August 22

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace, otherwise work is no more work.—Romans 11:6.

THE apostle again springs upon the disputatiousness of the Jews, in what has just been quoted; and on this point he opposes it, and from it bereaves them of excuse. For you can not, he means, so much as say, that the prophets called indeed, and God invited, and the state of things cried aloud, and the provoking to jealousy was enough to draw us to him, but what was enjoined was grievous, and this is why we could not become proselytes, since we had a display of works demanded of us, and laborious well-doings. For you can not even say this. For how should God have demanded this of you, when this would just throw his grace into the shade? And this he said out of a wish to show that he was most desirous that they might be saved. For not only would their salvation be easily brought about, but it was also God's greatest glory to display his love toward man. Why then are you afraid of coming over, since you have no works demanded of you? Why are you bickering and quarrelsome, when grace is before you, and why keep putting me the Law forward to no purpose whatever? For you will not be saved by that, and will mar this gift also; since if you pertinaciously insist on being saved by it, you do away with this grace of God. Then that they might not think this strange, having first taken those seven thousand; he said that they were saved by grace. For when he says, Even so then at this present time also there is a remnant according to the election of grace; he shows that they also were saved by grace: nor does this only show it, but likewise the saying, I have reserved unto myself. For this is the language of one who shows that he himself was the chief contributor. And if by grace, it will be said, how came we all not to be saved? Because ye would not. For grace, though it be grace, saves the willing, not those who will not have it, who persist in fighting against it, and turning aside from it, and opposing themselves to it. Observe how throughout, the point he is proving is, that it is impossible the Word of God should have failed, by showing that the worthy were those to whom the promise came, and that these, few though they be, may yet be the people of God; and indeed he had stated it in the beginning of the epistle with much force, where he says, For what if some did not believe, and did not even stop at this, but proceeded, Yea, let God be true, and every man a liar. And here again, he confirms it another way, and shows the force of grace, and always the one were being saved, the other perished. Let us then give thanks, that we belong to them that were saved, and not having been able to save ourselves by works, were saved by the gift of God. But in giving thanks, let us not do this in words only, but in works, and actions. For this is the genuine thanksgiving, when we do those things whereby God is sure to be glorified, and flee from those from which we have been set free. For if we, after insulting the King, instead of being punished have been honored, and then go and insult him afresh, since we are detected in the utmost ingratitude, we should with justice, have to suffer the utmost punishment, one greater far than the former. For the former insolence did not show us so ungrateful as that committed after honor and much attention shown us. Let us then flee those things from which we have been set free, and not give thanks with our mouths only, lest it be said of us also, This people honoreth me with their lips, but their heart is far from me. For how is it else than unseemly, when the heavens declare the glory of God, and thou, for whom the heavens were made that glorify him, dost such things that through thee the God that made thee is blasphemed? It is for this that not only he that blasphemeth, but thyself also, wilt be liable to punishment. For the heavens also do not glorify God by sending forth a voice, but by putting others upon doing it at the sight of them, and yet they are said to declare the glory of God. Thus too they furnish a life to be wondered at, even though they hold their peace, yet glorify God, when others through them glorify him. For he is not so much reverenced because of heaven, as of a spotless life. When then we are discoursing with the Gentiles, let us not call the heavens before them, but the men, whom though they were in worse plight than brutes, he hath persuaded to be the angels' competitors. And let us stop their mouths by speaking of this change. For far better than the heaven is man, and a soul brighter than their beauty may he possess.

"God of almighty love, By whose sufficient grace I lift my heart to things above, And humbly seek thy face:

"Through Jesus Christ the Just, My faint desires revive, And let me in thy goodness trust, And to thy glory live."