默示錄與保羅書信註 第 2 章

The devil too, wishing to harm the righteous man Job, was the devil by his will to harm; yet he sought power from the Lord God, saying: 'Put forth your hand, and touch his flesh'—although he himself would do this, if it were permitted; for by this manner he was seeking that very permission, and he called the hand of the Lord the hand of his own that had been permitted by the Lord, that is, the very power which he wished to receive. To which agrees that saying in the Gospel, where the Lord says to the disciples: 'This night Satan has demanded to sift you as wheat.' Called, therefore, an evil spirit of God—that is, a minister of God to work evil upon Saul, which the most omnipotent Judge judged that he should suffer—since that spirit, by the will whereby it was evil, was not of God;

but as a creature by which it was created, and by the power which it had received not as its own, but by the equity of the Lord of all, it was of God. Likewise, the anger of man is fervid, and not without torment of soul; but the anger of God, of which it is said in the Gospel, 'But the wrath of God abides upon him,' while he himself remains perpetually in tranquility, when the creature subjected to him exercises vengeance with wondrous equity. Here now, having returned in order to the Apostle's treatise: 'For the same Lord over all is rich unto all that call upon him. For everyone, whosoever shall call upon the name of the Lord, shall be saved.' The one God of all, rich in mercy, has salvation, from which indeed he may bestow. 'How then shall they call upon him in whom they have not believed? Or how shall they believe him whom they have not heard?'

He asks, and afterward himself answers: 'And how shall they hear without a preacher? And how shall they preach unless they be sent?'—because the prophets were never sent to them. 'As it is written: How beautiful are the feet of those that preach the gospel of peace, of those that preach good tidings!' The feet of these run well, and are beautiful, who announce. But the feet of those who run to the vanities of the world are foul. 'But not all obey the gospel.' If not even those obeyed to whom these were sent, how shall those obey who have not heard? 'For Isaiah says, Lord, who has believed our report?' 'Who?'—he speaks by reason of the difficulty. 'Therefore faith is from hearing, and hearing by the word of Christ.'

The Apostle's response speaks this rather against the Jews, to whom Christ was promised both through the law and through the prophets, and who are unwilling to believe that he has come. And he teaches by the following testimonies that it is so, and that they will have no excuse. 'But I say: Have they not heard? Yea verily, their sound went out into all the earth, and their words unto the ends of the world.' He wills this testimony to be understood by allegory concerning the voices of the prophets. 'But I say: Did not Israel know?' Did not Israel know that the Gentiles were to be saved? But when they read the testimonies, they believed them to be said of proselytes, not of the whole world. 'First Moses says: I will provoke you to jealousy.'

Because you ought to have furnished an example, that the Gentiles might imitate you, that, forsaking idols, they might worship the true God: Now at least imitate them, since they now no longer worship idols. 'By a no-nation.' Before they believed God, they were not the nation of God. As if he said, I call those who were not a nation, and they will believe me to your provocation: so that you, to whom you ought to have been greater, may rejoice if you are made equal to them. Just as if someone should have a disobedient son, and, to correct him, give half his patrimony to a servant; and afterward that son, being converted, would rejoice if he merited to receive the other half. 'By a foolish nation I will send you into anger.'

A foolish nation, which did not have the law of God, or was no nation, because they were dead in sins through idolatry, just as he says of the unbeliever: 'He is already judged.' 'But Isaiah is bold, and says.' He is bold, because he does not fear the people of the Jews. 'I was found by them that sought me not.' The Gentiles, who did not seek God, whose law even they did not have, by which they might seek him. 'I appeared openly to them that asked not after me.' The Gentiles did not inquire of God, but of idols and astrologers. 'But to Israel he says.' He who thought so well of the Gentiles, behold what he says of the Jews. Not only, therefore, that the Gentiles were to be chosen, but also that the unbelievers from Israel were to be rejected, was foretold beforehand. By allegory, the stretching out of the hands signifies the cross.

'All the day long I stretched out my hands to a people that believed not and contradicted me.' All this time showing marvels, and even so you did not believe how great is the piety of God: so that, in the manner of a nurse who wishes a little one, who does not yet walk, to make progress that he may walk, stretches out her hands, that he may come to her; and while he longs to reach her, he learns to walk. Thus God, by his benefits, always provoked the Jews to worship him, but they remained in their lameness. CHAPTER XI. 'I say then: Has the Lord cast away his people?' Because he had humbled them enough, now, as a good teacher, and lest he seem rather to exasperate them while provoking, he as it were consoles them. 'God forbid.' He has not so cast them off that he will no more receive them, if they believe the gift of the Lord.

'For I also am an Israelite.' If he had utterly cast off all, he would certainly not have drawn me in: and even if, so to say, no other of them had believed but I, the promise of God, which he spoke to Abraham, would have been fulfilled in me—not to say that thence so many thousands believed by his gift. 'Of the seed of Abraham, of the tribe of Benjamin.' Not of the proselytes. 'God has not cast away his people whom he foreknew.' Whom he foreknew: that is, predestined to be saved: because from that very people many believed by the gift of the grace of Christ; who [others: because] with him things future are already done: without doubt, therefore, he foreknew; and because he foreknew, he predestined: but to have predestined is to have arranged what he himself was going to do. 'Or do you not know what the Scripture says in Elias?'

Where it is written concerning Elias. 'How he appeals to God against Israel? Lord, they have killed your prophets, they have dug down your altars; and I am left alone, and they seek my life.' He says this, lest the Gentiles again grow proud, because from among the Jews many believed, but from among those few, in comparison with the multitude of the Gentiles. 'But what does the divine answer say to him?' The prophets knew that which was said to them. For if they knew all things, we should rather be called divine. 'I have left me seven thousand men.' And the king said to Jeremiah, 'Is there a word of God in you?' 'I have reserved to myself,' he says, 'seven thousand men.' If so many lay hidden from the prophet, how many do you think can lie hidden from you who are to be saved? Note that he did not say, 'There are left,' but, 'I have reserved to myself.'

'Who have not bowed their knees before Baal.' As by evil works God is denied, so also is an idol worshiped. For not only does he serve it who sacrifices to it, as he says of covetousness, which is 'the service of images.' 'So then even at this present time there is a remnant according to the election of grace.' As, then, not all perished then, so also now some are saved: the time of election is now; but he who believes now will then receive the reward. 'But if by grace, then not of works.' Between grace and predestination there is this difference, that predestination is the preparation of grace, but grace is now the giving itself. As the Apostle says: 'For we are his workmanship, created in Christ Jesus unto good works': this is grace.

But what follows: 'Which God prepared that we should walk in them,' is predestination. And lest they should say, 'Under Elias they were righteous, but these are sinners: how then does he call them elect?' he subjoined: Because grace made them to be believers, therefore they were freely saved. For it is called grace because it is given freely, no merits preceding. For a grace not owed, but gratuitous, precedes, that through it good works may come to be. Lest, if good works preceded, grace should as it were be rendered to works, and so grace be no longer grace. But whoever says that the grace of God is anticipated by men by the merit of good works, and that the grace of God is given for merits, is a Pelagian: for it is not grace, if it be not given freely;

if it be rendered to those who merit it as a debt: which God forbid. Because God anticipates and precedes us; we do not precede God. In many places he often testifies this, setting the grace of faith before works: not to extinguish works, but to show that works do not precede grace, but follow it: namely, that no one should think that he therefore received grace because he worked well, but that he cannot work well unless through faith he has received grace. Otherwise grace is no grace. If anything on man's part precedes, whence he is saved, it is now not freely. But grace, as he said, is therefore so called because it is given with no merits preceding, and because it freely remits sins. What then? What Israel sought, this it has not obtained.

The whole of Israel therefore did not obtain it, because it did not seek it out of faith, but supposed itself justified by the Sabbath alone and by circumcision, while it despised the other commandments: thus, when the vessels of mercy obtained righteousness, the vessels of wrath were blinded. But the election obtained it. The election is the faithful people, who obtained mercy, whom God chose. 'I,' he says, 'chose you: you did not choose me.' 'The Lord knoweth who are his.' And this: 'He chose us in him before the foundation of the world.' This is that election by which he chose in Christ, before the foundation of the world, those whom he willed, that they might be holy. But the rest were blinded, as it is written. They were blinded through unbelief: as it is written:

'Unless you believe, you will not understand.' 'He gave them a spirit of stupor, eyes that they might not see, and ears that they might not hear.' There too the prophet was speaking of the unbelieving and the sinful. 'God gave them': that is, God handed them over in their own desire; for God to hand over is to abandon. God gave them the spirit of stupor which they wanted: because they were always unbelieving toward the words of God, and distrustful, and therefore were justly abandoned by God's judgment. So too now Christians who doubt about the resurrection, and reward, and hell, have a spirit of stupor infused by the devil. 'Unto this present day.' Until they turn to God: as he treats of the veil of the flesh to the Corinthians:

'When they shall have turned to God, the veil will be taken away.' And David said: 'Let their table become a snare, and a trap, and a stumbling-block, and a recompense unto them.' This he says of those who gave the Saviour vinegar and gall to drink: and yet Peter says to those very men: 'And now, brethren, I know that you did this through ignorance: repent therefore, and let each of you be baptized.' And Paul himself a little later: 'And they too, if they do not continue in unbelief, shall be grafted in.' 'Let their eyes be darkened, that they may not see: and bow down their back always.' As long as they are such. 'I say then, Have they so stumbled that they should fall? God forbid.' That is, that they should fall for ever? God forbid. Yet they can, although they have fallen by their own will, be en-

-lightened by the grace of God, and rise up. But by their transgression salvation has come to the Gentiles, that they may provoke them to emulation. So greatly did he love, that for the sake of their salvation the Gentiles should be saved: so that, seeing the Gentiles called to the kingdom of God, they might be put to shame and be converted. 'But if their transgression is the riches of the world.' If their transgression profited you so much as to make you equal to them, how much more, if many of them, or all, should be willing to believe, could they profit you unto doctrine? The transgression of the Jews enriched the Gentiles, so that without the labour of the Law they became their co-heirs and members of the same body, as he himself recalls to the Ephesians. 'And their diminution is the riches of the Gentiles: how much more their fulness!'

If a few of them believing profited you so much, how much more if very many had believed! 'For I speak to you Gentiles.' You who from among the Gentiles have believed. He wishes to show that through them he earnestly seeks the salvation of the Jews. 'For as long as I am the Apostle of the Gentiles.' As long as I am in the body. 'I will honour my ministry.' I will make illustrious and honour my ministry, if I gain not only the Gentiles, to whom I was sent, but also the Jews by my example. 'If by any means I may provoke my own flesh to emulation.' Here he calls the Jews his flesh, from whose race he came. If by whatever means I so present myself that they may emulate me, and desire to be such.

'And I will save some of them.' Because he wills all, or some, that it may be fulfilled, 'The remnant shall be saved.' 'For if the loss of them is the reconciliation of the world.' He repeats what he had said, 'What is their assumption, but life from the dead?' Whence comes the assumption of the Gentiles, but from their death? From the dead Jews the apostles were life for the assumption of the Gentiles. 'But if the first-fruit is holy, so is the mass.' The few who believe are holy: and all, if they believe, can become so. If the stream is good, so is the fountain. 'And if the root is holy, so are the branches.' The root is the patriarchs; that is, the first and the last who believed from among them are holy. 'But if some of the branches are broken off.' Who would not believe in Christ. 'But thou.' They were not broken off for this purpose, that thou shouldst be grafted in:

but thou wast grafted in for this reason, because they were broken off. 'Since thou wast a wild olive, thou wast grafted in among them.' An olive indeed, but uncultivated, wild, from a nation without the Law and the promises. It is against nature that a wild olive should be grafted into an olive tree: but to the power of God all things are possible; nor does the thing made contradict its Maker. 'And thou hast been made a partaker of the root and of the fatness of the olive.' Of the root, the Fathers; of the fatness, Christ. 'Boast not against the branches.' Do not rejoice that they were broken off. 'But if thou boastest, thou bearest not the root, but the root thee.' If thou boastest, thou shalt hear this: that they do not stand through thee, but thou through them. Nor didst thou give them life, but they gave it to thee. 'Thou wilt say then: The branches were broken off, that I might be grafted in.' Well, on account of unbelief they were broken off.

But thou standest by faith. Thou sayest then that they were broken off so that thou mightest be grafted in. Let us see whether it is for this reason: but they were broken off through unbelief, while thou wast grafted in freely by faith through no merits of thine own: do not suppose that he accepted thy person and cast them off without cause. 'Be not high-minded, but fear.' Do not be proud in your thoughts against them; but rather grieve, and pray for them. 'For if God spared not the natural branches, perhaps he may not spare thee either.' If he spared not them, because they were unbelieving who are of the seed of Abraham, neither will he spare thee, if in anything thou art unbelieving: for thou wast a wild olive. Unbelief is not of one kind only: every sin descends from unbelief, as is shown in the Scriptures:

Because they did not believe the words of God, even though as sinners they believed in God. 'See therefore the goodness and severity of God.' Against those who assert one God to be just and another to be good: and against those who deny that God punishes sinners. 'Toward those indeed who fell, severity; but toward thee, the goodness of God.' Because they too had been justified, and toward thee he showed mercy mercifully and kindly, and by no merits of thine: whence all presumption ought utterly to cease. 'If thou remain in his goodness.' In the faith which has been conferred on thee by his goodness. 'Otherwise thou also shalt be cut off.' And thou, if thou art unbelieving, shalt feel his severity; and they his goodness, if they believe. 'But they also, if they do not continue in unbelief, shall be grafted in.'

But if they continue in unbelief, they shall not be grafted in. He shows that by the gift of God they can return. 'For God is able to graft them in again.' Among men indeed it is impossible to restore dried twigs: but to God all things are possible. 'For if thou wast cut out of the wild olive that is natural to thee.' Thou who long ago in thy fathers, who forgetting the natural law degenerated from nature, and through successive generations the habit of sinning by growing persisted, so that they became bitter as if by nature: not only through original sin, but also through actual sin. 'And wast grafted contrary to nature into the good olive tree, how much more shall these, according to nature, be grafted into their own olive tree?' It is against nature, as has been said, to graft a wild olive into an olive tree:

because the root is wont rather to impart to the branch than the branch to the root. 'For I would not have you ignorant, brethren.' And this, lest the Gentiles should be proud against them. 'Of this mystery.' This secret. 'That you be not wise in your own conceits.' That you may not say according to your carnal wisdom: 'By our merits God chose us, but cast them off; and in order to choose us, therefore he rejected them.' 'That blindness in part has happened in Israel.' In these blindness happened, because they did not believe: whom also Jacob's limping prefigured. 'Until the fulness of the Gentiles should come in, and so all Israel should be saved.' When the fulness of the Gentiles shall have believed, so at the end of the age are reckoned those Jews who shall be found ready to believe. The fulness of the Gentiles is the multitude of believers, from every nation:

not absolutely all the Gentiles, according to the figure of synecdoche. 'As it is written in Isaiah the prophet: There shall come out of Sion he who shall deliver and turn away impieties from Jacob.' Which before no one had power to do. 'And this is my testament to them.' The new testament which Jeremiah promises. 'When I shall take away their sins.' That, cleansed by baptism, they may receive the new testament. 'As concerning the Gospel indeed they are enemies for your sake.' Enemies, because I have made you equal to them, and because I preach to you, they forbidding us to speak to the Gentiles. What is, 'As concerning the Gospel they are enemies for your sake,' but that their enmity, by which they killed Christ, profits the Gospel? and he shows that this came from the ordering of God, who knows how to use even evils well:

because the persecution of the Jews served the Gospel. He permitted so much to be done by them as was necessary for the Gospel. 'But as concerning the election, most beloved, they are beloved for the fathers' sake.' But if they believe, they are most dear. Again otherwise: those who from thence are chosen by predestination love through grace; those who are left in their own error carry on enmities on account of the Gospel: whom also limping Jacob prefigured. 'For the gifts and the calling of God are without repentance.' That is, without change they are firmly fixed. Those who belong to this calling are all taught of God: nor can they say, 'I believed, that he might so call me': because the Lord does not repent of having promised to the seed of Abraham. And otherwise:

Faith was given through the grace of Christ without any preceding merit or labour. For God to repent is to change, as we read: 'It repenteth me that I made Saul king': or that other: 'The Lord hath sworn and will not repent': and the rest: that is, 'This priesthood shall not be changed as that of the Jews was changed': so here too the gifts of God and the calling are without repentance: that is, 'whom he predestined, them he also called.' Because God will not change the sentence of his calling; but those whom before the foundation of the world he chose in his foreknowledge, to them he will say: 'Come, ye blessed of my Father,' and the rest. 'For as you also at one time did not believe God.' When they still believed.

'But now you have obtained mercy because of their unbelief.' Not by your merit. 'So these also have now not believed, unto your mercy.' The mercy of the Gentiles is Christ: 'that they also may obtain mercy.' They have so far not believed that they too may be justified not by works but by mercy, like you, whenever they shall have believed. 'For God has shut up all things under unbelief.' Those whom he found in unbelief: that is, all the Jews and the Gentiles, these he shut up, because before, the Jews were sinners, not faithless: but after they did not believe in Christ, they are equal to the Gentiles, and so all need mercy and obtain it. 'That he may have mercy on all.'

This the cause brought about, that he should have mercy on all, in that he found all equally unbelieving. 'O the depth of the riches of the wisdom.' He praises then the wisdom of God, who waited so long according to his foreknowledge, until all should equally need mercy, so that no one might have whereof to boast, that he was justified by works, which he did not even do. But no one understood this, by the just judgment of God; whence the Apostle, marvelling at so great a depth, the Gentiles admitted with no preceding merits, and the Jews abandoned with much preceding faithlessness, exclaims: 'O the depth!' And if the Apostle says this, how much more ought we to say it, and not to scrutinize the judgments of God:

but to flee to this testimony as to a harbour, and to hold ourselves to it as to a most secure anchor! 'And of the knowledge of God: how incomprehensible are his judgments, and his ways past finding out!' It is to be considered that the knowledge of God is set before all riches. 'For who has known the mind of the Lord? or who has been his counsellor?' 'Who'—this is put by reason of the difficulty. 'Or who has first given to him, and it shall be recompensed to him?' Who first did anything good without God, so that he should not glorify God's mercy, but boast that he received it by his own merit? Of whose goodness it is even that we are and live, not only that we believe: because in all things we are prevented by his mercy.

And let us know that, if we do anything good, we already receive it from him, to whom no one first gave. 'For from him, and through him.' By him not only was every creature made from nothing, but from him is every good, as James says: 'From whom is every best gift.' 'And in him are all things.' Hear: in him all is concluded; he himself is to be glorified by us. 'To him be all glory unto the ages. Amen.' If all things, then faith also. CHAPTER XII. 'I beseech you therefore, brethren.' The beginning of the argument: because he had spoken of the mind of the Lord, now he teaches what they ought to be: how, with God's help, they ought to present themselves, that they may deserve to have the mind of the Lord. 'By the mercy of God.' By which you were saved: for they had nothing greater. 'That you present your bodies.' How much more your souls?

not rams and he-goats: which nevertheless were offered alive and without blemish. 'A living victim.' Estranged from all death of sins. 'Holy.' Pure and chaste: 'Sanctify yourselves,' he says, 'from women.' 'Pleasing to God.' Not to men only. 'Your reasonable service.' All things are to be done wisely: because even if one be perfect, and the knowledge of God be lacking to him, he shall be counted as nothing. 'And be not conformed to this world.' Do not again be like the sons of the world, you who have become sons of God. 'But be reformed in the newness of your mind.' Renew by God's gift your mind, by which the body is governed and all the members are directed. And so the body will be renewed:

and when you have done this, then you will be able to recognize the will of God and his mind. 'That you may prove what is the will of God.' For this is revealed only by a new mind to those reborn through grace. 'Good, and well-pleasing, and perfect.' Good, better, and best. 'For I say, by the grace which has been given to me.' I do not speak by my own understanding, but the grace of Christ speaks in me: as if forbidding to think otherwise than the divine law commands. 'To all who are among you.' To priests and teachers, whose example the rest would follow. 'Not to be more wise than it behoves to be wise: but to be wise unto sobriety.' He is over-wise who inquires into those things which the Law does not speak, as Solomon says: 'Seek not the things that are too high for thee.' 'To each one as God has divided.'

It is to be noted that he calls the Holy Spirit God: whom, to the Corinthians, he says divides gifts to each one as he wills. 'The measure of faith.' 'For as in one body we have many members.' That we may recognize that even faith itself is given us by God. 'But all the members have not the same function.' The eye cannot hear, nor the ear see. 'So we, being many, are one body in Christ.' He exhorts to unity and peace: one cannot have all things, lest he grow proud if he need no one. Do not therefore be grieved that one does not have what he has observed another to have. 'And each one members one of another.' Let us bestow on one another what we have, so that, by bestowing on one another what we have, charity may be more and more confirmed.

'And having gifts differing according to the grace that is given to us.' Hear of the gifts, and be silent about merits. It is a gift of the New Testament, which is not from ourselves: to all who believe future glory is promised. But already in the present, to the reborn the Lord bestows differences of virtues, grace distributing them. 'Whether prophecy: according to the proportion of faith.' Of faith, not of the Law: but of that faith which works through love; and this love is poured in through the Holy Spirit. Or also that true prophecy which is according to faith. 'Or ministry, in ministering.' The priestly ministry. 'Or he that teaches, in teaching: he that exhorts, in exhorting.' He who teaches is greater than he who exhorts:

for even the ignorant can exhort according to their strength: but to teach belongs to one fit to teach. Thus far concerning gifts. Hence now he teaches, as is fitting, that we may use well the gifts received. 'He that gives, in simplicity.' To all it must be given simply, that is, with a pure heart: for he who receives a prophet in the name of a prophet shall receive the reward of a prophet. 'He that rules, in solicitude.' Of the Church, or of the brethren. 'He that shows mercy.' Especially is mercy to be shown toward the sick, although it be general. 'In cheerfulness.' For God loves a cheerful giver: the sad he doubtless hates. 'Love without dissimulation.' He who is feigned in charity does injury to God, who is charity. For it is a great fraud if you mix lead with gold:

how much more grievous, if by the evil of dissimulation you corrupt, so far as in you lies, the heavenly good? Total purity ought to be in a Christian, as he says, 'God is light.' And in a Christian there ought to be serenity of mind. It belongs to slaves to be fearful in one's presence, and to detract in one's absence: and that saying, 'Let us not love in word, but in deed and in truth,' so that even, if it be necessary, we may die. 'Hating evil.' Whether the work, or the evil acts of men. 'Cleaving to good.' As: 'Turn away from evil, and do good.' Root out evil, that you may sow good. 'With brotherly love.' As if born from one womb, so love one another. 'Kind one to another.' As, 'Esteeming one another better.' 'In honour preventing one another.'

It must always be most especially held, that you always esteem yourself less than all, and thus humility and patience will be preserved: because whatever you suffer from a greater, you are content. 'In solicitude not slothful.' Not only ought he to whom the solicitude of the Church belongs be unwearied and eager, but you also ought to be solicitous for one another concerning your progress and life. 'Fervent in spirit.' Then we are fervent in spirit, if we flee from carnal acts: because the Lord feels nausea at the lukewarm. 'Serving the Lord.' Not the world, nor the vices, but the Redeemer. 'Rejoicing in hope, patient in tribulation, instant in prayer.' On account of the joy of future hope, be patient in tribulation. 'Count it all joy,' he says, 'when you fall into various temptations.'

'Blessing at all times.' In prosperity and in adversity. 'Communicating to the necessities of the saints.' Remember by what works the saints obeyed God, and be partakers with them, and minister to them who despised all their own goods for Christ, so that there your abundance may supply their want, that their abundance also may be a supplement to your want. 'Pursuing hospitality.' As Lot compelled even unwilling guests. And as he says: 'Do not forget hospitality, for by it some have pleased God, having received angels to lodging': and the other testimonies. 'Bless those who persecute you: bless, and curse not.'

Lest we should think that both could be done, he says: not only must we not curse in return, but we must even bless: as the apostle Peter says: 'Not rendering evil for evil, or curse for curse: but on the contrary blessing.' 'To rejoice with those who rejoice.' But now it is done perversely, in that we weep with those who rejoice: if anyone is praised, we envy; if anyone falls, we rejoice: whereas if we were of the body, we would grieve at one member cut off from our body. 'To weep with those who weep.' At Mary's weeping the Lord is moved to tears, giving us an example, not for Lazarus, nor for the unbelief of the Jews: because they did not then for the first time disbelieve his signs, as some suppose. 'To weep with those who weep': it is fitting for us, is understood. If:

if one member suffers anything, all the members suffer with it. 'Being of the same mind one toward another.' That, as to your own, so also to your brother's need you may consent with perfect charity. 'Not minding high things.' He is proud in his thoughts who does not reserve his wrong to God. 'But consenting to the humble.' To the humble, that is, to humility. 'Be not wise in your own conceits.' Do not glory in human wisdom: but be fools in this world, that you may be wise, as it is written: 'Blessed is the man whom thou shalt instruct, O Lord, and shalt teach him out of thy law.' 'To no one rendering evil for evil.' It is human wisdom, if you seek how to render the like to an evildoer. For it is folly in the world, if to him who strikes your cheek you offer the other also.

But if you are of such great patience and kindness, you will be held approved not only before God, but also among men. 'Providing good things not only before God, but also before all men.' Only beware lest you do it in order to please, not God and man, but men alone. 'If it be possible, as far as in you lies, having peace with all men.' Whether it be in your power that it may be done, that which is yours, do you keep peace both with friends and with enemies, and say with the prophet: 'With those who hated peace I was peaceable.' To no one therefore ought we to do evil by way of injury, or to harm: but rather on the contrary to desire their salvation, and their conversion to the Lord. So that, if good can be done, it may be the reward of your good will:

but if it cannot be done, let the fault be of another's dissension. But do you declare with the prophet: 'With those who hated peace I was peaceable.' This you fulfill in this way, when you wish useful and salutary things for your enemies, because by such a wish the fruit remains with the one who wishes, even if the goodwill is neglected on the other side. 'Not defending yourselves, most beloved.' That is, do not, by defending your own cause with words, prepare strifes and hatreds: but rather overcome by yielding the wrath of the raging man. Because to have fled the assault of another's malice is to have overcome it: in this way you may either soften troublesome animosity by reason, or avoid it by humility. 'But give place to wrath.' Either flee, or permit yourselves to be harmed. For it is written: 'Vengeance is mine.'

I will avenge, as it were, my own wrong, not yours, since he who touches you touches also the apple of my eye: and 'he who shall scandalize one of these little ones,' and the rest. 'I will repay, says the Lord.' According to the literal history he promises them the hope of vengeance, that even so he may provoke them to patience and mercy: that they may not deny to others what God denies to no one. 'But if your enemy is hungry, feed him; if he thirsts, give him drink.' That is, that you may confound evil with kindness, and chastise the ungrateful with grace. 'For doing this, you will heap coals of fire upon his head.' So that, when he understands that coals are being heaped upon him through your mercy that is not owed him, he may afterward be converted and love him whom he formerly hated:

for it is not mercy, if you do it in order that something worse may befall him, whom you are commanded to pray for as an enemy. 'Be not overcome by evil, but overcome evil with good.' In the sentiments or movements of minds he is said to have conquered who has drawn the other to his own side, as a heretic or a pagan. If therefore he receive from you a repayment of evil, he has conquered you, and has subjected you to the likeness of his passion by his vice. But if by your patience you have made him cease from wrath or injury, you have conquered, and, gaining your neighbour, you have triumphed from sin unto salvation. CHAPTER XIII. 'Let every soul be subject to the powers.' This is directed against those who thought they ought so to use Christian liberty that they should render to no one either honour or tribute:

to whom he speaks thus in order to humble them: but it can also be understood of ecclesiastical powers, that we should be humble toward priests. 'Let it be subject to the higher powers.' Ecclesiastical, or of the world. 'For there is no power but from God. And those that are, are ordained by God. Therefore he who resists the power resists the ordinance of God.' He does not wish a Christian to be proud, lest he suffer not for Christ but for pride, as he says elsewhere: 'See how you walk circumspectly, redeeming the time, for the days are evil'; just as he himself redeemed the time when he said, 'Most excellent Felix': not that Felix was thereby just, for it is given him according to his station: because Solomon says, 'Since power was given you by God':

'but though you were ministers of his kingdom, you did not judge rightly.' For he is appointed to judge you justly, and that you may fear, and even so not sin: how then did the prophet say, 'Because they reigned, and not by me': by money, and by greater means, they reigned through ambition. 'But those who resist purchase to themselves damnation.' Because through their pride they are damned. 'For princes are not a terror to the good work.' As he says of the heretic, since he is condemned by his own judgment. 'But to the evil.' The evil man fears, but the good man, if for the sake of justice, does not fear to die. 'Do you wish not to fear the power? Do good, and you shall have praise from it.' The damnation of the evil is the praise of the good;

for naturally all know both that innocence is worthy of reward, and malice worthy of punishment. 'Do good, and you shall have praise from it.' Even if not from it, yet by occasion of it. For either you act justly, and the just power will praise you, or, though the unjust power condemn you who act justly, the just God will crown you. And through this, do you hold to justice, do you live well. And whether it condemn or absolve, you shall have praise by occasion of it. 'For it is God's minister to you for good.' 'But if you do evil, fear.' Because he who governs you is solicitous for your good. 'For not without cause does he bear the sword.' The sword of the spirit which Peter bore, and Paul himself, and it has its office over you if you sin. This spiritually. 'For it is God's minister, an avenger unto wrath to him who does evil.'

'Therefore be subject of necessity.' As happened to Ananias and Sapphira, and to Simon Magus: because God wishes to correct sinners. 'Not only for wrath, but also for conscience' sake.' Not only lest he be angry, but also because he knows that honour is owed even by the just to the princes of your people, who can even without cause rise up, but also lest you be condemned for the conscience of sin. 'For therefore also you pay tribute.' 'Render to Caesar the things that are Caesar's': for whoever has that from which he may pay tribute, how can he not be subject in those things which are appointed to him by God? This also concerning priests. 'For they are the ministers of God, serving unto this very thing.' 'The labourer is worthy of his hire':

so that they might even so believe, lest Christ should seem to have taught pride the more: while they punish sinners, they are proved to minister to God. 'Render to all their dues: to whom tribute, tribute.' 'Incline your ear to the poor, and pay your debt': even alms is called a debt. 'To whom custom, custom.' Our custom is that we give to those passing by, or that we, as those passing by, bestow on those sitting by the way and the needy. 'Custom' (vectigal) is so called from carrying (vehendo). 'To whom fear, fear; to whom honour, honour.' How then, besides God, are you to fear no other? but so, he says, conduct yourself that you fear no one: for the fear of God expels human fear. 'Owe no one anything, except to love one another.' This alone ought to remain:

always the debt of love, which is always necessary. 'For he who loves his neighbour has fulfilled the law.' A neighbour is, according to the word of the Lord, every man who needs mercy. '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 comprised in this word.' You shall love the Lord your God perfectly, on account of idolatry, and your neighbour as yourself, on account of injustice. For thence injustice is born, because we love ourselves more than others. 'You shall love your neighbour as yourself. Love works no evil to a neighbour.' All the law and the prophets are contained in this word: for as you do not wish evil to be done to yourself, so you wish good to be done to yourself.

Love therefore is the fulness of the law. The consummation of the law: because even not to do good is evil. 'And this, knowing the time, that it is the hour.' You ought not therefore always to be little ones and sucklings, as he says to the Hebrews. He enumerates, or recapitulates. He put 'hour' for 'time.' 'That now we rise from sleep.' Let us rise from the sleep of sloth and ignorance. For now the knowledge of God shines. 'For now our salvation is nearer.' While the knowledge of God draws near, salvation draws near, perfect understanding draws near to salvation, and becomes firmer by believing. 'Than when we believed.' When we first believed. 'The night has passed, but the day has drawn near.' He compares ignorance to night, but knowledge to day. 'Let us therefore cast off the works of darkness, and put on the armour of light.'

As we cast off ignorance, let us at the same time cast off the works of ignorance, and put on the armour of knowledge, that is, good works. 'He who does evil hates the light: but he who does the truth comes to the light, that his works may be made manifest, because they are done in God.' 'Let us walk honestly, as in the day.' Knowing that we are always seen by the eyes of God. Every sin is done more freely by night; but in the day one cannot sin freely, on account of fear and shame. 'Not in revellings.' A revelling is a gathering for a banquet. We therefore have not such, but spiritual banquets from the Apostle. 'When you come together,' he says, 'each one of you has a psalm,' and the rest. 'And drunkenness, not in chambering and impurities, not in contention and emulation.'

'Take heed to yourselves, lest perhaps your hearts be weighed down with surfeiting,' and the rest of the testimonies concerning drunkenness. Upon drunkenness follows unchastity, for drunkenness is the fuel of lust. But even if these be absent, and there be jealousy and envy, James proves that we ought not to glory, saying: 'Glory not, and be not liars against the truth,' and the rest. But 'put ye on the Lord Jesus Christ, and make not provision for the flesh.' He who says that he abides in Christ ought so to walk even as He walked: let Christ alone be seen in us, not the old man. 'In its concupiscences.' Solomon says: 'Go not after thy lusts,' and again: 'If thou give to thy soul her concupiscence, she will make thee a joy to thine enemies.'

By no means must that be done which the flesh desires. CHAPTER XIV. 'Now him that is weak in the faith.' Here he begins to treat of the distinction among those who had believed in Christ, since some of them were perfect in faith, others as yet less firm. And those who were perfect ate even of meats offered to idols, if any set such before them, indifferently and equally, as they would other foods. But others hesitated, and shunned these as though unclean; to such it is said that they should eat herbs. Yet some think this passage was spoken of those who had believed from among the Jews and from among the Gentiles, since those who had believed from among the Jews still reckoned, as it were according to the Law, certain meats unclean and certain days more holy, such as the Sabbath, or the new moons.

To these, as being weak, it is commanded to eat herbs, which are eaten indifferently by all. Those who were stronger in the faith, that is, who had believed from among the Gentiles, held all meats and all days to be equal; to them it is said that they should esteem nothing common of itself, save to him who has esteemed it common, as he added below: 'I know and am confident in the Lord that nothing is common of itself,' and the rest. 'Receive'—take up, or sustain. Obliquely he rebukes those who reckoned themselves strong, so as to make use of meats. 'Not in disputes of thoughts.' Judge not according to your own thoughts him whom the Law does not judge. 'For one believes that he may eat all things.'

That is, he who is older, and has either already subdued the flesh, or has such great faith that he cannot be moved to lust or to sin. 'But he that is weak, let him eat herbs.' Weak, that is, in respect of God, or of youth, or of the heat of the body, or of faith. 'Let not him that eats despise him that eats not; and let not him that eats not judge him that eats.' They had rivalry among themselves: those who did not eat judged those who ate as carnal, and the latter mocked the former as wishing to die quickly, and as weak, because they ate of things offered to idols. 'For God has taken him up.' 'Likewise as thou also.' 'Who art thou that judgest another's servant?' As holy James says:

He who judges his brother judges the Law, namely, and shows himself wiser than the Law. 'To his own master he stands or falls.' Whether he lives or dies, since the one abstains for God's sake, and the other eats for the Lord's sake. 'But he shall stand: for God is able to establish him.' The God who made those three boys, fed on pulse, appear better than those who ate of the king's table, is able to do this also: to keep a man standing longer in the body, or to fast, or to abstain from meats. 'For one judges one day above another; another judges every day alike.' The Jews could not judge one day above another, since concerning fasting the Law is not laid down, but as each one can, or wills; and he who fasts more has the greater reward.

'Let every one abound in his own sense.' In such a matter only, let each one so act as he thinks better, or is able, or as the health of his body permits. 'He that regards the day, regards it unto the Lord; and he that eats, eats unto the Lord.' He regards the day unto the Lord who fasts for God's sake, or who abstains being zealous for wisdom, 'for he gives thanks to God.' And he that eats not, eats not unto the Lord, and gives thanks to God. He preaches the Gospel, through which thanks are rendered to the Lord; because he eats for God's sake, that he may be able to have strength to build up the body of Christ—not for gluttony, nor for luxury. 'For none of us lives to himself, and none dies to himself.' By his example many are saved and give thanks to God.

For he who gives thanks by voice, gives thanks alone; but he who does so by deed, makes many give thanks. 'For whether we live, we live unto the Lord; and whether we die, we die unto the Lord.' Blessed is he who does all things for God's sake; but we, on the contrary, either live to ourselves, or die to men. 'Whether therefore we live or die, we are the Lord's.' 'For to this end Christ died and rose again, that He might have dominion both over the living and the dead.' The coming of God will both find the living and raise up the dead. Nothing therefore prejudges: whether He find thee living, or raise thee up again, only that thou be just. 'But thou, why dost thou judge thy brother?' By what authority? as though he ate not for God's sake, but for gluttony. 'Or why dost thou despise thy brother?' as though he abstained for men's sake.

'For we shall all stand.' Then the Lord will judge concerning these things—what and how we have done. 'Before the judgment-seat of God.' Doubt not that Christ, who is to judge, is God. For it is written: 'As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God.' He proves by Scripture that all shall render account to God alone. 'So then every one of us shall render account for himself to God.' Not for another, nor shall men render account for themselves concerning those things whereon the Law is silent. For if one, seeing another sinning, keeps silent, he shall render account for him. 'I have set thee a watchman to the house of Israel,' it is said to the prophet. 'Let us not therefore judge one another any more.' It suffices that hitherto you have done these things in ignorance.

'But judge this rather, that you put not a stumbling-block or a scandal before a brother.' Hence he subtly enters upon the subject of abstinence, and says that they ought not to eat, although they be strong, lest the younger, by their example, or the weaker, should eat and be offended or scandalized. 'I know and am confident in the Lord Jesus that nothing is common.' Lest they should say, 'The things which God created, dost thou call common?'—not for this reason do I say it, that I reckon anything to be common. 'Through Him.' Through Christ all things are cleansed; for whatever among the foods was not accepted of the Jews was common. 'Save to him who esteems anything to be common, to him it is common.' In his own conscience. 'For if because of food thy brother is grieved.'

He did not say 'because of fasting,' if thou either compel him to eat, or by thine example provoke him who eats unwillingly what he cannot bear. 'Now thou walkest no longer according to charity.' Now thou lovest not thy neighbour as thyself, if thou considerest not his ruin as thine own. 'Destroy not by thy food him for whom Christ died.' He did not say 'thine abstinence.' 'Let not therefore our name be blasphemed.' But it is blasphemed if, because of foods, contentions arise. 'For the kingdom of God is not meat and drink.' Not by food are we justified—and he did not say 'fasting and sobriety,' but 'meat and drink.' 'But righteousness, and peace, and joy in the Holy Spirit.' But by fasting it is more easily acquired.

Where there is righteousness—as in loving one's neighbour as oneself—there also is peace; and where there is peace, there also is joy, for where there is dissension, there is sorrow. 'For he who in this serves Christ pleases God and is approved of men.' No one can doubt that he is holy. 'Therefore let us follow the things that are of peace'—that we judge not one another—'and let us keep the things that are of edification toward one another.' Abstinence is edification; for food, even if it destroy not a brother, does not edify. 'Destroy not the work of God for the sake of food'—the man whom God made. 'All things indeed are clean.' He repeats it, lest he seem to condemn the creature. 'But it is evil for the man'—the very clean thing becomes evil to him—'who eats through a stumbling-block'—another's, not his own. 'It is good not to eat flesh, and not to drink wine.'

He explains what it is by which the weak one is offended. 'Nor in that in which thy brother is offended, or scandalized.' In whatsoever food or drink another is scandalized, it is not to be taken. 'Or is made weak'—from the faith. 'Wine and women make wise men to apostatize.' 'Thou hast faith with thyself; have it before God.' If thou reckonest thyself faithful in this, so eat that no weak one may see thee—which cannot and ought not to be, that a man eat shut away. 'Blessed is he who judges not himself in that which he approves.' Who considers not himself in that wherein he proves himself weak, but fears lest another perish. 'But he who discerns, if he eat, is condemned.'

If he considers what he has said, he judges; this is what 'he discerns' means, for judgment comes from discretion, and discretion from judgment—nay, it is the very same thing. 'Because it is not of faith.' Not of the faith which works through charity. 'And whatsoever is not of faith is sin.' Whatever does not edify is not of faith, and therefore is sin. CHAPTER XV. 'Now we who are stronger ought to bear the infirmities of the weak.' If ye are truly strong, so act as I became weak to the weak, that I might gain the weak. 'And not to please ourselves.' Not ourselves, but let our neighbours praise us, since the Lord scatters the bones of those who please themselves; 'as I in all things please all men, not seeking what is profitable to myself, but what is profitable to many, that they may be saved.'

'Let every one of you please his neighbour.' For he cannot edify one to whom he is not pleasing by his example; since those cannot be edified by words who are destroyed by examples. 'Unto good, unto edification. For even Christ pleased not Himself.' He shows the manner of pleasing, lest we please unto vainglory; and at the same time, when he says 'unto good edification,' he shows that there is an evil kind. He who is Christ's disciple seeks not his own, even as He, for the sake of others' salvation, even died and endured the most bitter reproaches of those saying: 'Ah, thou that destroyest the temple'; and: 'If He be the Son of God, let Him come down from the cross and free Himself'; and the rest. 'But as it is written: The reproaches of them that reproached thee fell upon Me.'

Whatever reproaches are cast upon the saints for God's sake are cast upon God, as He says: 'While it is said to me daily, Where is thy God?' Or: 'He that despises you despises Me.' 'For whatsoever things were written, were written for our instruction.' Nothing therefore was written without cause, whether the punishments of sinners, or the merits of the just, or the temptations of the just; for they were known both to God and to themselves, but their deeds are recorded so that we may imitate them in all things. 'That through patience'—that we too, for the edification of the brethren, if need be, may likewise suffer these things. 'And consolation.' It is a consolation of our patience if we know that the Lord and the saints suffered those things which we suffer, as He says: 'Marvel not if the world hate you.'

'We may have hope of the Scriptures.' Through the consolation of the Scriptures we await the future hope by patience, as it is written: 'Great peace have they that love thy law, and there is no stumbling-block to them.' They cannot therefore despair, or be moved from the faith, who make use of consolation. 'Now the God of patience and of comfort grant unto you.' Not of impatience, nor of dissension, but of patience and of comfort, even unto consummation; for without Him we are nothing—for from Him is my patience. 'To be of one mind toward one another according to Jesus Christ.' That each may so seek the salvation of another as his own, that he may persevere unanimously in the faith. 'That being of one mind, with one mouth you may glorify God and the Father of our Lord Jesus Christ.'

Then is God truly honoured, if He is praised with one mind and with concordant voice. 'If two or three be gathered together in My name,' and the rest. 'Wherefore receive ye one another, as Christ also received you, unto the honour of God.' 'Bear ye one another's burdens, and so you shall fulfil the law of Christ.' If He bore our infirmities and received us who were impious, because He was God—how much more ought we, who are alike, to bear with one another! 'For I say that Christ Jesus...' Again he brings the Jews and the Gentiles to unity. I affirm to you that Christ came to you, first promised to you through the prophets, and that the Gentiles were called for the mercy of God; yet now you are made one body through the death of Christ.

He was a minister of the circumcision, for the truth of God. For He had not come to be ministered unto, but to minister, and to give His life a ransom for many. 'To confirm the promises of the fathers.' Because Christ had been promised to them, as He Himself says: 'I am not come but to the sheep that were lost of the house of Israel.' 'But that the Gentiles honour God for His mercy.' Because the Gentiles are unequal to the giving of thanks, according to that gratuitous mercy which God bestowed on them; or because for Israel's sake the Gentiles were called, that they might provoke them to emulation. 'As it is written: Therefore will I confess to thee among the Gentiles, O Lord, and will sing to thy name.' He shows that greater thanks are to be rendered to God by the Gentiles.

For to whom more is forgiven, he loves the more; and he takes away arrogance from the Jews, while he teaches that the salvation of the Gentiles was likewise foretold, although they themselves never heard it. In these Christ confesses that they obtained mercy, since they too are in His body. And again he says: 'Rejoice, ye Gentiles, with His people.' And again: 'Praise the Lord, all ye Gentiles, and magnify Him, all ye peoples.' Because with them you are called unto salvation. And again Isaiah says: 'There shall be a root of Jesse'—whose son is David, of whose seed came Mary, of whom Christ was born; and that saying is fitting to this place: 'The ruler shall not depart from the thighs of Judah'—against the Jews, since Christ truly has come, in whom all the Gentiles have believed. 'And He that shall rise up to rule the Gentiles.'

'In Him shall the Gentiles hope.' Lest they should say, 'This was spoken of proselytes.' 'Now the God of hope fill you with all joy.' In whom we all hope. All spiritual joy ought to be in the faithful in future hope. 'And peace in believing, that you may abound.' The joy of all is where there is peace; but there is no joy where there is dissension, but sorrow. 'In hope, in the power of the Holy Spirit.' The consolation of the saints' hope is the virtues of the Holy Spirit. 'But I myself also am confident of you, my brethren.' A good teacher provokes to progress by praising, so that such men may blush not to be what they are thought to be. 'That you also are full of love.'

Lest he should seem to have accused them as contentious, and dissenting, and foolish, at the same time he shows that Christians ought always to admonish one another. 'Filled with all knowledge, so that you are able to admonish one another'—of both the Old and the New Testament. 'But I have written to you the more boldly, brethren, in part.' Nay, for this reason I had the greater confidence in writing, because I know that you, being prudent, quickly grasp the reason. 'Rebuke a wise man, and he will love thee.' 'As it were putting you in remembrance.' Knowing how wise you are—for the wise man understands even by a nod. 'Because of the grace which is given me by God.' Not because of human gifts, or that I may be praised by you, but that I may fulfil my office. 'That I should be the minister of Christ Jesus among the Gentiles.' Recalling to Him those who were once fugitive servants.

'Sanctifying the Gospel of God.' Presently he shows by example that it is holy, since with such great fear it is to be ministered, in that some, while they despise as human what they preach as divine, it thus comes to pass that the holy thing seems to be not holy, unless it be made holy. Whence it is said: 'Sanctify a fast,' that is, make it holy, or show it to be so. 'That the oblation of the Gentiles may be made acceptable and sanctified in the Holy Spirit.' That by my example the Gentiles may be made a sacrifice acceptable to God, not sanctified or received by fire, but by the Holy Spirit, as it is written: 'For He sat upon the apostles as fire.' 'I have therefore glory in Christ Jesus.' 'He that glories, let him glory in the Lord'—toward God, although among men there be ill repute.

'For I dare not speak of any of those things which Christ works not by me, unto the obedience of the Gentiles.' I dare not say that I have done it by my own power, and that all things have not been wrought through me by Christ, that He may take from us presumption. 'By word and deeds'—in the power of signs and wonders. He Himself spoke through me, and He Himself did signs, working miracles. 'In the power of the Holy Spirit'—this he spoke not of works, but of the virtues and signs which were done. 'So that from Jerusalem round about even unto Illyricum I have filled with the Gospel of Christ.' He fills the Gospel when the Gentiles too believe; thus are the sufferings of Christ fulfilled in Paul, when he suffers from the Gentiles, and in every place the Gospel of Christ is spread abroad.