Having made Him, not a sinner, but' sin;' and so, us righteous.143

V. 21. 1 δικαι

for it is not He that beareth enmity, but ye; for God never 2 Cor. beareth enmity. Urging moreover his cause, like an ambassador on his mission, he says,

ολογού.

Ver. 21. For Him that knew no sin, He hath made sin prvos for us.

'I say nothing of what has gone before, that ye have outraged Him, Him that had done you no wrong, Him that had done you good, that He exacted not justice, that He is first to beseech, though first outraged; let none of these things be laid down at present. Ought ye not in justice to be reconciled for this one thing only that He hath done to you now?' And what hath He done? Him that knew no sin, He hath made sin for you. For had He achieved nothing, but done only this, think how great a thing it were to give His Son for those that had outraged Him. But now He hath both well achieved mighty things, and besides, hath suffered Him, that did no wrong, to be punished for those who had done wrong. But he did not say this: but mentioned that which is far greater than this. What then is this? Him that knew no sin, he says, Him that was righteousness itself, He made sin, that is, suffered as a sinner to be2 avtodicondemned, as one cursed, to die. For cursed is he that Gal. 3, hangeth on a tree. For to die thus was far greater than to 13. die; and this he also elsewhere implying, saith, Being Phil. 2, made obedient unto death, even the death of the cross. For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on thee. For a great thing indeed it were, for even a sinner to die for any one whatever; but when He who undergoes this both is righteous, and dieth for sinners; and not dieth only, but even as one cursed; and not as cursed [dieth] only, but thereby freely bestoweth upon us those great goods, which we never looked for; (for he says, that we might be made the righteousness of God in Him;) what words, what thought shall be adequate to realize these things? For the righteous,' saith he, ' He made a sinner; that He might make the sinners righteous.' Yea rather, he said not even so, but what was greater far; for the word he employed is not the habit, but the quality itself. For he said not made [Him] a sinner, but sin; not, Him that had not sinned' only, but

8.

144 Of God, not works. If we love, we shall even choose punishment.

HOMIL. that had not even known sin; that we also might be made, XI. he did not say 'righteous,' but, righteousness, and, the righ

MORAL.

teousness of God. For this is [the righteousness] of God, when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away. And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given. For that which was before, was a righteousness of the Law and of works, but this is the righteousness of God.

[6.] Reflecting then on these things, let us fear these words more than hell; let us reverence the things [they express] more than the kingdom, and let us not deem it grievous to be punished, but to sin. For were He not to punish us, we ought to take vengeance on ourselves, who have been so ungrateful towards our Benefactor. Now he, that hath an object of affection, hath often even slain himself, when unsuccessful in his love; and though successful, if he hath been guilty of a fault towards her, counts it not fit that he should even live; and shall not we, when we outrage One so loving and gentle, cast ourselves into the fire of hell? Shall I say something strange, and marvellous, and to many perhaps incredible? To one who hath understanding, and loveth the Lord as it behoveth to love Him, there will be greater comfort if punished, after provoking One so loving, than (4.) if not punished. And this one may see also by the common practice. For he that has wronged his dearest friend, feels then the greatest relief, when he has wreaked vengeance on himself, and suffered evil. And accordingly David said, 2 Sam. I the shepherd have sinned, and I the shepherd have done amiss; and these the flock, what have they done? Let Thy hand be upon me, and upon my father's house. And when he lost Absalom, he wreaked the extremest vengeance upon himself, although he was not the injurer but the injured; but nevertheless, because he loved the departed exceedingly, he racked himself with anguish, in this manner comforting himself. Let us therefore also, when we sin against Him, Whom we ought not to sin against, take vengeance on ourselves. See you not those who have lost true-born children,

24, 17.

LXX.

Not to be punished, punishes. Grief, to have offended God. 145

V. 21.

that they therefore both beat themselves and tear their hair, 2 COR. because to punish themselves, for the sake of those they loved, carries comfort with it. But if, when we have caused no harm to those dearest to us, to suffer because of what hath befallen them, brings consolation; when ourselves are the persons who have given provocation and wrong, will it not much rather be a relief to us to suffer the penalty? and will not, not being punished, punish? Every one in a manner will see this. If any love Christ as it behoveth to love Him, he knoweth what I say; how, even when He forgiveth, he will not endure to go unpunished; for thou undergoest the severest punishment in having provoked Him. And I know indeed that I am speaking what will not be believed by the many; but nevertheless it is so, as I have said. If then we love Christ, as it behoveth to love Him, we shall punish ourselves when we sin. For to those who love any whomsoever, not the therefore suffering somewhat, because they have provoked the beloved one, is unpleasing; but that, more than all, to have provoked the person loved. And if this last when angered doth not punish, he hath tortured his lover more; but if he exacts satisfaction, he hath comforted him rather. Let us therefore fear, not hell, but offending God; for it is more grievous than that, when He turns away in wrath this is worse than all, this heavier than all. And that thou mayest learn what a thing it is, consider this which 1 say. If one, that was himself a king, beholding a robber and malefactor under punishment, gave his well-beloved son, his only-begotten, and true, to be slain; and transferred the death, and the guilt as well, from him to his son, (who was himself of no such character,) that he might both save the condemned man, and clear him from his evil reputation; and then, if, having subsequently promoted him to great dignity, he had yet, after thus saving him, and advancing him to that glory unspeakable, been outraged by the person that had received such treatment: would not that man, if he had any sense, have chosen ten thousand deaths, rather than appear guilty of so great ingratitude? This then let us also now consider with ourselves, and groan bitterly for the provocations we have offered our Benefactor; nor let us therefore presume, because though outraged He bears it with

L

XI.

1 δακνώ.

μεθα

146 We are ashamed, if men bear long with wrongs. How, when God?

HOMIL. long-suffering; but rather for this very reason be full of remorse'. For amongst men too, when one that hath been smitten on the right cheek offers the left also, he more avengeth himself than if he gave ten thousand blows; and when one that hath been reviled, not only revileth not again, but even blesseth, he hath stricken [his adversary] more heavily, than if he bespattered him with ten thousand reproaches. Now if in the case of men we feel ashamed, when offering insults we meet with long-suffering; much rather, in respect to God, ought they to be afraid who go on continually sinning, yet suffer no calamity. For, even for evil unto their own heads, is that unspeakable punishment being treasured up for them. These things then bearing in mind, let us above all things be afraid of sin; for this is punishment, this is hell, this is those ten thousand ills. And let us not only be afraid of, but also flee from it, and strive to please God continually; for this is the kingdom, this is life, this is those ten thousand goods. So shall we also, even here, obtain already the kingdom, and the good things to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory, might, honour, now and for ever, and world without end. Amen.

God's mercy no encouragement to be supine, lest it be in vain. 147

HOMILY XII.

2 COR. vi. 1, 2.

We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee.

FOR since he said, God beseeches, and we are ambassadors and suppliants unto you, that ye be reconciled unto God: lest they should become supine, he hereby again alarms and arouses them, saying; We beseech you that ye receive not the grace of God in vain. For let us not,' he says, 'therefore be at ease, because He beseeches, and hath sent some to be ambassadors; nay, but for this very reason let us make haste to please God, and to collect spiritual merchandise;' as also he said above, The love of God constraineth us, c. 5, 14. that is, presseth, driveth, urgeth us, that ye may not, after so much affectionate care, by being supine, and exhibiting no nobleness, miss of such great blessings. Do not therefore, because He hath sent some to exhort you, deem that this will always be so. It will be so until His second coming; until then He beseeches, so long as we are here; but after that, is judgment, and punishment.' Therefore, he says, we are constrained.

For not only from the greatness of the blessings, and His loving-kindness, but also from the shortness of the time he urgeth them continually. Wherefore he saith also elsewhere, For now is our salvation nearer. And again; Rom. The Lord is at hand. But here he does something yet more. Philipp.

L 2

13, 11.

4, 5.