if by the Spirit you put to death the deeds of the body, you shall live.

You see that he is not discoursing about the nature of the body, but about fleshly deeds? For he did not say, 'But if by the Spirit you put to death the nature of the body, you shall live,' but 'the deeds;'

and not even all these, but the wicked ones;

and this is plain in what follows;

for 'if you do this,' he says, 'you shall live.'

And how could this come about, if his discourse were about all the deeds? For seeing, and hearing, and speaking, and walking are deeds of the body, and if we were to put them to death, we should be so far from living that we should even pay the penalty for murder.

What deeds then does he say we are to put to death? Those that are moved toward wickedness, that make their way toward vice, which cannot even be put to death in any other way than through the Spirit.

For to slay the other deeds is to destroy oneself, which is not lawful;

but these are slain through the Spirit alone.

For if this be present, all the waves are stilled, and the passions crouch down, and nothing rises up against us.

Do you see how, from the things to come — as I said before — he urges us on, and shows us to be debtors not from the things already done alone? For this is not the only achievement of the Spirit, he says, that it has released us from our past sins, but also that it renders us unconquerable in respect of the things to come, and deems us worthy of the immortal life.

Then, setting down yet another reward, he added:

For as many as are led by the Spirit of God, these are the sons of God.

Greater is the crown than the former.

Wherefore he did not simply say, 'For as many as live by the Spirit of God,' but 'As many as are led by the Spirit of God,' showing that he wills it so to be lord of our life as the pilot of the ship and the charioteer of the team of horses.

And not the body only, but the very soul itself he subjects to such reins.

For he does not wish even that to have supreme authority, but he has placed even its power under the might of the Spirit.

For lest, having trusted in the gift of the laver, they should neglect the manner of life that follows, he says that even if you receive baptism, but are not thereafter led by the Spirit, you have lost the dignity given and the pre-eminence of the adoption.

For this cause he did not say, 'As many as received the Spirit,' but 'As many as are led by the Spirit of God;'

that is, As many as throughout their whole life so order their conduct, these are the sons of God.

Then, since this dignity had been given to the Jews also —

'You are gods, and all of you sons of the Most High;'

and again, 'I have begotten sons and raised them up;'

and, 'Israel is my firstborn;'

and Paul too says, 'Whose is the adoption;'

he then establishes how great is the difference between that honor and this.

For even if the names are the same, he says, yet the things are not the same.

And he furnishes a clear demonstration of these things, bringing in the comparison both from those who act rightly, and from the things given, and from the things that are to come;

and first he shows what were the things given to those men.

What then were these? A spirit of bondage;

For you did not receive a spirit of bondage again unto fear.

Then, forbearing to name that which is contrasted with bondage, that is, a spirit of freedom, he set down what is far greater, the spirit of adoption, through which that other also was implied, saying:

But you received a spirit of adoption.

But what the spirit of bondage may be is unclear.

It is therefore necessary to make it clearer;

for what is said is not only obscure, but exceedingly perplexing.

For the people of the Jews did not receive a Spirit;

what then does he here mean? He so called the Scriptures, since they were spiritual — just as also he calls the Law spiritual, and the water from the rock, and the manna;

For, he says, they all ate the same spiritual food, and all drank the same spiritual drink.

And the rock too he names in this way, saying:

And they drank from the spiritual rock that followed them.

For since all the things that were accomplished were beyond nature, he called them spiritual — not because those who then partook of them received the Spirit.

And how were those letters letters of bondage? Survey the whole of their polity, and then you will clearly understand this also.

For their punishments were close at their heels, and the reward followed immediately, being proportionate and given as it were like a daily ration doled out to household servants; and everywhere great fear was rife before their very eyes; and there were purifications concerning the body, and self-restraint extending even to their deeds.

But with us it is not so; rather, both the reasoning and the conscience are cleansed.

For he does not say merely, You shall not kill, but, Neither shall you be angry;

nor, You shall not commit adultery, but, Neither shall you look with unbridled desire;

so that no longer through fear of present punishment, but through longing toward Him, one may both abide in the habit of virtue and accomplish all other good works.

Nor does He promise a land flowing with milk and honey, but makes us joint-heirs with the Only-begotten, drawing us away in every respect from present things, and promising to give us above all those things which it befits those who have become sons of God to receive:

nothing perceptible to the senses nor bodily, but all things spiritual.

So that even if those of old were called sons, yet it was as slaves;

but we, having become free, received the adoption and await heaven;

and to them He spoke through others, but to us through Himself;

and they did everything led on by fear of punishment, but the spiritual do so out of desire and longing;

and they show this by even going beyond the commandments.

They, like hirelings and ingrates, never at any rate ceased from murmuring;

but these act toward the pleasing of the Father;

and they, when treated with kindness, blasphemed;

but we give thanks even in the midst of dangers.

And if it be necessary that sinners be punished, here too the difference is great.

For not as those of old, being stoned and burned and mutilated by the priests, are we too brought back to correction; rather it suffices to be cast out from the paternal table and to become for a stated number of days deprived of the sight of it.

And in the case of the Jews the adoption was an honour of word only;

but here a reality also followed — the cleansing through baptism, the gift of the Spirit, the supply of the other good things.

And of these matters one could mention many others which display the nobility that is among us and the meanness of theirs;

all of which he intimated through the Spirit, the fear, and the adoption; and he furnishes yet another proof that we possess the Spirit of adoption.

What then is this? It is that in which we cry, Abba, Father.

And how great this is, the initiated know, who are rightly enjoined at the mystical prayer to utter this word first of all.

What then? Did not those of old also call God Father? he asks. Do you not hear Moses saying:

You have forsaken God who begot you? Do you not hear Malachi reproaching and saying that one God created us, and one is the Father of us all? But even if these things and more than these have been said, nowhere do we find them calling God by this word, nor praying in this manner.

But we all — priests and laymen, rulers and ruled — have been commanded to pray in this way.

And this is the first utterance we send forth, after those wondrous birth-pangs and the strange and marvellous law of that childbearing.

In another way too: even if those of old did at times call Him so, yet it was from their own mind;

but those who are in grace do so moved by a spiritual working.

For just as there is a spirit of wisdom, by which the unwise became wise, and this is shown by their teaching;

and there is a spirit of power, by which the weak raised the dead and drove out demons; and a spirit of the gift of healings, and a spirit of prophecy, and a spirit of tongues;

so too there is a spirit of adoption.

And just as we know the spirit of prophecy, from which he who has it foretells things to come, not speaking from his own mind but moved by grace;

so indeed also the spirit of adoption, from which he who has received it calls God Father, moved by the Spirit.

And he who wished to show genuineness employed even the tongue of the Hebrews;

for he did not say merely, Father, but, Abba, Father, which is especially the word of genuine children to a father.

Having therefore spoken of the difference derived from their polity, from the grace given, and from freedom, he adds yet another proof of the superiority pertaining to this adoption.

What then is this? The Spirit itself, he says, bears witness together with our spirit that we are children of God.

For I rely, he says, not on the utterance alone, but also on the cause from which the utterance is born;

for it is at the Spirit's prompting that we say these things.

Which elsewhere, declaring it more plainly, he said: God has sent forth the Spirit of His Son into our hearts, crying:

But what is it, the Spirit bears witness together with our spirit? The Paraclete, he says, together with the gift given to us.

For the utterance is not of the gift alone, but also of the Paraclete who gave the gift;

for it was He Himself who taught us through the gift to speak in this way.

And when the Spirit bears witness, what doubt any longer remains? For if a man, or an angel, or an archangel, or some other such power were promising this, some might reasonably doubt;

but when the supreme Essence, which both bestowed this and bears witness to us through the very words in which He bade us pray, does so, who could any longer dispute concerning our worthiness? For if a king appointed someone and proclaimed the honour before all, none of his subjects would dare to contradict it.

And if children, he says, then heirs also.

Do you see how little by little he heightens the gift? For since it is possible both to be children and yet not to become heirs (for not all children are heirs), he adds this also, that we are heirs also.

But the Jews, besides not having such an adoption, were also cast out from the inheritance.

For He will miserably destroy those wretches, and the vineyard

He will lease out to other husbandmen.

And before this too He said that Many shall come from east and west, and shall recline with Abraham;

but the sons of the kingdom shall be cast out.

But he does not stop even here; rather, he sets down something greater than this too.

What then is this? That we are heirs of God;

and, what is yet more, that we are not simply heirs, but also joint-heirs with Christ.

Do you see how earnestly he contends to bring us near to the Master? For since not all children are heirs, he shows that we are both children and heirs.

And since not all heirs are heirs of great things, he shows that we have this too, being heirs of God.

Again, since it happens that one may be an heir of God, yet not altogether a joint-heir with the Only-begotten, he shows that we have this also.

For having compressed the painful matters — when he was saying what those who live according to the flesh shall suffer, namely, that they are about to die — since he had touched upon the more cheerful things, he leads out the discourse into great spaciousness, expanding it with the recompense of the rewards, and showing the gifts to be varied and great.

For if even to be a child was unspeakable grace, consider how great is the added word, an heir also.

And if this be great, much more so is the word, joint-heir.

Then, showing that the gift is not of grace alone, and at the same time making what has been said trustworthy, he added:

If indeed we suffer together, that we may also be glorified together.

For if, he says, we have shared with Him in sufferings, much more shall this be so in good things.

For He who bestowed such great benefits on those who had achieved nothing, when He sees them also toiling and enduring so many things, how shall He not much rather reward them? (4)

Having therefore shown that the matter is a recompense, so that what is said may be worthy of belief and no one may doubt it, he goes on to show that it also possesses the power of grace;

the one, so that even among the doubtful the things said may be believed, and that those who receive may not be ashamed, as though always being saved by a free gift;

the other, so that you may learn that God, by His recompenses, surpasses the toils.

And indeed the one he made clear by saying, 'If so be that we suffer together, that we may also be glorified together;'

and the other, by adding and further stating that 'The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.'

For in the former passages he requires of the spiritual man the correction of his ways, where he said:

'You are not debtors to live according to the flesh;'

that is, that such a man should get the better of lust, of anger, of money, of vainglory, of envy;

but here, since he had reminded him of the whole gift already given and of that which is to come, and had lifted him up and exalted him with hopes, and set him near to Christ, and declared him a joint-heir of the Only-begotten, he then confidently leads him out even against dangers.

For it is not the same thing to get the better of the passions within us, and to endure those trials—the scourgings, the famine, the plunderings, the bonds, the chains, the being led away.

For these things require a much more noble and vigorous soul.

And see how at once he both restrains and lifts up the spirit of those who strive.

For when he shows that the prizes are greater than the toils, he both exhorts more strongly, and does not allow them to be high-minded, seeing that they are outdone by the recompense of the crowns.

For 'the momentary lightness of our affliction works out for us more and more exceedingly an eternal weight of glory.'

For his discourse there was addressed to more philosophic minds;

but here he does not allow these things to be light, yet he comforts them by the recompense of the things to come, saying:

'For I reckon that the sufferings of this present time are not worthy.'

And he did not say, 'compared with the rest to come,' but what was far greater, 'compared with the glory that is to come.'

For where there is rest, there is not altogether also glory;

but where there is glory, there is altogether also rest.

Then, since he had called it 'to come,' he shows it to be already in existence.

For he did not say, 'compared with the glory that is to be,' but 'compared with the glory that is to be revealed,' as being even now in existence, yet hidden;

which also elsewhere he said more plainly, that 'Our life is hidden with Christ in God.'

Be therefore of good courage concerning it;

for it is already prepared, awaiting your toils.

But if its being still to come grieves you, let this very thing rather gladden you;

for it is by reason of its being something great and unutterable, and surpassing the present condition, that it has been stored up there.

For he did not simply say, 'The sufferings of the present time,' but so as to show that that glory prevails not in quality only, but also in quantity.

For these sufferings, whatever they may be, are allotted to the present life;

but the good things to come are extended alongside the immortal ages.

Since he could not tell us these things in detail, nor set them forth in words, he named them from that which seems most desirable among us—glory;

for this seems to be the summit and the chief point of good things.

And uplifting the hearer in yet another way, he swells his discourse from the creation also, establishing two things by what is about to be said: both a contempt for present things and a longing for things to come;

and, a third besides these—or rather the first—to show how earnestly desired by God is the race of men, and in how great honor He holds our nature.

And along with these, all the dogmas of the philosophers, which they had composed concerning this world, like a spider's web or children's playthings, he overthrows by this one dogma.

But that these things may become clearer, let us give ear to the apostolic saying itself.

'For the earnest expectation of the creation,' he says, 'waits for the revelation of the sons of God.'

'For the creation was subjected to vanity, not willingly, but by reason of Him who subjected it, in hope.'

Now what he says is of this kind:

This creation is in great travail, awaiting and expecting those good things which we have just now spoken of;

for 'earnest expectation' is intense expectation.

And so that the discourse might become more vivid, he personifies this whole world;

which the prophets also do, bringing in rivers clapping with their hands, and hills leaping, and the mountains skipping;

not that we should think these things to be endowed with soul, nor that we should ascribe any reasoning to them, but that we might learn the exceeding greatness of the good things, as reaching even to things without sense.

And this very thing they do often in the case of sorrowful matters too, bringing in the vine lamenting, and the wine and the mountains and the panels of the temple wailing, so that from these too again we may conceive the exceeding greatness of the evils.

And the Apostle, imitating these, here personifies the creation, and says that it groans and travails;

not because he heard any groaning borne up from earth and heaven, but that he might display the exceeding greatness of the good things to come, and the longing for deliverance from the evils that hold it fast.

'For the creation was subjected to vanity, not willingly, but by reason of Him who subjected it.'

What is 'the creation was subjected to vanity'? It became corruptible.

For whose sake and why? For your sake, O man.

For since you received a body mortal and subject to suffering, the earth also received a curse, and brought forth thorns and thistles.

And that the heaven too, growing old together with the earth, shall afterwards be changed into a better lot, hear the Prophet saying:

'In the beginning You, Lord, laid the foundation of the earth, and the heavens are the works of Your hands.'

'They shall perish, but You remain; and they all shall grow old like a garment, and as a mantle You shall roll them up, and they shall be changed.'

And Isaiah too, making these things plain, said:

'Look up to the heaven above, and to the earth beneath, for the heaven was made firm like smoke, and the earth shall grow old like a garment, and they that dwell therein shall perish in like manner as these.'

Have you seen how the creation was in bondage to vanity, and how it is set free from corruption? For the one says:

'As a garment You shall roll them up, and they shall be changed;'

and Isaiah says, 'And they that dwell therein shall perish in like manner as these;'

he does not mean a complete destruction, he says;

for neither shall they that dwell therein—that is, mankind—undergo such a destruction, but a temporary one, and through it they shall be transferred to incorruption, just as also the creation.

All which he intimated by saying, 'in like manner as these';

which very thing Paul also, going on, says;

he discourses concerning its bondage, and shows for what reason it became such, and lays the cause upon us.

What then? Was it wronged in suffering these things for another's sake? By no means;

how then could that which came into being for my sake be wronged when it suffers these things for my correction? And besides, one ought not even to raise the question of just and unjust in the case of things without soul and without sense.

But Paul, since he had personified it, uses none of these arguments which I have mentioned, but another kind of reasoning, being eager out of his abundance to comfort the hearer.

Of what kind then is this? What do you say? he says; has it suffered ill for your sake and become corruptible? Yet it has been in no way wronged;

For it too shall be incorruptible again for your sake.

For this is the meaning of the words, 'In hope.'

But when he says, 'It was not willingly subjected,' he does not say this in order to show that it possessed a will of its own, but that you may learn that the whole came to pass through the providence of Christ, and that this was no achievement of creation itself.

Tell me, then, and in what hope? 'Because the creation itself also shall be delivered.'

What is the meaning of 'itself also'? Not you alone, but even that which is inferior to you, and which partakes neither of reason nor of sense—this too shall share with you in the good things.

'For it shall be set free,' he says, 'from the bondage of corruption.'

That is, it shall no longer be corruptible, but shall follow after the comeliness of your body.

For just as, when you became corruptible, it too became corruptible;

so, when you are established in incorruption, it too shall follow and attend upon you once more.

And it is this very thing that he shows when he goes on to add:

'Into the liberty of the glory of the children of God';

that is, on account of their liberty.

For just as a nurse who rears a royal child, when that child has come into his father's dominion, herself also shares in the enjoyment of the good things, so likewise, he says, is it with the creation.

Do you see man everywhere set in the foremost place, and all things coming into being for his sake? Do you see how he comforts the one who is struggling, and displays the unspeakable lovingkindness of God toward man? For why, he says, do you grieve over your trials? You suffer for your own sake, but the creation suffers for yours.

And he not only comforts, but also shows that what he says is worthy of belief.

For if the creation, which comes to be entirely for your sake, cherishes hope, much more shall you, for whose sake the creation is about to enjoy all those good things.

Even so among men, when a son is about to appear in dignity, they clothe even the servants in more splendid apparel, to add to the glory of the boy;

so likewise God invests the creation with incorruption, unto the liberty of the glory of the children.

'For we know that the whole creation groans together and travails in pain together until now.'

Do you see how he puts the hearer to shame, all but saying:

Do not become worse than the creation, and cling fondly to present things. For not only must you not hold fast to them, but you must even groan over the delay of your departure from here.

For if the creation does this, much more is it fitting that you, who have been honored with reason, should exhibit the same.

But this is not yet a great matter to induce shame;

'And not only so, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves';

that is, having already tasted of the things to come.

For even if a man be exceedingly hard as stone, the things already given are enough both to rouse him up, and to draw him away from present things, and to make him wing his way toward the things to come, in a twofold manner: both because the gifts bestowed are great, and because such great and so many things are but firstfruits.

For if the firstfruits are so great that through them we are both delivered from sins, and attain to righteousness and sanctification, and if those who lived at that time even cast out demons and raised the dead by a shadow and by garments—

and if the creation, which is deprived of mind and reason, and knows none of these things, yet groans—

Then, lest he give a handhold to the heretics, and seem to disparage present things, he says: 'We groan,' not accusing the present things, but longing for the greater;

for this is what he made plain when he said:

What do you mean, tell me? Up and down you were continually turning, and crying aloud, saying that 'We are already become sons,' and now you place this good thing in the realm of hope, writing that one must wait for it? Correcting this, therefore, by what he adds, he says:

that is, the perfected glory.

For now our affairs stand in uncertainty until the last breath;

for many who were sons have become dogs and captives.

But if we end our life with good hope, then the gift is immovable, and clearer and greater, no longer fearing the change wrought by death and sin.

Then, therefore, shall the grace be secure, when both our body is delivered from death, and from its ten thousand sufferings.

For this is redemption—not simply a ransoming, but such that one should never again return to the former captivity.

For that you may not be perplexed, hearing 'glory' continually yet knowing nothing clearly, he opens up in part the things to come, changing your body for you, and changing along with it the whole creation as well;

which he also declared more plainly elsewhere when he said:

'Who shall transform the body of our humiliation, that it may be conformed to the body of His glory.'

And again, writing in another place, he said:

'But when this mortal shall have put on immortality, then shall come to pass the word that is written:'

'Death is swallowed up in victory.'

And showing that together with the corruption of the body the whole order of the affairs of this life shall also pass away, he wrote again in yet another place:

'For the fashion of this world passes away.'

'For we were saved by hope,' he says.

For since he had dwelt upon the promise of things to come, this too seemed to grieve the weaker hearer—that the good things were in the realm of hope. He had first established that they are more certain than present and visible things, and had discoursed at length concerning the gifts already bestowed, and had shown that we have received even a firstfruits of those good things; and so, that we might not seek everything here and betray our nobility which comes from faith, he says:

And what he means is this:

We must not seek everything here, but must also hope.

For this is the only gift we brought to God—to believe Him when He promised the things to come; and by this way alone were we saved.

If, therefore, we lose this, we have lost the whole of our contribution.

For I ask you, he says: were you not liable to ten thousand evils? were you not in despair? were you not subject to condemnation? were not all men powerless to work your salvation? What, then, saved you? To have hoped in God alone, and to have believed Him concerning the things He promised and gave; and you had nothing further to contribute.

If, then, this saved you, hold it fast now also.

For she who bestowed on you such great good things, it is plain, will not deceive you concerning the things to come either.

For where, having taken you when you were dead and lost and captive and an enemy, she made you a friend and a son and a freeman and righteous and a joint-heir, and bestowed on you such things as no one ever even expected—

how, after such great munificence and adoption into His household, should He not receive you in what follows? Do not, then, say to me:

Again hopes, again expectations, again faith.

For thus were you saved from the beginning, and this dowry alone did you bring to the Bridegroom.

Hold it fast, therefore, and keep it.

For if you demand everything here, you have destroyed your achievement, through which you became illustrious.

'But hope that is seen is not hope;'

'for what a man sees, why does he yet hope for? But if we hope for that which we see not, then do we with patience wait for it.'

If you are going to seek everything here, what need is there of hope? What, then, is hope? To have confidence in the things to come.

For what great thing does God ask of you, when He Himself bestows all the good things entirely from His own store? One thing only He asks of you—hope—that you too may have something to contribute toward your own salvation;

which he also intimated when he went on to add:

'But if we hope for that which we see not, then do we with patience wait for it.'

For just as He crowns the one who labors and suffers hardship and toils in a thousand ways, so also does God crown the one who hopes;

for the very name of 'patience' is a name of sweat and of much endurance.

But nevertheless He has bestowed this too as a favor upon the one who hopes, that He might comfort the soul that has grown weary.

Then, showing that toward this light burden we enjoy much help, he adds:

In the same way also the Spirit helps our weaknesses.

Endurance becomes your own contribution;

but the part supplied by the Spirit is that which anoints you unto hope and, through that hope again, lightens your labours.

Then, that you may learn that this grace stands by us not only in our labours and dangers, but also cooperates with us in the things that seem to be the easiest, and everywhere brings in its own assistance, he goes on to say:

For we do not know what we should pray for as we ought.

He said these things to make manifest the great providence of the Spirit toward us, and to teach them not to suppose those things to be altogether profitable which appear so to human reasonings.

For since it was likely that they, being scourged, driven about, and suffering countless dreadful things, would seek relief and would think it profitable for them to ask this grace from God, he says:

Do not suppose that the very things which seem to you to be profitable are indeed such.

For in this very matter we stand in need of God's help;

so weak is man, and of himself nothing.

For we do not know what we should pray for as we ought.

For that the disciple might no longer be ashamed of his ignorance, he showed that the teachers also were in the same case.

For he did not say, You do not know, but, We do not know.

And that he was not speaking these things merely out of modesty, he made plain through other examples.

For unceasingly in his prayers he begged to see Rome, and yet not when he begged did he then obtain it;

and concerning the thorn given him in the flesh—that is, concerning his dangers—he besought many times, and was wholly unsuccessful;

and Moses too in the Old Testament, praying to see Palestine; and Jeremiah interceding for the Jews; and Abraham pleading for the Sodomites.

But the Spirit itself makes intercession for us with groanings that cannot be uttered.

What is here said is obscure, because many of the miracles that then took place have now ceased.

Therefore it is necessary to teach you the condition of things at that time, and thus the discourse will henceforth be clearer.

What then was the condition at that time? God gave to all who were then baptized various gifts, which indeed were also called spirits;

For, it says, the spirits of the prophets are subject to the prophets.

And one had the gift of prophecy, and foretold things to come;

another the gift of wisdom, and taught the many;

another the gift of healings, and cured the sick;

another the gift of powers, and raised the dead;

another the gift of tongues, and spoke in various languages.

And besides all these there was also the gift of prayer, which too was called a spirit, and which prayed.

For since, being ignorant of many things that are profitable to us, we ask for things that are not profitable, the gift of prayer came upon some one of those then living, and he himself stood asking on behalf of all for that which was of common profit to the whole Church, and instructed the others.

So here he calls 'Spirit' both this kind of gift, and the soul that receives the gift and makes intercession to God and groans.

For he who has been counted worthy of such grace, standing with much compunction, falling down before God with many groanings according to the mind, asks the things profitable for all.

Of which even now the deacon is a symbol, when he offers up the prayers on behalf of the people.

This, then, is what Paul was making plain when he said:

The Spirit itself makes intercession for us with groanings that cannot be uttered.

Do you see that the discourse is not about the Paraclete, but about the spiritual heart? For if this were not so, he ought to have said:

But that you may learn that the discourse is about a spiritual man who has the gift of prayer, he added:

And he who searches the hearts knows what is the mind of the Spirit;

that is, of the spiritual man;

because he makes intercession for the saints according to God.

For he does not, he says, teach God as though He were ignorant, but this takes place in order that we may learn to pray for those things which we ought, and to ask from God the things that seem good to Him;

for this is the meaning of 'according to God.'

So that this took place both for the comfort of those who came, and for the best instruction;

for He who supplied both the gifts and gave the countless good things was the Paraclete.

For all these things, he says, one and the same Spirit works.

This takes place for the sake of instruction, and that the love of the Spirit may be shown, in that He condescends to such a degree.

Hence also it came about that the one who prayed was heard, because the prayer was made according to God.

Do you see by how many means He instructs them in the love toward them and the honour bestowed upon them? (Section 8)

For what has God not done for our sake? He made the world corruptible for our sake, and He will make it incorruptible for our sake;

He permitted the prophets to be ill-treated for our sake, He sent them into captivity for our sake, He suffered them to be cast into the furnace for our sake, to endure countless evils.

And He made them prophets for our sake, and apostles for our sake;

He gave up the Only-begotten for our sake, He punishes the devil for our sake.

For it says, The reproaches of them that reproached you fell upon me.

But nevertheless, though after so much we withdraw from Him, He does not forsake us, but even entreats us again, and prepares others to entreat on our behalf, that He may show us grace;

which is exactly what happened in the case of Moses.

Let me alone, and I will blot them out;

that He might move him to supplication on their behalf;

for this reason too He gave the gift of prayer.

But He did this, not that He Himself stood in need of entreaty, but that we, being simply saved, might not become the worse for it.

For this very reason He often says to them that He is reconciled for the sake of David and of such a one and such a one, contriving this very thing again, that some outward form may be added to the reconciliation;

and yet He would have appeared far more loving of mankind, if He had told them He forgave His anger not for the sake of such a one and such a one, but for His own sake.

But He was not so anxious for this as that the ground of the reconciliation might not become to those who are saved an occasion of slothfulness.

For this reason too He said to Jeremiah:

Do not pray for this people, for I will not hearken to you;

not wishing to make him cease from his petitioning (for He greatly desires our salvation), but to make those afraid;

which indeed the prophet also perceived, and did not cease from petitioning.

And that you may learn that He said these things not because He wished to turn him away, but to bring them to shame, hear what He says:

Do you not see what they themselves are doing? And when He says to the city:

Though you wash with nitre, and multiply to yourself soap, you are stained before me;

He says this not that He may cast them into despair, but that He may rouse them up unto repentance.

For just as in the case of the Ninevites, having uttered the sentence unconditionally, and not holding out good hopes, He the more terrified them and led them to repentance;

So too He acts here, both rousing those others and rendering the prophet more worthy of reverence, that in this way at least they might give ear to him.

Then, since they remained sick with an incurable disease, and were not brought to their senses even when the others had been carried away, He first exhorts them to remain there.

But when they would not endure it, and instead deserted to Egypt, this indeed He permitted; yet He asked of them that they should not, together with Egypt, desert also to impiety.

And when they would not be persuaded even of this, He sent the prophet along with them, so that they might not thereafter be utterly wrecked.

For since they had not followed Him when He called, He Himself thereafter follows after them to set them right, and to hinder them from being carried further into wickedness, just as an affectionate father does with a child that is in wretched plight in every respect, leading it about everywhere and following along beside it.

For this very reason He sent not only Jeremiah into Egypt, but also Ezekiel into Babylon.

For since they saw their own Master loving them exceedingly, they too continued to do the same.

Just as if some grateful servant should take pity on a worthless son, seeing the father grieving and beating his breast for his sake.

For what did they not suffer for their sake? They were sawn asunder, driven out, reproached, stoned, they endured countless terrible things.

And after all these things, they ran back to them again.

For Samuel too did not cease from mourning over Saul, even though he had been grievously insulted by him and had suffered irreparable wrongs.

Yet nonetheless he made no mention of any of those things.

And for the people of the Jews Jeremiah even composed written lamentations.

And when the general of the Persians offered him, with full security,

to dwell in perfect freedom wherever he wished, he preferred to a life at home the ill-treatment of his people and the misery in a foreign land.

So too Moses, forsaking the royal palace and his sojourn there, ran to share the calamities of those people.

And Daniel too remained without food for twenty-six days, straining himself with the heaviest fasting, that he might reconcile God to them.

And the three children too, while they were in the furnace and in so great a fire, offered up supplication on their behalf.

For it was surely not on behalf of their own selves, who had been saved, that they grieved;

but since they then above all thought that they had boldness, for this reason they made entreaty on their behalf.

'With a contrite soul and a spirit of humility may we be received.'

For these Joshua too rent his garments;

for these Ezekiel too lamented and bewailed, seeing them cut down;

'Let me alone, I will weep bitterly.'

And even before this, since he did not dare to ask for the complete remission of the calamities, he sought a set term, saying:

'How long, O Lord?' For the whole race of the saints is affectionate.

'Put on therefore, as the elect of God, holy, bowels of mercies, kindness, humility.'

Do you see the exactness of the expression, and how He wishes us to be continually merciful? For He did not say simply, 'Show mercy,' but, 'Put on';

that just as the garment is always with us, so also should mercy be.

And He did not say simply, 'Mercy,' but, 'Bowels of mercies,' that we might imitate a natural affection.

But we do the very opposite;

and if anyone comes up asking for a single obol, we insult, we revile, we call him an impostor.

Do you not shudder, O man, do you not blush, to call one an impostor for the sake of a loaf? And even if such a one does practise imposture, for this very reason he is the more deserving of pity, that he is so pressed by hunger as to put on such a mask.

And this is an accusation against our own cruelty.

For since we cannot bear to give readily, they are compelled to devise countless contrivances, so as to outwit our inhumanity and to soften our harshness.

Besides, if he were asking for silver and gold, your suspicion would have some ground;

but if he approaches you for necessary food, why do you philosophize out of season, and scrutinize superfluous things, charging him with idleness and sloth? For if these things must be said, they must be spoken not to others, but to our own selves.

Whenever, then, you draw near to God asking forgiveness of sins, call to mind these very words, and you will know that with more justice you yourself will hear them from God, than the poor man hears them from you.

And yet God has never said these words to you, such as, 'Depart;

for you are an impostor, entering continually into church and hearing My laws, yet in the marketplace preferring gold and lust and friendship and, in short, all things to My commandments;

and now indeed you become humble, but after the prayer you are bold and cruel and inhuman;

depart therefore hence, and come no more to Me.'

For these things, and more than these, we were worthy to hear;

yet nonetheless He has never reproached us with any such thing, but both is long-suffering and fulfils all that is on His own part, and gives us more than we ask.

Considering these things, then, let us relieve the poverty of those in need, and even if they practise imposture, let us not scrutinize too closely.

For we too stand in need of such a salvation—one that comes with pardon, with loving-kindness, with much mercy.

For it is not possible, it is not possible, if we are examined strictly according to our own doings, ever to be saved; rather all must of necessity be punished and perish.

Let us not, then, become bitter judges of others, that we too may not be required to render an exact account;

for we too have sins greater than all pardon.

Therefore let us rather show mercy to those who sin unpardonably, that we too may lay up beforehand for ourselves such mercy;

and yet, however much we may lavish, we shall never be able to bring in such loving-kindness as we ourselves need from the God who loves mankind.

How then is it not absurd that we, being ourselves in need of so much, should scrutinize our fellow-servants closely, and do everything against our own selves? For you do not so much prove him unworthy of your benefaction,

as you prove your own self unworthy of God's loving-kindness.