THE ARGUMENT
THE ARGUMENT
[1.] THE blessed Paul writing to the Romans, saith, Inasmuch then as I am the Apostle of the Gentiles, I magnify mine office; if by any means I may provoke to jealousy them that are my flesh: and again, in another place, For He that wrought effectually in Peter to the apostleship of the circumcision, the same wrought effectually in me toward the Gentiles If therefore he were the Apostle of the Gentiles (for also in the Acts, God saith to him, Depart; for I will send thee far hence unto the Gentiles), what had he to do with the Hebrews? and why did he also write an Epistle to them?
And especially as besides, they were evil-disposed towards him; as is often from many places to be seen. For hear what James saith to him, Thou seest, brother, how many thousands of Jews there are which have believed.… and these all have been informed of thee that thou teachest men to forsake the Law And oftentimes he had many disputings concerning this.
Thus (a person might enquire) considering that he was so learned in the Law (for he was instructed in the Law at the feet of Gamaliel, and his zeal in the cause thereof was great), and that herein he was particularly able to confound them;—why did not God send him to the Jews? Because on this very account they had been made more vehement in their enmity against him. For they will not endure thee, saith God unto him. But, Depart far off to the Gentiles, inasmuch as they will not receive thy testimony concerning Me. Whereupon he himself saith, Yea, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee; and when the blood of Thy martyr Stephen was shed, I also was standing and consenting unto his death, and kept the raiment of them that slew him.
And this is the very thing which he says is a sign and argument of their not believing him. For thus it is: when a man starts off from any sort of people, if he be one of the least and of those who are nothing worth, he doth not much vex those from whom he is departed. But if he be among the distinguished or very earnest partizans, or those who sympathise with them, he exceedingly grieves and vexes them beyond measure; in that he especially overthrows their system, in the judgment of the many.
And besides this, there was something else in addition. What now might this be? That Peter and the others were with Christ, and also saw signs and wonders; but he having enjoyed none of these advantages, but being with Jews, all at once deserted, and became one of them. Which thing especially promoted our cause. For while they seemed to bear witness from mere favour, and a person might have said that in loving regret for their master, they testify these things: the special witness of the resurrection was of all men this man, who heard a voice only. For this cause thou seest them waging passionate war with him, and practising all for no other purpose than to slay him and raising seditions.
The unbelievers then on this account listened to him with evil dispositions, but the believers, what was their motive? Because in preaching to the Gentiles he was constrained to preach Christianity purely. And if haply he were found [doing it] even in Judæa, he cared not. For Peter indeed and they that were with him, inasmuch as they had to preach in Jerusalem, where men’s zeal was great, of necessity bade them keep the Law: whereas this man was quite at liberty. The converts too from the Gentiles were more in number than the Jews, inasmuch as they were without. And this enfeebled the Law, and they had no longer so great reverence for it, although he preached all things purely. At least it is with respect to this that they seem to shame him by numbers, saying, Thou seest, brother, how many ten thousands of Jews there are which are come together. On this account they hated him and turned away from him, because they have been informed, it saith, concerning thee, that thou teachest men to forsake the Law.
[2.] Why then, not being a teacher of the Jews, doth he send an Epistle to them? (And where abode those to whom he sent it? As it seems to me, in Jerusalem and Palestine.) How then doth he send them an Epistle? Just as he baptized, though to baptize was not his assigned duty. For (saith he) I was not sent to baptize: not however, that he was forbidden, but he doth it, as somewhat over and above his work.
And how could he fail to write to these, for whom he was willing even to become accursed? Accordingly he said, Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you
(For as yet he was not seized and imprisoned. Two years then he passed in prison at Rome. After this he was set free. Then having gone into the parts of Spain, he also perhaps saw the Jews. And then he returned to Rome, and then was slain by Nero. The Epistle to Timothy then was later than this Epistle. For there he saith, For I am now ready to be offered and there also he saith, In my first answer no man stood with me.)
The reason is that in many places they [the Hebrews] had to contend [with persecution], as also he says in an Epistle to the Thessalonians, Ye became followers of the Churches of Judea: and writing to these very persons he says, Ye took joyfully the spoiling of your goods. Thou seest that they had to contend? And if men had thus treated the Apostles, not in Judea only, but also wherever they were among the Gentiles, what would they not have done to the believers?
For this cause, thou seest, he was very full of care for them. Thus, when he saith, I go to minister to the saints which are in Jerusalem: and again, when he exhorts the Corinthians to beneficence, and says that the Macedonians had already made their contribution, saying too, If it be meet that I go [&c], this is what he means.
And when he saith, Only that we should remember the poor, which thing I was also forward to do is what he means.
And when he saith, They gave to me and Barnabas the right hands of fellowship, that we should [go] to the Gentiles, and they to the Circumcision, is what he means.
But this [was] not [done] with regard to the poor also who were there: but [it was ordered] so that in that respect we might be partakers in the doing kindness [to them]. For [we did] not so [apportion] the care for the poor, as we apportioned the preaching to each other, and that we indeed should [go] to the Gentiles, and they to the circumcision. And every where thou seest him using great care for them: as might be expected.
For in the other nations indeed, where there were both Jews and Greeks, no such thing took place. But there, inasmuch as they seemed still to have authority and independence, and to order many things by their own peculiar laws, the government not yet being established, nor entirely brought under the Romans, they, as might have been expected, exercised much tyrannical power. For if in other cities, as namely in Corinth, they beat the Ruler of the synagogue before the Deputy’s judgment seat, and Gallio cared for none of these things, yet it was not so in Judea. You see at any rate that while in other cities they bring them to the magistrates, and need assistance from them and from the Gentiles: here, they took no care of this, but themselves assemble a council and put to death whomever they choose.
In this way for instance they put Stephen to death, in this way they scourged the Apostles, not leading them before any rulers. In this way also they were about to put Paul to death, unless the chief captain had thrown himself upon them. For this took place while the priesthood was yet standing, as also the temple, the service, the sacrifices. Behold for example Paul himself on his trial before the High Priest, and saying, I wist not that there is an High Priest, and this in the presence of the Ruler. For at that time they possessed great power. Consider then what sufferings they were likely to undergo, who dwelt in Jerusalem and Judea.
[3.] He then who prays to become accursed for those who were not yet believers, and who so ministers to the faithful, as to journey himself, if occasion required, and who every where took exceeding care of them; let us not wonder if he encourage and console them by letters also, and if when they are tottering and fallen he set them upright. For they were in one word worn down by their manifold afflictions, and reduced to despair. And this he signifies near the end, saying, Wherefore lift up the hands that hang down, and the feeble knees And again: Yet a little while, he that shall come will come, and will not tarry; and again, If ye be without chastisement, … then are ye bastards and not sons.
For inasmuch as they were Jews, and (as others) were constantly told by their fathers, that they must expect both their good and their evil immediately and must live accordingly, whereas then the contrary took place, their good things being in hope and to come after death, their evils in hand; it was probable that although they had resolutely endured much, not a few of them would be fainthearted;—he discourses hereon.
These things however we will unfold at a fit opportunity. But at present we say that he could not choose but write to those, for whom he was used to take such anxious thought, the reason too being manifest, why he was not sent as an apostle to them; he was not hindered from writing.
Now that they were becoming faint-hearted, he signifies saying, Lift up the hands that hang down and the feeble knees, and make straight paths. And again, For God is not unrighteous, to forget your work and your love. For the soul being overtaken by many trials, was turned aside also from the Faith. Wherefore he exhorts them to give heed to the things which they have heard, and that there should not be an evil heart of unbelief. On this account also, in this Epistle particularly, he discourses much concerning Faith, and at the end after many [arguments] shews that to them [of old] also He promised their good things in hand, and yet gave nothing.
And beside these things, that they might not think themselves forsaken, he establishes two points, the one that they should bear nobly whatever befals them; the other, that they should assuredly expect their recompense. For surely He will not leave unrewarded Abel and the line of righteous persons following him.
And he draws his consolation from three arguments. First, from the sufferings of Christ: as He Himself also saith, The servant is not greater than his Lord. Next, from the good things laid up for them that believe. Thirdly, from the evils; and this point he enforces not from the future only (which would not be so persuasive), but also from what was past and had befallen their fathers. This Christ also doth, saying at one time, The servant is not greater than his Lord: and again, There are many mansions with My Father. He also denounces woes innumerable on them that believe not.
And he makes much discourse both of the New and the Old Covenant. For indeed this same topic was very useful to him for the proof of the Resurrection. I mean lest they should utterly disbelieve Christ’s resurrection, through His sufferings, he confirms it from the Prophets, and points out also, that the Jewish rites are not the really sacred ones, but ours. For the temple was still standing, and the sacrificial rites; therefore he saith, Wherefore let us go forth without, bearing His reproach. And this also was alleged against him: „If these things are a shadow, if these things „are an image, how is it that they have not given place, „or been withdrawn when the truth appeared—but these „[ancient rites] still flourish?” With respect to this also, he quietly and in a figure intimated that it would happen at the time that was close at hand.
Moreover, that they had been for a long time in the Faith and in afflictions he declared, saying, When for the time ye ought to be teachers, and, Lest there be ever in any of you an evil heart of unbelief, and, Ye became followers of them who through patience inherit the promises.