Other Writings, Part 10

Romans XIV. 1, 2

Him that is weak in the faith receive ye, but not to doubtful disputations. For one believes that he may eat all things; another, who is weak, eats herbs.

I Am aware that to most what is here said is a difficulty. And therefore I must first give the subject of the whole of this passage, and what he wishes to correct in writing this. What does he wish to correct then? There were many of the Jews which believed, who adhered of conscience to the Law, and after their believing, still kept to the observance of meats, as not having courage yet to quit the service of the Law entirely. Then that they might not be observed if they kept from swine's flesh only, they abstained in consequence from all flesh, and ate herbs only, that what they were doing might have more the appearance of a fast than of observance of the Law. Others again were farther advanced, (τελειότεροι) and kept up no one thing of the kind, who became to those, who did keep them, distressing and offensive, by reproaching them, accusing them, driving them to despondency. Therefore the blessed Paul, out of fear lest, from a wish to be right about a trifle, they should overthrow the whole, and from a wish to bring them to indifferency about what they ate, should put them in a fair way for deserting the faith, and out of a zeal to put everything right at once, before the fit opportunity had come, should do mischief on vital points, so by this continual rebuking setting them adrift from their agreement in (ὁ μολογίας εἰς) Christ, and so they should remain not righted in either respect: observe what great judgment he uses and how he concerns himself with both interests with his customary wisdom. For neither does he venture to say to those who rebuke, You are doing amiss, that he may not seem to be confirming the other in their observances; nor again, You are doing right, lest he should make them the more vehement accusers: but he makes his rebuke to square with each. And in appearance he is rebuking the stronger, but he pours forth all he has to say against the other in his address to these. For the kind of correction most likely to be less grating is, when a person addresses some one else, while he is striking a blow at a different person, since this does not permit the person rebuked to fly into a passion, and introduces the medicine of correction unperceived. See now with what judgment he does this, and how well-timed he is with it. For after saying, make not provision for the flesh to fulfil the lusts thereof, then he proceeds to the discussion of these points, that he might not seem to be speaking in defense of those who were the rebukers, and were for eating of anything. For the weaker part ever requires more forethought. Wherefore he aims his blow against the strong, immediately saying as follows, Him that is weak in the faith. You see one blow immediately given to him. For by calling him weak (ἀ σθενοὕντα), he points out that he is not healthy (ἄ ρρωστον). Then he adds next, receive, and point out again that he requires much attention. And this is a sign of extreme debility. Not to doubtful disputations. See, he has laid on a third stripe. For here he makes it appear that his error is of such a nature, that even those who do not transgress in the same manner, and who nevertheless admit him to their affection, and are earnestly bent upon curing him, are at doubt. You see how in appearance he is conversing with these, but is rebuking others secretly and without giving offense. Then by placing them beside each other, one he gives encomiums, the other accusations. For he goes on to say, One believes that he may eat all things, commending him on the score of his faith. Another who is weak, eats herbs, disparaging this one again, on the score of his weakness. Then since the blow he had given was deadly (καιρίαν, used hyperbolically), he comforts him again in these words,

Ver. 3. Let not him that eats, despise him that eats not.

He does not say, let him alone, nor does he say, do not blame him, nor yet, do not set him right; but do not reproach him, do not despise him, to show they were doing a thing perfectly ridiculous. But of this he speaks in other words. Let not him which eats not, judge him that eats. For as the more advanced made light of these, as of little faith, and falsely healed, and spurious, and still Judaizers, so they too judged these as law-breakers, or as given to gluttony. And of these it is likely that many were of the Gentiles too. Wherefore he proceeds, for God has received him. But in the other's case he does not say this. And yet to be despised was the eater's share, as a glutton, but to be judged, his that did not eat, as of little faith. But he has made them change places, to show that he not only does not deserve to be despised, but that he can even despise. But do I condemn him? He means. By no means. For this is why he proceeds, for God has received him. Why then do you speak to him of the law, as to a transgressor? For God has received him: that is, has shown His unspeakable grace about him, and has freed him from all charges against him; then again he turns to the strong.

Ver. 4. Who are you that judgest another man's servant?

Whence it appears that they too judged, and did not despise only. To his own Master he stands or falls. See here is another stroke. And the indignation seems to be against the strong man, and he attacks him. When he says, Yea, he shall be holden up, he shows that he is still wavering, and requires so much attention as to call in God as a physician for this, for God, he says, is able to make him stand. And this we say of things we are quite in despair about. Then, that he may not despair he both gives him the name of a servant when he says, Who are you that judgest another man's servant? And here again he secretly attacks him. For it is not because he does things worthy to exempt him from being judged, that I bid you not judge him, but because he is Another's servant, that is, not yours, but God's. Then to solace him again he does not say, falls, but what? stands or falls. But whether it be the latter or the former, either of these is the Master's concernment, since the loss also goes to Him, if he does fall, as the riches too, if he stand. And this again if we do not attend to Paul's aim in not wishing them to be rebuked before a fitting opportunity, is very unworthy of the mutual care becoming for Christians. But (as I am always saying) we must examine the mind with which it is spoken, and the subject on which it is said and the object he would compass when he says it. But he makes them respectful by no slight motive, when he says this: for what he means is, if God, Who undergoes the loss, hitherto does nothing, how can you be else than ill-timed and out of all measure exact, when you seize on (ἄ γκων, throttle) him and annoy him?

Ver. 5. One man esteems one day above another, another esteems every day alike.

Here he seems to me to be giving a gentle hint about fasting. For it is not unlikely that some who fasted were always judging those who did not, or among the observances it is likely that there were some that on fixed days abstained, and on fixed days did not. Whence also he says, Let every man be fully persuaded in his own mind. And in this way he released those who kept the observances from fear, by saying that the thing was indifferent, and he removed also the quarrelsomeness of those who attacked them, by showing that it was no very desirable (or urgent, περισπούδαστον) task to be always making a trouble about these things. Yet it was not a very desirable task, not in its own nature, but on account of the time chosen, and because they were novices in the faith. For when he is writing to the Colossians, it is with great earnestness that he forbids it, saying, Beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the elements of the world, and not after Christ. [Colossians 2:8]¹, and, let no man beguile you of your reward. [Colossians 2:18] And when writing to the Galatians with great precision, he exacts of them Christian spirit and perfectness in this matter. But here he does not use this vehemency, because the faith was lately planted in them. Let us therefore not apply the phrase, Let every man be persuaded in his own mind, to all subjects. For when he is speaking of doctrines, hear what he says, If any one preaches unto you any gospel other than that you have received, let him be accursed ² And in writing to the Philippians, he says, Beware of dogs, beware of evil workers, beware of the concision. [Philippians 3:2] But with the Romans, since it was not yet the proper time for setting things of this sort right, Let every man, he says, be fully persuaded in his own mind. For he had been speaking of fasting. It was to clear away the vanity of the others and to release these from fear then, that he said as follows:

Ver. 6. He that regards the day, regards it unto the Lord; and he that regards not the day, to the Lord he does not regard it. And, He that eats, eats to the Lord, for he gives God thanks; and he that eats not, to the Lord he eats not, and gives God thanks.

He still keeps to the same subject. And what he means is about this. The thing is not concerned with fundamentals. For the thing requisite is, if this person and the other are acting for God's sake, the thing requisite is (these words are repeated 3 manuscripts), if both terminate in thanksgiving. For indeed both this man and that give thanks to God. If then both do give thanks to God, the difference is no great one. But let me draw your notice to the way in which here also he aims unawares a blow at the Judaizers. For if the thing required be this, the giving of thanks, it is plain enough that he which eats it is that gives thanks, and not he which eats not. For how should he, while he still holds to the Law? As then he told the Galatians, As many of you as are justified by the Law are fallen from grace [Galatians 5:4]; so here he hints it only, but does not unfold it so much. For as yet it was not time to do so. But for the present he bears with it (see p. 337): but by what follows he gives it a further opening. For where he says,

Ver. 7, 8. For none of us lives unto himself, and no man dies unto himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord, by this too he makes the same clearer. For how can he that lives unto the Law, be living unto Christ? But this is not the only thing that he effects by this, he also holds back the person who was in so much haste for their being set right, and persuades him to be patient, by showing that it is impossible for God to despise them, but that in due time He will set them right. What is the force then of none of us lives to himself? It means, We are not free, we have a Master who also would have us live, and wills not that we die, and to whom both of these are of more interest than to us. For by what is here said he shows that he has a greater concern for us than we have ourselves, and considers more than we do, as well our life to be wealth, as our death to be a loss. For we do not die to ourselves alone, but to our Master also, if we do die. But by death here he means that from the faith. However, this were enough to convince us that He takes care for us, in that it is to Him we live, and to Him we die. Still he is not satisfied with saying this, but proceeds further. For after saying, Whether we live, therefore, or die, we are the Lord's, and passing from that death to the physical one, that he may not give an appearance of harshness to his language, he gives another very great indication of His care for us. Now of what kind is this?

Ver. 9. For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living.

And so let us at least convince you, that He is thoughtful for our salvation. For had He not had this great care for us, where were the need of the Dispensation (or Incarnation, οἰκονομίας)? He then that has shown so much anxiety about our becoming His, as to take the form of a servant, and to die, will He despise us after we have become so? This cannot be so, assuredly it cannot! Nor would He choose to waste so much pains. For to this end (he says) he also died, as if any one were to say, Such an one will not have the heart to despise his servant. For he minded his own purse. Cf. Exodus 21:21 For indeed we are not so much in love with money, as is He with our salvation. Wherefore it was not money, but His own Blood that He gave as bail for us. And for this cause He would not have the heart to give them up, for whom He had laid down so great a price. See too how he shows that His power also is unspeakable. For he says, to this end He both died and revived, that He might be Lord both of the dead and the living. And above he said, for whether we live or die, we are His. See what a wide extended Mastery! see what unconquerable might! see what exact providence over us! For tell me not, he means, of the living. Even for the departed He takes care. But if He does of the departed, it is quite plain that He does of the living also. For He has not omitted any point for this Mastery, making out for Himself more claims than men do, and especially beside all other things in order to take care of us. For a man puts down money, and for this clings strongly to his own slave. But He Himself paid down His death; and the salvation of one who was purchased at so great a price, and the Mastery over whom He had gained with so much anxiety and trouble, He is not likely to count of no value. But this he says to make the Judaizer abashed, and to persuade him to call to mind the greatness of the benefit, and how that when dead he had come to be alive, and that there was nothing that he gained from the Law, and how that it would be the last degree of unfeelingness, to leave Him Who had shown so much care toward him, and run away back to the Law. After attacking him then sufficiently, he relaxes again, and says,

Ver. 10. But why do you judge your brother? Or why do you set at nought your brother?

And so he seems to be setting them upon a level, but from that he has said, he shows that the difference between them is great. First then by the appellation of brother he does away with disputatiousness, and then also by calling that awful day to their mind. For after saying, Why do you set at nought your brother? he proceeds, For we shall all stand before the judgment-seat of Christ.

And he seems indeed to be again rebuking the more advanced in saying this, but he is putting the mind of the Judaizer to confusion by not only calling for his reverence to the benefit that had been done him, but also making him afraid of the punishment to come. For we shall all, he says, stand before the judgment-seat of Christ.

Ver. 11, 12. For it is written, As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.

See how he again puts his mind into confusion, while he seems to be rebuking the other. For he intimates some such thing, as if he had said, How does it affect you? Are you to be punished for him? But this he does not say, but hints at it by putting it in a milder form, and saying, For we shall all stand before the judgment-seat of Christ: and, So then every one of us shall give account of himself to God. And he introduces the prophet in witness of the subjection of all to Him, yea a subjection extended even to those in the Old Testament, and of all absolutely. For he does not barely say every one shall worship, but shall confess, that is, shall given an account of what he has done. Be in anxiety then as seeing the Master of all sitting on his judgment-seat, and do not make schisms and divisions in the Church, by breaking away from grace, and running over to the Law. For the Law also is His. And why say I so of the Law? Even those in the Law and those before the Law are His. And it is not the Law that will demand an account of you, but Christ, of you and of all the human race. See how he has released us from the fear of the Law. Then that he may not seem to be saying this to frighten them for the occasion, but to have come to it in the course he had proposed himself, he again keeps to the same subject, and says,

Ver. 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way.

This does not apply to one less than the other: wherefore it may well fit with both, both the advanced man that was offended at the observance of meats, and the unadvanced that stumbled at the vehement rebuke given him. But consider, I pray you, the great punishment we shall suffer, if we give offense at all. For if in a case where the thing was against law, yet, as they rebuked unseasonably, he forbade their doing it, in order that a brother might not be made to offend and stumble; when we give an offense without having anything to set right even, what treatment shall we deserve? For if not saving others be a crime (and that it is so, he who buried the talent proves), what will be the effect of giving him offense also? But what if he gives himself the offense, you may say, by being weak? Why this is just why you ought to be patient. For if he were strong, then he would not require so much attention. But now, since he is of the feebler sort, he does on this ground need considerable care. Let us then yield him this, and in all respects bear his burdens, as it is not of our own sins only that we shall have to give an account, but for those also wherein we cause others to offend. For if that account, were even by itself hard to pass, when these be added too, how are we to be saved? And let us not suppose, that if we can find accomplices in our sins, that will be an excuse; as this will prove an addition to our punishment. Since the serpent too was punished more than the woman, as was the woman likewise more than the man [1 Timothy 2:14]; and Jezebel also was punished more severely than Ahab, who had seized the vineyard; for it was she that devised the whole matter, and caused the king to offend. [1 Kings 21:23-29] And therefore thou, when you are the author of destruction to others, will suffer more severely than those who have been subverted by you. For sinning is not so ruinous as leading others also into the same. Wherefore he speaks of those who not only do the same, but have pleasure in them that do them. [Romans 1:32] And so when we see any sinning, let us, so far from thrusting them on, even pull them back from the pit of iniquity, that we may not have to be punished for the ruin of others besides ourselves. And let us be continually in mind of the awful judgment-seat, of the stream of fire, of the chains never to be loosed, of the darkness with no light, the gnashing of teeth, and the venomous worm. Ah, but God is merciful! Are these then mere words? And was not that rich man punished for despising Lazarus? Are not the foolish virgins cast out of the Bride-chamber? Do not they who did not feed Him go away into the fire prepared for the devil? [Matthew 25:41] Will not he that has soiled garments be bound hand and foot [Matthew 22:13], and go to ruin? Will, not he that demanded the hundred pence to be paid, be given over to the tormentors? Is not that said of the adulterers true, that their worm shall not die, nor their fire be quenched? [Mark 9:43] Are these but mere threats then? Yea, it is answered. And from what source pray do you venture to make such an assertion, and that too when you pass judgment of your own opinion? Why, I shall be able to prove the contrary, both from what He said, and from what He did. See John 5:22 For if you will not believe by the punishments that are to come, at least believe by those that have happened already. For what have happened, and have come forth into reality, surely are not threats and words. Who then was it that flooded the whole world, and affected that baleful wreck, and the utter destruction of our whole race! Who was it that after this hurled those thunders and lightnings upon the land of Sodom? Who that drowned all Egypt in the sea? Who that consumed the six hundred thousand men in the wilderness? Who that burnt up the synagogue of Abiram? Who that bade the earth open her mouth for the company of Core and Dathan, and swallow them up? Who that carried off the threescore and ten thousand at one sweep in David's time? Shall I mention also those that were punished individually! Cain, who was given up to a continual vengeance? (the son of) Charmi, who was stoned with his whole family? Or him, that suffered the same thing for gathering sticks on the sabbath? The forty children who were consumed by those beasts, and obtained no pardon even on the score of their age? And if you would see these same things even after the times of grace, just consider what great suffering the Jews had, how the women ate their children, some roasting them, and some consuming them in other ways: how after being given up to irremediable famine, and wars varied and severe, they threw all previous catastrophes into the shade by the exceeding greatness of their own calamities. For that it was Christ Who did these things unto them, hear Him declaring as much, both by parables, and clearly and explicitly. By parables, as when He says, But those that would not that I should reign over them, bring hither and slay them [Luke 19:27]; and by that of the vineyard, and that of the marriage. But clearly and explicitly, as when He threatens that they shall fall by the edge of the sword, and shall be led away captive into the nations, and there shall be upon the earth distress of nations with perplexity, at the roaring of the sea and waves; men's hearts failing them for fear. (ib. 21:24, 25, 26.) And there shall be tribulation, such as there never was, no, nor ever shall be. [Matthew 24:21] And what a punishment Ananias too and Sapphira suffered, for the theft of a few pieces of money, you all know. Do you see not the daily calamities also? Or have these too not taken place? Do you see not now men that are pining with famine? Those that suffer elephantiasis, or are maimed in body? Those that live in constant poverty, those that suffer countless irreparable evils? Now then will it be reasonable for some to be punished, and some not? For if God be not unjust (and unjust He is not), thou also will assuredly suffer punishment, if you sin. But if because He is merciful He does not punish, then ought not these either to have been punished. But now because of these words of yours, God even here punishes many, that when you believe not the words of the threatening, the deeds of vengeance ye may at least believe.

And since things of old do not affright you so much, by things which happen in every generation, He corrects those that in every generation are growing listless. And what is the reason, it may be said, why He does not punish all here? That He may give the others an interval for repentance. Why then does He not take vengeance upon all in the next world? It is lest many should disbelieve in His providence. How many robbers are there who have been taken, and how many that have left this life unpunished? Where is the mercy of God then? It is my turn now to ask of you. For supposing no one at all had vengeance taken upon him, then you might have taken refuge in this. But now that some are punished, and some are not, though they be the worse sinners, how can it be reasonable that there be not the same punishments for the same sins? How can those punished appear to be else than wronged? What reason is there then why all are not punished here? Hear His own defense for these things. For when some had died by the falling of a tower on them: He said to those who raised a question upon this, Suppose ye that they were sinners above all men? I tell you nay, but except ye repent, you shall all likewise perish [Luke 13:4-5]; so exhorting us not to feel confident when others suffer punishment, and we ourselves, though we have committed many transgressions, do not. For except we change our conduct, we assuredly shall suffer. And how, it may be said, is it that we are to be punished without end for sinning a short time here? How, I ask, is it that in this world, those who in a short moment of time have done one murder, are condemned to constant punishment in the mines? But it is not God that does this, it may be said. How then came He to keep the man with a palsy for thirty and eight years in so great punishments? For that it was for sins that He punished him, hear what He says, Behold, you are made whole, sin no more. [John 5:14] Still it is said, he found a release. But the case is not so with the other life. For that there, there will never be any release, hear from His own mouth, Their worm will not die, nor their fire be quenched. [Mark 9:44] And these shall go into everlasting life, but these into everlasting punishment. [Matthew 25:46] Now if the life be eternal, the punishment is eternal. Do you see not how severely He threatened the Jews? Then have the things threatened come to pass, or were those that were told them a mere talk? One stone shall not remain upon another. [Luke 21:6] And has it remained? But what, when He says, There shall be tribulation such as has not been? [Matthew 24:21] Has it not come then? Read the history of Josephus, and you will not be able to draw your breath even, at only hearing what they suffered for their doings. This I say, not that I may pain you, but that I may make you secure, and lest by having humored you overmuch, I should but make a way for the endurance of sorer punishments. For why, pray, do you not deem it right you should be punished for sinning? Hath He not told you all beforehand? Hath He not threatened you? Not come to your aid? not done things even without number for your salvation's sake? Gave He you not the laver of Regeneration, and forgave He not all your former sins? Hath He not after this forgiveness, and the laver, also given you the succor of repentance if you sin? Hath He not made the way to forgiveness of sins, even after all this, easy to you? Hear then what He has enjoined: If you forgive your neighbor, I also will forgive you [Matthew 6:14], He says. What hardship is there in this? If you judge the cause of the fatherless, and see that the widow have right, come and let us converse together, He says, and if your sins be as purple, I will make them white as snow. [Isaiah 1:17-18] What labor is there here? Tell your sins, that you may be justified. [Isaiah 43:26, Septuagint] What hardship is there in this? Redeem your sins with alms. [Daniel 4:24] What toilsomeness is there in this? The Publican said, Be merciful to me a sinner, and went down home justified. [Luke 18:13-14] What labor is it to imitate the Publican? And will you not be persuaded even after this that there is punishment and vengeance? At that rate you will deny that even the devil is punished. For, Depart, He says, into the fire prepared for the devil and his angels. [Matthew 25:41] Now if there be no hell, then neither is he punished. But if he is punished, it is plain that we shall also. For we also have disobeyed, even if it be not in the same way. And how do you come not to be afraid to speak such daring things? For when you say that God is merciful, and does not punish, if He should punish he will be found in your case to be no longer merciful. See then unto what language the devil leads you? And what are the monks that have taken up with the mountains, and yield examples of such manifold self-denial, to go away without their crown? For if the wicked are not to be punished, and there is no recompense made to any one, some one else will say, perhaps, that neither are the good crowned. Nay, it will be said, For this is suitable with God, that there should be a kingdom only, and not a hell. Well then, shall the whoremonger, and the adulterer, and the man who has done evils unnumbered, enjoy the same advantages with the man who has exhibited soberness and holiness, and Paul is to stand with Nero, or rather even the devil with Paul? For if there be no hell and yet there will be a Resurrection of all, then the wicked will attain to the same good things! And who would say this? Who even of men that were quite crazed? Or rather, which of the devils even would say this? For even they confess that there is a hell. Wherefore also they cried out and said, Have You come hither to torment us before the time? [Matthew 8:29]

How then do you come not to fear and tremble, when even the devils confess what yourself art denying? Or how is it that thou dost not see who is the teacher of these evil doctrines? For he who deceived the first man, and under the pretext of greater hopes, threw them out even of the blessings they had in possession, he it is who now suggests the saying and fancying of these things. And for this reason he persuades some to suspect there is no hell, that he may thrust them into hell. As God on the other hand threatens hell, and made hell ready, that by coming to know of it you might so live as not to fall into hell. And yet if, when there is a hell, the devil persuades you to these things, how came the devils to confess it, if it did not exist, whose aim and desire it is that we should not suspect anything of the kind, that through fearlessness we might become the more listless, and so fall with them into that fire? How then (it will be said) came they to confess it? It was through their not bearing the compulsion laid upon them. Taking all these things into consideration then, let those who talk in this way leave off deceiving both themselves and others since even for these words of theirs they will be punished for detracting (διασύροντες) from those awful things, and relaxing the vigor of many who are minded to be in earnest, and do not even do as much as those barbarians, for they, though they were ignorant of everything, when they heard that the city was to be destroyed, were so far from disbelieving, that they even groaned, and girded themselves with sackcloth, and were confounded, and did not cease to use every means until they had allayed the wrath. [Jonah 3:5] But do you, who hast had so great experience of facts and of teaching, make light of what is told you? The contrary then will be your fate. For as they through fear of the words had not to undergo the vengeance in act, so thou who despisest the threatening by words, will have to undergo the punishment in very deed. And if now what you are told seems a fable to you, it will not, however, seem so when the very things convince you, in that Day. Have you never noticed what He did even in this world? How when He met with two thieves, He counted them not worthy of the same estate, but one He led into the Kingdom, and the other He sent away into Hell? And why speak I of a robber and murderer? For even the Apostle He did not spare, when he had become a traitor, but even when He saw him rushing to the halter, and hanging, and bursting asunder in the midst (for he did burst asunder, and all his bowels gushed out) [Acts 1:18], still when He foresaw all these things, He let him suffer all the same, giving you from the present a proof of all that is in the other world also. Do not then cheat yourselves, through being persuaded of the devil. These devices are his. For if both judges, and masters, and teachers, and savages, respect the good, and punish the evil, with what reason is the contrary to be the case with God, while the good man and he who is not so are deemed worthy of the same estate? And when will they leave off their wickedness? For they who now are expecting punishment, and are among so many terrors, those from the judges and from the laws, and yet do not for this depart from iniquity; when on their departing this life they are to lay aside even this fear, and are not only not to be cast into hell, but are even to obtain a kingdom; when will they leave doing wickedly? Is this then mercy, pray? To add to wickedness, to set up rewards for iniquity, to count the sober and the unchastened, the faithful and the irreligious, Paul and the devil, to have the same deserts? But how long am I to be trifling? Wherefore I exhort you to get you free from this madness, and having grown to be your own masters, persuade your souls to fear and to tremble, that they may at once be saved from the hell to come, and may, after passing the life in this world soberly, attain unto the good things to come by the grace and love towards man, etc.

Rom. XIV. 14

I know, and am persuaded by (Gr. in) the Lord Jesus, that there is nothing unclean of itself, but to him that esteems anything to be unclean, to him it is unclean.

After first rebuking the person who judges his brother, and moving him to leave off this reproaching, he then explains himself further upon the doctrinal part, and instructs in a dispassionate tone the weaker sort, displaying in this case too a great deal of gentleness. For he does not say he shall be punished, nor anything of the sort, but merely disburdens him of his fears in the matter, and that with a view to his being more easily persuaded with what he tells him; and he says, I know, and am persuaded. And then to prevent any of those who did not trust him (or believe, τὥν οὐ πιστὥν) saying, And what is it to us if you are persuaded? For you are no trustworthy evidence to be set in competition with so great a law, and with oracles brought down from above, he proceeds, in the Lord. That is, as having learned from Him, as having my confidence from Him. The judgment then is not one of the mind of man. What is it that you are persuaded of and know? Tell us. That there is nothing unclean of itself. By nature, he says, nothing is unclean but it becomes so by the spirit in which a man uses it. Therefore it becomes so to himself only, and not to all. For to him that esteems anything to be unclean, to him it is unclean. What then? Why not correct your brother, that he may think it not unclean? Why not with full authority call him away from this habit of mind and conception of things, that he may never make it common? My reason is, he says, I am afraid to grieve him. Wherefore he proceeds,

Ver. 15. But if your brother be grieved with your meat, now you do not walk charitably.

You see how far, for the present, he goes in affection for him, showing that he makes so great account of him, that with a view not to grieve him he does not venture even to enjoin things of great urgency, but by yieldingness would rather draw him to himself, and by charity. For even when he has freed him of his fears, he does not drag him and force him, but leaves him his own master. For keeping a person from meats is no such matter as overwhelming with grief. You see how much he insists upon charity. And this is because he is aware that it can do everything. And on this ground he makes somewhat larger demand upon them. For so far he says from its being proper for them to distress you at all, they ought even, if need be, not to hesitate at condescending to you. Whence he proceeds to say, Destroy not him with your meat, for whom Christ died. Or do you not value your brother enough even to purchase his salvation at the price of abstinence from meats? And yet Christ refused not to become a slave, nor yet to die for him; but thou dost not despise even food, that you may save him. And yet with it all Christ was not to gain all, yet still He died for all; so fulfilling His own part. But are you aware that by meat you are overthrowing him in the more important matters, and yet makest a disputing? And him who is the object of such care unto Christ, do you consider so contemptible, and dishonor one whom He loves? Yet He died not for the weak only, but even for an enemy. And will you not refrain from meats even, for him that is weak? Yet Christ did what was greatest even, but thou not even the less. And He was Master, thou a brother. These words then were enough to tongue-tie him. For they show him to be of a little spirit, and after having the benefit of great things from God, not to give in return even little ones.

Ver. 16, 17. Let not then your good be evil spoken of. For the kingdom of God is not meat and drink.

By their good, he means here either their faith, or the hope of rewards hereafter, or the perfectness of their religious state. For it is not only that you fail to profit your brother, he means, but the doctrine itself, and the grace of God, and His gift, you cause to be evil spoken of. Now when you fight, when you quarrel, when you are vexatious, when you make schism in the Church, and reproachest your brother, and are distant with him, those that are without will speak evil of you. And so good is so far from coming of this, that just the opposite is the case. For your good is charity, love of the brotherhood, being united, being bound together, living at peace, living in gentleness (ἐ πιεικείας). He again, to put an end to his fears and the other's disputatiousness, says, For the kingdom of God is not meat and drink. Is it by these, he means, that we are to be approved? As he says in another passage too, Neither if we eat are we the better, neither if we eat not are we the worse. And he does not need any proof, but is content with stating it. And what he says is this, If you eat, does this lead you to the Kingdom? And this was why, by way of satirizing them as mightily pleased with themselves herein, he said, not meat only, but drink. What then are the things that do bring us here? Righteousness, and peace, and joy, and a virtuous life, and peace with our brethren (whereto this quarrelsomeness is opposed), the joy from unanimity, which this rebuking puts an end to. But this he said not to one party only, but to both of them, it being a fit season for saying it to both. Then as he had mentioned peace and joy, but there is a peace and joy over bad actions also, he adds, in the Holy Ghost. Since he that ruins his brother, has at once subverted peace, and wronged joy, more grievously than he that plunders money. And what is worse is, that Another saved him, and you wrong and ruinest him. Since then eating, and the supposed perfect state, does not bring in these virtues, but the things subversive of them it does bring in, how can it be else than right to make light of little things, in order to give firmness to great ones? Then since this rebuking took place in some degree out of vanity, he proceeds to say,

Ver. 18. For he that in these things serves Christ, is acceptable to God, and approved of men.

For they will not admire you so much for your perfect state, as all will for peace and amity. For this is a goodly thing, that all will have the benefit of, but of that not one even will.

Ver. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify one another.

This applies to the other, that he may grow peaceable. But the other to the latter too, that he may not destroy his brother. Still he has made both apply to either again, by saying, one another, and showing that without peace it is not easy to edify.

Ver. 20. For meat destroy not the work of God.

Giving this name to the salvation of a brother, and adding greatly to the fears, and showing that he is doing the opposite of that he desires. For thou, he says, art so far from building up as you intend, that you dost even destroy, and that a building too not of man but of God, and not for any great end either, but for a trivial thing. For it was for meat, he says. Then lest so many indulgences should confirm the weaker brother in his misconception, he again becomes doctrinal, as follows,

All things indeed are pure, but it is evil for that man who eats with offense.

Who does it, that is, with a bad conscience. And so if you should force him, and he should eat, there would be nothing gained. For it is not the eating that makes unclean, but the intention with which a man eats. If then thou dost not set that aright, you have done all to no purpose, and hast made things worse: for thinking a thing unclean is not so bad as tasting it when one thinks it unclean. Here then you are committing two errors, one by increasing his prejudice through your quarrelsomeness, and another by getting him to taste of what is unclean. And so, as long as you do not persuade him, do not force him.

Ver. 21. It is good neither to eat flesh, nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak.

Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised [Acts 16:3], when he was shorn [Acts 18:18], when he sacrificed that Jewish sacrifice. [Acts 21:26]. And he does not say to the man do so, but he states it in the form of a sentiment to prevent again making the other, the weaker man, too listless. And what are his words? It is good not to eat flesh. And why do I say flesh? If it be wine, or any other thing of the sort besides, which gives offense, refrain. For nothing is so important as your brother's salvation. And this Christ shows us, since He came from Heaven, and suffered all that He went through, for our sakes. And let me beg you to observe, how he also drives it home upon the other, by the words stumbles, or is offended, or is made weak. And do not tell me (he means) that he is so without reason but, that you have power to set it right. For the other has a sufficient claim to be helped in his weakness, and to you this were no loss, not being a case of hypocrisy, but of edification and economy. For if you force him, he is at once destroyed, and will condemn you, and fortify himself the more in not eating. But if you condescend to him, then he will love you, and will not suspect you as a teacher, and you will afterwards gain the power of sowing imperceptibly in him the right views. But if he once hate you, then you have closed the entrance for your reasoning. Do not then compel him, but even yourself refrain for his sake, not refraining from it as unclean, but because he is offended, and he will love you the more. So Paul also advises when he says, It is good not to eat flesh, not because it was unclean, but because the brother is offended and is weak.

Ver. 22. Have you faith? Have it to yourself.

Here he seems to me to be giving a gentle warning to the more advanced on the score of vanity. And what he says is this, Do you wish to show me that you are perfect, and fully furnished? Do not show it to me, but let your conscience suffice. And by faith, he here means that concerned not with doctrines, but with the subject in hand. For of the former it says, With the mouth confession is made unto salvation [Romans 10:10]; and, Whosoever shall deny Me before men, him will I also deny. [Luke 9:26] For the former by not being confessed, ruins us; and so does this by being confessed unseasonably. Happy is he that condemns not himself in the thing which he allows. Again he strikes at the weaker one, and gives him (i.e. the stronger) a sufficient crown, in that of his conscience. Even if no man see, that is, you are able to be happy in yourself. For after saying, Have it to yourself, to prevent his thinking this a contemptible tribunal, he tells him this is better to you than the world. And if all accuse you, and thou condemn not yourself, and your conscience lay no charge against you, you are happy. But this is a statement he did not make to apply to any person whatever. For there are many that condemn not themselves, and yet are great transgressors: and these are the most miserable of men. But he still keeps to the subject in hand.

Ver. 23. And he that doubts is condemned if he eat.

Again, it is to exhort him to spare the weaker, that he says this. For what good is it if he eat in doubt, and condemn himself? For I approve of him, who both eats, and does it not with doubting. See how he induces him not to eating only, but to eating with a good conscience too. Then he mentions likewise the reason why he is condemned continuing in these words,

Because he eats not of faith. Not because it is unclean, but because it is not of faith. For he did not believe that it is clean, but though unclean he touched it. But by this he shows them also what great harm they do by compelling men, and not persuading them, to touch things which had hitherto appeared unclean to them, that for this at all events they might leave rebuking. For whatsoever is not of faith is sin. For when a person does not feel sure, nor believe that a thing is clean, how can he do else than sin? Now all these things have been spoken by Paul of the subject in hand, not of everything. And observe what care he takes not to offend any; and he had said before, If your brother be grieved with your meat, now you do not walk charitably. But if one should not grieve him, much less ought one to give him offense. And again, For meat destroy not the work of God. For if it were a grievous act of iniquity to throw down a Church, much more so is it to do so to the spiritual Temple. Since a man is more dignified than a Church: for it was not for walls that Christ died, but for these temples.

Let us then watch our own conduct on all sides, and afford to no one ever so little handle. For this life present is a race-course and we ought to have thousands of eyes Hilary in Psalm 119 on every side, and not even to fancy that ignorance will be an adequate excuse. For there is such a thing, there certainly is, as being punished for ignorance, when the ignorance is inexcusable. Since the Jews too were ignorant, yet not ignorant in an excusable way. And the Gentiles were ignorant, but they are without excuse. [Romans 1:20] For when you are ignorant of those things which it is not possible to know, you will not be subject to any charge for it: but when of things easy and possible, you will be punished with the utmost rigor. Else if we be not excessively supine, but contribute our own share to its full amount, God will also reach forth His hand unto us in those things which we are ignorant of. And this is what Paul said to the Philippians likewise. If in anything ye be otherwise minded, God shall reveal even this unto you. [Philippians 3:15] But when we are not willing to do even what we are masters of, we shall not have the benefit of His assistance in this either. And this was the case with the Jews too. For this cause, He says, speak I unto them in parables, because seeing they see not. [Matthew 13:13] In what sense was it that seeing they saw not? They saw devils cast out, and they said, He has a devil. They saw the dead raised, and they worshipped not, but attempted to kill Him. But not of this character was Cornelius. [Matthew 12:24] For this reason then, when he was doing the whole of his duty with sincerity, God added unto him that which was lacking also. Say not then, how came God to neglect such and such a one who was no formalist (ἄ πλαστος) and a good man, though a Gentile? For in the first place no man can possibly know for certain whether a person is no formalist, but He only who formed (πλάσαντι) the hearts severally. [Psalm 33:15] And then there is this to be said too, that perchance (πολλάκις) such an one was neither thoughtful nor earnest. And how, it may be said, could he, as being very uninformed? (ἄ πλαστος.) Let me beg you to consider then this simple and single-hearted man, and take notice of him in the affairs of life, and you will see him a pattern of the utmost scrupulousness, such that if he would have shown it in spiritual matters he would not have been overlooked: for the facts of the truth are clearer than the sun. And wherever a man may go, he might easily lay hold of his own salvation, if he were minded, that is, to be heedful, and not to look on this as a by-work. For were the doings shut up into Palestine, or in a little corner of the world? Have you not heard the prophet say, All shall know Me from the least even to the greatest? [Jeremiah 31:34; Hebrews 8:11] Do not you see the things themselves uttering the truth? How then are these to be excused, seeing as they do the doctrine of the truth spread far and wide, and not troubling themselves, or caring to learn it? And do you require all this, it is asked, of a rude savage? Nay not of a rude savage only, but of any who is more savage than men of the present day. For why is it, pray, that in matters of this world he knows how to answer when he is wronged, and to resist when he has violence done him, and do and devise everything to prevent his ever having his will thwarted even in the slightest degree; but in spiritual concerns he has not used this same judgment? And when a man worships a stone, and thinks it a god, he both keeps feasts to it, and spends money on it, and shows much fear towards it, and in no case becomes listless from his simpleness. But when he has to seek to the very and true God, do you then mention singleness and simpleness to me? These things are not so, assuredly they are not! For the complaints are those of mere listlessness. For which do you think the most simple and rude, those in Abraham's day or those now? [Joshua 24:2] Clearly the former. And when that it was easiest to find religion out now or then? Clearly now. For now the Name of God is proclaimed even by all men, and the Prophets have preached, the things come to pass, the Gentiles been convinced. [Genesis 32:29; Judges 13:18] But at that day the majority were still in an uninstructed state, and sin was dominant. And there was no law to instruct, nor prophets, nor miracles, nor doctrine, nor multitude of men acquainted with it, nor anything else of the kind, but all things then lay as it were in a deep darkness, and a night moonless and stormy. And yet even then that wondrous and noble man, though the obstacles were so great, still knew God and practised virtue, and led many to the same zeal; and this though he had not even the wisdom of those without. For how should he, when there were no letters even yet invented? Yet still he brought his own share in, and God joined to bring in what was lacking to him. For you cannot say even this, that Abraham received his religion from his fathers, because he Terah, see Joshua 24:2 was an idolater. But still, though he was from such forefathers and was uncivilized, and lived among uncivilized people, and had no instructor in religion, yet he attained to a knowledge of God, and in comparison with all his descendants, who had the advantage both of the Law and the Prophets, he was so much more illustrious as no words can express. Why was it then? It was because in things of this world he did not give himself any great anxiety, but in things of the spirit he applied his whole attention. (In Gen. Hom. 33, etc.) And what of Melchizedek? Was not he also born about those times, and was so bright as to be called even a priest of God? (In Gen. Hom. 35, 36.) For it is impossible in the extreme, that the sober-minded (νήφοντα) should ever be overlooked. And let not these things be a trouble to us, but knowing that it is the mind with which in each case the power lies, let us look to our own duties, that we may grow better. Let us not be demanding an account of God or enquire why He let such an one alone, but called such an one. For we are doing the same as if a servant that had given offense were to pry into his master's housekeeping. Wretched and miserable man, when you ought to be thoughtful about the account you have to give, and how you will reconcile your master, do you call him to account for things that you are not to give an account of, passing over those things of which you are to give a reckoning? What am I to say to the Gentile? He asks. Why, the same that I have been saying. And look not merely to what you shall say to the Gentile, but also to the means of amending yourself. When he is offended by examining into your life, then consider what you will say. For if he be offended, you will not be called to a reckoning for him, but if it be your way of life by which he is injured, you will have to undergo the greatest danger. When he sees you philosophizing about the kingdom, and fluttering at the things of this life, and at once afraid about hell, and trembling at the calamities of this life, then lay it to mind. When he sees this, and accuses you, and says, If you are in love with the Kingdom, how is it thou dost not look down upon the things of this life? If you are expecting the awful judgment, why do you not despise the terrors of this world? If you hope for immortality, why do you not think scorn of death? When he says this, be thou anxious what defense you will make. When he sees you trembling at the thought of losing your money, you that expectest the heavens, and exceedingly glad about a single penny, and selling your soul again for a little money, then lay it to mind. For these are the things, just these, that make the Gentiles stumble. And so, if you are thoughtful about his salvation, make your defense on these heads, not by words, but by actions. For it is not through that question that anybody ever blasphemed God, but through men's bad lives it is, that there are thousands of blasphemies in all quarters. Set him right then. For the Gentile will next ask you, How am I to know that God's commands are feasible? For thou that art of Christian extraction, and hast been brought up in this fine religion, dost not do anything of the kind. And what will you tell him? You will be sure to say, I will show you others that do; monks that dwell in the deserts. And are you not ashamed to confess to being a Christian, and yet to send to others, as unable to show that you display the temper of a Christian? For he also will say directly, What need have I to go to the mountains, and to hunt up the deserts? For if there is no possibility for a person who is living in the midst of cities to be a disciple, this is a sad imputation on this rule of conduct, that we are to leave the cities, and run to the deserts. But show me a man who has a wife, and children, and family, and yet pursues wisdom. What are we then to say to all this? Must we not hang down our heads, and be ashamed? For Christ gave us no such commandment; but what? Let your light shine before men [Matthew 5:16], not mountains, and deserts, and wildernesses, and out-of-the-way places. And this I say, not as abusing those who have taken up with the mountains, but as bewailing those that dwell in cities, because they have banished virtue from thence. Wherefore I beseech you let us introduce the discipline they have there here also, that the cities may become cities indeed. This will improve the Gentile. This will free him from countless offenses. And so if you would set him free from scandal, and yourself enjoy rewards without number, set your own life in order, and make it shine forth upon all sides, that men may see your good works, and glorify your Father which is in heaven. For so we also shall enjoy that unutterable and great glory, which God grant that we may all attain to, by the grace and love toward man, etc.

Rom. XIV. 25-27

Now to Him that is of power to establish you according to my Gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and (manuscripts τε which Sav. omits) by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, to Him be glory through Jesus Christ our Lord. Amen.

It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. And this he does here also. But the connection is as follows: To Him that is of power to establish you, be glory forever. Amen. For he again clings to those weak brethren, and to them he directs his discourse. For when he was rebuking, he made all share his rebuke; but now, when he is praying, it is for these that he wears the attitude of a suppliant. And after saying, to establish, he proceeds to give the mode of it, according to my Gospel; and this was what one would do to show that as yet they were not firmly fixed, but stood, though with wavering. Then to give a trustworthiness to what he says, he proceeds, and the preaching of Jesus Christ; that is, which He Himself preached. But if He preached it, the doctrines are not ours, but the laws are of Him. And afterwards, in discussing the nature of the preaching, He shows that this gift is one of much benefit, and of much honor; and this he first proves from the person of the declarer thereof, and then likewise from the things declared. For it was glad tidings. Besides, from His not having made anything of them known to any before us. And this he intimates in the words, according to the revelation of the mystery. And this is a sign of the greatest friendliness, to make us share in the mysteries, and no one before us. Which was kept secret since the world began, but now is made manifest. For it had been determined long ago, but was only manifested now. How was it made manifest? By the Scriptures of the Prophets. Here again he is releasing the weak person from fear. For what do you fear? Is it lest thou depart from the Law? This the Law wishes, this it foretold from of old. But if you pry into the cause of its being made manifest now, you are doing a thing not safe to do, in being curious about the mysteries of God, and calling Him to account. For we ought not with things of this nature to act as busybodies, but to be well pleased and content with them. Wherefore that he might himself put a check upon a spirit of this sort, he adds, according to the commandment of the everlasting God, for the obedience of faith. For faith requires obedience, and not curiosity. And when God commands, one ought to be obedient, not curious. Then he uses another argument to encourage them, saying made known to all nations. That is, it is not thou alone but the whole world that is of this Creed, as having had not man, but God for a Teacher. Wherefore also he adds, through Jesus Christ. But it was not only made known, but also confirmed. Now both are His work. And on this ground too the way it is to be read is, Now to Him that is of power to establish you through Jesus Christ; and, as I was saying, he ascribes them both to Him; or rather, not both of these only, but the glory belonging (or ascribed, Gr. τὴν εἰς) to the Father also. And this too is why he said, to Whom be glory forever, Amen. And he uses a doxology again through awe at the incomprehensibleness of these mysteries. For even now they have appeared, there is no such thing as comprehending them by reasonings, but it is by faith we must come to a knowledge of them, for in no other way can we. He well says, To the only wise God. For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then will you learn His wisdom — when you see that which neither Angels nor Archangels knew, they of the Gentiles learned on a sudden through Jesus. (2 manuscripts add then will you know His power.) Right then is it to admire His wisdom, and to give Him glory! But you keep dwelling over little things, still sitting under the shadow. And this is not much like one that gives glory. For he who has no confidence in Him, and no trust in the faith, does not bear testimony to the grandeur of His doings. But he himself offers glory up in their behalf, in order to bring them also to the same zeal. But when you hear him say, to the only wise God, think not that this is said in disparagement of the Son. For if all these things whereby His wisdom is made apparent were done or made, see John 1:3 by Christ, and without Him no single one, it is quite plain that he is equal in wisdom also. What then is the reason of his saying only? To set Him in contrast with every created being. After giving the doxology then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows:

Chap. xv. ver.

1. We then that are strong, ought — it is we ought, not we are so kind as to. What is it we ought to do?— to bear the infirmities of the weak.

See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the infirmities of the weak, so drawing him and bending him to mercy. As in another place too he says, You that are spiritual restore such an one. [Galatians 6:1] Are you become powerful? Render a return to God for making you so. But render it you will if you set the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying we ought to bear, he adds, and not to please ourselves.

Ver.

2. Let every one of us please his neighbor for his good to edification.

But what he says is this. Are you powerful? Let the weak have trial of your power. Let him come to know your strength; please him. And he does not barely say please, but for his good, and not barely for his good, lest the advanced person should say, See I am drawing him to his good! But he adds, to edification. And so if you be rich or be in power, please not yourself, but the poor and the needy, because in this way you will at once have true glory to enjoy, and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is abiding, if you do it to edification. Wherefore of all men he requires this. For it is not this and that person that is to do it, but each of you. Then since it was a great thing he had commanded them, and had bidden them even relax their own perfectness in order to set right the other's weakness; he again introduces Christ, in the following words:

Ver.

3. For even Christ pleased not Himself.

And this he always does. For when he was upon the subject of alms, he brought Him forward and said, You know the grace of the Lord, that though He was rich, yet for our sakes he became poor. [2 Corinthians 8:9] And when he was exhorting to charity, it was from Him that he exhorted in the words As Christ also loved us. [Ephesians 5:25] And when he was giving advice about bearing shame and dangers, he took refuge in Him and said, Who for the joy that was set before Him endured the Cross, despising the shame. [Hebrews 12:2]. So in this passage too he shows how He also did this, and how the prophet proclaimed it from of old. Wherefore also he proceeds:

The reproaches of them that reproached You fell upon Me. [Psalm 69:9] But what is the import of, He pleased not Himself? He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, He emptied Himself? [Philippians 2:7] It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, If Thou be the Son of God, come down from the Cross. [Matthew 27:40]. And, He saved others, Himself He cannot save. [Matthew 27:42]. Hence he mentions a circumstance which was available for his present subject, and proves much more than he undertook to do; for he shows that it was not Christ alone that was reproached, but the Father also. For the reproaches of them that reproached You fell, he says, upon Me. But what he says is nearly this, What has happened is no new or strange thing. For they in the Old Testament who came to have a habit of reproaching Him, they also raved against His Son. But these things were written that we should not imitate them. And then he supplies (Gr. anoints) them for a patient endurance of temptations.

Ver.

4. For whatsoever things were written aforetime, he says, were written for our learning, that we, through patience and comfort of the Scriptures, might have hope.

That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures. Then he again brings his discourse into the form of prayer, and says,

Ver.

5. Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus.

For since he had given his own advice, and had also urged the example of Christ, he added the testimony of the Scriptures also, to show that with the Scripture Himself gives patience also. And this is why he said, Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus. For this is what love would do, be minded toward another even as toward himself. Then to show again that it is not mere love that he requires, he adds, according to Christ Jesus. And this he does, in all places, because there is also another sort of love. And what is the advantage of their agreeing?

Ver.

6. That ye may with one mind, he says, and one mouth, glorify God, even the Father of our Lord Jesus Christ.

He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord. Then again from this point he keeps to the same exhortation as before, and says,

Ver.

7. Wherefore receive ye one another, as Christ also received us, to the glory of God.

The example again is as before, and the gain unspeakable. For this is a thing that does God special glory, the being closely united. And so if even against your will (Field being grieved for His sake, after Savile, but against manuscripts) and for His sake, thou be at variance with your brother, consider that by putting an end to your anger you are glorifying your Master, and if not on your brother's account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds, and when addressing His Father he said, By this shall all men know that You have sent Me, if they be one. [John 17:21]

Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with you, do not thou break also. Nor give utterance to that cold saying, Him I love that loves me; if my right eye does not love me, I tear it out. For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love you, then display the more love, that you may draw him to you. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loves, does pay you a recompense. But he that is loved and loves not, has made God a debtor to you in his own room. And besides, when he loves you he needs not much pains; but when he loves you not, then he stands in need of your assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which has become chilled. But suppose he will not be warmed, what then? is the reply. Continue to do your own part. What if he grow more perverse? He is but procuring to you so much greater return, and shows you so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples (For hereby, He says, shall all men know that you are My disciples, if you love one another), [John 13:35] consider how great an one loving one that hates us must be. For your Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, They that are whole need not a physician, but they that are sick. [Matthew 9:12] And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says. Say not then, I get hated, and that is why I do not love. For this is why you ought to love most. And besides, it is not in the nature of things for a man who loves to be soon hated, but brute as a person may be, he loves them that love him. For this He says the heathens and the publicans do. [Matthew 5:46] But if every one loves those that love him, who is there that would not love those who love while they are hated? Display then this conduct, and cease not to use this word, Hate me as much as you may, I will not leave off loving you, and then you will humble his quarrelsomeness, and cast out all coldness. For this disorder comes either from excessive heat (φλεγμονἥς, inflammation), or from coldness; but both of these is the might of love wont to correct by its warmth. Did you never see those who indulge a base love beaten, spit upon, called names, ill-treated in a thousand ways by those fornicatresses? What then? Do the insults break off this love? In no wise: they even kindle it the more. And yet they who do these things, besides being harlots, are of a disreputable and low grade. But they who submit to it, have often illustrious ancestors to count up, and much other nobility to boast of. Yet still none of these things break the tie, nor keep them aloof from her whom they love. And are we not ashamed then to find what great power the love of the devil (v. p. 520) and the demons has, and not to be able to display as much in the love according to God? Do you not perceive that this is a very great weapon against the devil? Do you not see, that that wicked demon stands by, dragging to himself the man you hate, and desiring to snatch away the member? And do you run by, and give up the prize of the conflict? For your brother, lying between you, is the prize. And if you get the better, you receive a crown; but if you are listless, you go away without a crown. Cease then to give utterance to that satanical saying, if my eye hates me, I cannot see it. For nothing is more shameful than this saying, and yet the generality lay it down for a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish. Therefore I am indeed quite grieved that the doings of vice are held to be those of virtue, that looking down on men, and despising them, should seem to be honorable and dignified. And this is the devil's greatest snare, to invest iniquity with a good repute, whereby it becomes hard to blot out. For I have often heard men taking credit to themselves at their not going near those who are averse to them. And yet your Master found a glory in this. How often do not men despise (διέπτυσαν) Him? How often show aversion to Him? Yet He ceases not to run unto them. Say not then that I cannot bear to come near those that hate me, but say, that I cannot bear to despise (διαπτύσαι) those that despise me. This is the language of Christ's disciple, as the other is of the devil's. This makes men honorable and glorious, as the other does shameful and ridiculous. It is on this ground we feel admiration for Moses, because even when God said, Let Me alone, that I may destroy them in Mine anger, [Exodus 32:10] he could not bear to despise those who had so often shown aversion to him, but said, If you will forgive them their trespass, forgive it; else blot out me also. [Exodus 32:32] This was owing to his being a friend of God, and a copyer of Him. And let us not pride ourselves in things for which we ought to hide our faces. Nor let us use the language of these lewd fellows, that are the scum of men, I know how to scorn (καταπτύσαι, spit at) thousands. But even if another use it, let us laugh him down, and stop his mouth for taking a delight in what he ought to feel ashamed of. What say you, pray, do you scorn a man that believes, whom when unbelieving Christ scorned not? Why do I say scorned not? Why He had such love towards him, when he was vile and unsightly, as even to die for him. He then so loved, and that such a person, and do you now, when he has been made fair and admirable, scorn him; now he is made a member of Christ, and has been made your Master's body? Do you not consider what you are uttering, nor perceive what you are venturing to do? He has Christ as a Head, and a Table, and a Garment, and Life, and Light, and a Bridegroom, and He is everything to him, and do you dare to say, this fellow I despise? and not this only, but thousands of others along with him? Stay you, O man, and cease from your madness; get to know your brother. Learn that these be words of unreasonableness, and frenzy, and say on the contrary, though he despise me ten thousand times, yet will I never stand aloof from him. In this way you will both gain your brother, and will live to the glory of God, and will share the good things to come. To which God grant that we may all attain, by the grace and love toward man, etc.

Rom. XV. 8

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.

Again, he is speaking of Christ's concern for us, still holding to the same topic, and showing what great things He has done for us, and how He pleased not Himself. [Romans 15:3] And besides this, there is another point which he makes good, that those of the Gentiles are debtors to a larger amount unto God. And if to a larger amount, then they ought to bear with the weak among the Jews. For since he had spoken very sharply to such, lest this should make these elated, he humbles their unreasonableness, by showing that it was by promise made to the fathers that they had the good things given them, while they of the Gentiles had them out of pity and love toward man only. And this is the reason of his saying, And that the Gentiles might glorify God for his mercy. But that what is said may be made plainer, it is well to listen once more to the words themselves, that you may see what Christ's having been made a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, means. What then is that which is stated? There had been a promise made to Abraham, saying, Unto you will I give the earth, and to your seed, and in your seed shall all the nations be blessed. Genesis 12:7; 22:18 But after this, they of the seed of Abraham all became subject to punishment. For the Law wrought wrath unto them by being transgressed, and thenceforward deprived them of that promise made unto the fathers. Therefore the Son came and wrought with the Father, in order that those promises might come true, and have their issue. For having fulfilled the whole Law in which He also fulfilled the circumcision, and having by it, and by the Cross, freed them from the curse of the transgression, He suffered not this promise to fall to the ground. When then he calls Him a Minister of the circumcision, he means this, that by having come and fulfilled the Law, and been circumcised, and born of the seed of Abraham, He undid the curse, stayed the anger of God, made also those that were to receive the promises fit for them, as being once for all freed from their alienation. To prevent then these accused persons from saying, How then came Christ to be circumcised and to keep the whole Law? He turns their argument to the opposite conclusion. For it was not that the Law might continue, but that He might put an end to it, and free you from the curse thereof, and set you entirely at liberty from the dominion of that Law. For it was because you had transgressed the Law, that He fulfilled it, not that you might fulfil it, but that He might confirm to you the promises made unto the fathers, which the Law had caused to be suspended, by showing you to have offended, and to be unworthy of the inheritance. And so thou also art saved by grace, since you were cast off. Do not thou then bicker, nor perversely cling to the Law at this unsuitable time, since it would have cast you also out of the promise, unless Christ had suffered so many things for you. And He did suffer these, not because you were deserving of salvation, but that God might be true. And then that this might not puff up him of the Gentiles, he says.

Ver. 9. And that the Gentiles might glorify God for His mercy.

But what he means is this. Those of the Jews would have had promises, even though they were unworthy. But you had not this even, but wast saved from love towards man alone, even if, to put it at the lowest, they too would not have been the better for the promises, unless Christ had come. But yet that he might amalgamate (or temper, κεράσῃ) them and not allow them to rise up against the weak, he makes mention of the promises. But of these he says that it was by mercy alone that they were saved. Hence they are the most bound to glorify God. And a glory it is to God that they be blended together, be united, praise with one mind, bear the weaker, neglect not the member that is broken off. Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, As it is written, For this cause I will confess to You among the Gentiles, O Lord, and will sing unto Your Name. [Psalm 18:46]

Ver. 10-12. And, rejoice, you Gentiles, with His people. And, Praise the Lord, all you Gentiles [Deuteronomy 32:43]; and let all people laud Him. [Psalm 117:1] And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust. [Isaiah 11:1, 10]

Now all these quotations he has given to show that we ought to be united, and to glorify God; and also, to humble the Jew, that he may not lift himself up over these, since all the prophets called these, as well as to persuade the man of the Gentiles to be lowly, by showing him that he had a larger grace to answer for. Then he concludes his argument with a prayer again.

Ver. 13. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost.

That is, that you may get clear of that heartlessness (ἀ θυμίας) towards one another, and may never be cast down by temptations. And this will be by your abounding in hope. Now this is the cause of all good things, and it comes from the Holy Ghost. But it is not simply from the Spirit, but on condition of our contributing our part also. This is why he says, in believing. For this is the way for you to be filled with joy, if you believe, if you hope. Yet he does not say if you hope, but, if you abound in hope, so as not to find comfort in troubles only, but even to have joy through the abundance of faith and hope. And in this way, you will also draw the Spirit to you. In this way, when He has come you will continually keep to all good things. For just as food maintains our life, and by this rules the body, so if we have good works, we shall have the Spirit; and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flies away. But if we be deserted by the Spirit, we shall also halt in our works. For when this has gone, the unclean one comes: this is plain from Saul. For what if he does not choke us as he did him, still he strangles us in some other way by wicked works. We have need then of the harp of David, that we may charm our souls with the divine songs, both these, and those from good actions. Since if we do the one only, and while we listen to the charm, war with the charmer by our actions, as he did of old [1 Samuel 19:10]; the remedy will even turn to judgment to us, and the madness become the more furious. For before we heard, the wicked demon was afraid lest we should hear it and recover. But when after hearing it even, we continue the same as we were, this is the very thing to rid him of his fear. Let us sing then the Psalm of good deeds, that we may cast out the sin that is worse than the demon. For a demon certainly will not deprive us of heaven, but does in some cases even work with the sober-minded. But sin will assuredly cast us out. For this is a demon we willingly receive, a self-chosen madness. Wherefore also it has none to pity it or to pardon it. Let us then sing charms over a soul in this plight, as well from the other Scriptures, as also from the blessed David. And let the mouth sing, and the mind be instructed. Even this is no small thing. For if we once teach the tongue to sing, the soul will be ashamed to be devising the opposite of what this sings. Nor is this the only good thing that we shall gain, for we shall also come to know many things which are our interest. For he discourses to you both of things present, and things to come, and of things seen, and of the invisible Creation. And if you would learn about the Heaven, whether it abides as it is or shall be changed, he gives you a clear answer, and will say, The heavens shall wax old as does a garment, and as a vesture shall you fold them up, O God, and they shall be changed. [Psalm 102:26] And if you wish to hear of the form of them again, you shall hear, That spreads forth the Heaven like a curtain (δέρριν). And if you be minded to know further about the back of them, he will tell you again, that covers His upper chambers with waters. [Psalm 104:2-3] And even here he does not pause, but will likewise discourse with you on the breadth and height, and show you that these are of equal measure. For, As far as the east, he says, is from the west, so far has He set our iniquities from us. Like as the heaven's height above the earth, so is the Lord's mercy upon them that fear Him. (ib. 103:12, 11.) But if you would busy yourself with the foundation of the earth, even this he will not hide from you, but you shall hear him singing and saying, He has founded it upon the seas. [Psalm 24:2] And if of earthquakes you are desirous to know, whence they come, he will free you from this difficulty also, by saying, That looks upon the earth, and makes it tremble. [Psalm 103:32] And if you enquire the use of the night, this too may thou learn, and know from him. For therein all the beasts of the forest do move. [Psalm 103:20] And in what way the mountains are for use, he will tell you, The high mountains are for the stags. And why there are rocks, The rocks are a refuge for the porcupines. [Psalm 103:18] Why are there trees yielding no fruit? Learn from him, for there the sparrows build their nests. [Psalm 103:17] Why are there fountains in the wildernesses? Hear, that by them the fowls of the heaven dwell, and the wild beasts. [Psalm 103:12] Why is there wine? Not that you may drink only (for water is of a nature to suffice for this), but that you may be gladdened also, For wine makes glad the heart of man. [Psalm 103:15] And by knowing this you will know how far the use of wine is allowable. Whence are the fowls and the wild beasts nourished? You will hear from his words, All these wait upon You, to give them their meat in due season. [Psalm 103:27] If you say, For what purpose are the cattle? He will answer you, that these also are for you, That causes the grass, he says, to grow for the cattle, and the green herb for the service (or retinue)of men. [Psalm 103:14] What is the use of the moon? Hear him saying, He made the moon for seasons. [Psalm 104:19] And that all things seen and those not seen are made, is a thing that he has also clearly taught us by saying, Himself spoke, and they were made, He commanded, and they were created. [Psalm 32:9] And that there is an end of death, this he also teaches when he says, God shall deliver my soul from the hand of hell when He shall receive me. [Psalm 43:15] Whence was our body made? He also tells us; He remembers that we are dust [Psalm 103:14]; and again, whither goes it away? It shall return to its dust. [Psalm 104:29] Why was this universe made? For you: For you crown him with glory and honor, and settest him over the works of Your hands. (ib. 8:5, 6.) Have we men any community with the Angels? This he also tells us, saying as follows, You have made him a little lower than the Angels. Of the love of God, Like as a father pities his own children, even so is the Lord merciful to them that fear Him. [Psalm 103:13] And of the things that are to meet us after our present life, and of that undisturbed condition, he teaches, Return unto your rest, O my soul. [Psalm 116:7] Why the Heaven is so great, this he will also say. For it is because the heavens declare the glory of God. [Psalm 19:1] Why day and night were made — not that they may shine and give us rest only, but also that they may instruct us. For there are no speeches nor words, the sounds of which (i.e. day and night) are not heard. [Psalm 18:3] How the sea lies round about the earth, this too you will learn from hence. The deep as a garment is the envelopment thereof. For so the Hebrew has it.

But having a sample in what I have mentioned, you will have a notion of all the rest besides, the things about Christ, about the resurrection, about the life to come, about the resting, about punishment, about moral matters, all that concerns doctrines, and you will find the book filled with countless blessings. And if you fall into temptations, you will gain much comfort from hence. If you fall into sins even, you will find countless remedies stored up here, or if into poverty or tribulation, you will see many havens. And if you be righteous you will gain much security hence, and if a sinner much relief. For if you be just and art ill-treated, you will hear him say, For Your sake are we killed all the day long, we are counted as sheep for the slaughter. [Psalm 44:22] All these things have come upon us, and yet have we not forgotten You. [Psalm 43:17] And if your well-doings make you high, you will hear him say, Enter not into judgment with Your servant, for in Your sight shall no man living be justified [Psalm 143:2], and you will be straightway made lowly. And if you be a sinner, and hast despaired of yourself, you will hear him continually singing, Today, if you will hear His voice, harden not your hearts, as in the provocation (ib. 95:7, 8), and you will be stayed up speedily. And if you have a crown even on your head, and art high-minded, you will learn that a king is not saved by a great host, neither shall a giant be saved by the greatness of his might [Psalm 33:16]: and you will find yourself able to be reasonable. If you be rich, and in reputation, again you will hear him singing, Woe to them that trust in their own might, and boast themselves in the multitude of their riches, [Psalm 48:6] And, As for man, his days are as grass [Psalm 103:15], And His glory shall not go down with him, after him [Psalm 49:17]: and you will not think any of the things upon the earth are great. For when what is more splendid than all, even glory and power, is so worthless, what else of things on earth is worth accounting of? But are you in despondency? Hear him saying, Why are you so sorrowful, O my soul, and why do you so disturb me? Trust in God, for I will confess unto Him. [Psalm 42:5] Or do you see men in honor who deserve it not? Fret not yourself at them that do wickedly. For as the grass shall they be dried up, and as the green herb shall they soon fall away. (ib. 37:1, 2) Do you see both righteous and sinners punished? Be told that the cause is not the same. For many he says, are the plagues of sinners. [Psalm 32:10] But in the case of the righteous, he does not say plagues, but, Many are the troubles of the righteous, but the Lord delivers them out of them all. [Psalm 34:19] And again, The death of the sinner is evil. [Psalm 33:21] And, Precious in the sight of the Lord is the death of His saints. [Psalm 116:15] These things do thou say continually: by these be instructed. For every single word of this has in it an indiscoverable ocean of meaning. For we have been just running over them only: but if you were minded to give these passages accurate investigation, you will see the riches to be great. But at present it is possible even by what I have given, to get cleared of the passions that lie on you. For since he forbids our envying, or being grieved, or despondent out of season, or thinking that riches are anything, or tribulation, or poverty, or fancying life itself to be anything, he frees you from all passions. So for this let us give thanks to God, and let us have our treasure always in hand, that by patience and comfort of the Scriptures we may have hope [Romans 15:4], and enjoy the good things to come. Which God grant that we may all attain, by the grace and love toward man of our Lord Jesus Christ. By Whom and with Whom, etc.

Rom. XV. 14

And I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. (So most: S. Chrys. others.)

He had said, Inasmuch as I am the Apostle of the Gentiles, I magnify mine office. [Romans 11:13] He had said, Take heed lest He also spare not you. [Romans 11:21] He had said, Be not wise in your own conceits [Romans 12:16]; and again, Why do you judge your brother? [Romans 14:10] And, Who are you that judgest another man's servant? [Romans 14:4] And several other like things besides. Since then he had often made his language somewhat harsh, he now speaks kindly (θεραπεύει ). And what he said in the beginning, that he does in the end also. At the beginning he said, I thank my God for you all, that your faith is spoken of throughout the whole world. [Romans 1:8] But here he says, I am persuaded that you also are full of goodness, being able also to admonish others; and this is more than the former. And he does not say, I have heard, but, I am persuaded, and have no need to hear, from others. And, I myself, that is, I that rebuke, that accuse you. That you are full of goodness, this applies to the exhortation lately given. As if he said, It was not as if you were cruel, or haters of your brethren, that I gave you that exhortation, to receive, and not to neglect, and not to destroy the work of God. For I am aware that you are full of goodness. But he seems to me here to be calling their virtue perfect. And he does not say you have, but you are full of. And the sequel is with the same intensitives: filled with all knowledge. For suppose they had been affectionate, but yet did not know how to treat those they loved properly. This was why he added, all knowledge. Able to admonish others, not to learn only, but also to teach.

Ver. 15. Nevertheless, I have written the more boldly unto you in some sort.

Observe the lowly-mindedness of Paul, observe his wisdom, how he gave a deep cut in the former part, and then when he had succeeded in what he wished, how he uses much kindliness next. For even without what he has said, this very confession of his having been bold were enough to unstring their vehemency. And this he does in writing to the Hebrews also, speaking as follows, But, beloved, I am persuaded better things of you, and things which belong unto salvation, though we thus speak. [Hebrews 6:9] And to the Corinthians again, Now I praise you, brethren, that you remember me in all things, and keep the ordinances, as I delivered them to you. [1 Corinthians 11:2] And in writing to the Galatians he says, I have confidence in you, that you will be none otherwise minded. [Galatians 5:10] And in all parts of his Epistles one may find this to be frequently observed. But here even in a greater degree. For they were in a higher rank, and there was need to bring down their fastidious spirit, not by astringents only, but by laxatives also. For he does this in different ways. Wherefore he says in this place too, I have written the more boldly unto you, and with this even he is not satisfied, but has added, in some sort, that is, gently; and even here he does not pause, but what does he say? As putting you in mind. And he does not say as teaching, nor simply putting in mind, (ἀ ναμιμνήσκων) but he uses a word (ἐ παναμιμνήσκων) which means putting you in mind in a quiet way. Observe the end falling in with the introduction. For as in that passage he said, that your faith is made known in all the world. [Romans 1:8] So in the end of the Epistle also, For your obedience has reached unto all. [Romans 16:19] And as in the beginning he wrote, For I long to see you, that I may impart unto you some spiritual gift, to the end that you may be established; that is, that I may be comforted together with you (ib. 1:11, 12); so here also he said, As putting you in mind. And having come down from the seat of the master, both there and here, he speaks to them as brethren and friends of equal rank. And this is quite a Teacher's duty, to give his address that variety which is profitable to the hearers. See then how after saying, I have written the more boldly, and, in some sort, and, as putting you in mind, he was not satisfied even with these, but making his language still more lowly, he proceeds:

Because of the grace that is given me of God. As he said at the beginning, I am a debtor. [Romans 1:14] As if he had said, I have not snatched at the honor for myself, neither was I first to leap forward to it, but God commanded this, and this too according unto grace, not as if He had separated me for this office because I deserved it. Do not ye then be exasperated, since it is not I that raise myself up, but it is God that enjoins it. And as he there says, whom I serve in the Gospel of His Son [Romans 1:9], so also here, after saying, because of the grace given unto me by God, he adds,

Ver. 16. That I should be the minister of Jesus Christ to the Gentiles, ministering (ἱερουργοὕντα) the Gospel of God.

For after his abundant proof of his statements, he draws his discourse to a more lofty tone, not speaking of mere service, as in the beginning, but of service and priestly ministering (λειτουργίαν καί ὶερουργίαν). For to me this is a priesthood, this preaching and declaring. This is the sacrifice I bring. Now no one will find fault with a priest, for being anxious to offer the sacrifice without blemish. And he says this at once to elevate (πτερὥν) their thoughts, and show them that they are a sacrifice, and in apology for his own part in the matter, because he was appointed to this office. For my knife, he says, is the Gospel, the word of the preaching. And the cause is not that I may be glorified, not that I may appear conspicuous, but that the offering up (προσφορὰ) of the Gentiles may be acceptable, being sanctified by the Holy Ghost.

That is, that the souls of those that are taught by me, may be accepted. For it was not so much to honor me, that God led me to this pitch, as out of a concern for you. And how are they to become acceptable? In the Holy Ghost. For there is need not only of faith, but also of a spiritual way of life, that we may keep the Spirit that was given once for all. For it is not wood and fire, nor altar and knife, but the Spirit that is all in us. For this cause, I take all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your ready-mindedness. And observe, he does not say, that the offering up of you may be etc. but of the Gentiles. But when he says of the Gentiles, he means the whole world, the land, and the whole sea, to take down their haughtiness, that they might not disdain to have him for a teacher, who was putting himself forth (τεινόμενον) to the very end of the world. As he said in the beginning, as among the other Gentiles also, I am a debtor to Greeks, and also to barbarians, to wise, and to foolish. [Romans 1:13-14]

Ver. 17. I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to God.

Inasmuch as he had humbled himself exceedingly, he again raised his style, doing this also for their sakes, lest he should seem to become readily an object of contempt. And while he raises himself, he remembers his own proper temper, and says, I have therefore whereof to glory. I glory, he means, not in myself, not in our zeal, but in the grace of God.

Ver. 18. For I will not dare to speak of any of those things which Christ has not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God.

And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment (ποδήρης) and the bells as they of old, nor the mitre and the turban (κίδαρις), but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, in things which pertain to God. For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. For I will not dare to speak of any of those things which Christ has not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God. See how violently he tries to show that the whole is God's doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He does all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, in word and deed, through mighty signs and wonders, he means this, the doctrine, the system (φιλοσοφίαν) relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ. Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phœnicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind, the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, round about, that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, through mighty signs and wonders, so he has comprehended again endless cities, and nations, and peoples, and places, in this one word round about. For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that I might have some fruit among you also, even as among other Gentiles. But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, even as among other Gentiles. But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but have fully preached the Gospel of Christ.

Ver. 20. Yea, so have I strived to preach the Gospel, not where Christ was named.

See here another preeminence; that he had not only preached the Gospel to so many, and persuaded them, but he did not even go to those who had become disciples. So far was he from thrusting himself upon other men's disciples, and from doing this for glory's sake, that he even made it a point to teach those who had not heard. For neither does he say where they were not persuaded, but where Christ was not even named, which is more. And what was the reason why he had this ambition? Lest I should build, he says, upon another man's foundation.

This he says to show himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honor from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles another man's, not in regard to the quality of the person, or the nature of preaching, but in regard to the question of reward. For it was not that the preaching was that of another man, but so far as it went to another man's reward. For the reward of the labors of others was, to this man, another man's. Then he shows that a prophecy was fulfilled also saying,

Ver. 21. As it is written, To whom He was not spoken of, they shall see, and they that have not heard shall understand. Isaiah 3:15 [Septuagint]

You see he runs to where the labor is more, the toil greater.

Ver. 22. For which cause also I have been much hindered from coming to you.

Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, Oftentimes I purpose to come unto you, but was let hitherto. [Romans 1:13] But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, oftentimes I purposed to come to you, so here too, I have been much (or often, τὰ πολλὰ) hindered from coming to you. Now it is a thing which proves a very strong desire, that he attempted it so often.

Ver. 23. But now having no more place in these parts.

See how he shows that it was not from any coveting of glory from them, that he both wrote and was also coming. And having a great desire to come to you these many years,

Ver. 24. Whenever I take my journey into Spain, I trust to see you in my journey; and to be brought on my way thitherward by you, if first I be somewhat filled with your company,

For that he might not seem to be holding them very cheap, by saying, Since I have not anything to do, therefore I am coming to you, he again touches on the point of love by saying, I have a great desire, these many years, to come unto you. For the reason why I desire to come, is not because I am disengaged, but that I may give birth to that desire wherewith I am travailing so long. Then that this again should not puff them up, consider how he lowers them by saying, Whenever I take my journey into Spain, I trust to see you in my journey. For this was why he stated this, that they should not be high-minded. For what he wants is to show his love, and at the same time to prevent them from being dainty. And so he places this close on the other, and uses things confirmative of either alternately. For this reason again that they might not say, Do you make us a by-object of your journey? He adds, and to be brought on my way thitherward by you: that is, that you may be my witnesses that it is not through any slight of you, but by force of necessity, that I run by you. But as this is still distressing, he heals it over more carefully, by saying, If I be first somewhat filled with your company. For by his saying, in my journey, he shows that he did not covet their good opinion. But by saying be filled, that he was eager for their love, and not only was eager for it, but exceedingly so; and this is why he does not say be filled, but be somewhat so. That is, no length of time can fill me or create in me a satiety of your company. See how he shows his love, when even though in haste he does not rise up until he be filled. And this is a sign of his great affectionateness, that he uses his words in so warm a way. For he does not say even I will see, but shall be filled, imitating thus the language of parents. And at the beginning he said, that I might have some fruit. [Romans 1:13] But here that I may be filled. And both these are like a person who is drawing others to him. For the one was a very great commendation of them, if they were likely to yield him fruit from their obedience; and the other, a genuine proof of his own friendship. And in writing to the Corinthians he thus says, That ye may bring me on my journey wherever I go [1 Corinthians 16:6], so in all ways exhibiting an unrivalled love to his disciples. And so at the beginning of all his Epistles it is with this he starts, and at the end in this he concludes again. For as an indulgent father does an only and true born son, so did he love all the faithful. Whence it was that he said, Who is weak, and I am not weak? Who is offended, and I burn not? [2 Corinthians 11:29]

For before everything else this is what the teacher ought to have. Wherefore also to Peter Christ says, If you love Me, feed My sheep. [John 21:16] For he who loves Christ loves also His flock. And Moses too did He then set over the people of the Jews, when he had shown a kindly feeling towards them. And David in this way came to be king, having been first seen to be affectionately-minded towards them; so much indeed, though yet young, did he grieve for the people, as to risk his life for them, when he killed that barbarian. But if he said, What shall be done to the man that kills this Philistine? [1 Samuel 19:5]¹ In like way Paul also, or rather not in like way, but even in a far greater degree, burned towards all his subjects (τὥν ἀρχομένων). Wherefore he made his disciples of such affection towards himself, that he said, If were possible, you would have pulled out your eyes and given them to me. [Galatians 4:15] On this ground too it is, that God charges the teachers of the Jews above all things with this, saying, Oh shepherds of Israel, do shepherds feed themselves? Do they not feed the flock? [Ezekiel 34:2-3] But they did the reverse. For he says, You eat the milk, and clothe you with the wool, and you kill them that are fed, but you feed not the flock. And Christ, in bringing out the rule for the fittest Pastor, said, The good shepherd lays down his life for his sheep. [John 10:11] This David did also, both on sundry other occasions, and also when that fearful wrath from above came down upon the whole people. For while all were being slain he said, I the shepherd have sinned, I the shepherd have done amiss, and these the flock what have they done? [2 Samuel 24:17] And so in the choice of those punishments also, he chose not famine, nor flight before enemies, but the pestilence sent by God, whereby he hoped to place all the others in safety, but that he should himself in preference to all the rest be carried off. But since this was not so, he bewails, and says, On me be Your Hand: or if this be not enough, on my father's house also. For I, he says, the shepherd have sinned. As though he had said, that if they also sinned, I was the person who should suffer the vengeance, as I corrected them not. But since the sin is mine also, it is I who deserve to suffer the vengeance. For wishing to increase the crime he used the name of Shepherd. Thus then he stayed the wrath, thus he got the sentence revoked! So great is the power of confession. For the righteous is his own accuser first. So great is the concern and sympathy of a good Pastor. For his bowels were writhed at their falling, as when one's own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forebore, but was touched more than for Amnon his first-born. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own. Some such thing he suffered in his son's case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father (πατραλοίας), and still he said, Would that I might have died for you! [2 Samuel 18:33] What do you say, thou blessed one, you meek of all men? Your son was set upon killing you, and compassed you about with ills unnumbered. And when he had been removed, and the trophy was raised, do you then pray to be slain? Yea, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my bowels are now more torn than before. These however were all thoughtful for those committed to their charge, but the blessed Abraham concerned himself much even for those that were not entrusted to him, and so much so as even to throw himself among alarming dangers. For when he did what he did, not for his nephew only, but for the people of Sodom also, he did not leave driving those Persians before him until he had set them all free: and yet he might have departed after he had taken him, yet he did not choose it. For he had the like concern for all, and this he showed likewise by his subsequent conduct. When then it was not a host of barbarians that was on the point of laying siege to them, but the wrath of God that was plucking their cities up from the foundations, and it was no longer the time for arms, and battle, and array, but for supplication; so great was the zeal he showed for them, as, if he himself had been on the point of perishing. For this reason he comes once, twice, thrice, aye and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, I am dust and ashes [Genesis 18:27]: and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, I will hide not from Abraham My servant that thing which I am about to do [Genesis 18:17], that we might learn how loving to man the righteous is. And he would not have left off beseeching, unless God had left off first so he takes Genesis 18:33. And he seems indeed to be praying for the just, but is doing the whole for them. For the souls of the Saints are very gentle and, loving unto man, both in regard to their own, and to strangers. And even to the unreasoning creatures they extend their gentleness. Wherefore also a certain wise man said, The righteous pities the souls of his cattle. But if he does those of cattle, how much more those of men. But since I have mentioned cattle, let us just consider the shepherds of the sheep who are in the Cappadocian land, and what they suffer in kind and degree in their guardianship of unreasoning creatures. They often stay for three days together buried down under the snows. And those in Libya are said to undergo no less hardships than these, ranging about for whole months through that wilderness, dreary as it is, and filled with the direst wild beasts (θηρία may include serpents). Now if for unreasonable things there be so much zeal, what defense are we to set up, who are entrusted with reasonable souls, and yet slumber on in this deep sleep? For is it right to be at rest, and in quiet, and not to be running about everywhere, and giving one's self up to endless deaths in behalf of these sheep? Or know ye not the dignity of this flock? Was it not for this that your Master took endless pains, and afterwards poured forth His blood? And do you seek for rest? Now what can be worse than these Shepherds? Do you not perceive, that there stand round about these sheep wolves much more fierce and savage than those of this world? Do you not think with yourself, what a soul he ought to have who is to take in hand this office? Now men that lead the populace, if they have but common matters to deliberate on, add days to nights in watching. And we that are struggling in heaven's behalf sleep even in the daytime. And who is now to deliver us from the punishment for these things? For if the body were to be cut in pieces, if to undergo ten thousand deaths, ought one not to run to it as to a feast? And let not the shepherds only, but the sheep also hear this; that they may make the shepherds the more active minded, that they may the more encourage their good-will: I do not mean by anything else but by yielding all compliance and obedience. Thus Paul also bade them, saying, Obey them which have the rule over you, and submit yourselves: for they watch for your souls as they that must give account. [Hebrews 13:17] And when he says, watch, he means thousands of labors, cares and dangers. For the good Shepherd, who is such as Christ wishes for, is contending, before countless witnesses. For He died once for him; but this man ten thousand times for the flock, if, that is, he be such a shepherd as he ought to be; for such an one can die every day. See on Romans 8:36 And therefore do ye, as being acquainted with what the labor is, coöperate with them, with prayers, with zeal, with readiness, with affection, that both we may have to boast of you, and you of us. For on this ground He entrusted this to the chief of the Apostles, who also loved Him more than the rest; after first asking him if He was loved by him, that you may learn that this before other things, is held as a proof of love to Him. For this requires a vigorous soul. This I have said of the best shepherds; not of myself and those of our days, but of any one that may be such as Paul was, such as Peter, such as Moses. These then let us imitate, both the rulers of us and the ruled. For the ruled may be in the place of a shepherd to his family, to his friends, to his servants, to his wife, to his children: and if we so order our affairs we shall attain to all manner of good things. Which God grant that we may all attain unto, by the grace and love toward man, etc.

Rom. XV. 25-27

But now I go unto Jerusalem to minister unto the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It has pleased them verily, and their debtors they are.

Since he had said that I have no longer more place in these parts, and, I have a great desire, these many years, to come unto you, but he still intended to delay; lest it should be thought that he was making a jest of them, he mentions the cause also why he still puts it off, and he says, that I am going unto Jerusalem, and is apparently giving the excuse for the delay. But by means of this he also makes good another object, which is the exhorting of them to alms, and making them more in earnest about it. Since if he had not been minded to effect this, it had sufficed to say, I am going unto Jerusalem. But now he adds the reason of his journey. For I go, says he, to minister to the saints. And he dwells over the subject, and enters into reasonings, and says that they are debtors, and that, if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things, that they might learn to imitate these. Wherefore also there is much reason to admire his wisdom for devising this way of giving the advice. For they were more likely to bear it in this way than if he had said it in the form of exhortation; as then he would have seemed to be insulting them, if, with a view to incite them, he had brought before them Corinthians and Macedonians. Indeed, this is the ground on which he does incite the others as follows, saying, Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches in Macedonia. [2 Corinthians 8:1] And again he incites the Macedonians by these. For your zeal, he says, has provoked very many. [2 Corinthians 9:2] And by the Galatians in like manner he does this, as when he says, As I have given order to the Churches of Galatia, even so do ye. [1 Corinthians 16:1] But in the case of the Romans he does not do so, but in a more covert way. And he does this also in regard to the preaching, as when he says, What? Came the word of God out from you? Or came it unto you only? [1 Corinthians 14:36] For there is nothing so powerful as emulation. And so he often employs it. For elsewhere too he says, And so ordain I in all the Churches; [1 Corinthians 7:17]; and again, As I teach everywhere in every Church. [1 Corinthians 4:17] And to the Colossians he says, that the Gospel increases and brings forth fruit in all the world. [Colossians 1:6] This then he does here also in the case of alms. And consider what dignity there is in his expressions. For he does not say, I go to carry alms, but to minister (διακονὥν). But if Paul ministers, just consider how great a thing is doing, when the Teacher of the world undertakes to be the bearer, and when on the point of travelling to Rome, and so greatly desiring them too, he yet prefers this to that. For it has pleased them of Macedonia and Achaia, that is, it meets their approbation, their desire. A certain contribution. And, he does not say alms, but contribution (κοινωνίαν). And the certain is not used without a meaning, but to prevent his seeming to reproach these. And he does not say the poor, merely, but the poor saints, so making his recommendation twofold, both that from their virtue and that from their poverty. And even with this alone he was not satisfied, but he adds, they are their debtors. Then he shows how they are debtors. For if, he says, the Gentiles have been made partakers of their spiritual things, their debt (A.V. duty) is also to minister unto them in carnal things. But what he means is this. It was for their sakes that Christ came. To them it was that all the promises were made, to them of the Jews. Of them Christ came. (Wherefore also it said, Salvation is of the Jews.) [John 4:22] From them were the Apostles, from them the Prophets, from them all good things. In all these things then the world was made a partaker. If then, he says, you have been made partakers in that which is greater, and when it was for them that the banquet was prepared, you have been brought in to enjoy the feast that was spread [Matthew 22:9], according to the Parable of the Gospel, you are debtors also to share your carnal things with them, and to impart to them. But he does not say to share, but to minister (λειτουργἥσαι), so ranking them with ministers (διακόνων), and those that pay the tribute to kings. And he does not say in your carnal things, as he did in their spiritual things. For the spiritual things were theirs. But the carnal belonged not to these alone, but were the common property of all. For he bade money to be held to belong to all, not to those who were its possessors only.

Ver. 28. When therefore I have performed this, and have sealed unto them this fruit.

That is, when I have laid it up as it were in the royal treasuries, as in a place secure from robbers and danger. And he does not say alms, but fruit again, to show that those who gave it were gainers by it. I will come by you into Spain. He again mentions Spain to show his forwardness (ἀ ό κνον) and warmth towards them.

Ver. 29. And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the Gospel of Christ.

What is the force of, In the fullness of the blessing? Either he speaks of alms (Gr. money), or generally of good deeds. For blessing is a name he very commonly gives to alms. As when he says, As a blessing and not as covetousness. [2 Corinthians 9:5] And it was customary of old for the thing to be so called. But as he has here added of the Gospel, on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel. And this is a very striking mode of advice, I mean this way of forestalling their attention by encomiums. For when he entreats them in the way of advice, this is the mode of setting them right that he adopts.

Ver. 30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit.

Here he again puts forward Christ and the Spirit, and makes no mention whatever of the Father. And I say this, that when you find him mentioning the Father and the Son, or the Father only, you may not despise either the Son or the Spirit. And he does not say the Spirit, but the love of the Spirit. For as Christ loved the world, and as the Father does, so does the Spirit also. And what is it that you beseech us, let me hear? To strive together with me in your prayers to God for me,

Ver. 31. That I may be delivered from them that do not believe in Judea.

A great struggle then lies before him. And this too is why he calls for their prayers. And he does not say that I may be engaged in it, but I may be delivered, as Christ commanded, to pray that we enter not into temptation. [Matthew 26:41] And in saying this he showed, that certain evil wolves would attack them, and those who were wild beasts rather than men. And out of this he also found grounds for another thing, namely, for showing that he with good reason took the office of ministering to the Saints, if, that is, the unbelievers were in such force that he even prayed to be delivered from them. For they who were among so many enemies, were in danger of perishing by famine also. And therefore there was absolute need of aid coming (or of his going) from other quarters to them. And that my service which I have for Jerusalem may be accepted of the Saints.

That is, that my sacrifice may be accepted, that with cheerfulness they may receive what is given them. See how he again exalts the dignity of those who were to receive it. Then he asks for the prayer of so great a people in order to what was sent being received. And by this he shows another point also, that to have given alms does not secure its being accepted. For when any one gives it constrainedly, or out of unjust gains, or for vanity, the fruit of it is gone.

Ver. 32. That I may come unto you with joy by the will of God.

As he had said at the beginning, If by any means now at length I might have a prosperous journey, by the will of God, to come unto you [Romans 1:10]; so here again he takes refuge in the same Will, and says that this is why I press on and wish to be delivered from them, that I may see you shortly, and that with pleasure, without bringing any load of heaviness from thence. And may with you be refreshed.

See how he again shows unassumingness. For he does not say, I may teach you, and give you a lesson, but that, I may with you be refreshed. And yet he was the very man engaged in the striving and conflict. In what sense then does he say that I may be refreshed with you (συναναπαύσωμαι)? It is to gratify them on this point too, and to make them the more cheerful by making them sharers of his crown, and to show that they too struggle and labor. Then, as was always his custom to do, he adds prayer after the exhortation, and says,

Ver. 33. Now the God of peace be with you all. Amen.

Chap. xvi. ver.

1. I commend unto you Phebe our sister, which is a deaconess (A.V. servant) of the church which is at Cenchrea.

See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being deaconess.

Ver.

2. That ye receive her in the Lord, as becomes saints. (Gr. the saints.)

That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, as becomes saints, as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And that you assist her in whatsoever business she has need (or asks, χρήζῃ) of you. You see how little he burdens them. For he does not say, That ye dispatch, but that you contribute your own part, and reach out a hand to her: and that in whatsoever business she has need. Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. For she has been a succorer of many and of myself also.

See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, and of myself also. But what does the phrase of myself also convey? Of the herald of the world, of him who has suffered so much, of him who is equal to assisting tens of thousands (μυρίοις ἀρκοὕντος). Let us then imitate, both men and women, this holy woman and her that follows, with her husband also. And who are they?

Ver. 2. Greet, he says, Priscilla and Aquila, my helpers in Christ Jesus.

To the excellence of these St. Luke also bears witness. Partly when he says that Paul abode with them, for by their occupation they were tent-makers [Acts 18:3]; and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. [Acts 18:26] Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them helpers, to point out that they had been sharers of his very great labors and dangers. Then he says,

Ver. 4. Who for my life have laid down their own necks.

You see they are thoroughly furnished martyrs. For in Nero's time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome. [Acts 8:2].

Unto whom not only I give thanks, but also all the Churches of the Gentiles.

Here he hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to all. You see these were noble women, hindered no way by their sex in the course of virtue. And this is as might be expected. For in Christ Jesus there is neither male nor female. [Galatians 3:28] And what he had said of the former, that he said also of this. For of her also he had said, she has been a succorer of many, and of myself also. So too of this woman not only I give thanks, but also all the Churches of the Gentiles. Now that in this he might not seem to be a flatterer, he also adduces a good many more witnesses to these women.

Ver. 5. Likewise greet the Church that is in their house.

For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them. And on this ground he said to the Corinthians also, Salute Aquila and Priscilla, with the Church that is in their house. [1 Corinthians 16:19] And when writing about Onesimus, Paul unto Philemon, and to the beloved Apphia, and to the Church that is in their house. [Philemon 1, 2] For it is possible for a man even in the married state to be worthy of being looked up to, and noble. See then how these were in that state and became very honorable, and yet their occupation was far from being honorable; for they were tent-makers. Still their virtue covered all this, and made them more conspicuous than the sun. And neither their trade nor their marriage συζυγία cf. Philippians 4:3 was any hurt to them, but the love which Christ required of them, that they exhibited. For greater love has no man than this, He says, that a man lay down his life for his friends. [John 15:13] And that which is a proof of being a disciple, they achieve, since they took up the Cross and followed Him. For they who did this for Paul, would much rather have displayed their fortitude in Christ's behalf.

Let rich and poor both hear all this. For if they who lived from their labor, and were managers of a workshop, exhibited such profuseness as to be of service to many Churches; what pardon can they expect, who are rich, and yet neglect the poor? For they were not sparing even of their blood for the sake of God's will, but you are sparing even of scanty sums, and many times sparest not your own soul. But in regard to the teacher were they so, and not so with regard to the disciples? Nay even this cannot be said. For the churches of the Gentiles, he says, thank them. And yet they were of the Jews. But still they had such a clear (εἰλικρινὥς) faith, as to minister unto them also with all willingness. Such ought women to be, not adorning themselves with broidered hair, or gold, or costly array [1 Timothy 2:9], but in these good deeds. For what empress pray, was so conspicuous or so celebrated as this wife of the tent-maker? She is in everybody's mouth, not for ten or twenty years, but until the coming of Christ, and all proclaim her fame for things such as adorn far more than any royal diadem. For what is greater or so great, as to have been a succorer of Paul? At her own peril to have saved the teacher of the world? And consider: how many empresses there are that no one speaks of. But the wife of the tent-maker is everywhere reported of with the tent-maker (meaning perhaps St. Paul); and the width that the sun sees over, is no more of the world than what the glory of this woman runs unto. Persians, and Scythians, and Thracians, and they who dwell in the uttermost parts of the earth, sing of the Christian spirit of this woman, and bless it. How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them fellow-workers and helpers on this ground. And this chosen vessel [Acts 9:15] does not feel ashamed to call a woman his helper but even finds an honor in doing so. For it is not the sex (φίσει) that he minds, but the will is what he honors. What is equal to this ornament? Where now is wealth overflowing on every side? And where the adorning of the person? And where is vainglory? Learn that the dress of woman is not that put about the body, but that which decorates the soul, which is never put off, which does not lie in a chest, but is laid up in the heavens. Look at their labor for the preaching, the crown in martyrdom, the munificence in money, the love of Paul, the charm (φίλτρον) they found in Christ. Compare with this your own estate, your anxiety about money, your vying with harlots (i.e. in dress), your emulating of the grass, and then you will see who they were and who you are. Or rather do not compare only, but vie with this woman, and after laying aside the burdens of grass (χλόης), (for this is what your costly dressing is), take thou the dress from heaven, and learn whence Priscilla became such as she was. How then did they become so? For two years they entertained Paul as a: Probably Acts 19:10 and what is there that these two years may not have done for their souls? What am I to do then, you will say because I have not Paul? If you be minded you may have him in a truer sense than they. For even with them the sight of Paul was not what made them of such a character, but the words of Paul. And so, if you be so minded, you shall have both Paul, and Peter, and John, and the whole choir of the Prophets, with the Apostles, associating with you continually. For take the books of these blessed ones, and hold a continual intercourse with their writings, and they will be able to make you like the tent-maker's wife. And why speak I of Paul? For if you will, you may have Paul's Master Himself. For through Paul's tongue even He will discourse with you. And in another way again you will be able to receive this Person, when you receive the saints, even when you tend those that believe in Him. And so even after their departure you will have many memorials of piety. For even the table at which the saint ate, and a seat on which he sat, and the couch on which he lay knows how to pierce him that received him; even after his departure. How then, think you, was that Shunamite pierced at entering the upper chamber where Elisha abode, when she saw the table, the couch on which the holy man slept; and what religiousness must she have felt come from it? For had this not been so, she would not have cast the child there when dead, if she had not reaped great benefit from thence. For if so long time after upon entering in where Paul abode, where he was bound, where he sat and discoursed, we are elevated, and find ourselves starting off from the places to that memory (so Field: Vulg. the memory of that day); when the circumstances were still fresher, what must those have been likely to feel, who had religiously entertained him? Knowing all this then, let us receive the Saints, that the house may shine, that it may be freed from choking thorns, that the bedchamber may become a haven. And let us receive them, and wash their feet. You are not better than Sarah, nor more noble, nor more wealthy, though thou be an empress. For she had three hundred and eighteen homeborn servants, at a time when to have two servants even was to be wealthy. And why do I mention the three hundred and eighteen servants? She had become possessed of the whole world in her seed and in the promises, she had the friend of God [Isaiah 41:8; James 2:23] for her husband, God Himself as a Patron, a thing greater than any kingdom. And yet, though she was in so illustrious and honorable estate, this woman kneaded the flour, and did all the other servant's offices, and stood by them as they banqueted too in the rank of a servant. You are not of nobler birth than Abraham, who yet did the part of domestics after his exploits after his victories, after the honor paid him by the king of Egypt, after driving out the kings of the Persians, and raising the glorious trophies. And look not to this; that in appearance the Saints that lodge with you are but poor, and as beggars, and in rags many times, but be mindful of that voice which says, Inasmuch as you have done it to the least of these, you have done it unto me. [Matthew 25:40] And, Despise not one of these little ones, because their angels do always behold the face of My Father which is in heaven. [Matthew 18:10] Receive them then with readiness of mind, bringing as they do ten thousand blessings to you, through the greeting of peace. (ib. 10:12, 13.) And after Sarah, reflect upon Rebecca also, who both drew water and gave to drink, and called the stranger in, trampling down all haughtiness. However, through this, great were the rewards of hospitality she received! And thou, if you be so minded, will receive even greater than those. For it will not be the fruit of children only that God will give you, but the heaven, and the blessings there, and a freedom from hell, and a remission of sins. For great, yea, very great, is the fruit of hospitality. [Luke 11:41] Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. [Daniel 4:27; Exodus 3:1] For his daughters too drew into his net this honorable prey. [Numbers 10:29] Setting then your thoughts upon these things, and reflecting upon the manly and heroic temper of those women, trample upon the gorgeousness of this day, the adornments of dress, the costly jewelry, the anointing with perfumes. And have done with those wanton and delicate airs, and that mincing walk, and turn all this attentiveness unto the soul, and kindle up in your mind a longing for the heavens. For should but his love take hold of you, you will discern the mire and the clay, and ridicule the things now so admired. For it is not even possible for a woman adorned with spiritual attainments to be seeking after this ridiculousness. Having then cast this aside, which wives of the lewder sort of men, and actresses, and singers, have so much ambition in, clothe you with the love of wisdom, with hospitality, with the succoring of the Saints, with compunction, with continual prayer. These be better than cloth of gold, these more stately than jewels and than necklaces, these both make you of good repute among men, and bring you great reward with God. This is the dress of the Church, that of the playhouses. This is worthy of the heaven, that, of horses and mules; that is put even round dead corpses, this shines in a good soul alone wherein Christ dwells. Let this then be the dress for us to acquire, that we also may have our praise sung everywhere, and be well-pleasing to Christ, by Whom and with Whom, etc. Amen.

Rom. XVI. 5

Salute my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ.

I think that many even of those who have the appearance of being extremely good men, hasten over this part of the Epistle as superfluous, and having no great weight in it. And I think that the same befalls them in regard to the genealogy that is in the Gospel. For because it is a catalogue of names, they think they cannot get any great good from it. Yet the gold founders' people are careful even about the little fragments; while these pass over even such great cakes of gold. That this then may not befall them, what I have already said were enough to lead them off from their listlessness. For that the gain even from this is no contemptible one, we have shown even from what was said on a former occasion, when we lifted up your soul by means of these addresses. We will endeavor then today also to mine in this same place. For it is possible even from bare names to find a great treasure. If, for instance, you were shown why Abraham was so called, why Sarah, why Israel, why Samuel, you would find even from this a great many real subjects of research. And from times too, and from places, you may gather the same advantage. For the good man waxes rich even from these; but he that is slothful, does not gain even from the most evident things. Thus the very name of Adam teaches us no small wisdom, and that of his son, and of his wife, and most of the others. For names serve to remind us of several circumstances. They show at once God's benefits and women's thankfulness. For when they conceived by the gift of God, it was they who gave these names to the children. But why are we now philosophizing about names, while meanings so important are neglected, and many do not so much as know the very names of the sacred books? Still even then we ought not to recede from an attention to things of this sort. For you ought, He says, to have put My money to the exchangers. [Matthew 25:27] And therefore though there be nobody that listens to it, let us do our part, and show that there is nothing superfluous, nothing added at random in the Scriptures. For if these names had no use, they would not then have been added to the Epistle, nor would Paul have written what he has written. But there are some even so low-minded, and empty, and unworthy of Heaven, as not to think that names only, but whole books of the Bible are of no use, as Leviticus, Joshua, and more besides. And in this way many of the simple ones have been for rejecting the Old Testament, and advancing on in the way, that results from this evil habit of mind, have likewise pruned away many parts of the New Testament also. But of these men, as intoxicated and living to the flesh, we do not make much account. But if any be a lover of wisdom, and a friend to spiritual entertainments, let him be told that even the things which seem to be unimportant in Scripture, are not placed there at random and to no purpose, and that even the old laws have much to profit us. For it says, All these things are types (A.V. ensamples) and are written for our instruction. [1 Corinthians 10:11] Wherefore to Timothy too he says, Give heed to reading, to exhortation [1 Timothy 4:13], so urging him to the reading of the old books, though he was a man with so great a spirit in him, as to be able to drive out devils, and to raise the dead. Let us now keep on with the subject in hand. Salute my well-beloved Epenetus. It is worth learning from this how he distributes to each the different praises. For this praise is no slight one, but even very great, and a proof of great excellence in him, that Paul should hold him beloved, Paul who had no idea of loving by favor, and not by cool judgment. Then another encomium comes, Who is the first-fruits of Achaia. For what he means is, either that he leaped forward before any one else, and became a believer (and this were no slight praise), or that he displayed more religious behavior than any other. And on this account after saying, who is the first-fruits of Achaia, he does not hold his peace, but to prevent your suspecting it to be a glory of the world's, he added, unto Christ. Now if in civil matters, he that is first seems to be great and honorable, much more so in these. As then it was likely that they were of low extraction, he speaks of the true noble birth and preëminency, and gives him his honors from this. And he says, that he is the first-fruits, not of Corinth only, but of the whole nation, as having become as it were a door, and an entrance to the rest. And to such, the reward is no small one. For such an one will reap much recompense also from the achievements of others, in that he too contributed much toward them by beginning.

Ver. 6. Greet Mary, who bestowed much labor on us.

How is this? A woman again is honored and proclaimed victorious! Again are we men put to shame. Or rather, we are not put to shame only, but have even an honor conferred upon us. For an honor we have, in that there are such women among us, but we are put to shame, in that we men are left so far behind by them. But if we come to know whence it comes, that they are so adorned, we too shall speedily overtake them. Whence then is their adorning? Let both men and women listen. It is not from bracelets, or from necklaces, nor from their eunuchs either, and their maid-servants, and gold-broidered dresses, but from their toils in behalf of the truth. For he says, who bestowed much labor on us, that is, not on herself only, nor upon her own advancement, (see p. 520) (for this many women of the present day do, by fasting, and sleeping on the floor), but upon others also, so carrying on the race Apostles and Evangelists ran. In what sense then does he say, I suffer not a woman to teach? [1 Timothy 2:12] He means to hinder her from publicly coming forward [1 Corinthians 14:35], and from the seat on the bema, not from the word of teaching. Since if this were the case, how would he have said to the woman that had an unbelieving husband, How do you know, O woman, if you shall save your husband? [1 Corinthians 7:16] Or how came he to allow her to admonish children, when he says, but she shall be saved by child-bearing if they continue in faith, and charity, and holiness, with sobriety? [1 Timothy 2:15] How came Priscilla to instruct even Apollos? It was not then to cut in sunder private conversing for advantage that he said this, but that before all, and which it was the teacher's duty to give in the public assembly; or again, in case the husband be believing and thoroughly furnished, able also to instruct her. When she is the wiser, then he does not forbid her teaching and improving him. And he does not say, who taught much, but who bestowed much labor, because along with teaching (τοὓ λόγου) she performs other ministries besides, those in the way of dangers, in the way of money, in the way of travels. For the women of those days were more spirited than lions, sharing with the Apostles their labors for the Gospel's sake. In this way they went travelling with them, and also performed all other ministries. And even in Christ's day there followed Him women, which ministered unto Him of their substance [Luke 8:3], and waited upon the Teacher.

Ver. 7. Salute Andronicus and Junia my kinsmen.

This also looks like an encomium. And what follows is much more so. And what sort is this of? And my fellow-prisoners. For this is the greatest honor, the noble proclamation. And where was Paul a prisoner, that he should call them my fellow-prisoners? A prisoner indeed he had not been, but he had suffered things worse than prisoners, in being not an alien only to his country and his family, but in wrestling with famine and continual death, and thousands of other things. For of a prisoner the only misfortune is this, that he is separated from his relations, and often has to be a slave instead of being free. But in this case one may mention temptations thick as snow-flakes, which this blessed person underwent by being carried and taken about, scourged, fettered, stoned, shipwrecked, with countless people plotting against him. And captives indeed have no further foe after they are led away, but they even experience great care from those who have taken them. But this man was continually in the midst of enemies, and saw spears on every side, and sharpened swords, and arrays, and battles. Since then it was likely that these shared many dangers with him, he calls them fellow-captives. As in another passage also, Aristarchus my fellow-prisoner. [Colossians 4:10] Then another praise besides. Who are of note among the Apostles. And indeed to be apostles at all is a great thing. But to be even among these of note, just consider what a great encomium this is! But they were of note owing to their works, to their achievements. Oh! How great is the devotion (φιλοσοφία) of this woman, that she should be even counted worthy of the appellation of apostle! But even here he does not stop, but adds another encomium besides, and says, Who were also in Christ before me.

For this too is a very great praise, that they sprang forth and came before others. But let me draw your attention to the holy soul, how untainted it is by vanity. For after glory such as his in kind and degree, he sets others before himself, and does not hide from us the fact of his having come after them, nor is ashamed of confessing this. And why are you surprised at his not being ashamed of this, when he shuns not even to parade before men his former life, calling himself a blasphemer, and a persecutor? [1 Timothy 1:13] Since then he was not able to set them before others on this score, he looked out himself, who had come in after others, and from this he did find means of bestowing a praise upon them by saying, Who were in Christ before me.

Ver. 8. Greet Amplias my beloved.

Here again he passes encomiums upon his person by his love. For the love of Paul was for God, carrying countless blessings with it. For if being loved by the king is a great thing, what a great encomium must it be to be beloved by Paul? For if he had not acquired great virtue, he would not have attracted his love? Since as for those who live in vice and transgressions he is accustomed (οἶδε) not only to abstain from loving them, but even to anathematize them. As when he says, If any man love not the Lord Jesus, let him be accursed [1 Corinthians 16:22]; and, If any man preach any other gospel unto you than that you have received, let him be accursed. [Galatians 1:8]

Ver. 9. Salute Urbane, my helper in the Lord.

This is a greater encomium than the other. For this even comprehends that. And Stachys, my beloved. This again is an honor of the same kind.

Ver. 10. Salute Apelles, approved in Christ.

There is no praise like this, being unblamable, and giving no handle in the things of God. For when he says, approved in Christ, he includes the whole list of virtues. And on what ground does he nowhere say my Lord such an one, my Master this? It is because these encomiums were greater than those. For those are mere titles of rank (τιμἥς), but these are of virtue. And this same honor he paid them not at random, or as addressing several of inferior virtue with the high and great characters. For so far as he is addressing, and that too one along with another, and in the same letter, he honors them all alike. But by stating the praises particularly to each, he sets before us the virtue peculiar to each; so as neither to give birth to envy by honoring one and dishonoring another, nor to work in them listlessness and confusion, by giving them all the same dignity, though they did not deserve the same. See now how he again comes to the admirable women. For after saying, Salute them which are of Aristobulus' household,

Ver. 11. Salute Herodion my kinsman; greet them which be of the household of Narcissus;

Who, it is likely, were not so worthy as the afore-mentioned, on which account also he does not mention them all by name even, and after giving them the encomium which was suited to them, that of being faithful, (and this the meaning of,)

Which are in the Lord.

He again reverts to the women, and says,

Ver. 12. Salute Tryphena and Tryphosa, who labor in the Lord.

And in regard to the former woman, he says that she bestowed labor upon you, but of these that they are still laboring. And this is no small encomium, that they should be in work throughout, and should not only work, but labor even. But Persis he calls beloved too, to show that she is greater than these.

For he says, Salute my beloved Persis.

And of her great laborings he likewise bears testimony, and says, which labored much in the Lord.

So well does he know how to name each after his deserts, so making these more eager by not depriving them of any of their dues, but commending even the slightest preëminence, and making the others more virtuous, and inciting them to the same zeal, by his encomiums upon these.

Ver. 12. Salute Rufus, chosen in the Lord, and his mother and mine.

Here again the good things are without any drawback, since the son and the mother are each of such a character, and the house is full of blessing, and the root agrees with the fruit; for he would not have simply said, his mother and mine, unless he had been bearing testimony to the woman for great virtue.

Ver. 14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

Here do not be looking to how he starts them without any encomium, but how he did not reckon them, though far inferior, as it seems, to all, unworthy of being addressed by him. Or rather even this is no slight praise that he even calls them brethren, as also those that are after them he calls saints. For he says,

Ver. 15. Salute Philologus, and Julius, and Nereus and his sister, and Olympas, and all the saints which are with them;

Which was the greatest dignity, and unspeakable height of honor. Then to prevent any jealousy rising from his addressing one in one way and another in another, and some by name and some with no distinction, and some with more points of praise, and some with fewer, he again mingles them in the equality of charity, and in the holy kiss, saying,

Ver. 16. Salute one another with an holy kiss.

To cast out of them, by this salutation, all arguing that confused them, and all grounds for little pride; that neither the great might despise the little, nor the little grudge at the greater, but that haughtiness and envy might be more driven away, when this kiss soothed down and levelled every one. And therefore he not only bids them salute in this way, but sends in like manner to them the greeting from the Churches. For there salute you, he says, not this or that person individually, but all of you in common,

The Churches of Christ.

You see that they are no small gains that we earn from these addresses, and what treasures we should have passed hastily over, unless in this part of the Epistle also we had examined it with accuracy, such, I mean, as was in our power. So if there be found any man of wisdom and spiritual, he will dive even deeper, and find a greater number of pearls. But since some have often made it a question wherefore it was that in this Epistle he addressed so many, which thing he has not done in any other Epistle, we might say that it is owing to his never having seen the Romans yet, that he does this. And yet one may say, Well, he had not seen the Colossians either, and yet he did not do anything of the kind. But these were more honorable than others, and had come there from other cities, as to a safer and more royal city. Since then they were living in a foreign country, and they needed much provision for security, and some of them were of his acquaintance, but some too were there who had rendered him many important services, he with reason commends them by letters; for the glory of Paul was then not little, but so great, that even from his sending them letters, those who had the happiness to have an Epistle to them, gained much protection. For men not only reverenced him, but were even afraid of him. Had this not been so, he would not have said, who had been a succorer of many, and of myself also. [Romans 16:2] And again, I could wish that myself were accursed. [Romans 9:3] And to Philemon he wrote and said, as Paul the aged, and a prisoner of Jesus Christ. [Philippians 9] And to the Galatians, Behold, I Paul say unto you. [Galatians 5:2] And, You received me even as Jesus Christ. [Galatians 4:14] And writing to the Corinthians he said, Now some are puffed up, as though I would not come unto you. [1 Corinthians 4:18] And again, These things I have in a figure transferred to myself and to Apollos, that you might learn in us not to think of men above that which is written. [1 Corinthians 4:6] Now from all these passages it is clear that all had a great opinion of him. Wishing then that they should feel on easy terms, and be in honor, he addressed each of them, setting forth their praise to the best advantage he might. For one he calls beloved, another kinsman, another both, another fellow-prisoner, another fellow-worker, another approved, another elect. And of the women one he addresses by her title, for he does not call her servant of the Church in an undefined way (because if this were so he would have given Tryphena and Persis this name too), but this one as having the office of deaconess, and another as helper and assistant, another as mother, another from the labors she underwent, and some he addresses from the house they belonged to, some by the name of Brethren, some by the appellation of Saints. And some he honors by the mere fact of addressing them, and some by addressing them by name, and some by calling them first-fruits, and some by their precedence in time, but more than all, Priscilla and Aquila. (τοὺς περὶ Πρ. κ. ᾿Α.) For even if all were believers, still all were not alike, but were different in their merits. Wherefore to lead them all to greater emulation, he keeps no man's encomiums concealed. For when they who labor more, do not receive the greater reward also, many become more listless. On this ground even in the kingdom, the honors are not equal, nor among the disciples were all alike, but the three were preëminent above the rest. And among these three again there was a great difference. For this is a very exact method observed by God even to the last. Hence, one star differs from another star in glory, [1 Corinthians 15:41], it says. And yet all were Apostles and all are to sit on twelve thrones, and all left their goods, and all companied with Him; still it was the three He took. And again, to these very three, He said it was possible (ἐ γχωρεῖν) that some might even be superior. For to sit, He says, on My right hand and on My left, is not mine to give, save to those for whom it is prepared. [Mark 10:40] And He sets Peter before them, when He says, Lovest thou Me more than these? [John 21:15] And John too was loved even above the rest. For there shall be a strict examination of all, and if you be but little better than your neighbor, if it be even an atom, or anything ever so little, God will not overlook even this. And this even from of old one might see coming out. For even Lot was a righteous man, yet not so, as was Abraham; and Hezekiah again, yet not so as was David: and all the prophets, yet not so as was John.

Where then are they who with all this great exactness in view, yet will not allow that there is a hell? For if all the righteous are not to enjoy the same lot, if they exceed others even a little (for one star, it says, differs from another star in glory,) [1 Corinthians 15:41], how are sinners to be in the same lot with the righteous? Such a confusion as this even man would not make, much less God! But if you will, I will show you that even in the case of sinners, arguing from existing facts, there is this distinction, and exact just judgment. Now consider; Adam sinned, and Eve sinned, and both transgressed, yet they were not equally sinful. And therefore neither were they equally punished. For the difference was so great that Paul said, Adam was not deceived but the woman being deceived was in the transgression. And yet the deceit was one. But still God's searching examination pointed out a difference so great, as that Paul should make this assertion. Again, Cain was punished, but Lamech, who committed a murder after him, did not suffer near so great a punishment. And yet this was a murder, and that was a murder, and that so much the worse, because even by the example he had not become the better. But since the one neither killed his brother after exhortation, nor needed an accuser, nor shrunk from answering when God questioned him, but even without any accuser both pleaded again himself, and condemned himself more severely, he obtained pardon. But the other as having done the opposite was punished. See with what exactness God sifts the facts. For this reason He punished those in the flood in one way, and those in Sodom in another; and the Israelites again, both those in Babylon, and those in Antiochus' time, in different ways: so showing that He keeps a strict account of our doings. And these were slaves for seventy years, and those for four hundred, but others again ate their children, and underwent countless other more grievous calamities, and even in this way were not freed, either they or those that were burnt alive in Sodom. For it shall be more tolerable, He says, for the land of Sodom and Gomorrha, than for that city. [Matthew 10:15] For if He has no care for us, either when we sin or when we do aright, perhaps there will be some reason in saying that there is no punishment. But since He is so exceedingly urgent about our not sinning, and adopts so many means to keep us in the right, it is very plain that He punishes the wicked, and also crowns those that do right. But let me beg you to consider the unfairness of the generality. For they find fault with God because He so often long-suffering, overlooks so many that are impious, impure, or violent, without now suffering punishment. Again, if He threaten to punish them in the other world, they are vehement and pressing in their accusations. And yet if this be painful, they ought to accept and admire the other. But alas the folly! The unreasonable and asinine spirit! Alas the sin-loving soul, that gazes after vice! For it is from this that all these opinions have their birth. And so if they who utter these things should be minded to lay hold upon virtue, they will presently find themselves satisfied concerning hell also, and will not doubt. And where (it is said) and in what place is this hell? For some fablers say that it is in the valley of Josaphat, thus drawing that which was said about a certain by-gone war, to apply to hell. But the Scripture does not say this. But in what place, pray, will it be? Somewhere as I think at least quite out of the pale of this world. For as the prisons and mines are at a great distance from royal residences, so will hell be somewhere out of this world. Seek we not then to know where it is, but how we may escape it. Neither yet because God does not punish all here, therefore disbelieve things to come. For merciful and long-suffering He is: that is why he threatens, and does not cast us into it immediately. For I desire not, He says, the death of a sinner. [Ezekiel 18:32] But if there is no death of a sinner, the words are but idle. And I know indeed that there is nothing less pleasant to you than these words. But to me nothing is pleasanter. And would it were possible at our dinner, and our supper, and our baths, and everywhere, to be discoursing about hell. For we should not then feel the pain at the evils in this world, nor the pleasure of its good things. For what would you tell me was an evil? poverty? Disease? captivity? Maiming of the body? Why all these things are sport compared to the punishment there, even should you speak of those who are tormented with famine all their life long; or those who are maimed from their earliest days, and beg, even this is luxury compared to those other evils. Let us then continually employ ourselves with talking about these things. For to remember hell prevents our falling into hell. Do you not hear St. Paul saying, Who shall suffer everlasting punishment from the face of the Lord? [2 Thessalonians 1:9] Do you not hear what Nero's character was, whom Paul even calls the Mystery of Antichrist? For the mystery of iniquity, he says, already works. [2 Thessalonians 2:7] What then? Is Nero to suffer nothing? Is Antichrist to suffer nothing? Or the Devil nothing? Then he will always be Antichrist, and so the Devil. For from mischief they will not leave off, unless they be punished. Yea, you say, but that there is a hell everybody sees. But the unbelievers only are to fall into it. What is the reason, pray? It is because the believers acknowledge their Master. And what is this to the purpose? When their life is impure, they will on this ground be punished more severely than the unbelievers. For as many as have sinned without law shall also perish without law: but as many as have sinned in the law shall be judged by the law. [Romans 2:12] And, The servant that knew his master's will, and did it not, shall be beaten with many stripes. [Luke 12:47] But if there is no such thing as giving an account of one's life, and all this is said in a loose way then neither will the Devil have vengeance taken upon him. For he too knows God, and far more than men too, and all the demons know Him, and tremble, and own He is their Judge. If then there is no giving an account of our life, nor of evil deeds, then will they also clean escape. These things are not so, surely they are not! Deceive not yourselves, beloved. For if there is no hell, how are the Apostles to judge the twelve tribes of Israel? How comes Paul to say, Do you not know that we shall judge Angels? How much more things of this life? [1 Corinthians 6:3] How came Christ to say, The men of Nineveh shall arise and condemn this generation [Matthew 12:41]; and, It shall be more tolerable for the land of Sodom in the day of judgment? [Matthew 11:24] Why then make merry with things that are no subjects for merriment? Why deceive yourself and put cheats upon your reason (παραλογίζῃ, om. τὴν ψυχήνσου)? Why fight with the love of God toward man? For it was through this that He prepared it, and threatened, that we might not be cast into it, as having by this fear become better. And thus he that does away with speaking on these subjects does nothing else than thrust us into it, and drive us there by this deceit. Slacken not the hands of them then that labor for virtue, nor make the listlessness of them that sleep greater. For if the many be persuaded that there is no hell, when will they leave off vice? Or when will right be seen? I do not say between sinners and righteous men, but between sinners and sinners? For why is it that one is punished here, and another not punished, though he does the same sins, or even far worse? For if there be no hell, you will having nothing to say in defense of this to those who make it an objection. Wherefore my advice is, that we leave off this trifling, and stop the mouths of those that are gainsayers upon these subjects. For there will be an exact searching into the smallest things, both in the way of sins and in the way of good deeds, and we shall be punished for unchaste looks, and for idle words, and for mere reproachful words, and for drunkenness we shall render an account, as even for a cup of cold water we shall receive a reward, and a sigh only. [Ecclesiastes 12:14] For it says, Set a mark upon the foreheads of the men that sigh and that cry. [Ezekiel 9:4] How then do you dare to say that He, who with so great exactness will search into our doings, threatened hell in bare words, and lightly? Do not, I beseech you, do not with these vain hopes destroy yourself and those that are persuaded by you! For if you disbelieve our words, make enquiry of Jews and Gentiles, and all heretics. And all of them as with one mouth will answer that a judgment there shall be, and a retribution. And are men not enough? Ask the devils themselves, and you will hear them cry, Why have you come there to torment us before the time. [Matthew 8:29] And putting all this together persuade your soul not to trifle idly, lest by experience thou come to know there is a hell, but from this you may be sobered, and so able to escape those tortures, and attain to the good things to come; whereof may we all partake by the grace and love towards man, etc.

Romans XVI. 17, 18

Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which you have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

Again an exhortation, and prayer after the exhortation. For after telling them to mark them which cause divisions, and not to listen to them, he proceeds, And the God of peace shall bruise Satan under your feet shortly: and, The grace of our Lord be with you. And notice how gently too he exhorts them: doing it not in the character of a counsellor, but that of a servant, and with much respect. For he calls them brethren, and supplicates them likewise. For, I beseech you, brethren, (he says). Then he also puts them on the defensive by showing the deceitfulness of those who abused them. For as though they were not at once to be discerned, he says, I beseech you to mark, that is, to be exceedingly particular about, and to get acquainted with, and to search out thoroughly — whom, pray? Why, those that cause divisions and offenses, contrary to the doctrine which you have learned. For this is, if anything the subversion of the Church, the being in divisions. This is the devil's weapon, this turns all things upside-down. For so long as the body is joined into one, he has no power to get an entrance, but it is from division that the offense comes. And whence is division? From opinions contrary to the teaching of the Apostles. And whence come opinions of this sort? From men's being slaves to the belly, and the other passions. For such, he says, serve not the Lord, but their own belly. And so there would be no offense, there would be no division, unless some opinion were thought of contrary to the doctrine of the Apostles. And this he here points out by saying, contrary to the doctrine. And he does not say which we have taught, but which you have learned, so anticipating them, and showing that they were persuaded of and had heard them and received them. And what are we to do to those who make mischief in this way? He does not say have a meeting and come to blows, but avoid them. For if it was from ignorance or error that they did this, one ought to set them right. But if they sin willingly, spring away from them. And in another place too he says this. For he says, Withdraw from every brother that walks disorderly [2 Thessalonians 3:6]: and in speaking to Timothy about the coppersmith, he gives him the like advice, and says, Of whom also beware. [2 Timothy 4:15] Then also to lash (κωμῳδὥν) those who dare to do such things, he mentions also the reason of their devising this division. For they that are such, he says, serve not our Lord Christ, but their own belly. And this he said too when he wrote to the Philippians, Whose god is their belly. [Philippians 3:19] But here he appears to me to intimate those of the Jews, whom he ever uses particularly to find fault with as gluttonous. For in writing to Titus too, he said of them, Evil beasts, slow bellies. [Titus 1:12, see 5:10] And Christ also blames them on this head: You devour widows' houses [Matthew 23:14], He says. And the Prophets accuse them of things of the kind. For, My beloved, He says, has waxen fat and gross, and has kicked [Deuteronomy 32:15]. Wherefore also Moses exhorted them, and said, When you have eaten and drunken and are full, remember the Lord your God. (ib. 6:11, 12.) And in the Gospels, they who say to Christ, What sign do you show unto us? [John 6:30] pass over everything else, and remember the manna. So do they everywhere appear to be possessed with this affection. How then do you come not to be ashamed at having slaves of the belly for your teachers, when you are a brother of Christ? Now the ground of the error is this, but the mode of attack is again a different disorder, viz. flattery. For it is by fair speeches, he says, that they deceive the hearts of the simple. For their attention reaches only to words; but their meaning is not such, for it is full of fraud. And he does not say that they deceive you, but the hearts of the simple. And even with this he was not satisfied, but with a view to making this statement less grating, he says,

Ver. 19. For your obedience has come abroad unto all men.

This he does, not to leave them free to be shameless, but to win them beforehand with encomiums, and the number of his witnesses, to arrest their attention. For neither is it I alone that am the witness, but the whole world. And he does not say for your understanding, but, your obedience: that is, their compliance, which was evidence of much meekness in them. I am glad therefore on your behalf. And this is no small encomium too. Then, after the praise, admonition. For lest, after liberating them from any charges against them, he should make them the more listless, as not being observed; he gives them another hint in the words,

I would have you wise unto that which is good, and simple concerning evil.

You see then how he attacks them again, and that without their suspecting it. For this looks like intimating that some of them were apt to be led astray.

Ver. 20. And the God of peace shall bruise Satan under your feet shortly.

For since he had spoken of those who caused divisions and offenses among them, he has mentioned the God of peace also, that they might feel hopeful about the riddance of these evils. For he that rejoices in this (i.e., peace) will put an end to that which makes havoc of it. And he does not say, will subject, but will bruise [Genesis 3:19], which is a stronger expression. And not those people only, but also him who was the general over them herein, Satan. And not will bruise merely, but under your feet, so that they may obtain the victory themselves, and become noble by the trophy. And the time again is made a ground of comfort. For he adds, shortly. And this was prayer and prophecy as well at once. The grace of our Lord Jesus Christ be with you.

That greatest weapon; that impregnable wall; that tower unshaken! For he reminds them of the grace, that he may give them the more alacrity. Because if you have been freed from the ills more grievous by far, and freed by grace only, much more will you be freed from the lesser, now you have become friends too, and contribute your own share likewise. You see how he neither puts prayer without works, nor works without prayer. For after giving them credit for their obedience, than he prays; to show that we need both, our own part as well as God's part, if we are to be duly saved. For it was not before only, but now too, even though we be great and in high esteem, we need grace from Him.

Ver. 21. Timotheus my work-fellow salutes you.

Observe the customary encomiums again. And Lucius, and Jason, and Sosipater my kinsmen.

This Jason Luke also mentions, and sets before us his manliness also, when he says, that they drew him to the rulers of the city, crying, etc. [Acts 17:5] And it is likely that the others too were men of note. For he does not mention relations barely, unless they were also like him in religiousness.

Ver. 22. I Tertius, who wrote this Epistle, salute you.

This too is no small encomium, to be Paul's amanuensis. Still it is not to pass encomiums on himself that he says this, but that he might attach a warm love to him on their part, for this ministration.

Ver. 23. Gaius mine host (ξένος), and of the whole Church, salutes you.

See what a crown he has framed for him by bearing witness to such great hospitality in him, and brought in the entire Church into this man's house! For by the word ξένον, used here, he means a host, not a. But when you hear that he was Paul's host, do not admire him for his munificence only, but also for his strictness of life. For except he were worthy of Paul's excellency, he would never have lodged there, since he, who took pains to go beyond many of Christ's commands, would never have trespassed against that law, which bids us be very particular about who receive us, and about lodging with worthy persons. [Matthew 10:11] Erastus, the chamberlain of the city, salutes you, and Quartus a brother. There is a purpose in his adding the chamberlain of the city, for as he wrote to the Philippians, They of Cæsar's household salute you [Philippians 4:22], that he might show that the Gospel had taken a hold upon great folk, so here too he mentions the title with a view to the same object, and to show that, to the man who gives heed, neither riches are a hindrance, nor the cares of government, nor anything else of the kind.

Ver. 24. The grace of our Lord Jesus Christ be with you all. Amen.

See what we ought to begin and to end with everywhere! For in this he laid the foundation of the Epistle, and in this he puts on the roof, at once praying for the mother of all good things for them, and calling the whole of his loving-kindness to their mind. For this is the best proof of a generous teacher, to benefit his learners not by word only, but likewise by prayer, for which cause also one said, But let us give ourselves continually to prayers, and to the ministry of the word. [Acts 6:4]

Who is there then to pray over us, since Paul has departed? These who are the imitators of Paul. Only let us yield ourselves worthy of such intercession (συνηγορίας), that it may not be that we hear Paul's voice here only, but that hereafter, when we are departed, we may be counted worthy to see the wrestler of Christ. Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here, much more will he there display a warmer affection. I love Rome even for this, although indeed one has other grounds for praising it, both for its greatness, and its antiquity, and its beauty, and its populousness, and for its power, and its wealth, and for its successes in war. But I let all this pass, and esteem it blessed on this account, that both in his lifetime he wrote to them, and loved them so, and talked with them whiles he was with us, and brought his life to a close there. Wherefore the city is more notable upon this ground, than upon all others together. And as a body great and strong, it has as two glistening eyes the bodies of these Saints. Not so bright is the heaven, when the sun sends forth his rays, as is the city of Rome, sending out these two lights into all parts of the world. From thence will Paul be caught up, from thence Peter. Just bethink you, and shudder (φρίξατε) at the thought of what a sight Rome will see, when Paul arises suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. [1 Thessalonians 4:17] What a rose will Rome send up to Christ! [Isaiah 35:1] what two crowns will the city have about it! What golden chains will she be girded with! What fountains possess! Therefore I admire the city, not for the much gold, not for the columns, not for the other display there, but for these pillars of the Church. [1 Corinthians 15:38] Would that it were now given me to throw myself round (περιχυθἥναι) the body of Paul, and be riveted to the tomb, and to see the dust of that body that filled up that which was lacking after Christ [Colossians 1:24], that bore the marks (στίγματα,) [Galatians 6:17] that sowed the Gospel everywhere yea, the dust of that body through which he ran to and fro everywhere! The dust of that body through which Christ spoke, and the Light shone forth more brilliant than any lightning, and the voice started out, more awful than any thunder to the devils! Through which he uttered that blessed voice, saying, I could wish that myself were accursed, for my brethren [Romans 9:3], through which he spoke before kings, and was not ashamed! [Psalm 119:46] through which we come to know Paul through which also Paul's Master! Not so awful to us is the thunder, as was that voice to the demons! For if they shuddered at his clothes [Acts 19:12], much more did they at his voice. This led them away captive, this cleansed out the world, this put a stop to diseases, cast out vice, lifted the truth on high, had Christ riding upon it, and everywhere went about with Him; and what the Cherubim were, this was Paul's voice, for as He was seated upon those Powers, so was He upon Paul's tongue. For it had become worthy of receiving Christ, by speaking those things only which were acceptable to Christ, and flying as the Seraphim to height unspeakable! For what more lofty than that voice which says, For I am persuaded that neither Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus? [Romans 8:38-39] What pinions does not this discourse seem to you to have? What eyes? [Ezekiel 10:12] It was owing to this that he said, for we are not ignorant of his devices. [2 Corinthians 2:11] Owing to this did the devils flee not only at hearing him speak, but even at seeing his garments. This is the mouth, the dust whereof I would fain see, through which Christ spoke the great and secret things, and greater than in His own person, (for as He wrought, so He also spoke greater things by the disciples, ) through which the Spirit gave those wondrous oracles to the world! For what good thing did not that mouth effect? Devils it drove out, sins it loosed, tyrants it muzzled, philosophers' mouths it stopped, the world it brought over to God, savages it persuaded to learn wisdom, all the whole order of the earth it altered. Things in Heaven too it disposed what way it listed [1 Corinthians 5:3-4], binding whom it would, and loosing in the other world, according unto the power given unto it. [2 Corinthians 13:10] Nor is it that mouth only, but the heart too would fain see the dust of, which a man would not do wrong to call the heart of the world, and a fountain of countless blessings, and a beginning, and element of our life. For the spirit of life was furnished out of it all, and was distributed through the members of Christ, not as being sent forth by arteries, but by a free choice of good deeds. This heart was so large, as to take in entire cities, and peoples, and nations. For my heart he says, is enlarged. [2 Corinthians 6:11] Yet even a heart thus large, did this very charity that enlarged it many a time straiten and oppress. For he says, Out of much affliction (θλίψεως) and anguish (συνοχἥς) of heart I wrote to you. [2 Corinthians 2:4] I were desirous to see that heart even after its dissolution, which burned at each one that was lost, which travailed a second time with the children that had proved abortions [Galatians 4:19], which saw God, (for the pure in heart, He says, shall see God,) [Matthew 5:8] which became a Sacrifice, (for a sacrifice to God is a contrite heart,) [Psalm 51:17] which was loftier than the heavens, which was wider than the world, which was brighter than the sun's beam, which was warmer than fire, which was stronger than adamant, which sent forth rivers, (for rivers, it says, of living water shall flow out of his belly,) [John 7:38] wherein was a fountain springing up, and watering, not the face of the earth, but the souls of men, whence not rivers only, but even fountains of tears, issued day and night, which lived the new life, not this of ours, (for I live, he says, yet not I, but Christ lives in me, [Galatians 2:20] so Paul's heart was His heart, and a tablet of the Holy Spirit, and a book of grace); which trembled for the sins of others, (for I fear, he says, lest by any means I have bestowed labor upon you in vain; [Galatians 4:11] lest as the serpent beguiled Eve; [2 Corinthians 11:3] lest when I come I should find you not such as I would;) [2 Corinthians 12:20] which both feared for itself, and was confiding too, (for I fear, he says, lest by any means after having preached to others I myself should be a castaway, [1 Corinthians 9:27] And, I am persuaded that neither angels nor powers shall be able to separate us;) alluding to Romans 9:3 which was counted worthy to love Christ as no other man loved Him: which despised death and hell, yet was broken down by brothers' tears, (for he says, what mean ye to weep and to break mine heart?) [Acts 21:13] which was most enduring, and yet could not bear to be absent from the Thessalonians by the space of an hour! [1 Thessalonians 2:17]¹ of those hands at the sight of which the serpent fell off into the fire. [Acts 28:5] Fain would I see the dust of those eyes which were blinded gloriously, which recovered their sight again for the salvation of the world; which even in the body were counted worthy to see Christ, which saw earthly things, yet saw them not, which saw the things which are not seen, which saw not sleep, which were watchful at midnight, which were not effected as eyes are. I would also see the dust of those feet, which ran through the world and were not weary; which were bound in the stocks when the prison shook, which went through parts habitable or uninhabited, which walked on so many journeys. And why need I speak of single parts? Fain would I see the tomb, where the armor of righteousness is laid up, the armor of light, the limbs which now live, but which in life were made dead; and in all whereof Christ lived, which were crucified to the world, which were Christ's members, which were clad in Christ, were a temple of the Spirit, an holy building, bound in the Spirit, [Acts 20:22] riveted to the fear of God, which had the marks of Christ. This body is a wall to that City, which is safer than all towers, and than thousands of battlements. And with it is that of Peter. For he honored him while alive. For he went up to see Peter, [Galatians 1:18] and therefore even when departed grace deigned to give him the same abode with him. Fain would I see the spiritual Lion. For as a lion breathing (Gr. sending,) [Canticles 2:15] forth fire (πὕρ ἀφιεὶς) upon the herds of foxes, so rushed he upon the clan of demons and philosophers, and as the burst of some thunderbolt, was borne down into the host of the devil. [Luke 13:32] For he did not even come to set the battle in array against him, since he feared so and trembled at him, as that if he saw his shadow, and heard his voice, he fled even at a distance. And so did he deliver over to him the fornicator, though at a distance, and again snatched him out of his hands [1 Corinthians 5:5; 2 Corinthians 2:7-11]; and so others also, that they might be taught not to blaspheme. [1 Timothy 1:20] And consider how he sent forth his own liegemen against him, rousing them, suppling them. And at one time he says to the Ephesians, We wrestle not against flesh and blood, but against principalities and powers. [Ephesians 6:12] Then too he puts our prize in heavenly places. For we struggle not for things of the earth, he says, but for Heaven, and the things in the Heavens. And to others, he says, Do you not know that we shall judge Angels? How much more the things of this life? [1 Corinthians 6:3] Let us then, laying all this to heart, stand nobly; for Paul was a man, partaking of the same nature with us, and having everything else in common with us. But because he showed such great love toward Christ, he went up above the Heavens, and stood with the Angels. And so if we too would rouse ourselves up some little, and kindle in ourselves that fire, we shall be able to emulate that holy man. For were this impossible, he would never have cried aloud, and said, Be imitators of me, as I am of Christ. [1 Corinthians 11:1] Let us not then admire him only, or be struck with him only, but imitate him, that we too may, when we depart hence, be counted worthy to see him, and to share the glory unutterable, which God grant that we may all attain to by the grace and love toward man of our Lord Jesus Christ, through Whom, and with Whom, be glory to the Father, with the Holy Ghost, now and evermore. Amen.

As Corinth is now the first city of Greece, so of old it prided itself on many temporal advantages, and more than all the rest, on excess of wealth. And on this account one of the heathen writers entitled the place "the rich." For it lies on the isthmus of the Peloponnesus, and had great facilities for traffic. The city was also full of numerous orators, and philosophers, and one." I think, of the seven called wise men, was of this city. Now these things we have mentioned, not for ostentation's sake, nor to make, a display of great learning: (for indeed what is there in knowing these things?) but they are of use to us in the argument of the Epistle.

Paul also himself suffered many things in this city; and Christ, too, in this city appears to him and says, (Act. xviii. 10), "Be not silent, but speak; for I have much people in this city:" and he remained there two years. In this city [Acts xix. 16. Corinth put here, by lapse of memory, for Ephesus]. also the devil went out, whom the Jews endeavoring to exorcise, suffered so grievously. In this city did those of the magicians, who repented, collect together their books and burn them, and there appeared to be fifty thousand. (Acts xix. 18. arguriou omitted.) In this city also, in the time of Gallio the Proconsul, Paul was beaten before the judgment seat.

The devil, therefore, seeing that a great and populous city had laid hold of the truth, a city admired for wealth and wisdom, and the head of Greece; (for Athens and Lacedaemon were then and since in a miserable state, the dominion having long ago fallen away from them;) and seeing that with great readiness they had received the word of God; what does he do? He divides the men. For he knew that even the strongest kingdom of all, divided against itself, shall not stand. He had a vantage ground too, for this device in the wealth, the wisdom of the inhabitants. Hence certain men, having made parties of their own, and having become self-elected made themselves leaders of the people, and some sided with these, and some with those; with one sort, as being rich; with another, as wise and able to teach something out of the common. Who on their part, receiving them, set themselves up forsooth to teach more than the Apostle did: at which he was hinting, when he said, "I was not able to speak unto you as unto spiritual" (ch. iii. 1.); evidently not his inability, but their infirmity, was the cause of their not having been abundantly instructed. And this, (ch. iv. 8.) "You have become rich without us," is the remark of one pointing that way. And this was no small matter, but of all things most pernicious; that the Church should be torn asunder.

And another sin, too, besides these, was openly committed there: namely, a person who had had intercourse with his step-mother not only escaped rebuke, but was even a leader of the multitude, and gave occasion to his followers to be conceited. Wherefore he says, (ch. 5. 2.) "And you are puffed up, and have not rather mourned." And after this again, certain of those who as they pretended were of the more perfect sort, and who for gluttony's sake used to eat of things offered unto idols, and sit at meat in the temples, Were bringing all to ruin. Others again, having contentions and strifes about money, committed unto the heathen courts (tois exwqen sicadthriois) all matters of that kind. Many persons also wearing long hair used to go about among them; whom he orders to be shorn. There was another fault besides, no trifling one; their eating in the churches apart by themselves, and giving no share to the needy.

And again, they were erring in another point, being puffed up with the gifts; and hence jealous of one another; which was also the chief cause of the distraction of the Church. The doctrine of the Resurrection, too, was lame (ekwleue) among them: for some of them had no strong belief that there is any resurrection of bodies, having still on them the disease of Grecian foolishness. For indeed all these things were the progeny of the madness which belongs to Heathen Philosophy, and she was the mother of all mischief. Hence, likewise, they had become divided; in this respect also having learned of the philosophers. For these latter were no less at mutual variance, always, through love of rule and vain glory contradicting one another's opinions, and bent upon making some new discovery in addition to all that was before. And the cause of this was, their having begun to trust themselves to reasonings.

They had written accordingly to him by the hand of Fortunatus and Stephanas and Achaicus, by whom also he himself writes; and this he has indicated in the end of the Epistle: not however upon all these subjects, but about marriage and virginity; wherefore also he said, (ch. vii. 1.) "Now concerning the things whereof ye wrote" etc. And he proceeds to give injunctions, both on the points about which they had written, and those about which they had not written; having learnt with accuracy all their failings. Timothy, too, he sends with the letters, knowing that letters indeed have great force, yet that not a little would be added to them by the presence of the disciple also.

Now whereas those who had divided the Church among themselves, from a feeling of shame lest they should seem to have done so for ambition's sake, contrived cloaks for what had happened, their teaching (forsooth) more perfect doctrines, and being wiser than all others; Paul sets himself first against the disease itself, plucking up the root of the evils, and its offshoot, the spirit of separation. And he uses great boldness of speech: for these were his own disciples, more than all others. Wherefore he saith (ch. ix. 2.) "If to others I be not an Apostle, yet at least I am unto you; for the seal of my apostleship are ye." Moreover they were in a weaker condition (to say the least of it) than the others. Wherefore he says, (ch. iii. 1, 2. oude for oute). "For I have not spoken unto you as unto spiritual; for hitherto you were not able, neither yet even now are ye able." (This he says, that they might not suppose that he speaks thus in regard of the time past alone.)

However, it was utterly improbable that all should have been corrupted; rather there were some among them who were very holy. And this he signified in the middle of the Epistle, where he says, (ch. iv. 3, 6.) "To me it is a very small thing that I should be judged of you:" and adds, "these things I have in a figure transferred unto myself and Apollos."

Since then from arrogance all these evils were springing, and from men's thinking that they knew something out of the common, this he purges away first of all, and in beginning says,

1 Corinthians 1:1-3

Paul, called to be an Apostle of Jesus Christ, through the will of God, and Sosthenes our brother, unto the Church of God which is at Corinth, even them that are sanctified in Christ Jesus, called to be Saints, with all that call upon the name of our Lord Jesus Christ in every place, their Lord and ours: Grace unto you and peace from God our Father and the Lord Jesus Christ.

1. See how immediately, from the very beginning, he casts down their pride, and dashes to the ground all their fond imagination, in that he speaks of himself as called. For what I have learned, says he, I discovered not myself, nor acquired by my own wisdom, but while I was persecuting and laying waste the Church I was called. Now here of Him that calls is everything: of him that is called, nothing, (so to speak,) but only to obey.

Of Jesus Christ. Your teacher is Christ; and do you register the names of men, as patrons of your doctrine?

Through the will of God. For it was God who willed that you should be saved in this way. We ourselves have wrought no good thing, but by the will of God we have attained to this salvation; and because it seemed good to him, we were called, not because we were worthy.

And Sosthenes our brother. Another instance of his modesty; he puts in the same rank with himself one inferior to Apollos; for great was the interval between Paul and Sosthenes. Now if where the interval was so wide he stations with himself one far beneath him, what can they have to say who despise their equals?

Unto the Church of God. Not of this or of that man, but of God.

Which is at Corinth. Do you see how at each word he puts down their swelling pride; training their thoughts in every way for heaven? He calls it, too, the Church of God; showing that it ought to be united. For if it be of God, it is united, and it is one, not in Corinth only, but also in all the world: for the Church's name (ἐκκλησία: properly an assembly) is not a name of separation, but of unity and concord.

To the sanctified in Christ Jesus. Again the name of Jesus; the names of men he finds no place for. But what is Sanctification? The Laver, the Purification. For he reminds them of their own uncleanness, from which he had freed them; and so persuades them to lowliness of mind; for not by their own good deeds, but by the loving-kindness of God, had they been sanctified.

Called to be Saints. For even this, to be saved by faith, is not says he, of yourselves; for you did not first draw near, but were called; so that not even this small matter is yours altogether. However, though you had drawn near, accountable as you are for innumerable wickednesses, not even so would the grace be yours, but God's. Hence also, writing to the Ephesians, he said, [Ephesians 2:8] By grace have you been saved through faith, and this not of yourselves; not even the faith is yours altogether; for you were not first with your belief, but obeyed a call.

With all who call upon the Name of our Lord Jesus Christ. Not of this or that man, but the Name of the Lord.

2. In every place, both theirs and ours. For although the letter be written to the Corinthians only, yet he makes mention of all the faithful that are in all the earth; showing that the Church throughout the world must be one, however separate in various places; and much more, that in Corinth. And though the place separate, the Lord binds them together, being common to all. Wherefore also uniting them he adds, both theirs and ours. And this is far more powerful [to unite], than the other [to separate]. For as men in one place, having many and contrary masters, become distracted, and their one place helps them not to be of one mind, their masters giving orders at variance with each other, and drawing each their own way, according to what Christ says, [Matthew 6:24] You cannot serve God and Mammon; so those in different places, if they have not different lords but one only, are not by the places injured in respect of unanimity, the One Lord binding them together. I say not then, (so he speaks,) that with Corinthians only, you being Corinthians ought to be of one mind, but with all that are in the whole world, inasmuch as you have a common Master. This is also why he has a second time added our; for since he had said, the Name of Jesus Christ our Lord, lest he should appear to the inconsiderate to be making a distinction, he subjoins again, both our Lord and theirs.

3. That my meaning may be clearer, I will read it according to its sense thus: Paul and Sosthenes to the Church of God which is in Corinth and to all who call upon the Name of Him who is both our Lord and theirs in every place, whether in Rome or wheresoever else they may be: grace unto you and peace from God our Father and the Lord Jesus Christ.

Or again thus; which I also believe to be rather more correct: Paul and Sosthenes to those that are at Corinth, who have been sanctified, called to be Saints, together with all who call upon the Name of our Lord Jesus Christ in place, both theirs and ours; that is to say, grace unto you, and peace unto you, who are at Corinth, who have been sanctified and called; not to you alone, but with all who in every place call upon the Name of Jesus Christ, our Lord and theirs.

Now if our peace be of grace, why have you high thoughts? Why are You so puffed up, being saved by grace? And if you have peace with God, why wish to assign yourself to others? Since this is what separation comes to. For what if you be at peace with this man, and with the other even find grace? My prayer is that both these may be yours from God; both from Him I say, and towards Him. For neither do they abide (μένει, Savile in marg.) secure except they enjoy the influence from above; nor unless God be their object will they anything avail you: for it profits us nothing, though we be peaceful towards all men, if we be at war with God; even as it is no harm to us, although by all men we are held as enemies, if with God we are at peace. And again it is no gain to us, if all men approve, and the Lord be offended; neither is there any danger, though all shun and hate us, if with God we have acceptance and love. For that which is verily grace, and verily peace, comes of God, since he who finds grace in God's sight, though he suffer ten thousand horrors, fears no one; I say not only, no man, but not even the devil himself; but he that has offended God suspects all men, though he seem to be in security. For human nature is unstable, and not friends only and brethren, but fathers also, before now, have been altogether changed and often for a little thing he whom they begot, the branch of their planting, has been to them, more than all foes, an object of persecution. Children, too, have cast off their fathers. Thus, if you will mark it, David was in favor with God, Absalom was in favor with men. What was the end of each, and which of them gained most honor, you know. Abraham was in favor with God, Pharaoh with men; for to gratify him they gave up the just man's wife. See St. John Chrysostom on Genesis 12:17 Which then of the two was the more illustrious, and the happy man? Every one knows. And why speak I of righteous men; The Israelites were in favor with God, but they were hated by men, the Egyptians; but nevertheless they prevailed against their haters and vanquished them, with how great triumph, is well known to you all.

For this, therefore, let all of us labor earnestly; whether one be a slave, let him pray for this, that he may find grace with God rather than with his master; or a wife, let her seek grace from God her Saviour rather than from her husband; or a soldier, in preference to his king and commander let him seek that favor which comes from above. For thus among men also will you be an object of love.

4. But how shall a man find grace with God? How else, except by lowliness of mind? For God, says one, [James 4:6] resists the proud, but gives grace unto the humble; and, [Psalm 51:17]¹ for they were not subject unto the righteousness of God. The lowly man of whom I am speaking, is pleasing and delightful to all men, and dwells in continual peace, and has in him no ground for contentions. For though you insult him, though you abuse him, whatsoever you say, he will be silent and will bear it meekly, and will have so great peace towards all men as one cannot even describe. Yea, and with God also. For the commandments of God are to be at peace with men: and thus our whole life is made prosperous, through peace one with another. For no man can injure God: His nature is imperishable, and above all suffering. Nothing makes the Christian so admirable as lowliness of mind. Hear, for instance, Abraham saying, [Genesis 18:27] But I am but dust and ashes; and again, God [saying] of Moses, that [Numbers 12:3] he was the meekest of all men. For nothing was ever more humble than he; who, being leader of so great a people, and having overwhelmed in the sea the king and the host of all the Egyptians, as if they had been flies; and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person, and as a son-in-law was humbler than his father-in-law, [Exodus 18:24] and took advice from him, and was not indignant, nor did he say, What is this? After such and so great achievements, are you come to us with your counsel? This is what most people feel; though a man bring the best advice, despising it, because of the lowliness of the person. But not so did he: rather through lowliness of mind he wrought all things well. Hence also he despised the courts of kings, [Hebrews 11:24-26] since he was lowly indeed: for the sound mind and the high spirit are the fruit of humility. For of how great nobleness and magnanimity, do you think, was it a token, to despise the kingly palace and table? Since kings among the Egyptians are honored as gods, and enjoy wealth and treasures inexhaustible. But nevertheless, letting go all these and throwing away the very sceptres of Egypt, he hastened to join himself unto captives, and men worn down with toil, whose strength was spent in the clay and the making of bricks, men whom his own slaves abhorred, (for, says he ἐβδελύσσοντο, Septuagint. Exodus 1:2 The Egyptians abhorred them;) unto these he ran and preferred them before their masters. From whence it is plain, that whoever is lowly, the same is high and great of soul. For pride comes from an ordinary mind and an ignoble spirit, but moderation, from greatness of mind and a lofty soul.

5. And if you please, let us try each by examples. For tell me, what was there ever more exalted than Abraham? And yet it was he that said, I am but dust and ashes; it was he who said, [Genesis 13:8] Let there be no strife between me and you. But this man, so humble, [Genesis 14:21-24] despised (Persian, i.e. perhaps, of Elam.) Persian spoils, and regarded not Barbaric trophies; and this he did of much highmindedness, and of a spirit nobly nurtured. For he is indeed exalted who is truly humble; (not the flatterer nor the dissembler;) for true greatness is one thing, and arrogance another. And this is plain from hence; if one man esteem clay to be clay, and despise it, and another admire the clay as gold, and account it a great thing; which, I ask, is the man of exalted mind? Is it not he who refuses to admire the clay? And which, abject and mean? Is it not he who admires it, and set much store by it? Just so do thou esteem of this case also; that he who calls himself but dust and ashes is exalted, although he say it out of humility; but that he who does not consider himself dust and ashes, but treats himself lovingly and has high thoughts, this man for his part must be counted mean, esteeming little things to be great. Whence it is clear that out of great loftiness of thought the patriarch spoke that saying, I am but dust and ashes; from loftiness of thought, not from arrogance.

For as in bodies it is one thing to be healthy and plump, (σφριγῶντα, firm and elastic.) and another thing to be swoln, although both indicate a full habit of flesh, (but in this case of unsound, in that of healthful flesh;) so also here: it is one thing to be arrogant, which is, as it were, to be swoln, and another thing to be high-souled, which is to be in a healthy state. And again, one man is tall from the stature of his person; another, being short, by adding buskins becomes taller; now tell me, which of the two should we call tall and large? Is it not quite plain, him whose height is from himself? For the other has it as something not his own; and stepping upon things low in themselves, turns out a tall person. Such is the case with many men who mount themselves up on wealth and glory; which is not exaltation, for he is exalted who wants none of these things, but despises them, and has his greatness from himself. Let us therefore become humble that we may become exalted; [Luke 14:11] For he that humbles himself shall be exalted. Now the self-willed man is not such as this; rather he is of all characters the most ordinary. For the bubble, too, is inflated, but the inflation is not sound; wherefore we call these persons puffed up. Whereas the sober-minded man has no high thoughts, not even in high fortunes, knowing his own low estate; but the vulgar even in his trifling concerns indulges a proud fancy.

6. Let us then acquire that height which comes by humility. Let us look into the nature of human things, that we may kindle with the longing desire of the things to come; for in no other way is it possible to become humble, except by the love of what is divine and the contempt of what is present. For just as a man on the point of obtaining a kingdom, if instead of that purple robe one offer him some trivial compliment, will count it to be nothing; so shall we also laugh to scorn all things present, if we desire that other sort of honor. Do you not see the children, when in their play they make a band of soldiers, and heralds precede them and lictors, and a boy marches in the midst in the general's place, how childish it all is? Just such are all human affairs; yea and more worthless than these: today they are, and tomorrow they are not. Let us therefore be above these things; and let us not only not desire them, but even be ashamed if any one hold them forth to us. For thus, casting out the love of these things, we shall possess that other love which is divine, and shall enjoy immortal glory. Which may God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ; with whom be to the Father, together with the holy and good Spirit, the glory and the power for ever and ever. Amen.

1 Corinthians 1:4-5

I thank my God always concerning you, for the Grace of God which was given you in Jesus Christ; that in every thing you were enriched in him.

1. That which he exhorts others to do, saying, [Philippians 4:6] Let your requests with thanksgiving be made known unto God, the same also he used to do himself: teaching us to begin always from these words, and before all things to give thanks unto God. For nothing is so acceptable to God as that men should be thankful, both for themselves and for others: wherefore also he prefaces almost every Epistle with this. But the occasion for his doing so is even more urgent here than in the other Epistles. For he that gives thanks, does so, both as being well off, and as in acknowledgment of a favor: now a favor is not a debt nor a requital nor a payment: which indeed every where is important to be said, but much more in the case of the Corinthians who were gaping after the dividers of the Church.

2. Unto my God.  Out of great affection he seizes on that which is common, and makes it his own; as the prophets also from time to time use to say, [Psalm 43:4; 62:1] O God, my God; and by way of encouragement he incites them to use the same language also themselves. For such expressions belong to one who is retiring from all secular things, and moving towards Him whom he calls on with so much earnestness: since he alone can truly say this, who from things of this life is ever mounting upwards unto God, and always preferring Him to all, and giving thanks continually, not [only] for the grace already given, but whatever blessing has been since at any time bestowed, for this also he offers unto Him the same praise. Wherefore he says not merely, I give thanks, but at all times, concerning you; instructing them to be thankful both always, and to no one else save God only.

3. For the grace of God. Do you see how from every quarter he draws topics for correcting them? For where grace is, works are not; where works, it is no more grace. If therefore it be grace, why are you high-minded? Whence is it that you are puffed up?

Which is given you. And by whom was it given? By me, or by another Apostle? Not at all, but by Jesus Christ. For the expression, In Jesus Christ, signifies this. Observe how in various places he uses the word ἐν, in, instead of δἰ οὗ, through means of whom; therefore its sense is no less.

That in every thing you were enriched. Again, by whom? By Him, is the reply. And not merely you were enriched, but in every thing. Since then it is first of all, riches then, riches of God, next, in every thing, and lastly, through the Only-Begotten, reflect on the ineffable treasure!

In all utterance, and all knowledge. Word [or utterance,] not such as the heathen, but that of God. For there is knowledge without word, and there is knowledge with word. For so there are many who possess knowledge, but have not the power of speech; as those who are uneducated and unable to exhibit clearly what they have in their mind. You, says he, are not such as these, but competent both to understand and to speak.

1 Corinthians 1:6

Even as the testimony of Christ was confirmed in you. Under the color of praises and thanksgiving he touches them sharply. For not by heathen philosophy, says he, neither by heathen discipline, but the grace of God, and by the riches, and the knowledge, and the word given by Him, were you enabled to learn the doctrines of the truth, and to be confirmed unto the testimony of the Lord; that is, unto the Gospel. For you had the benefit of many signs, many wonders, unspeakable grace, to make you receive the Gospel. If therefore you were established by signs and grace, why do you waver? Now these are the words of one both reproving, and at the same time prepossessing them in his favor.

1 Corinthians 1:7

4. So that you come behind in no gift. A great question here arises. They who had been enriched in all utterance, so as in no respect to come behind in any gift, are they carnal? For if they were such at the beginning, much more now. How then does he call them carnal? For, says he, [1 Corinthians 3:1] I was not able to speak unto you as unto spiritual, but as unto carnal. What must we say then? That having in the beginning believed, and obtained all gifts, (for indeed they sought them earnestly,) they became remiss afterwards. Or, if not so, that not unto all are either these things said or those; but the one to such as were amenable to his censures, the other to such as were adorned with his praises. For as to the fact that they still had gifts; [1 Corinthians 14:26-29] Each one, says he, has a psalm, has a revelation, has a tongue, has an interpretation; let all things be done unto edifying. And, Let the prophets speak two or three. Or we may state it somewhat differently; that as it is usual with us to call the greater part the whole, so also he has spoken in this place. Withal, I think he hints at his own proceedings; for he too had shown forth signs; even as also he says in the second Epistle to them, [2 Corinthians 12:12-13] Truly the signs of an Apostle were wrought among you in all patience: and again, For what is there wherein you were inferior to other churches?

Or, as I was saying, he both reminds them of his own miracles and speaks thus with an eye to those who were still approved. For many holy men were there who had set themselves to minister unto the saints, and had become the first fruits of Achaia; as he declares [1 Corinthians 16:15] towards the end.

5. In any case, although the praises be not very close to the truth, still however they are inserted by way of precaution, (οἰκονομικῶς) preparing the way beforehand for his discourse. For whoever at the very outset speaks things unpleasant, excludes his words from a hearing among the weaker: since if the hearers be his equals in degree they feel angry; if vastly inferior they will be vexed. To avoid this, he begins with what seem to be praises. I say, seem; for not even did this praise belong to them, but to the grace of God. For that they had remission of sins, and were justified, this was of the Gift from above. Wherefore also he dwells upon these points, which show the loving-kindness of God, in order that he may the more fully purge out their malady.

6. Waiting for the revelation (ἀποκάλυψιν.) of our Lord Jesus Christ. Why do you make much ado, says he, why are you troubled that Christ is not come? Nay, he has come; and the Day is henceforth at the doors. And consider his wisdom; how withdrawing them from human considerations he terrifies them by mention of the fearful judgment-seat, and thus implying that not only the beginnings must be good, but the end also. For with all these gifts, and with all else that is good, we must be mindful of that Day: and there is need of many labors to be able to come unto the end. Revelation is his word; implying that although He be not seen, yet He is, and is present even now, and then shall appear. Therefore there is need of patience: for to this end did you receive the wonders, that you may remain firm.

1 Corinthians 1:8

7. Who shall also confirm you unto the end, that you may be unreprovable. Here he seems to court them, but the saying is free from all flattery; for he knows also how to press them home; as when he says, [1 Corinthians 4:18-21] Now some are puffed up as though I would not come to you: and again, What will you? Shall I come unto you with a rod, or in love, and in the spirit of meekness? And, [2 Corinthians 13:3] Since you seek a proof of Christ speaking in me. But he is also covertly accusing them: for, to say, He shall confirm, and the word unreprovable marks them out as still wavering, and liable to reproof.

But do thou consider how he always fastens them as with nails to the Name of Christ. And not any man nor teacher, but continually the Desired One Himself is remembered by him: setting himself, as it were to arouse those who were heavy-headed after some debauch. For no where in any other Epistle does the Name of Christ occur so continually. But here it is, many times in a few verses; and by means of it he weaves together, one may say, the whole of the proem. Look at it from the beginning. Paul called [to be] an Apostle of Jesus Christ, to them that have been sanctified in Jesus Christ, who call upon the Name of our Lord Jesus Christ, grace [be] unto you and peace from God the Father, and the Lord Jesus Christ. I thank my God for the grace which has been given you by Jesus Christ, even as the testimony of Christ has been confirmed in you, waiting for the revelation of our Lord Jesus Christ, who shall confirm you unreprovable in the day of our Lord Jesus Christ. God is faithful, by whom you have been called into the fellowship of His Son Jesus Christ our Lord. And I beseech you by the Name of our Lord Jesus Christ. Do you see the constant repetition of the Name of Christ? From whence it is plain even to the most unobservant, that not by chance nor unwittingly he does this, but in order that by incessant application of that glorious Name he may foment their inflammation, and purge out the corruption of the disease.

1 Corinthians 1:9

8. God is faithful, by whom you were called unto the fellowship of His Son. Wonderful! How great a thing says he here! How vast in the magnitude of the gift which he declares! Into the fellowship of the Only-Begotten have you been called, and do you addict yourselves unto men? What can be worse than this wretchedness? And how have you been called? By the Father. For since through Him, and in Him, were phrases which he was constantly employing in regard of the Son, lest men might suppose that he so mentions Him as being less, he ascribes the same to the Father. For not by this one and that one, says he, but by the Father have you been called; by Him also have you been enriched. Again, you have been called; ye did not yourselves approach. But what means, into the fellowship of His Son? Hear him declaring this very thing more clearly elsewhere. [2 Timothy 2:12] If we suffer, we shall also reign with Him; if we die with Him, we shall also live with Him. Then, because it was a great thing which He had said, he adds an argument fraught with unanswerable conviction; for, says he, God is faithful, i.e. true. Now if true, what things He has promised He will also perform. And He has promised that He will make us partakers of His only-begotten Son; for to this end also did He call us. For [Romans 11:29] His gifts, and the calling of God, are without repentance.

These things, by a kind of divine art he inserts thus early, lest after the vehemence of the reproofs they might fall into despair. For assuredly God's part will ensue, if we be not quite impatient of His rein. (ἀφηνιάσωμεν) As the Jews, being called, would not receive the blessings; but this was no longer of Him that called, but of their lack of sense. For He indeed was willing to give, but they, by refusing to receive, cast themselves away. For, had He called to a painful and toilsome undertaking, not even in that case were they pardonable in making excuse; however, they would have been able to say that so it was: but if the call be unto cleansing, Comp. 1 Corinthians 1:4-7 and righteousness, and sanctification, and redemption, and grace, and a free gift, and the good things in store, which eye has not seen, nor ear heard; and it be God that calls, and calls by Himself; what pardon can they deserve, who come not running to Him? Let no one therefore accuse God; for unbelief comes not of Him that calls, but of those who start away (ἀποπηδῶντας) from Him.

9. But some man will say, He ought to bring men in, even against their will. Away with this. He does not use violence, nor compel; for who that bids to honors, and crowns, and banquets, and festivals, drags people, unwilling and bound? No one. For this is the part of one inflicting an insult. Unto hell He sends men against their will, but unto the kingdom He calls willing minds. To the fire He brings men bound and bewailing themselves: to the endless state of blessings not so. Else it is a reproach to the very blessings themselves, if their nature be not such as that men should run to them of their own accord and with many thanks.

Whence it is then, say you, that all men do not choose them? From their own infirmity. And wherefore does He not cut off their infirmity? And how tell me — in what way — ought He to cut it off? Hath He not made a world that teaches His loving-kindness and His power? For [Psalm 19:1] the heavens, says one, declare the glory of God. Hath He not also sent prophets? Hath He not both called and honored us? Hath He not done wonders? Hath He not given a law both written and natural? Hath He not sent His Son? Hath he not commissioned Apostles? Hath He not wrought sins? Hath He not threatened hell? Hath He not promised the kingdom? Does He not every day make His sun to rise? Are not the things which He has enjoined so simple and easy, that many transcend His commandments in the greatness of their self-denial? What was there to do unto the vineyard and I have not done it? [Isaiah 5:4]

10. And why, say you, did He not make knowledge and virtue natural to us? Who speaks thus? The Greek or the Christian? Both of them, indeed, but not about the same things: for the one raises his objection with a view to knowledge, the other with a view to conduct. First, then, we will reply to him who is on our side; for I do not so much regard those without, as our own members.

What then says the Christian? It were meet to have implanted in us the knowledge itself of virtue. He has implanted it; for if he had not done so, whence should we have known what things are to be done, what left undone? Whence are the laws and the tribunals? But God should have imparted not [merely] knowledge, but also the very doing of it [virtue]. For what then would you have to be rewarded, if the whole were of God? For tell me, does God punish in the same manner you and the Greek upon committing sin? Surely not. For up to a certain point you have confidence, viz. that which arises from the true knowledge. What then, if any one should now say that on the score of knowledge thou and the Greek will be accounted of like desert? Would it not disgust you? I think so, indeed. For you would say that the Greek, having of his own wherewith to attain knowledge, was not willing. If then the latter also should say that God ought to have implanted knowledge in us naturally, will you not laugh him to scorn, and say to him, But why did you not seek for it? Why were you not in earnest even as I? And you will stand firm with much confidence, and say that it was extreme folly to blame God for not implanting knowledge by nature. And this you will say, because you have obtained what appertains to knowledge. So also had you performed what appertains to practice, you would not have raised these questions: but you are tired of virtuous practice, therefore you shelter yourself with these inconsiderate words. But how could it be at all right to cause that by necessity one should become good? Then shall we next have the brute beasts contending with us about virtue, seeing that some of them are more temperate than ourselves.

But you say, I had rather have been good by necessity, and so forfeited all rewards, than evil by deliberate choice, to be punished and suffer vengeance. But it is impossible that one should ever be good by necessity. If therefore you know not what ought to be done, show it, and then we will tell you what is right to say. But if you know that uncleanness is wicked, wherefore do you not fly from the evil thing?

I cannot, you say. But others who have done greater things than this will plead against you, and will more than prevail to stop your mouth. For thou, perhaps, though living with a wife, are not chaste; but another even without a wife keeps his chastity inviolate. Now what excuse have you for not keeping the rule, while another even leaps beyond the lines that have been drawn to mark it?

But you say, I am not of this sort in my bodily frame, or my turn of mind. That is for want, not of power, but of will. For thus I prove that all have a certain aptness towards virtue: That which a man cannot do, neither will he be able to do though necessity be laid upon him; but, if, necessity being laid upon him, he is able, he that leaves it undone, leaves it undone out of choice. The kind of thing I mean is this: to fly up and be borne towards heaven, having a heavy body, is even simply impossible. What then, if a king should command one to do this, and threaten death, saying, Those men who do not fly, I decree that they lose their heads, or be burnt, or some other such punishment: would any one obey him? Surely not. For nature is not capable of it. But if in the case of chastity this same thing were done, and he were to lay down laws that the unclean should be punished, be burnt, be scourged, should suffer the extremity of torture, would not many obey the law? No you will say: for there is appointed, even now, a law forbidding to commit adultery and all do not obey it. Not because the fear looses its power, but because the greater part expect to be unobserved. So that if when they were on the point of committing an unclean action the legislator and the judge came before them, the fear would be strong enough to cast out the lust. Nay, were I to apply another kind of force inferior to this; were I to take the man and remove him from the beloved person, and shut him up close in chains, he will be able to bear it, without suffering any great harm. Let us not say then that such an one is by nature evil: for if a man were by nature good, he could never at any time become evil; and if he were by nature evil, he could never be good. But now we see that changes take place rapidly, and that men quickly shift from this side to the other, and from that fall back again into this. And these things we may see not in the Scriptures only, for instance, that publicans have become apostles; and disciples, traitors; and harlots, chaste; and robbers, men of good repute; and magicians have worshipped; and ungodly men passed over unto godliness, both in the New Testament and in the Old; but even every day a man may see many such things occurring. Now if things were natural, they could not change. For so we, being by nature susceptible, could never by any exertions become void of feeling. For that which is whatever it is by nature, can never fall away from such its natural condition. No one, for example, ever changed from sleeping to not sleeping: no one from a state of corruption unto incorruption: no one from hunger to the perpetual absence of that sensation. Wherefore neither are these things matters of accusation, nor do we reproach ourselves for them; nor ever did any one, meaning to blame another, say to him, O thou, corruptible and subject to passion: but either adultery or fornication, or something of that kind, we always lay to the charge of those who are responsible; and we bring them before judges, who blame and punish, and in the contrary cases award honors.

11. Since then both from our conduct towards one another, and from others' conduct to us when judged, and from the things about which we have written laws, and from the things wherein we condemn ourselves, though there be no one to accuse us; and from the instances of our becoming worse through indolence, and better through fear; and from the cases wherein we see others doing well and arriving at the height of self-command, (φιλοσοφίας) it is quite clear that we also have it in our power to do well: why do we, the most part, deceive ourselves in vain with heartless pretexts and excuses, bringing not only no pardon, but even punishment intolerable? When we ought to keep before our eyes that fearful day, and to give heed to virtue; and after a little labor, obtain the incorruptible crowns? For these words will be no defense to us; rather our fellow-servants, and those who have practised the contrary virtues, will condemn all who continue in sin: the cruel man will be condemned by the merciful; the evil, by the good; the fierce, by the gentle; the grudging, by the courteous; the vain-glorious, by the self-denying; the indolent, by the serious; the intemperate, by the sober-minded. Thus will God pass judgment upon us, and will set in their place both companies; on one bestowing praise, on the other punishment. But God forbid that any of those present should be among the punished and dishonored, but rather among those who are crowned and the winners of the kingdom. Which may God grant us all to obtain through the grace and loving-kindness of our Lord Jesus Christ; with Whom unto the Father and the Holy Ghost be glory, power, honor, now and ever, and unto everlasting ages. Amen.

1 Corinthians 1:10

Now I beseech you, brethren, through the name of our Lord Jesus Christ, that you all speak of the same thing, and that there be no divisions among you; but that you be perfected together in the same mind and in the same judgment.

What I have continually been saying, that we must frame our rebukes gently and gradually, this Paul does here also; in that, being about to enter upon a subject full of many dangers and enough to tear up the Church from her foundations he uses very mild language. His word is that he beseeches them, and beseeches them through Christ; as though not even he were sufficient alone to make this supplication, and to prevail.

But what is this, I beseech you through Christ? I take Christ to fight on my side, and to aid me, His injured and insulted Name. An awful way of speaking indeed! lest they should prove hard and shameless: for sin makes men restless. Wherefore if at once (ἄν μὲν εὐθέως ἐπιπλήξης Savil. ἄν μὴ Ben.) you sharply rebuke you make a man fierce and impudent: but if you put him to shame, you bow down his neck, you check his confidence, you make him hang down his head. Which object being Paul's also, he is content for a while to beseech them through the Name of Christ. And what, of all things, is the object of his request?

That ye may all speak the same thing, and that there be no divisions [schisms] among you. The emphatic force of the word schism, I mean the name itself, was a sufficient accusation. For it was not that they had become many parts, each entire within itself, but rather the One [Body which originally existed] had perished.  For had they been entire Churches, there might be many of them; but if they were divisions, then that first One had gone. For that which is entire within itself not only does not become many by division into many parts, but even the original One is lost. Such is the nature of divisions.

2. In the next place, because he had sharply dealt with them by using the word schism, he again softens and soothes them, saying, That ye may be perfectly joined together in the same mind and in the same judgment. That is; since he had said, That ye may all speak the same thing; do not suppose, he adds, that I said concord should be only in words; I seek for that harmony which is of the mind. But since there is such a thing as agreement in words, and that hearty, not however on all subjects, therefore he added this, That ye may be perfected together. For he that is united in one thing, but in another dissents, is no longer perfected, nor fitted in to complete accordance. There is also such a thing as harmony of opinions, where there is not yet harmony of sentiment; for instance, when having the same faith we are not joined together in love: for thus, in opinions we are one, (for we think the same things,) but in sentiment not so. And such was the case at that time; this person choosing one [leader], and that, another. For this reason he says it is necessary to agree both in mind and in judgment. For it was not from any difference in faith that the schisms arose, but from the division of their judgment through human contentiousness.

3. But seeing that whoever is blamed is unabashed so long as he has no witnesses, observe how, not permitting them to deny the fact, he adduces some to bear witness.

1 Corinthians 1:11

For it has been signified unto me concerning you, my brethren, by them which are of the household of Chloe. Neither did he say this at the very beginning, but first he brought forward his charge; as one who put confidence in his informants. Because, had it not been so, he would not have found fault: for Paul was not a person to believe lightly. Neither then did he immediately say, it has been signified, lest he might seem to blame on their authority: neither does he omit all mention of them, lest he should seem to speak only from himself. And again, he styles them brethren; for although the fault be plain, there is nothing against calling people brethren still. Consider also his prudence in not speaking of any distinct person, but of the entire family; so as not to make them hostile towards the informer: for in this way he both protects him, and fearlessly opens the accusation. For he had an eye to the benefit not of the one side only, but of the other also. Wherefore he says not, It has been declared to me by certain, but he indicates also the household, lest they might suppose that he was inventing.

4.  What was declared? That there are contentions among you. Thus, when he is rebuking them, he says, That there be no divisions among you; but when he is reporting the statements of others, he does it more gently; saying, For it has been declared unto me...that there are contentions among you; in order that he might not bring trouble upon the informants.

1 Corinthians 1:12

Next he declares also the kind of contention.

That each one of you says, I am of Paul, and I of Apollos, and I of Cephas. I say, contentions, says he, I mean, not about private matters, but of the more grievous sort. That each one of you says; for the corruption pervaded not a part, but the whole of the Church. And yet they were not speaking about himself, nor about Peter, nor about Apollos; but he signifies that if these were not to be leaned on, much less others. For that they had not spoken about them, he says further on: And these things I have transferred in a figure unto myself and Apollos, that you may learn in us not to go beyond the things which are written. For if it were not right for them to call themselves by the name of Paul, and of Apollos, and of Cephas, much less of any others. If under the Teacher and the first of the Apostles, and one that had instructed so much people, it were not right to enroll themselves, much less under those who were nothing. By way of hyperbole then, seeking to withdraw them from their disease, he sets down these names. Besides, he makes his argument less severe, not mentioning by name the rude dividers of the Church, but concealing them, as behind a sort of masks, with the names of the Apostles.

I am of Paul, and I of Apollos, and I of Cephas. Not esteeming himself before Peter has he set his name last, but preferring Peter to himself, and that greatly. He arranged his statement in the way of climax, (κατὰ αῦξησιν) that he might not be supposed to do this for envy; or, from jealousy, to be detracting from the honor of others. Wherefore also he put his own name first. For he who puts himself foremost to be rejected, does so not for love of honor, but for extreme contempt of this sort of reputation. He puts himself, you see, in the way of the whole attack, and then mentions Apollos, and then Cephas. Not therefore to magnify himself did he do this, but in speaking of wrong things he administers the requisite correction in his own person first.

5. But that those who addicted themselves to this or that man were in error, is evident. And rightly he rebukes them, saying, You do not well in that you say, 'I am of Paul, and I of Apollos, and I of Cephas.' But why did he add, And I of Christ? For although these who addicted themselves to men were in error, not surely (οὔδε που Bened. οὐ δήπου Savil.) those who dedicated themselves unto Christ. But this was not his charge, that they called themselves by the Name of Christ, but that they did not all call themselves by that Name alone. And I think that he added this of himself, wishing to make the accusation more grievous, and to point out that by this rule Christ must be considered as belonging to one party only: although they were not so using the Name themselves. For that this was what he hinted at he declared in the sequel, saying,

1 Corinthians 1:13

Is Christ divided. What he says comes to this: You have cut in pieces Christ, and distributed His body. Here is anger! Here is chiding! Here are words full of indignation! For whenever instead of arguing he interrogates only, his doing so implies a confessed absurdity.

But some say that he glanced at something else, in saying, Christ is divided: as if he had said, He has distributed to men and parted the Church, and taken one share Himself, giving them the other. Then in what follows, he labors to overthrow this absurdity, saying, Was Paul crucified for you, or were ye baptized into the name of Paul? Observe his Christ-loving mind; how thenceforth he brings the whole matter to a point in his own name, showing, and more than showing, that this honor belongs to no one. And that no one might think it was envy which moved him to say these things, therefore he is constantly putting himself forward. Observe, too, his considerate way, in that he says not, Did Paul make the world? Did Paul from nothing produce you into being? But only those things which belonged as choice treasures to the faithful, and were regarded with great solicitude — those he specifies, the Cross, and Baptism, and the blessings following on these. For the loving-kindness of God towards men is shown by the creation of the world also: in nothing, however, so much as by the (τῆς συγκαταβάσεως) condescension through the Cross. And he said not, did Paul die for you? but, was Paul crucified? setting down also the kind of death.

Or were ye baptized into the name of Paul? Again, he says not, did Paul baptize you? For he did baptize many: but this was not the question, by whom they had been baptized, but, into whose name they had been baptized! For since this also was a cause of schisms, their being called after the name of those who baptized them, he corrects this error likewise saying, Were ye baptized into the name of Paul? Tell me not, says he, who baptized, but into whose name. For not he that baptizes, but he who is invoked in the Baptism, is the subject of enquiry. For this is He who forgives our sins.

And at this point he stays the discourse, and does not pursue the subject any further. For he says not, Did Paul declare to you the good things to come? Did Paul promise you the kingdom of heaven? Why, then, I ask, does he not add these questions also? Because it is not all as one, to promise a kingdom and to be crucified. For the former neither had danger nor brought shame; but the latter, all these. Moreover, he proves the former from the latter: for having said, [Romans 8:32] He that spared not His own Son, he adds, How shall He not with Him also freely give us all things? And again, [Romans 5:10] For if when we were enemies we were reconciled unto God by the death of His Son, much more bring reconciled, we shall be saved. This was one reason for his not adding what I just mentioned: and also because the one they had not as yet, but of the other they had already made trial. The one were in promise; the other had already come to pass.

1 Corinthians 1:14

6. I thank God that I baptized none of you but Crispus and Gaius. Why are you elate at having baptized, when I for my part even give thanks that I have not done so! Thus saying, by a kind of divine art (οἰκονομικῶς) he does away with their swelling pride upon this point; not with the efficacy of the baptism, (God forbid,) but with the folly of those who were puffed up at having been baptizers: first, by showing that the Gift is not theirs; and, secondly, by thanking God therefore. For Baptism truly is a great thing: but its greatness is not the work of the person baptizing, but of Him who is invoked in the Baptism: since to baptize is nothing as regards man's labor, but is much less than preaching the Gospel. Yea, again I say, great indeed is Baptism, and without baptism it is impossible to obtain the kingdom. Still a man of no singular excellence is able to baptize, but to preach the Gospel there is need of great labor.

1 Corinthians 1:15

He states also the reason, why he gives thanks that he had baptized no one. What then is this reason? Lest anyone should say that you were baptized into my own name. Why, did he mean that they said this in those other cases? Not at all; but, I fear, says he, lest the disease should proceed even to that. For if, when insignificant persons and of little worth baptize, a heresy arises, had I, the first announcer of Baptism, baptized many, it was likely that they forming a party, would not only call themselves by my name, but also ascribe the Baptism to me. For if from the inferiors so great an evil arose, from those of higher order it would perhaps have gone on to something far more grievous.

1 Corinthians 1:16

Then, having abashed those who were unsound in this respect and subjoining, I baptized also the house of Stephanas, he again drags down their pride, saying besides, I know not whether I baptized any other. For by this he signifies that neither did he seek much to enjoy the honor accruing hereby from the multitude, nor did he set about this work for glory's sake.

1 Corinthians 1:17

And not by these only, but also by the next words, he greatly represses their pride, saying, Christ sent me not to baptize, but to preach the Gospel: for the more laborious part, and that which needed much toil and a soul of iron, and that on which all depended, was this. And therefore it was that Paul had it put into his hand.

And why, not being sent to baptize, did he baptize? Not in contention with Him that sent him, but in this instance laboring beyond his task. For he says not, I was forbidden, but, I was not sent for this, but for that which was of the greatest necessity. For preaching the Gospel is a work perhaps for one or two; but baptizing, for everyone endowed with the priesthood. For a man being instructed and convinced, to take and baptize him is what any one whatever might do: for the rest, it is all effected by the will of the person drawing near, and the grace of God. But when unbelievers are to be instructed, there must be great labor, great wisdom. And at that time there was danger also annexed. In the former case the whole thing is done, and he is convinced, who is on the point of initiation: and it is no great thing when a man is convinced, to baptize him. But in the later case the labor is great, to change the deliberate will, to alter the turn of mind, and to tear up error by the roots, and to plant the truth in its place.

Not that he speaks out all this, neither does he argue in so many words that Baptism has no labor, but that preaching has. For he knows how always to subdue his tone, whereas in the comparison with heathen wisdom he is very earnest, the subject enabling him to use more vehemency of language.

Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows, though the apostles had said, [Acts 6:2] it is not fit that we should leave the Word of God and serve tables, he discharged the office [Acts 12:25]¹ Let the Elders who rule well be counted worthy of double honor, especially they who labor in the word and in teaching. For as to teach the wrestlers in the games is the part of a spirited and skilful trainer, but to place the crown on the conquerors head may be that of one who cannot even wrestle, (although it be the crown which adds splendor to the conqueror,) so also in Baptism. It is impossible to be saved without it, yet it is no great thing which the baptizer does, finding the will ready prepared.

7. Not in wisdom of words, lest the Cross of Christ should be made of none effect.

Having brought down the swelling pride of those who were arrogant because of their baptizing, he changes his ground afterwards to meet those who boasted about heathen wisdom, and against them he puts on his armor with more vehemency. For to those who were puffed up with baptizing he said, I give thanks that I baptized no one; and, for Christ sent me not to baptize. He speaks neither vehemently nor argumentatively, but, having just hinted his meaning in a few words, passes on quickly. But here at the very outset he gives a severe blow, saying, Lest the Cross of Christ be made void. Why then pride yourself on a thing which ought to make you hide your face? Since, if this wisdom is at war with the Cross and fights with the Gospel, it is not meet to boast about it, but to retire with shame. For this was the cause why the Apostles were not wise; not through any weakness of the Gift, but lest the Gospel preached suffer harm. The sort of people therefore above mentioned were not those employed in advocating the Word: rather they were among its defamers. The unlearned men were the establishers of it. This was able to check vain glory, this to repress arrogance, this to enforce moderation.

But if it was 'not by wisdom of speech,' why did they send Apollos who was eloquent? It was not, he replies, through confidence in his power of speech, but because he was [Acts 18:24-29] mighty in the Scriptures, and confuted the Jews. And besides the point in question was that the leaders and first disseminators of the word were not eloquent; since these were the very persons to require some great power, for the expulsion of error in the first instance; and then, namely at the very outset, was the abundant strength needed. Now He who could do without educated persons at first, if afterwards some being eloquent were admitted by Him, He did so not because He wanted them, but because He would make no distinctions. For as He needed not wise men to effect whatever He would, so neither, if any were afterwards found such, did He reject them on that account.

8. But prove to me that Peter and Paul were eloquent. You can not: for they were unlearned and ignorant men! As therefore Christ, when He was sending out His disciples into the world, having shown unto them His power in Palestine first, and said, Luke 22:35(ὑποδήμάτος, rec. text ὑποδηματων.) When I sent you forth without purse and wallet and shoe, lacked ye anything? permitted them from that time forward to possess both a wallet and a purse; so also He has done here: for the point was the manifestation of Christ's power, not the rejection of persons from the Faith on account of their Gentile wisdom, if they were drawing near. When the Greeks then charge the disciples with being uneducated, let us be even more forward in the charge than they. Nor let anyone say, Paul was wise; but while we exalt those among them who were great in wisdom and admired for their excellency of speech, let us allow that all on our side were uneducated; for it will be no slight overthrow which they will sustain from us in that respect also: and so the victory will be brilliant indeed.

I have said these things, because I once heard a Christian disputing in a ridiculous manner with a Greek, and both parties in their mutual fray ruining themselves. For what things the Christian ought to have said, these the Greek asserted; and what things it was natural to expect the Greek would say, these the Christian pleaded for himself. As thus: the dispute being about Paul and Plato, the Greek endeavored to show that Paul was unlearned and ignorant; but the Christian, from simplicity, was anxious to prove that Paul was more eloquent than Plato. And so the victory was on the side of the Greek, this argument being allowed to prevail. For if Paul was a more considerable person than Plato, many probably would object that it was not by grace, but by excellency of speech that he prevailed; so that the Christian's assertion made for the Greek. And what the Greek said made for the Christian's; for if Paul was uneducated and yet overcame Plato, the victory, as I was saying, was brilliant; the disciples of the latter, in a body, having been attracted by the former, unlearned as he was, and convinced, and brought over to his side. From whence it is plain that the Gospel was a result not of human wisdom, but of the grace of God.

Wherefore, lest we fall into the same error, and be laughed to scorn, arguing thus with Greeks whenever we have a controversy with them; let us charge the Apostles with want of learning; for this same charge is praise. And when they say that the Apostles were rude, let us follow up the remark and say that they were also untaught, and unlettered, and poor, and vile, and stupid, and obscure. It is not a slander on the Apostles to say so, but it is even a glory that, being such, they should have outshone the whole world. For these untrained, and rude, and illiterate men, as completely vanquished the wise, and powerful, and the tyrants, and those who flourished in wealth and glory and all outward good things, as though they had not been men at all: from whence it is manifest that great is the power of the Cross; and that these things were done by no human strength. For the results do not keep the course of nature, rather what was done was above all nature. Now when anything takes place above nature, and exceedingly above it, on the side of rectitude and utility; it is quite plain that these things are done by some Divine power and cooperation. And observe; the fisherman, the tentmaker, the publican, the ignorant, the unlettered, coming from the far distant country of Palestine, and having beaten off their own ground the philosophers, the masters of oratory, the skillful debaters, alone prevailed against them in a short space of time; in the midst of many perils; the opposition of peoples and kings, the striving of nature herself, length of time, the vehement resistance of inveterate custom, demons in arms, the devil in battle array and stirring up all, kings, rulers, peoples, nations, cities, barbarians, Greeks, philosophers, orators, sophists, historians, laws, tribunals, various kinds of punishments, deaths innumerable and of all sorts. But nevertheless all these were confuted and gave way when the fisherman spoke; just like the light dust which cannot bear the rush of violent winds. Now what I say is, let us learn thus to dispute with the Greeks; that we be not like beasts and cattle, but prepared concerning the hope which is in us. [1 St. Peter 3:15] And let us pause for a while to work out this topic, no unimportant one; and let us say to them, How did the weak overcome the strong; the twelve, the world? Not by using the same armor, but in nakedness contending with men in arms.

For say, if twelve men, unskilled in matters of war, were to leap into an immense and armed host of soldiers, themselves not only unarmed but of weak frame also; and to receive no harm from them, nor yet be wounded, though assailed with ten thousand weapons; if while the darts were striking them, with bare naked body they overthrew all their foes using no weapons but striking with the hand, and in conclusion killed some, and others took captive and led away, themselves receiving not so much as a wound; would anyone have ever said that the thing was of man? And yet the trophy of the Apostles is much more wonderful than that. For a naked man's escaping a wound is not so wonderful by far as that the ordinary and unlettered person — that a fisherman — should overcome such a degree of talent: (δεινότητος) and neither for fewness, nor for poverty, nor for dangers, nor for prepossession of habit, nor for so great austerity of the precepts enjoined, nor for the daily deaths, nor for the multitude of those who were deceived, nor for the great reputation of the deceivers be turned from his purpose.

9. Let this, I say, be our way of overpowering them, and of conducting our warfare against them; and let us astound them by our way of life rather than by words. For this is the main battle, this is the unanswerable argument, the argument from conduct. For though we give ten thousand precepts of philosophy in words, if we do not exhibit a life better than theirs, the gain is nothing. For it is not what is said that draws their attention, but their enquiry is, what we do; and they say, First obey your own words, and then admonish others. But if while you say, infinite are the blessings in the world to come, thou seem yourself nailed down to this world, just as if no such things existed, your works to me are more credible than your words. For when I see you seizing other men's goods, weeping immoderately over the departed, doing ill in many other things, how shall I believe you that there is a resurrection? And what if men utter not this in words? They think it and turn it often in their minds. And this is what stays the unbelievers from becoming Christians.

Let us win them therefore by our life. Many, even among the untaught, have in that way astounded the minds of philosophers, as having exhibited in themselves also that philosophy which lies in deeds, and uttered a voice clearer than a trumpet by their mode of life and self-denial. For this is stronger than the tongue. But when I say, one ought not to bear malice, and then do all manner of evils to the Greek, how shall I be able by words to win him, while by my deeds I am frightening him away? Let us catch them then by our mode of life; and by these souls let us build up the Church, and of these let us amass our wealth. There is nothing to weigh against a soul, not even the whole world. So that although thou give countless treasure unto the poor, you will do no such work as he who converts one soul. [Jeremiah 15:19] For he that takes forth the precious from the vile shall be as my mouth: so He speaks. A great good it is, I grant, to have pity on the poor; but it is nothing equal to the withdrawing them from error. For he that does this resembles Paul and Peter: we being permitted to take up their Gospel, not with perils such as theirs — with endurance of famines and pestilences, and all other evils, (for the present is a season of peace;)— but so as to display that diligence which comes of zeal. For even while we sit at home we may practice this kind of fishery. Who has a friend or relation or inmate of his house, these things let him say, these do; and he shall be like Peter and Paul. And why do I say Peter and Paul? He shall be the mouth of Christ. For He says, He that takes forth the precious from the vile shall be as My mouth. And though thou persuade not today, tomorrow you shall persuade. And though thou never persuade, you shall have your own reward in full. And though thou persuade not all, a few out of many persuade all men; but still they discoursed with all, and for all they have their reward. For not according to the result of the things that are well done, but according to the intention of the doers, is God wont to assign the crowns; though thou pay down but two farthings, He receives them; and what He did in the case of the widow, the same will He do also in the case of those who teach. Do not thou then, because you can not save the world, despise the few; nor through longing after great things, withdraw yourself from the lesser. If you can not an hundred, take thou charge of ten; if you can not ten, despise not even five; if you can not five, do not overlook one; and if you can not one, neither so despair, nor keep back what may be done by you. Do you see not how, in matters of trade, they who are so employed make their profit not only of gold but of silver also? For if we do not slight the little things, we shall keep hold also of the great. But if we despise the small, neither shall we easily lay hand upon the other. Thus individuals become rich, gathering both small things and great. And so let us act; that in all things enriched, we may obtain the kingdom of heaven; through the grace and loving-kindness of our Lord Jesus Christ, through Whom and with Whom unto the Father together with the Holy Spirit be glory, power, honor, now and henceforth and for evermore. Amen.

1 Corinthians 1:18-20

For the word of the cross is to them that perish foolishness; but to us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject. Where is the Wise? Where is the Scribe? Where is the Disputer of the World?

To the sick and gasping even wholesome meats are unpleasant, friends and relations burdensome; who are often times not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from their disease. And just what the insane do, hating those who take care of them, and besides reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted then more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all men, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for the word of the Cross is to them foolishness, being itself Wisdom and Power. For, says he, the word of the Cross to them that perish is foolishness.

For since it was likely that they, the Cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came (forsooth) of themselves, as being disturbed by the expression of the Greeks; Paul comforting them says, think it not strange and unaccountable, which is taking place. This is the nature of the thing, that its power is not recognized by them that perish. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.

2. But what do you say, O man? Christ became a slave for you, having taken the form of a slave, [Philippians 2:7] and was crucified, and rose again. And when you ought for this reason to adore Him risen and admire His loving kindness; because what neither father, nor friend, nor son, did for you, all this the Lord wrought for you, the enemy and offender — when, I say, you ought to admire Him for these things, do you call that foolishness, which is full of so great wisdom? Well, it is nothing wonderful; for it is a mark of them that perish not to recognize the things which lead to salvation. Be not troubled, therefore, for it is no strange nor unaccountable event, that things truly great are mocked at by those who are beside themselves. Now such as are in this mind you cannot convince by human wisdom. Nay, if you want so to convince them, you do but the contrary. For the things which transcend reasoning require faith alone. Thus, should we set about convincing men by reasonings, how God became man, and entered into the Virgin's womb, and not commit the matter unto faith, they will but deride the more. Therefore they who inquire by reasonings, it is they who perish.

And why speak I of God? For in regard of created things, should we do this, great derision will ensue. For suppose a man, wishing to make out all things by reasoning; and let him try by your discourse to convince himself how we see the light; and do thou try to convince him by reasoning. Nay, you can not: for if you say that it suffices to see by opening the eyes, you have not expressed the manner, but the fact. For why see we not, one will say, by our hearing, and with our eyes hear? And why hear we not with the nostril, and with the hearing smell? If then, he being in doubt about these things, and we unable to give the explanation of them, he is to begin laughing, shall not we rather laugh him to scorn? For since both have their origin from one brain, since the two members are near neighbors to each other, why can they not do the same work? Now we shall not be able to state the cause nor the method of the unspeakable and curious operation; and should we make the attempt, we should be laughed to scorn. Wherefore, leaving this unto God's power and boundless wisdom, let us be silent.

Just so with regard to the things of God; should we desire to explain them by the wisdom which is from without, great derision will ensue, not from their infirmity, but from the folly of men. For the great things of all no language can explain.

3. Now observe: when I say, He was crucified; the Greek says, And how can this be reasonable? Himself He helped not when undergoing crucifixion and sore trial at the moment of the Cross: how then after these things did He rise again and help others? For if He had been able, before death was the proper time. (For this the Jews actually said.) [Matthew 27:41-42] But He who helped not Himself, how helped he others? There is no reason in it, says he. True, O man, for indeed it is above reason; and unspeakable is the power of the Cross. For that being actually in the midst of horrors, He should have shown Himself above all horrors; and being in the enemy's hold should have overcome; this comes of Infinite Power. For as in the case of the Three Children, their not entering the furnace would not have been so astonishing, as that having entered in they trampled upon the fire — and in the case of Jonah, it was a greater thing by far, after he had been swallowed by the fish, to suffer no harm from the monster, than if he had not been swallowed at all — so also in regard of Christ; His not dying would not have been so inconceivable, as that having died He should loose the bands of death. Say not then, why did He not help Himself on the Cross? for He was hastening on to close conflict with death himself. (See Hooker, E. P. v. 48. 9.) He descended not from the Cross, not because He could not, but because He would not. For Him Whom the tyranny of death restrained not, how could the nails of the Cross restrain?

4. But these things, though known to us, are not so as yet to the unbelievers. Wherefore he said that the word of the Cross is to them that perish foolishness; but to us who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject. Nothing from himself which might give offense, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words, and says,

1 Corinthians 1:20-21

Hath not God made foolish the wisdom of this world? Where is the wise? Where the Scribe? Where the disputer of this world? Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world through its wisdom knew God, it was God's good pleasure through the foolishness of the preaching to save them that believe. Having said, It is written, I will destroy the wisdom of the wise, He subjoins demonstration from facts, saying, Where is the wise? Where the Scribe? at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, has saved us and made known the truth? Not one. It was the fisherman's work, the whole of it.

Having then drawn the conclusion which he had in view, and brought down their pride, and said, Hath not God made foolish the wisdom of this world? he states also the reason why these things were so done. For seeing that in the wisdom of God, says he, the world through its wisdom knew not God, the Cross appeared. Now what means, in the wisdom of God? The wisdom apparent in those works whereby it was His will to make Himself known. For to this end did he frame them, and frame them such as they are, that by a sort of proportion, (ἀναλόγως) from the things which are seen admiration of the Maker might be learned. Is the heaven great, and the earth boundless? Wonder then at Him who made them. For this heaven, great as it is, not only was made by Him, but made with ease; and that boundless earth, too, was brought into being even as if it had been nothing. Wherefore of the former He says, [Psalm 102:25. τῶν χειρῶν. Septuagint] The works of Your fingers are the heavens, and concerning the earth, [Isaiah 40:23. Septuagint] Who has made the earth as it were nothing. Since then by this wisdom the world was unwilling to discover God, He employed what seemed to be foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by faith. It remains that where God's wisdom is, there is no longer need of man's. For before, to infer that He who made the world such and so great, must in all reason be a God possessed of a certain uncontrollable, unspeakable power; and by these means to apprehend Him — this was the part of human wisdom. But now we need no more reasonings, but faith alone. For to believe in Him that was crucified and buried, and to be fully persuaded that this Person Himself both rose again and sat down on high; this needs not wisdom, nor reasonings, but faith. For the Apostles themselves came in not by wisdom, but by faith, and surpassed the heathen wise men in wisdom and loftiness, and that so much the more, as to raise disputings is less than to receive by faith the things of God. For this transcends all human understanding.

But how did He destroy wisdom? Being made known to us by Paul and others like him, He showed it to be unprofitable. For towards receiving the evangelical proclamation, neither is the wise profited at all by wisdom, nor the unlearned injured at all by ignorance. But if one may speak somewhat even wonderful, ignorance rather than wisdom is a condition suitable for that impression, and more easily dealt with. For the shepherd and the rustic will more quickly receive this, once for all both repressing all doubting thoughts and delivering himself to the Lord. In this way then He destroyed wisdom. For since she first cast herself down, she is ever after useful for nothing. Thus when she ought to have displayed her proper powers, and by the works to have seen the Lord, she would not. Wherefore though she were now willing to introduce herself, she is not able. For the matter is not of that kind; this way of knowing God being far greater than the other. You see then, faith and simplicity are needed, and this we should seek every where, and prefer it before the wisdom which is from without. For God, says he, has made wisdom foolish.

But what is, He has made foolish? He has shown it foolish in regard of receiving the faith. For since they prided themselves on it, He lost no time in exposing it. For what sort of wisdom is it, when it cannot discover the chief of things that are good? He caused her therefore to appear foolish, after she had first convicted herself. For if when discoveries might have been made by reasoning, she proved nothing, now when things proceed on a larger scale, how will she be able to accomplish anything? Now when there is need of faith alone, and not of acuteness? You see then, God has shown her to be foolish.

It was His good pleasure, too, by the foolishness of the Gospel to save; foolishness, I say, not real, but appearing to be such. For that which is more wonderful yet is His having prevailed by bringing in, not another such wisdom more excellent than the first, but what seemed to be foolishness. He cast out Plato for example, not by means of another philosopher of more skill, but by an unlearned fisherman. For thus the defeat became greater, and the victory more splendid.

1 Corinthians 1:22-24

5. Next, to show the power of the Cross, he says, For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God.

Vast is the import of the things here spoken! For he means to say how by contraries God has overcome, and how the Gospel is not of man. What he says is something of this sort. When, says he, we say unto the Jews, Believe; they answer, Raise the dead, Heal the demoniacs, Show unto us signs. But instead thereof what say we? That He was crucified, and died, who is preached. And this is enough, not only to fail in drawing over the unwilling, but even to drive away those even who are willing. Nevertheless, it drives not away, but attracts and holds fast and overcomes.

Again; the Greeks demand of us a rhetorical style, and the acuteness of sophistry. But preach we to these also the Cross: and that which, in the case of the Jews seemed to be weakness, this in the case of the Greeks is foolishness. Wherefore, when we not only fail in producing what they demand, but also produce the very opposites of their demand; (for the Cross has not merely no appearance of being a sign sought out by reasoning, but even the very annihilation of a sign — is not merely deemed no proof of power, but a conviction of weakness — not merely no display of wisdom, but a suggestion of foolishness;)— when therefore they who seek for signs and wisdom not only receive not the things which they ask, but even hear the contrary to what they desire, and then by means of contraries are persuaded — how is not the power of Him that is preached unspeakable? As if to some one tempest-tost and longing for a haven, you were to show not a haven but another wilder portion of the sea, and so could make him follow with thankfulness? Or as if a physician could attract to himself the man that was wounded and in need of remedies, by promising to cure him not with drugs, but with burning of him again! For this is a result of great power indeed. So also the Apostles prevailed, not simply without a sign, but even by a thing which seemed contrary to all the known signs. Which thing also Christ did in the case of the blind man. For when He would heal him, He took away the blindness by a thing that increased it: i.e. He put on clay. [John 9:6] As then by means of clay He healed the blind man, so also by means of the Cross He brought the world to Himself. That certainly was adding an offense, not taking an offense away. So did He also in creation, working out things by their contraries. With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. [2 Kings 6:5-7] In like manner also with the Cross He has drawn the world to Himself. For as the water bears up the earth, so also the Cross bears up the world. You see now, it is proof of great power and wisdom, to convince by means of the things which tell directly against us. Thus the Cross seems to be matter of offense; and yet far from offending, it even attracts.

1 Corinthians 1:25

6. All these things, therefore, Paul bearing in mind, and being struck with astonishment, said that the foolishness of God is wiser than men, and the weakness of God is stronger than men; in relation to the Cross, speaking of a folly and weakness, not real but apparent. For he is answering with respect unto the other party's opinion. For that which philosophers were not able by means of reasoning to accomplish, this, what seemed to be foolishness did excellently well. Which then is the wiser, he that persuades the many, or he that persuades few, or rather no one? He who persuades concerning the greatest points, or about matters which are nothing? (μηδὲν όντων Reg. ms. μη δεόντων Bened.) What great labors did Plato endure, and his followers, discoursing to us about a line, and an angle, and a point, and about numbers even and odd, and equal unto one another and unequal, and such-like spiderwebs; (for indeed those webs are not more useless to man's life than were these subjects;) and without doing good to any one great or small by their means, so he made an end of his life. How greatly did he labor, endeavoring to show that the soul was immortal! And even as he came he went away, having spoken nothing with certainty, nor persuaded any hearer. But the Cross wrought persuasion by means of unlearned men; yea it persuaded even the whole world: and not about common things, but in discourse of God, and the godliness which is according to truth, and the evangelical way of life, and the judgment of the things to come. And of all men it made philosophers: the very rustics, the utterly unlearned. Behold how the foolishness of God is wiser than men, and the weakness stronger? How stronger? Because it overran the whole world, and took all by main force, and while men were endeavoring by ten thousands to extinguish the name of the Crucified, the contrary came to pass: that flourished and increased more and more, but they perished and wasted away; and the living at war with the dead, had no power. So that when the Greek calls me foolish, he shows himself above measure foolish: since I who am esteemed by him a fool, evidently appear wiser than the wise. When he calls me weak, then he shows himself to be weaker. For the noble things which publicans and fishermen were able to effect by the grace of God, these, philosophers, and rhetoricians, and tyrants, and in short the whole world, running ten thousand ways here and there, could not even form a notion of. For what did not the Cross introduce? The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it has made of men, and all, every where, practice self-denial, (φιλοσοφοῦσι) and show forth all kinds of fortitude.

7. But among them also, it will be said, many have been found contemners of death. Tell me who? Was it he who drank the hemlock? But if you will, I can bring forward ten thousand such from within the Church. For had it been lawful when prosecution befell them to drink hemlock and depart, all had become more famous than he. And besides, he drank when he was not at liberty to drink or not to drink; but willing or against his will he must have undergone it: no effect surely of fortitude, but of necessity, and nothing more. For even robbers and man-slayers, having fallen under the condemnation of their judges, have suffered things more grievous. But with us it is all quite the contrary. For not against their will did the martyrs endure, but of their will, and being at liberty not to suffer; showing forth fortitude harder than all adamant. This then you see is no great wonder, that he whom I was mentioning drank hemlock; it being no longer in his power not to drink, and also when he had arrived at a very great age. For when he despised life he stated himself to be seventy years old; if this can be called despising. For I for my part could not affirm it: nor, what is more, can anyone else. But show me some one enduring firm in torments for godliness' sake, as I show you ten thousand every where in the world. Who, while his nails were tearing out, nobly endured? Who, while his body joints were wrenching (ἀνασκαπτομένων) asunder? Who, while his body was cut in pieces, (τοῦ σώματος κατὰ μέρος πορθουμένου; τῆς κεφαλῆς;) member by member? Or his head? Who, while his bones were forced out by levers? (ἀναμοχλευομένων) Who, while placed without intermission upon frying-pans? Who, when thrown into a caldron? Show me these instances. For to die by hemlock is all as one with a man's continuing in a state of sleep. Nay even sweeter than sleep is this sort of death, if report say true. But if certain [of them] did endure torments, yet of these, too, the praise is gone to nothing. For on some disgraceful occasion they perished; some for revealing mysteries; some for aspiring to dominion; others detected in the foulest crimes; others again rashly, and fruitlessly, and foolishly, there being no reason for it, made away with themselves. But not so with us. Wherefore of the deeds of those nothing is said; but these flourish and daily increase. Which Paul having in mind said, The weakness of God is stronger than all men.

8. For that the Gospel is divine, even from hence is evident; namely, whence could it have occurred to twelve ignorant men to attempt such great things? Who sojourned in marshes, in rivers, in deserts; who never at any time perhaps had entered into a city nor into a forum;— whence did it occur, to set themselves in array against the whole world? For that they were timid and unmanly, he shows who wrote of them, not apologizing, nor enduring to throw their failings into the shade: which indeed of itself is a very great token of the truth. What then does he say about them? That when Christ was apprehended, after ten thousand wonders, they fled; and he who remained, being the leader of the rest, denied. Whence was it then that they who when Christ was alive endured not the attack of the Jews; now that He was dead and buried, and as you say, had not risen again, nor had any talk with them, nor infused courage into them — whence did they set themselves in array against so great a world? Would they not have said among themselves, what means this? Himself He was not able to save, and will He protect us? Himself He defended not when alive, and will He stretch out the hand unto us now that he is dead? Himself, when alive, subdued not even one nation; and are we to convince the whole world by uttering His Name? How, I ask, could all this be reasonable, I will not say, as something to be done, but even as something to be imagined? From whence it is plain that had they not seen Him after He was risen, and received most ample proof of his power, they would not have ventured so great a cast.

9. For suppose they had possessed friends innumerable; would they not presently have made them all enemies, disturbing ancient customs, and removing their father's landmarks? (ὅρια Ms. Reg. ἔθη Ben.) But as it was, they had them for enemies, all, both their own countrymen and foreigners. For although they had been recommended to veneration by everything external, would not all men have abhorred them, introducing a new polity? But now they were even destitute of everything; and it was likely that even on that account all would hate and scorn them at once. For whom will you name? The Jews? Nay, they had against them an inexpressible hatred on account of the things which had been done unto the Master. The Greeks then? Why, first of all, these had rejected one not inferior to them; and no man knew this so well as the Greeks. For Plato, who wished to strike out a new form of government, or rather a part of government; and that not by changing the customs relating to the gods, but merely by substituting one line of conduct for another; was cast out of Sicily, and went near to lose his life. This however did not ensue: so that he lost his liberty alone. And had not a certain Barbarian been more gentle than the tyrant of Sicily, nothing could have rescued the philosopher from slavery throughout life in a foreign land. And yet it is not all one to innovate in affairs of the kingdom, and in matters of religious worship. For the latter more than anything else causes disturbance and troubles men. For to say, let such and such an one marry such a woman, and let the guardians [of the commonwealth] exercise their guardianship so and so, is not enough to cause any great disturbance: and especially when all this is lodged in a book, and no great anxiety on the part of the legislator to carry the proposals into practice. On the other hand, to say, they be no gods which men worship, but demons; He who was crucified is God; ye well know how great wrath it kindled, how severely men must have paid for it, what a flame of war it fanned.

For Protagoras, who was one of them, having dared to say, I know of no gods, not going round the world and proclaiming it, but in a single city, was in the most imminent peril of his life. And Diagoras the Milesian, and Theodorus, who was called Atheist, although they had friends, and that influence which comes from eloquence, and were held in admiration because of their philosophy; yet nevertheless none of these profited them. And the great Socrates, too, he who surpassed in philosophy all among them, for this reason drank hemlock, because in his discourses concerning the gods he was suspected of moving things a little aside. Now if the suspicion alone of innovation brought so great danger on philosophers and wise men, and on those who had attained boundless popularity; and if they were not only unable to do what they wished, but were themselves also driven from life and county; how can you choose but be in admiration and astonishment, when you see that the fisherman has produced such an effect upon the world, and accomplished his purposes; has overcome all both Barbarians and Greeks.

10. But they did not, you will say, introduce strange gods as the others did. Well, and in that you are naming the very point most to be wondered at; that the innovation is twofold, both to pull down those which are, and to announce the Crucified. For from whence came it into their minds to proclaim such things? Whence, to be confident about their event? Whom of those before them could they perceive to have prospered in any such attempt? Were not all men worshipping demons? Were not all used to make gods of the elements? Was not the difference [but] in the mode of impiety? But nevertheless they attacked all, and overthrew all, and overran in a short time the whole world, like a sort of winged beings; making no account of dangers, of deaths, of the difficulty of the thing, of their own fewness, of the multitude of the opponents, of the authority, the power, the wisdom of those at war with them. For they had an ally greater than all these, the power of Him that had been crucified and was risen again. It would not have been so wondrous, had they chosen to wage war with the world in the literal sense, (πόλεμον αἰσθητόν) as this which in fact has taken place. For according to the law of battle they might have stood over against the enemies, and occupying some adverse ground, have arrayed themselves accordingly to meet their foes, and have taken their time for attack and close conflict. But in this case it is not so. For they had no camp of their own, but were mingled with their enemies, and thus overcame them. Even in the midst of their enemies as they went about, they eluded their grasp, (λαβὰς Reg. βλαβὰς Bened.) and became superior, and achieved a splendid victory; a victory which fulfils the prophecy that says, Even in the midst of your enemies you shall have dominion. [Psalm 110:2] For this it was, which was full of all astonishment, that their enemies having them in their power, and casting them into prison and chains not only did not vanquish them, but themselves also eventually had to bow down to them: the scourgers to the scourged, the binders in chains to those who were bound, the persecutors to the fugitives. All these things then we could say unto the Greeks, yea much more than these; for the truth has enough and greatly to spare. (πολλή τῆς ἀληθείας ἡ περιουσία.) And if you will follow the argument, we will teach you the whole method of fighting against them. In the meanwhile let us here hold fast two heads; How did the weak overcome the strong? And, From whence came it into their thoughts, being such as they were, to form such plans, unless they enjoyed Divine aid?

11. So far then as to what we have to say. But let us show forth by our actions all excellencies of conduct, and kindle abundantly the fire of virtue. For you are lights, says he, shining in the midst of the world. [Philippians 2:15] And unto each of us God has committed a greater function than He has to the sun: greater than heaven, and earth, and sea; by so much greater, as spiritual things be more excellent than things sensible. When then we look unto the solar orb, and admire the beauty, and the body and the brightness of the luminary, let us consider again that greater and better is the light which is in us, as indeed the darkness also is more dreadful unless we take heed. And in fact a deep night oppresses the whole world. This is what we have to dispel and dissolve. It is night not among heretics and among Greeks only, but also in the multitude on our side, in respect of doctrines and of life. For many entirely disbelieve the resurrection; many fortify themselves with their horoscope; (γὲνεσιν ἑαυτοῖς ἐπιτειχίζουσι) many adhere to superstitious observances, and to omens, and auguries, and presages. And some likewise employ amulets and charms. But to these also we will speak afterwards, when we have finished what we have to say to the Greeks.

In the meanwhile hold fast the things which have been said, and be ye fellow-helpers with me in the battle; by your way of life attracting them to us and changing them. For, as I am always saying, He that teaches high morality (περὶ φιλοσοφίας) ought first to teach it in his own person, and be such as his hearers cannot do without. Let us therefore become such, and make the Greeks feel kindly towards us. And this will come to pass if we make up our minds not only not to do ill, but also to suffer ill. Do we not see when little children being borne in their father's arms give him that carries them blows on the cheek, how sweetly the father lets the boy have his fill of wrath, and when he sees that he has spent his passion, how his countenance brightens up? In like manner let us also act; and as fathers with children, so let us discourse with the Greeks. For all the Greeks are children. And this, some of their own writers have said, that that people are children always, and no Greek is an old man. Now children cannot bear to take thought for anything useful; so also the Greeks would be for ever at play; and they lie on the ground, grovelling in posture and in affections. Moreover, children oftentimes, when we are discoursing about important things, give no heed to anything that is said, but will even be laughing all the time: such also are the Greeks. When we discourse of the Kingdom, they laugh. And as spittle dropping in abundance from an infant's mouth, which oftentimes spoils its meat and drink, such also are the words flowing from the mouth of the Greeks, vain and unclean. Even if you are giving children their necessary food, they keep on vexing those who furnish it with evil speech, and we must bear with them all the while. (διαβαστάζεσθαι). Again, children, when they see a robber entering and taking away the furniture, far from resisting, even smile on the designing fellow; but should you take away the little basket or the rattle (σεῖστρα) or any other of their playthings, they take it to heart and fret, tear themselves, and stamp on the floor; just so do the Greeks also: when they behold the devil pilfering all their patrimony, and even the things which support their life, they laugh, and run to him as to a friend: but should any one take away any possession, be it wealth or any childish thing whatsoever of that kind, they cry, they tear themselves. And as children expose their limbs unconsciously and blush not for shame; so the Greeks, wallowing in whoredoms and adulteries, and laying bare the laws of nature, and introducing unlawful intercourses, are not abashed.

You have given me vehement applause and acclamation, but with all your applause have a care lest you be among those of whom these things are said. Wherefore I beseech you all to become men: since, so long as we are children, how shall we teach them manliness? How shall we restrain them from childish folly? Let us, therefore, become men; that we may arrive at the measure of the stature which has been marked out for us by Christ, and may obtain the good things to come: through the grace and loving-kindness, etc. etc.

1 Corinthians 1:26-27

For behold your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble, [are called;] but God chose the foolish things of the world, that he might put to shame them that are wise.

He has said that the foolishness of God is wiser than men; he has showed that human wisdom is cast out, both by the testimony of the Scriptures and by the issue of events; by the testimony, where he says, I will destroy the wisdom of the wise; by the event, putting his argument in the form of a question, and saying, Where is the wise? Where the Scribe? Again; he proved at the same time that the thing is not new, but ancient, as it was presignified and foretold from the beginning. For, It is written, says he, I will destroy the wisdom of the wise. Withal he shows that it was neither inexpedient nor unaccountable for things to take this course: (for, seeing that in the wisdom of God the world, says he, knew not God, God was well pleased through the foolishness of preaching to save them which believe:) and that the Cross is a demonstration of ineffable power and wisdom, and that the foolishness of God is far mightier than the wisdom of man. And this again he proves not by means of the teachers, but by means of the disciples themselves. For, Behold your calling, says he: that not only teachers of an untrained sort, but disciples also of the like class, were objects of His choice; that He chose not many wise men (that is his word) according to the flesh. And so that of which he is speaking is proved to surpass both in strength and wisdom, in that it convinces both the many and the unwise: it being extremely hard to convince an ignorant person, especially when the discourse is concerning great and necessary things. However, they did work conviction. And of this he calls the Corinthians themselves as witnesses. For, behold your calling, brethren, says he: consider; examine: for that doctrines so wise, yea, wiser than all, should be received by ordinary men, testifies the greatest wisdom in the teacher.

2. But what means, according to the flesh? According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, lest he should seem to be at variance with himself, (for he had convinced both the Proconsul, [Acts 13:12] and the Areopagite, [Acts 17:34] and Apollos; [Acts 18:26: through Aquila and Priscilla] and other wise men, too, we have seen coming over to the Gospel;) he said not, No wise man, but, Not many wise men. For he did not designedly (ἀποκεκληρωμένως) call the ignorant and pass by the wise, but these also he received, yet the others in much larger number. And why? Because the wise man according to the flesh is full of extreme folly; and it is he who especially answers to the term foolish, when he will not cast away his corrupt doctrine. And as in the case of a physician who might wish to teach certain persons the secrets of his art, those who know a few things, having a bad and perverse mode of practicing the art which they make a point of retaining, would not endure to learn quietly, but they who knew nothing would most readily embrace what was said: even so it was here. The unlearned were more open to conviction, for they were free from the extreme madness of accounting themselves wise. For indeed the excess of folly is in these more than any, these, I say, who commit unto reasoning things which cannot be ascertained except by faith. Thus, suppose the smith by means of the tongs drawing out the red-hot iron; if any one should insist on doing it with his hand, we should vote him guilty of extreme folly: so in like manner the philosophers who insisted on finding out these things for themselves disparaged the faith. And it was owing to this that they found none of the things they sought for.

Not many mighty, not many noble; for these also are filled with pride. And nothing is so useless towards an accurate knowledge of God as arrogance, and being nailed down (προσηλῶσθαι) to wealth: for these dispose a man to admire things present, and make no account of the future; and they stop up the ears through the multitude of cares: but the foolish things of the world God chose: which thing is the greatest sign of victory, that they were uneducated by whom He conquers. For the Greeks feel not so much shame when they are defeated by means of the wise, but are then confounded, when they see the artisan and the sort of person one meets in the market more of a philosopher than themselves. Wherefore also he said himself, That He might put to shame the wise. And not in this instance alone has he done this, also in the case of the other advantages of life. For, to proceed, the weak things of the world He chose that He might put to shame the strong. For not unlearned persons only, but needy also, and contemptible and obscure He called, that He might humble those who were in high places.

1 Corinthians 1:28

And the base things of the world, and the things that are despised, and the things that are not, that he might bring to naught the things that are. Now what does He call things that are not? Those persons who are considered to be nothing because of their great insignificance. Thus has He shown forth His great power, casting down the great by those who seem to be nothing. The same elsewhere he thus expresses, [2 Corinthians 12:9] For my strength is made perfect in weakness. For a great power it is, to teach outcasts and such as never applied themselves to any branch of learning, how all at once to discourse wisely on the things which are above the heavens. For suppose a physician, an orator, or any one else: we then most admire him, when he convinces and instructs those completely uneducated. Now, if to instil into an uneducated man the rules of art be a very wonderful thing, much more things which pertain to so high philosophy.

3. But not for the wonders sake only, neither to show His own power, has He done this, but to check also the arrogant. And therefore he both said before, That he might confound the wise and the strong, that He might bring to nought the things which are, and here again,

1 Corinthians 1:29

That no flesh should glory in the presence of God. For God does all things to this end, to repress vainglory and pride, to pull down boasting. Do you, too, says he, employ yourselves in that work. He does all, that we may put nothing to our own account; that we may ascribe all unto God. And have you given yourselves over unto this person or to that? And what pardon will you obtain?

For God Himself has shown that it is not possible we should be saved only by ourselves: and this He did from the beginning. For neither then could men be saved by themselves; but it required their compassing the beauty of the heaven, and the extent of the earth, and the mass of creation besides; if so they might be led by the hand to the great artificer of all the works. And He did this, repressing beforehand the self-conceit which was after to arise. Just as if a master who had given his scholar charge to follow wheresoever he might lead, when he sees him forestalling, and desiring to learn all things of himself, should permit him to go quite astray; and when he has proved him incompetent to acquire the knowledge, should thereupon at length introduce to him what himself has to teach: so God also commanded in the beginning to trace Him by the idea which the creation gives; but since they would not, He, after showing by the experiment that they are not sufficient for themselves, conducts them again unto Him by another way. He gave for a tablet, the world; but the philosophers studied not in those things, neither were willing to obey Him, nor to approach unto Him by that way which Himself commanded. He introduces another way more evident than the former; one that might bring conviction that man is not of himself alone sufficient unto himself. For then scruples of reasoning might be started, and the Gentile wisdom employed, on their part whom He through the creation was leading by the hand; but now, unless a man become a fool, that is, unless he dismiss all reasoning and all wisdom, and deliver up himself unto the faith, it is impossible to be saved. You see that besides making the way easy, he has rooted up hereby no trifling disease, namely, in forbidding to boast, and have high thoughts: that no flesh should glory: for hence came the sin, that men insisted on being wiser than the laws of God; not willing so to obtain knowledge as He had enacted: and therefore they did not obtain it at all. So also was it from the beginning. He said to Adam, Do such a thing, and such another you must not do. He, as thinking to find out something more, disobeyed; and even what he had, he lost. He spoke unto those that came after, Rest not in the creature; but by means of it contemplate the Creator. They, forsooth, as if making out something wiser than what had been commanded, set in motion windings innumerable. Hence they kept dashing against themselves and one another, and neither found God, nor concerning the creature had any distinct knowledge; nor had any meet and true opinion about it. Wherefore again, with a very high hand, (ἐκ πολλοῦ τοῦ περίοντος) lowering their conceit. He admitted the uneducated first, showing thereby that all men need the wisdom from above. And not only in the matter of knowledge, but also in all other things, both men and all other creatures He has constituted so as to be in great need of Him; that they might have this also as a most forcible motive of submission and attachment, lest turning away they should perish. For this cause He did not suffer them to be sufficient unto themselves. For if even now many, for all their indigency, despise Him, were the case not so, whither would they not have wandered in haughtiness? So that He stayed them from boasting as they did, not from any grudge to them, but to draw them away from the destruction thence ensuing.

1 Corinthians 1:30-31

4. But of Him are you in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption.

The expression of Him, I suppose he uses here, not of our introduction into being, but with reference to the faith: that is, to our having become children of God, not of blood, nor of the will of the flesh. [John 1:13] Think not then, that having taken away our glorying, He left us so: for there is another, a greater glorying, His gift. For you are the children of Him in whose presence it is not meet to glory, having become so through Christ. And since he has said, The foolish things of the world He chose, and the base, he signifies that they are nobler than all, having God for their Father. And of this nobility of ours, not this person or that, but Christ is the cause, having made us wise, and righteous, and holy. For so mean the words, He was made unto us wisdom.

Who then is wiser than we are who have not the wisdom of Plato, but Christ Himself, God having so willed.

But what means, of God? Whenever he speaks great things concerning the Only-Begotten, he adds mention of the Father, lest any one should think that the Son is unbegotten. Since therefore he had affirmed His power to be so great, and had referred the whole unto the Son, saying that He had become wisdom unto us, and righteousness, and sanctification and redemption; — through the Son again referring the whole to the Father, he says, of God.

But why said he not, He has made us wise, but was made unto us wisdom? To show the copiousness of the gift. As if he had said, He gave unto us Himself. And observe how he goes on in order. For first He made us wise by delivering from error, and then righteous and holy, by giving us the Spirit; and He has so delivered us from all our evils as to be of Him, and this is not meant to express communication of being, (οὐσιώσεως) but is spoken concerning the faith. Elsewhere we find him saying, We were made righteousness in Him; in these words, Him who knew no sin He made to be sin for us that we might be made the righteousness of God in Him; [2 Corinthians 5:21] but now he says, He has been made righteousness unto us; so that whosoever will may partake plentifully. For it is not this man or that who has made us wise, but Christ. He that glories, therefore, let him glory in Him, not in such or such an one. From Christ have proceeded all things. Wherefore, having said, Who was made unto us wisdom, and righteousness, and sanctification, and redemption, he added, that, according as it is written, he that glories, let him glory in the Lord.

For this cause also he had vehemently inveighed against the wisdom of the Greeks, to teach men this lesson, (τοῦτο αὐτὸ Savile; τούτῳ αὐτῶ Bened.) and no other: that (as indeed is no more than just) they should boast themselves in the Lord. For when of ourselves we seek the things which are above us, nothing is more foolish, nothing weaker than we are. In such case, a tongue well whetted we may have; but stability of doctrine we cannot have. Rather, reasonings, being alone, are like the webs of spider. For unto such a point of madness have some advanced as to say that there is nothing real in the whole of being: yea, they maintain positively that all things are contrary to what appears.

Say not therefore that anything is from yourself, but in all things glory in God. Impute unto no man anything at any time. For if unto Paul nothing ought to be imputed much less unto any others. For, says he, [1 Corinthians 3:6] I planted, Apollos watered, but God gave the increase. He that has learned to make his boast in the Lord, will never be elated, but will be moderate at all times, and thankful under all circumstances. But not such is the mind of the Greeks; they refer all to themselves; wherefore even of men they make gods. In so great shame has desperate arrogance plunged them. (ἐξετραχήλισεν)

5. It is time then, in what remains, to go forth to battle against these. Recollect where we left our discourse on the former day. We were saying that it was not possible according to human cause and effect that fishermen should get the better of philosophers. But nevertheless it became possible: from whence it is clear that by grace it became so. We were saying that it was not possible for them even to conceive such great exploits: and we showed that they not only conceived, but brought them to a conclusion with great ease. Let us handle, today, the same head of our argument: viz. From whence did it enter their thoughts to expect to overcome the world, unless they had seen Christ after He was risen? What? Were they beside themselves, to reckon upon any such thing inconsiderately and at random? For it goes even beyond all madness, to look, without Divine grace, for success in so great an undertaking. How did they succeed in it, if they were insane and frenzied? But if they were in their sober senses, as indeed the events showed, how, but on receiving credible pledges from the heavens and enjoying the influence which is from above, did they undertake to go forth to so great wars, and to make their venture against earth and sea, and to strip and stand their ground so nobly, for a change in the customs of the whole world which had been so long time fixed, they being but twelve men?

And, what is more, what made them expect to convince their hearers, by inviting them to heaven and the mansions above? Even had they been brought up in honor, and wealth, and power, and erudition, not even so would it have been at all likely that they should be roused to so burthensome an undertaking. However, there would have been somewhat more of reason in their expectation. But as the case now stands, some of them had been occupied about lakes, some about hides, some about the customs: than which pursuits nothing is more unprofitable towards philosophy, and the persuading men to have high imaginations: and especially when one has no example to show. Nay, they had not only no examples to make their success likely, but they had examples against all likelihood of success, and those within their own doors. (ἔναυλα) For many for attempting innovations had been utterly extinguished, I say not among the Greeks, for all that was nothing, but among the Jews themselves at that very time; who not with twelve men, but with great numbers had applied themselves to the work. Thus both Theudas and Judas, having great bodies of men, perished together with their disciples. And the fear arising from their examples was enough to control these, had they not been strongly persuaded that victory without divine power was out of the question.

Yea, even if they did expect to prevail, with what sort of hopes undertook they such great dangers, except they had an eye to the world to come? But let us suppose that they hoped for no less than victory; what did they expect to gain from the bringing all men unto Him, who is not risen again, as you say? For if now, men who believe concerning the kingdom of heaven and blessings unnumbered with reluctance encounter dangers, how could they have undergone so many for nothing, yea rather, for evil? For if the things which were done did not take place, if Christ did not ascend into heaven; surely in their obstinate zeal to invent these things, and convince all the world of them, they were offending God, and must expect ten thousand thunderbolts from on high.

6. Or, in another point of view; if they had felt this great zeal while Christ was living, yet on His death they would have let it go out. For He would have seemed to them, had He not risen, as a sort of deceiver and pretender. Do you not know that armies while the general and king is alive, even though they be weak, keep together; but when those in such office have departed, however strong they may be, they are broken up?

Tell me then, what were the enticing arguments whereupon they acted, when about to take hold of the Gospel, and to go forth unto all the world? Was there any kind of impediment wanting to restrain them? If they had been mad, (for I will not cease repeating it,) they could not have succeeded at all; for no one follows the advice of madmen. But if they succeeded as in truth they did succeed, and the event proves, then none so wise as they. Now if none were so wise as they, it is quite plain, they would not lightly have entered upon the preaching. Had they not seen Him after He was risen, what was there sufficient to draw them out unto this war? What which would not have turned them away from it? He said to them, After three days I will rise again, and He made promises concerning the kingdom of heaven. He said, they should master the whole world, after they had received the Holy Spirit; and ten thousand other things besides these, surpassing all nature. So that if none of these things had come to pass, although they believed in Him while alive, after His death they would not have believed in Him, unless they had seen Him after He was risen. For they have said, 'After three days,' He said, 'I will rise again,' and He has not arisen. He promised that He would give the Spirit, and He has not sent Him. How then shall His sayings about the other world find credit with us, when His sayings about this are tried and found wanting?

And why, if He rose not again, did they preach that He was risen? Because they loved Him, you will say. But surely, it was likely that they would hate Him afterwards, for deceiving and betraying them; and because, having lifted them up with innumerable hopes, and divorced them from house, and parents, and all things, and set in hostility against them the entire nation of Jews, He had betrayed them after all. And if indeed the thing were of weakness, they might have pardoned it; but now it would be deemed a result of exceeding malice. For He ought to have spoken the truth, and not have promised heaven, being a mortal man, as you say. So that the very opposite was the likely line for them to take; to proclaim the deception, and declare Him a pretender and imposter. Thus again would they have been rid of all their perils; thus have put an end to the war. Moreover, seeing that the Jews gave money unto the soldiers to say that they stole the body, if the disciples had come forward and said, We stole Him, He is not risen again, what honor would they not have enjoyed? Thus it was in their power to be honored, nay, crowned. Why then did they for insults and dangers barter away these things, if it was not some Divine power which influenced them, and proved mightier than all these?

7. But if we do not yet convince, take this also into consideration; that had this not been so, though they were ever so well disposed, they would not have preached this Gospel in His name, but would have treated Him with abhorrence. For you know that not even the names of those who deceive us in this sort are we willing to hear. But for what reason preached they also His name? Expecting to gain the mastery through Him? Truly the contrary was natural for them to expect; that even if they had been on the point of prevailing they were ruining themselves by bringing forward the name of a deceiver. But if they wished to throw into the shade former events, their line was to be silent; at any rate, to contend for them earnestly was to excite more and more both of serious hostility and of ridicule. From whence then did it enter their thoughts to invent such things? I say, invent: for what they had heard, they had forgotten. But if, when there was no fear, they forgot many things, and some did not even understand, (as also the Evangelist himself says,) now that so great a danger came upon them, how could it be otherwise than that all should fleet away from them? Why speak I of words? When even their love towards their Master Himself began gradually to fade away, through fear of what was coming: wherewith also He upbraided them. For since, before this, they hung upon him, and were asking continually, Where are You going, but afterwards on His drawing out His discourse to so great length, and declaring the terrors which at the very time of the Cross, and after the Cross should befal them, they just continued speechless and frozen through fear — hear how He alleges to them this very point saying, None of you asks Me, Where are You going? But because I have said these things unto you, sorrow has filled your heart. [John 16:5-6] Now if the expectation that He would die and rise again was such a grief to them, had they failed to see Him after He was risen, how could it be less than annihilation? Yea, they would have been fain to sink into the depths of the earth, what with dejection at being so deceived, and what with dread of the future, feeling themselves sorely straightened.

Again: from whence came their high doctrines? For the higher points, He said, they should hear afterwards. For, says He, [John 16:12] I have many things to speak unto you, but you cannot bear them now. So that the things not spoken were higher. And one of the disciples was not even willing to depart with Him into Judea, when he heard of dangers, but said, Let us also go that we may die with Him, [John 11:16] taking it hardly because he expected that he should die. Now if that disciple, while he was with Him, expected to die and shrunk back on that account, what must he not have expected afterwards, when parted from Him and the other disciples, and when the exposure of their shameless conduct was so complete?

8. Besides, what had they to say when they went forth? For the passion indeed all the world knew: for He had been hanged on high, upon the frame of wood, (ἰκρίου) and in mid-day, and in a chief city, and at a principal feast and that from which it was least permitted that any should be absent. But the resurrection no man saw of those who were without: which was no small impediment to them in working conviction. Again, that He was buried, was the common talk of all: and that His disciples stole His body, the soldiers and all the Jews declared: but that He had risen again, no one of them who were without knew by sight. Upon what ground then did they expect to convince the world? For if, while miracles were taking place, certain soldiers were persuaded to testify the contrary, upon what ground did these expect without miracles to do the work of preachers, and without having a farthing to convince land and sea concerning the resurrection? Again, if through desire of glory they attempted this, so much the rather would they have ascribed doctrines each one to himself, and not to Him that was dead and gone. Will it be said, men would not have believed them? And which of the two was the likelier, being preached, to win their belief? He that was apprehended and crucified, or those who had escaped the hands of the Jews?

9. Next, tell me with what view were they to take such a course? They did not immediately, leaving Judæa, go into the Gentile cities, but went up and down within its limit. But how, unless they worked miracles, did they convince? For if such they really wrought, (and work them they did,) it was the result of God's power. If on the other hand they wrought none and prevailed, much more wonderful was the event. Knew they not the Jews— tell me — and their evil practice, and their soul full of grudgings? For they stoned even Moses, [Numbers 14:10, comp. Exodus 17:4] after the sea which they had crossed on foot; after the victory, and that marvellous trophy which they raised without blood, by means of his hands, over the Egyptians who had enslaved them; after the manna; after the rocks, and the fountains of rivers which break out thence; after ten thousand miracles in the land of Egypt and the Red Sea and the wilderness. Jeremiah they cast into a pit, and many of the prophets they slew. Hear, for example, what says Elias, after that fearful famine, and the marvellous rain, and the torch which he brought down from heaven, and the strange holocaust; driven, as he was, to the very extreme edge of their country: Lord, your prophets they have killed, your altars they have dug down, and I am left alone, and they seek my life. [1 Kings 19:10] Yet were not those (who were so persecuted) disturbing any of the established rules. Tell me then, what ground had men for attending to these of whom we are speaking? For, on one hand, they were meaner persons than any of the prophets; on the other, they were introducing just such novelties as had caused the Jews to nail even their Master to the Cross.

And in another way, too, it seemed less unaccountable for Christ to utter such things than for them; for He, they might suppose, acted thus to acquire glory for himself; but these they would have hated even the more, as waging war with them in behalf of another.

10. But did the laws of the Romans help them? Nay, by these they were more involved in difficulties. For their language was, [John 19:12] Whosoever makes himself a king is not Cæsar's friend. So that this alone was a sufficient impediment to them, that of Him who was accounted an usurper they were first disciples, and afterwards desirous to strengthen His cause. What in the world then set them upon rushing into such great dangers? And by what statements about Him would they be likely to gain credit? That He was crucified? That He was born of a poor Jewish woman who had been betrothed to a Jewish carpenter? That He was of a nation hated by the world? Nay, all these things were enough not only to fail of persuading and attracting the hearers, but also to disgust every one; and especially when affirmed by the tent-maker and the fisherman. Would not the disciples then bear all these things in mind? Timid nature can imagine more than the reality, and such were their natures. Upon what ground then did they hope to succeed? Nay, rather, they had no hope, there being things innumerable to draw them aside, if so be that Christ had not risen. Is it not quite plain even unto most thoughtless that unless they had enjoyed a copious and mighty grace, and had received pledges of the resurrection, they would have been unable, I say not, to do and undertake these things, but even so much as to have them in their minds? For if when there were so great hinderances, in the way of their planning, I say not of their succeeding, they yet both planned and brought to effect and accomplishing things greater than all expectation, every one, I suppose, can see that not by human power but by divine grace they wrought things.

Now these arguments we ought to practice, not by ourselves only, but one with another; and thus also the discovery of what remains will be easier to us.

11. And do not, because you are an artisan, suppose that this sort of exercise is out of your province; for even Paul was a tent-maker.

Yes, says some one, but at that time he was also filled with abundant grace, and out of that he spoke all things Well; but before this grace, he was at the feet of Gamaliel; yea, moreover, and he received the grace, because of this, that he showed a mind worthy of the grace; and after these things he again put his hand to his craft. Let no one, therefore, of those who have trades be ashamed; but those, who are brought up to nothing and are idle, who employ many attendants, and are served by an immense retinue. For to be supported by continual hard work is a sort of asceticism. (φιλοσοφίας?ἶδος comp. Hooker, E. P. V. lxxii. 18.) The souls of such men are clearer, and their minds better strung. For the man who has nothing to do is apter to say many things at random, and do many things at random; and he is busy all day long about nothing, a huge lethargy taking him up entirely. But he that is employed will not lightly entertain in himself anything useless, in deeds, in words, or in thoughts; for his whole soul is altogether intent upon his laborious way of livelihood. Let us not therefore despise those who support themselves by the labor of their own hands; but let us rather call them happy on this account. For tell me, what thanks are due unto you, when after having received your portion from your father, you go on not in any calling, but lavishing away the whole of it at random? Do you not know that we shall not all have to render the same account, but those who have enjoyed greater licence here a more exact one; those who were afflicted with labor, or poverty, or anything else of this kind, one not so severe? And this is plain from Lazarus and the rich man. For as thou, for neglecting the right use of the leisure, art justly accused; so the poor man, who having full employment has spent his remnant of time upon right objects, great will be the crowns which he shall receive. But do you urge that a soldier's duties should at least excuse you; and do you charge them with your want of leisure? The excuse cannot be founded in reason. For Cornelius was a centurion, yet in no way did the soldier's belt impair his strict rule of life. But you, when you are keeping holiday with dancers and players, and making entire waste of your life upon the stage, never thinkest of excusing yourself from such engagements by the necessity of military service or the fear of rulers: but when it is the Church to which we call you, then occur these endless impediments.

And what will you say in the day, when you see the flame, and the rivers of fire, and the chains never to be broken; and shall hear the gnashing of teeth? Who shall stand up for you in that day, when you shall see him that has labored with his own hand and has lived uprightly, enjoying all glory; but yourself, who art now in soft raiment and redolent of perfumes, in incurable woe? What good will your wealth and superfluity do you? And the artisan — what harm will his poverty do him?

Therefore that we may not suffer then, let us fear what is said now, and let all our time be spent in employment on things which are really indispensable. For so, having propitiated God in regard of our past sins, and adding good deeds for the future, we shall be able to attain unto the kingdom of heaven: through the favor and loving-kindness, etc., etc.

1 Corinthians 2:1-2

And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified.

Nothing was ever more prepared for combat than the spirit of Paul; or rather, I should say, not his spirit, (for he was not himself the inventor of these things,) but, nothing was ever equal to the grace working within him, which overcomes all things. For sufficient indeed is what had been said before to cast down the pride of the boasters about wisdom; nay, even a part of it had been enough. But to enhance the splendor of the victory, he contends anew for the points which he had been affirming; trampling upon the prostrate foe. Look at it in this way. He had brought forward the prophecy which says, I will destroy the wisdom of the wise. He had shown the wisdom of God, in that by means of what seemed to be foolishness, He destroyed the philosophy of the Gentiles; he had shown that the foolishness of God is wiser than men; he had shown that not only did He teach by untaught persons, but also chose untaught persons to learn of Him. Now he shows that both the thing itself which was preached, and the manner of preaching it, were enough to stagger people; and yet did not stagger them. As thus: not only, says he, are the disciples uneducated, but I myself also, who am the preacher.

Therefore he says, And I, brethren, (again he uses the word brethren, to smooth down the harshness of the utterance,) came not with excellency of speech, declaring unto you the testimony of God. What then? Tell me, had you chosen to come 'with excellency,' would you have been able? I, indeed, had I chosen, should not have been able; but Christ, if He had chosen, was able. But He would not, in order that He might render His trophy more brilliant. Wherefore also in a former passage, showing that it was His work which had been done, His will that the word should be preached in an unlearned manner, he said, For Christ sent me not to baptize, but to preach the Gospel; not with wisdom of words. But far greater, yea, infinitely greater, than Paul's willing this, is the fact that Christ willed it.

Not therefore, says he, by display of eloquence, neither armed with arguments from without, do I declare the testimony of God. He says not the preaching, but the testimony of God; which word was itself sufficient to withhold him. For he went about preaching death: and for this reason he added, for I determined not to know anything among you, save Jesus Christ, and Him crucified. This was the meaning he meant to convey, that he is altogether destitute of the wisdom which is without; as indeed he was saying above, I came not with excellency of speech: for that he might have possessed this also is plain; for he whose garments raised the dead and whose shadow expelled diseases, much more was his soul capable of receiving eloquence. For this is a thing which may be taught: but the former transcends all art. He then who knows things beyond the reach of art, much more must he have had strength for lesser things. But Christ permitted not; for it was not expedient. Rightly therefore he says, For I determined not to know anything: for I, too, for my part have just the same will as Christ.

And to me it seems that he speaks to them in a lower tone even than to any others, in order to repress their pride. Thus, the expression, I determined to know nothing, was spoken in contradistinction to the wisdom which is without. For I came not weaving syllogisms nor sophisms, nor saying unto you anything else than Christ was crucified. They indeed have ten thousand things to say, and concerning ten thousand things they speak, winding out long courses of words, framing arguments and syllogisms, compounding sophisms without end. But I came unto you saying no other thing than Christ was crucified. and all of them I out-stripped: which is a sign such as no words can express of the power of Him whom I preach.

1 Corinthians 2:3

2. And I was with you in weakness, and in fear, and in much trembling.

This again is another topic: for not only are the believers unlearned persons; not only is he that speaks unlearned; not only is the manner of the teaching of an unlearned cast throughout; not only was the thing preached of itself enough to stagger people; (for the cross and death were the message brought;) but together with these there were also other hindrances, the dangers, and the plots, and the daily fear, and the being hunted about. For the word weakness, with him in many places stands for the persecutions: as also elsewhere. My weakness which I had in my flesh you did not set at nought: [Galatians 4:13-14] and again, If I must needs glory, I will glory of the things which concern my weakness. [2 Corinthians 11:30] What [weakness]? The governor under Aretas the king guarded the city of the Damascenes, desirous to apprehend me. [2 Corinthians 5:32] And again, Wherefore I take pleasure in weakness: [2 Corinthians 12:10] then, saying in what, he added, In injuries, in necessities, in distresses. And here he makes the same statement; for having said, And I was in weakness, etc. he did not stop at this point, but explaining the word weakness makes mention of his dangers. He adds again, and in fear, and in much trembling, I was with you.

How do you say? Did Paul also fear dangers? He did fear, and dreaded them excessively; for though he was Paul, yet he was a man. But this is no charge against Paul, but infirmity of human nature; and it is to the praise of his fixed purpose of mind that when he even dreaded death and stripes, he did nothing wrong because of this fear. So that they who assert that he feared not stripes, not only do not honor him, but rather abridge greatly his praises. For if he feared not, what endurance or what self-restraint was there in bearing the dangers? I, for my part, on this account admire him; because being in fear, and not simply in fear, but even in trembling at his perils, he so ran as ever to keep his crown; and gave not in for any danger, in his task of purging out the world, and everywhere both by sea and land sowing the Gospel.

1 Corinthians 2:4

3. And my speech and my preaching was not in persuasive words of wisdom: that is, had not the wisdom from without. Now if the doctrine preached had nothing subtle, and they that were called were unlearned, and he that preached was of the same description, and thereto was added persecution, and trembling and fear; tell me, how did they overcome without Divine power? And this is why, having said, My speech and my preaching was not in persuasive words of wisdom, he added, but in demonstration of the Spirit and of power.

Do you perceive how the foolishness of God is wiser than men, and the weakness stronger? They for their part, being unlearned and preaching such a Gospel, in their chains and persecution overcame their persecutors. Whereby? Was it not by their furnishing that evidence which is of the Spirit? For this indeed is confessed demonstration. For who, tell me, after he had seen dead men rising to life and devils cast out, could have helped admitting it?

But seeing that there are also deceiving wonders, such as those of sorcerers, he removes this suspicion also. For he said not simply of power, but first, of the Spirit, and then, of power: signifying that the things done were spiritual.

It is no disparagement, therefore, that the Gospel was not declared by means of wisdom; rather it is a very great ornament. For this, it will be allowed, is the clearest token of its being divine and having its roots from above, out of the heavens. Wherefore he added also,

1 Corinthians 2:5

That your faith should not stand in the wisdom of men, but in the power of God.

Do you see how clearly in every way he has set forth the vast gain of this ignorance, and the great loss of this wisdom? For the latter made void the Cross, but the former proclaimed the power of God: the latter, besides their failing to discover any of those things which they most needed, set them also upon boasting of themselves; the former, besides their receiving the truth, led them also to pride themselves in God. Again, wisdom would have persuaded many to suspect that the doctrine was of man: this clearly demonstrated it to be divine, and to have come down from heaven. Now when demonstration is made by wisdom of words, even the worse oftentimes overcome the better, having more skill in words; and falsehood outstrips the truth. But in this case it is not so: for neither does the Spirit enter into an unclean soul, nor, having entered in, can it ever be subdued; even though all possible cleverness of speech assail it. For the demonstration by works and signs is far more evident than that by words.

4. But some one may say perhaps, If the Gospel is to prevail and has no need of words, lest the Cross be made of none effect; for what reason are signs withholden now? For what reason? Speakest thou in unbelief and not allowing that they were done even in the times of the Apostles, or do you truly seek to know? If in unbelief, I will first make my stand against this. I say then, If signs were not done at that time, how did they, chased, and persecuted, and trembling, and in chains, and having become the common enemies of the world, and exposed to all as a mark for ill usage, and with nothing of their own to allure, neither speech, nor show, nor wealth, nor city, nor nation, nor family, nor pursuit (ἐπιτήδευμα,) nor glory, nor any such like thing; but with all things contrary, ignorance, meanness, poverty, hatred, enmity, and setting themselves against whole commonwealths, and with such a message to declare; how, I say, did they work conviction? For both the precepts brought much labor, and the doctrines many dangers. And they that heard and were to obey, had been brought up in luxury and drunkenness, and in great wickedness. Tell me then, how did they convince? Whence had they their credibility? For, as I have just said, If without signs they wrought conviction, far greater does the wonder appear. Do not then urge the fact that signs are not done now, as a proof that they were not done then. For as then they were usefully wrought; so now are they no longer so wrought.

Nor does it necessarily follow from discourse being the only instrument of conviction, that now the preaching is in wisdom. For both they who from the beginning sowed the word were unprofessional (ὶδιῶται) and unlearned, and spoke nothing of themselves; but what things they received from God, these they distributed to the world: and we ourselves at this time introduce no inventions of our own; but the things which from them we have received, we speak unto all. And not even now persuade we by argumentation; but from the Divine Scriptures and from the miracles done at that time we produce the proof of what we say. On the other hand, even they at that time persuaded not by signs alone, but also by discoursing. And the signs and the testimonies out of the Old Scriptures, not the cleverness of the things said, made their words appear more powerful.

5. How then, you will say, is it that signs were expedient then, and now inexpedient? Let us suppose a case, (for as yet I am contending against the Greek, and therefore I speak hypothetically of what must certainly come to pass,) let us, I say, suppose a case; and let the unbeliever consent to believe our affirmations, though it be only by way of concession: (κἄν κατὰ συνδρομήν) for instance, That Christ will come. When then Christ shall come and all the angels with Him, and be manifested as God, and all things made subject unto Him; will not even the Greek believe? It is quite plain that he will also fall down and worship, and confess Him God, though his stubbornness exceed all reckoning. For who, at sight of the heavens opened and Him coming upon the clouds, and all the congregation of the powers above spread around Him, and rivers of fire coming on, and all standing by and trembling, will not fall down before Him, and believe Him God? Tell me, then; shall that adoration and knowledge be accounted unto the Greek for faith? No, on no account. And why not? Because this is not faith. For necessity has done this, and the evidence of the things seen, and it is not of choice, but by the vastness of the spectacle the powers of the mind are dragged along. It follows that by how much the more evident and overpowering the course of events, by so much is the part of faith abridged. For this reason miracles are not done now.

And that this is the truth, hear what He says unto Thomas [John 20:29] Blessed are they who have not seen, and yet have believed. Therefore, in proportion to the evidence wherewith the miracle is set forth is the reward of faith lessened. So that if now also miracles were wrought, the same thing would ensue. For that then we shall no longer know Him by faith, Paul has shown, saying, For now we walk by faith, not by sight. 2 Corinthians 5:7. νῦν not in the received text As at that time, although thou believe, it shall not be imputed unto you, because the thing is so palpable; so also now, supposing that such miracles were done as were formerly. For when we admit things which in no degree and in no way can be made out by reasoning, then it is faith. It is for this that hell is threatened, but is not shown: for if it were shown, the same would again ensue.

6. Besides if signs be what you seek after, even now you may see signs, although not of the same kind; the numberless predictions and on an endless variety of subject: the conversion of the world, the self-denying (φιλοσοφίαν) course of the Barbarians, the change from savage customs, the greater intenseness of piety. What predictions? you will say. For all the things just mentioned were written after the present state of things had begun. When? Where? By whom? Tell me. How many years ago? Will you have fifty, or an hundred? They had not then, a hundred years ago, anything written at all. How then did the world retain the doctrines and all the rest, since memory would not be sufficient? How knew they that Peter was crucified? (ἀνεσκολοπίσθη) How could it have entered the minds of men who came after the events had taken place to foretell, for instance, that the Gospel should be preached in every part of the whole world? That the Jewish institutions should cease, and never return again? And they who gave up their lives for the Gospel, how would they have endured to see the Gospel adulterated? And how would the writers have won credit, miracles having ceased? And how could the writings have penetrated to the region of Barbarians, and of Indians, and unto the very bounds of the ocean, if the relators had not been worthy of credit? The writers, too, who were they? When, how, and why, did they write at all? Was it to gain glory to themselves? Why then inscribed they the books with other men's names? Why, from a wish to recommend the doctrine. As true, or as false? For if you say, they stuck to it, as being false; their joining it at all was out of all likelihood: but if as being truth, there was no need of inventions such as you speak of. And besides, the prophecies are of such a kind, as that even until now time has been unable to force aside the predicted course of things: (ὡς μὴ δυνάσθαι βιαζὲσθαι χρόνῳ τα εἰρημένα) for the destruction indeed of Jerusalem took place many years ago; but there are also other predictions which extend along from that time until His coming; which examine as you please: for instance, this, I am with you always, even unto the end of the world: [Matthew 28:20] and, Upon this Rock I will build My Church, and the gates of hell shall not prevail against it: [Matthew 16:18] and, This Gospel shall be preached unto all nations: [Matthew 24:14] and that which the woman which was an harlot did: and many others more than these. Whence then the truth of this prediction if indeed it were a forgery? How did the gates of hell not prevail against the Church? How is Christ always with us? For had He not been with us, the Church would not have been victorious. How was the Gospel spread abroad in every part of the world? They also who have spoken against us are enough to testify the antiquity of the books; I mean, such as Celsus and he of Batanea, who came after him. For they, I suppose, were not speaking against books composed after their time.

[7] And besides, there is the whole world which with one consent has received the Gospel. Now there could not have been so great agreement from one end of the earth to the other, unless it had been the Grace of the Spirit; but the authors of the forgery would have been quickly found out. Neither could so great excellencies have originated from inventions and falsehoods. Do you not see the whole world coming in; error extinguished; the austere wisdom (φιλοσυφίαν) of the old monks shining brighter than the sun; the choirs of the virgins; the piety among Barbarians; all men serving under one yoke? For neither by us alone were these things foretold, but also from the beginning, by the Prophets. For you will not, I trow, cavil at their predictions also: for the books are with their enemies, and through the zeal of certain Greeks they have been transferred into the Greek tongue. Many things then do these also foretell concerning these matters, showing that it was God who should come among us.

[8] Why then do not all believe now? Because things have degenerated: and for this we are to blame. (For from hence the discourse is addressed unto us also.) For surely not even then did they trust to signs alone, but by the mode of life also many of the converts were attracted. For, Let your light so shine before men, says He, that they may see your good works, and glorify your Father which is in heaven. [Matthew 5:16] And, They were all of one heart and one soul, neither said any man that anything of the things which he possessed was his own, but they had all things common; and distribution was made unto every man, according as he had need; [Acts 4:32-35] and they lived an angelic life. And if the same were done now, we should convert the whole world, even without miracles. But in the meanwhile, let those who will be saved attend to the Scriptures; for they shall find there both these noble doings, and those which are greater than these. For it may be added that the Teachers themselves surpassed the deeds of the others; living in hunger, in thirst, and nakedness. But we are desirous of enjoying great luxury, and rest, and ease; not so they: they cried aloud, Even unto the present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place. [1 Corinthians 4:11] And some ran from Jerusalem unto Illyricum, [Romans 15:19] and another unto the country of the Indians, and another unto that of the Moors, and this to one part of the world, that to another. Whereas we have not the courage to depart even out of our own country; but seek for luxurious living and splendid houses and all other superfluities. For which of us ever was famished for the word of God's sake? Which ever abode in a wilderness? Which ever set out on a distant peregrination? Which of our teachers lived by the labor of his hands to assist others? Which endured death daily? Hence it is that they also who are with us have become slothful. For suppose that one saw soldiers and generals struggling with hunger, and thirst, and death, and with all dreadful things, and bearing cold and dangers and all like lions, and so prospering; then afterwards, relaxing that strictness, and becoming enervated, and fond of wealth, and addicted to business and bargains, and then overcome by their enemies, it were extreme folly to seek for the cause of all this. Now let us reason thus in our own case and that of our ancestors; for we too have become weaker than all, and are nailed down unto this present life.

And if one be found having a vestige of the ancient wisdom, leaving the cities and the market-places, and the society of the world, and the ordering of others, he betakes himself to the mountains: and if one ask the reason of that retirement, he invents a plea which cannot meet with allowance. For, says he, lest I perish too, and the edge of my goodness be taken off, I start aside. Now how much better were it for you to become less keen, and to gain others, than abiding on high to neglect your perishing brethren?

When, however, the one sort are careless about virtue, and those who do regard it withdraw themselves far from our ranks, how are we to subdue our enemies? For even if miracles were wrought now, who would be persuaded? Or who of those without would give heed unto us, our iniquity being thus prevalent? For so it is, that our upright living seems unto the many the more trustworthy argument of the two: miracles admitting of a bad construction on the part of obstinate bad men: whereas a pure life will have abundant power to stop the mouth of the devil himself.

9. These things I say, both to governors and governed; and, before all others, unto myself; to the end that the way of life shown forth in us may be truly admirable, that taking our appropriate stations, we may look down on all things present; may despise wealth, and not despise hell; overlook glory, and not overlook salvation; endure toil and labor here, lest we fall into punishment there. Thus let us wage war with the Greeks; thus let us take them captive with a captivity better than liberty.

But while we say these things without intermission, over and over, they occur very seldom. Howbeit, be they done or not, it is right to remind you of them continually. For if some are engaged in deceiving by their fair speech, so much more is it the duty of those who allure back unto the truth, not to grow weary of speaking what is profitable. Again: if the deceivers make use of so many contrivances — spending as they do money, and applying arguments, and undergoing dangers, and making a parade of their patronage — much more should we, who are winning men from deceit, endure both dangers and deaths, and all things; that we may both gain ourselves and others, and become to our enemies irresistible, and so obtain the promised blessings, through the grace and loving-kindness, etc.

1 Corinthians 2:6-7

Howbeit we speak wisdom among the perfect, yet a wisdom not of this world, nor of the rulers of this world, which are coming to naught; but we speak God's wisdom in a mystery, even the wisdom that has been hidden, which God fore-ordained before the worlds unto our glory.

Darkness seems to be more suitable than light to those that are diseased in their eyesight: wherefore they betake themselves by preference to some room that is thoroughly shaded over. This also is the case with the wisdom which is spiritual. As the wisdom which is of God seemed to be foolishness unto those without: so their own wisdom, being foolishness indeed, was accounted by them wisdom. The result has been just as if a man having skill in navigation were to promise that without a ship or sails he would pass over a boundless tract of sea, and then endeavor by reasonings to prove that the thing is possible; but some other person, ignorant of it all, committing himself to a ship and a steersman and sailors, were thus to sail in safety. For the seeming ignorance of this man is wiser than the wisdom of the other. For excellent is the art of managing a ship; but when it makes too great professions it is a kind of folly. And so is every art which is not contented with its own proper limits. Just so the wisdom which is without [were wisdom indeed ] if it had had the benefit of the spirit. But since it trusted all to itself and supposed that it wanted none of that help, it became foolishness, although it seemed to be wisdom. Wherefore having first exposed it by the facts, then and not till then he calls it foolishness; and having first called the wisdom of God folly, according to their reckoning, then and not till then he shows it to be wisdom. (For after our proofs, not before, we are best able to abash the gainsayers.)

His words then are, Howbeit we speak wisdom among the perfect: for when I, accounted foolish and a preacher of follies, get the better of the wise, I overcome wisdom, not by foolishness but by a more perfect wisdom; a wisdom, too, so ample and so much greater, that the other appears foolishness. Wherefore having before called it by a name such as they named it at that time, and having both proved his victory from the facts, and shown the extreme foolishness of the other side: he thenceforth bestows upon it its right name, saying, Howbeit we speak wisdom among the perfect. Wisdom is the name he gives to the Gospel, to the method of salvation, the being saved by the Cross. The perfect, are those who believe. For indeed they are perfect, who know all human things to be utterly helpless, and who overlook them from the conviction that by such they are profited nothing: such were the true believers.

But not a wisdom of this world. For where is the use of the wisdom which is without, terminating here and proceeding no further, and not even here able to profit its possessors?

Now by the rulers of the world, here, he means not certain demons, as some suspect, but those in authority, those in power, those who esteem the thing worth contending about, philosophers, rhetoricians and writers of speeches (λογογράφους). For these were the dominant sort and often became leaders of the people.

Rulers of the world he calls them, because beyond the present world their dominion extends not. Wherefore, he adds further, which are coming to nought; disparaging it both on its own account, and from those who wield it. For having shown that it is false, that it is foolish, that it can discover nothing, that it is weak, he shows moreover that it is but of short duration.

2. But we speak God's wisdom in a mystery. What mystery? For surely Christ says, [Matthew 10:27]¹ That now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. And this has God done in honor to us, so that they not without us should hear the mysteries. For we, too, ourselves, whomsoever we make our friends, use to speak of this as a sure proof of friendship towards them, that we tell our secrets to no one in preference to them. Let those hear who expose to shame the secrets of the Gospel, and unto all indiscriminately display the pearls and the doctrine, and who cast the holy things unto dogs, and swine, and useless reasonings. For the Mystery wants no argumentation; but just what it is, that only is to be declared. Since it will not be a mystery, divine and whole in all its parts, when you add anything to it of yourself also.

And in another sense, too, a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever. I hear, Christ was crucified; and immediately I admire His loving-kindness unto men: the other hears, and esteems it weakness. I hear, He became a servant; and I wonder at his care for us: the other hears, and counts it dishonor. I hear, He died; and am astonished at His might, that being in death He was not holden, but even broke the bands of death: the other hears, and surmises it to be helplessness. He hearing of the resurrection, says, the thing is a legend; I, aware of the facts which demonstrate it, fall down and worship the dispensation of God. He hearing of a laver, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body has been washed; but I have believed that the soul also has become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion (χορηγίαν) of the Spirit. For not by the sight do I judge of the things that appear, but by the eyes of the mind. I hear of the Body of Christ: in one sense I understand the expression, in another sense the unbeliever.

And just as children, looking on their books, know not the meaning of the letters, neither know what they see; yea more, if even a grown man be unskilful in letters, the same thing will befall him; but the skilful will find much meaning stored up in the letters, even complete lives and histories: and an epistle in the hands of one that is unskilful will be accounted but paper and ink; but he that knows how to read will both hear a voice, and hold converse with the absent, and will reply whatsoever he chooses by means of writing: so it is also in regard of the Mystery. Unbelievers albeit they hear, seem not to hear: but the faithful, having the skill which is by the Spirit, behold the meaning of the things stored therein. For instance, it is this very thing that Paul signified, when he said that even now the word preached is hidden: for unto them that perish, he says, it is hidden. [2 Corinthians 4:3]

In another point of view, the word indicates also the Gospel's being contrary to all expectation. By no other name is Scripture wont to call what happens beyond all hope and above all thought of men. Wherefore also in another place, My mystery is for Me, and for Mine. And Paul again, [2 Corinthians 15:51] Behold, I show you a mystery: we shall not all sleep, but we shall all be changed.

3. And though it be everywhere preached, still is it a mystery; for as we have been commanded, what things we have heard in the ear, to speak upon the house tops, so have we been also charged, not to give the holy things unto dogs nor yet to cast our pearls before swine. [Matthew 7:9] For some are carnal and do not understand: others have a veil upon their hearts and do not see: wherefore that is above all things a mystery, which everywhere is preached, but is not known of those who have not a right mind; and is revealed not by wisdom but by the Holy Ghost, so far as is possible for us to receive it. And for this cause a man would not err, who in this respect also should entitle it a mystery, the utterance whereof is forbidden. (ἀπόῤῥητον) For not even unto us, the faithful, has been committed entire certainty and exactness. Wherefore Paul also said, [1 Corinthians 13:9] We know in part, and we prophesy in part: for now we see in a mirror darkly; but then face to face.

4. For this cause he says, We speak wisdom in a mystery, the hidden wisdom which God fore-ordained before the worlds unto our glory. Hidden: that is, that no one of the powers above has learned it before us; neither do the many know it now.

Which he fore-ordained unto our glory and yet, elsewhere he says, unto his own glory, for he considers our salvation to be His own glory: even as also He calls it His own riches, vid. Ephesians 3:8 though He be Himself rich in good and need nothing in order that He may be rich.

Fore-ordained, he says, pointing out the care had of us. For so those are accounted most both to honor and to love us, whosoever shall have laid themselves out to do us good from the very beginning: which indeed is what fathers do in the case of children. For although they give not their goods until afterwards, yet at first and from the beginning they had predetermined this. And this is what Paul is earnest to point out now; that God always loved us even from the beginning and when as yet we were not. For unless He had loved us, He would not have fore-ordained our riches. Consider not then the enmity which has come between; for more ancient than that was the friendship.

As to the words, before the worlds, (πρὸ τῶν αἰώνων) they mean eternal. For in another place also He says thus, Who is before the worlds. The Son also, if you mark it, will be found to be eternal in the same sense. For concerning Him he says, [Hebrews 1:2] By Him He made the worlds; which is equivalent to subsistence before the worlds; for it is plain that the maker is before the things which are made.

1 Corinthians 2:8

5. Which none of the rulers of this world knew; for had they known, they would not have crucified the Lord of Glory.

Now if they knew not, how said He unto them, [John 7:28] You both know Me, and you know whence I am? Indeed, concerning Pilate the Scripture says, he knew not. see John 19:9 It is likely also that neither did Herod know. These, one might say, are called rulers of this world: but if a man were to say that this is spoken concerning the Jews also and the Priests, he would not err. For to these also He says, [John 8:19] You know neither Me nor My Father. How then says He a little before, You both know Me, and you know whence I am? However, the manner of this way of knowledge and of that has already been declared in the Gospel; (Hom. 49. on St. John,) and, not to be continually handling the same topic, there do we refer our readers.

What then? Was their sin in the matter of the Cross forgiven them? For He surely did say, Forgive them. [Luke 23:34] If they repented, it was forgiven. For even he who set countless assailants on Stephen and persecuted the Church, even Paul, became the champion of the Church. Just so then, those others also who chose to repent, had forgiveness: and this indeed Paul himself meant, when he exclaims, [Romans 11:1-2]. I say then, have they stumbled that they should fall? God forbid. I say then, has God cast away His people whom He foreknew? God forbid. Then, to show that their repentance was not precluded, he brought forward as a decisive proof his own conversion, saying, For I also am an Israelite.

As to the words, They knew not; they seem to me to be said here not concerning Christ's Person, but only concerning the dispensation hidden in that event: (περὶ αὐτῆς τοῦ πράγματος τῆς οἰκονομὶας) as if he had said, what meant the death, and the Cross, they knew not. For in that passage also He said not, They know not Me, but, They know not what they do; that is, the dispensation which is being accomplished, and the mystery, they are ignorant of. For they knew not that the Cross is to shine forth so brightly; that it is made the salvation of the world, and the reconciliation of God unto men; that their city should be taken; and that they should suffer the extreme of wretchedness.

By the name of wisdom, he calls both Christ, and the Cross and the Gospel. Opportunely also he called Him, The Lord of glory. For seeing that the Cross is counted a matter of ignominy, he signifies that the Cross was great glory: but that there was need of great wisdom in order not only to know God but also to learn this dispensation of God: and the wisdom which was without turned out an obstacle, not to the former only, but to the latter also.

1 Corinthians 2:9-13

6. But as it is written, Things which eye saw not and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love Him.

Where are these words written? Why, it is said to have been written, then also, when it is set down, not in words, but in actual events, as in the historical books; or when the same meaning is expressed, but not in the very same words, as in this place: for the words, They to whom it was not told about Him shall see, and they who have not heard shall understand, [Isaiah 52:15; Septuagint. Comp. Romans 15:21; Isaiah 64:4] are the same with the things which eye has not seen, nor ear heard. Either then this is his meaning, or probably it was actually written in some books, and the copies have perished. For indeed many books were destroyed, and few were preserved entire even in the first captivity. And this is plain, in those which remain to us. For the Apostle says [Acts 3:24] From Samuel and the Prophets which follow after they have all spoken concerning Him: and these their words are not entirely extant. Paul, however, as being learned in the law and speaking by the Spirit, would of course know all with accuracy. And why speak I of the captivity? Even before the captivity many books had disappeared; the Jews having rushed headlong to the last degree of impiety: and this is plain from the end of the fourth book of Kings, [2 Kings 22:8; 2 Chronicles 34:14] for the book of Deuteronomy could hardly be found, having been buried somewhere in a dunghill.

And besides, there are in many places double prophecies, easy to be apprehended by the wiser sort; from which we may find out many of the things which are obscure.

7. What then, has eye not seen what God prepared? No. For who among men saw the things which were about to be dispensed? Neither then has the ear heard, nor has it entered into the heart of man. How is this? For if the Prophets spoke of it, how says he, Ear has not heard, neither has it entered into the heart of man? It did not enter; for not of himself alone is he speaking, but of the whole human race. What then? The Prophets, did not they hear? Yes, they heard; but the prophetic ear was not the ear of man: for not as men heard they, but as Prophets. Wherefore he said, [Isaiah 50:4. Septuagint] He has added unto me an ear to hear, meaning by addition that which was from the Spirit. From whence it was plain that before hearing it had not entered into the heart of man. For after the gift of the Spirit the heart of the Prophets was not the heart of man, but a spiritual heart; as also he says himself, We have the mind of Christ [1 Corinthians 2:16] as if he would say, Before we had the blessing of the Spirit and learned the things which no man can speak, no one of us nor yet of the Prophets conceived them in his mind. How should we? Since not even angels know them. For what need is there to speak, says he, concerning 'the rulers of this world,' seeing that no man knew them, nor yet the powers above?

What kind of things then are these? That by what is esteemed to be the foolishness of preaching He shall overcome the world, and the nations shall be brought in, and there shall be reconciliation of God with men, and so great blessings shall come upon us! How then have we known? Unto us, he says, God has revealed them by His Spirit; not by the wisdom which is without; for this like some dishonored handmaid has not been permitted to enter in, and stoop down and look into see John 20:5 the mysteries pertaining to the Lord. Do you see how great is the difference between this wisdom and that? The things which angels knew not, these are what she has taught us: but she that is without, has done the contrary. Not only has she failed to instruct, but she hindered and obstructed, and after the event sought to obscure His doings, making the Cross of none effect. Not then simply by our receiving the knowledge, does he describe the honor vouchsafed to us, nor by our receiving it with angels, but, what is more, by His Spirit conveying it to us.

7. Then to show its greatness, he says, If the Spirit which knows the secret things of God had not revealed them, we should not have learned them. Such an object of care was this whole subject to God, as to be among His secrets. Wherefore we needed also that Teacher who knows these things perfectly; for the Spirit, [1 Corinthians 2:10-12] says he, searches all things, even the deep things of God. For the word to search is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying, He that searches the hearts knows what is the mind of the Spirit. [Romans 8:27] Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God's knowledge, as the knowledge of a man itself to itself; and also, that we have learned all things from it and necessarily from it; he added, which things also we speak, not in words which man's wisdom teaches, but which the Holy Ghost teaches; comparing spiritual things with spiritual. Do you see to what point he exalted us because of the Teacher's dignity? For so much are we wiser than they as there is difference between Plato and the Holy Spirit; they having for masters the heathen rhetoricians but we, the Holy Spirit.

8. But what is this, comparing spiritual things with spiritual? When a thing is spiritual and of dubious meaning, we adduce testimonies from the things which are spiritual. For instance, I say, Christ rose again — was born of a Virgin; I adduce testimonies and types and demonstrations; the abode of Jonah in the whale and his deliverance afterwards; the child-bearing of the barren, Sarah, Rebecca, and the rest; the springing up of the trees which took place in paradise [Genesis 2:5] when there had been no seeds sown, no rains sent down, no furrow drawn along. For the things to come were fashioned out and figured forth, as in shadow, by the former things, that these which are now might be believed when they came in. And again we show, how of the earth was man, and how of man alone the woman; and this without any intercourse whatever; how the earth itself of nothing, the power of the Great Artificer being every where sufficient for all things. Thus with spiritual things do I compare spiritual, and in no instance have I need of the Wisdom which is without — neither its reasonings nor its embellishments. For such persons do but agitate the weak understanding and confuse it; and are not able to demonstrate clearly any one of the things which they affirm, but even have the contrary effect. They rather disturb the mind and fill it with darkness and much perplexity. Wherefore he says, with spiritual things comparing spiritual. Do you see how superfluous he shows it to be? And not only superfluous, but even hostile and injurious: for this is meant by the expressions, lest the Cross of Christ be made of none effect, and, that our ('your faith,' rec. text) faith should not stand in the wisdom of men. And he points out here, that it is impossible for those who confidently entrust every thing to it, to learn any useful thing: for

1 Corinthians 2:14-16

9. The natural man receives not the things of the Spirit.

It is necessary then to lay it aside first. What then, some man will say; is the wisdom from without stigmatized? And yet it is the work of God. How is this clear? Since He made it not, but it was an invention of yours. For in this place he calls by the term wisdom curious research and superfluous elegance of words. But should any one say that he means the human understanding; even in this sense the fault is yours. For you bring a bad name upon it, who makest a bad use of it; who to the injury and thwarting of God demandest from it things which indeed it never had. Since then you boast therein and fightest with God, He has exposed its weakness. For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble Genesis 4:12-14. Septuagint. sighing and trembling, rec. ver. fugitive and vagabond. Wine also is a good thing; but because the Jews indulged in it immoderately, God prohibited the priests entirely from the use of the fruit. And since thou also hast abused wisdom unto the rejecting of God, and hast demanded of it more than it can do of its own strength; in order to withdraw you from human hope, he has showed you its weakness.

For (to proceed) he is a natural man, who attributes every thing to reasonings of the mind and considers not that he needs help from above; which is a mark of sheer folly. For God bestowed it that it might learn and receive help from Him, not that it should consider itself sufficient unto itself. For eyes are beautiful and useful, but should they choose to see without light, their beauty profits them nothing; nor yet their natural force, but even does harm. So if you mark it, any soul also, if it choose to see without the Spirit, becomes even an impediment unto itself.

How then, before this, it will be said, did she see all things of herself? Never at any time did she this of herself but she had creation for a book set before her in open view. But when men having left off to walk in the way which God commanded them, and by the beauty of visible objects to know the Great Artificer, had entrusted to disputations the leading-staff of knowledge; they became weak and sank in a sea of ungodliness; for they presently brought in that which was the abyss of all evil, asserting that nothing was produced from things which were not, but from uncreated matter; and from this source they became the parents of ten thousand heresies.

Moreover, in their extreme absurdities they agreed; but in those things wherein they seemed to dream out something wholesome, though it were only as in shadows, they fell out with one another; that on both sides they might be laughed to scorn. For that out of things which are not nothing is produced, nearly all with one accord have asserted and written; and this with great zeal. In these absurdities then they were urged on by the Devil. But in their profitable sayings, wherein they seemed, though it were but darkly, (ἐν αἰνίγματι,) to find some part of what they sought, in these they waged war with one another: for instance, that the soul is immortal; that virtue needs nothing external; and that the being good or the contrary is not of necessity nor of fate.

Do you see the craft of the Devil? If any where he saw men speaking anything corrupt, he made all to be of one mind; but if any where speaking anything sound, he raised up others against them; so that the absurdities did not fail, being confirmed by the general consent, and the profitable parts died away, being variously understood. Observe how in every respect the soul is unstrung, (ἄτονος) and is not sufficient unto herself. And this fell out as one might expect. For if, being such as she is, she aspire to have need of nothing and withdraw herself from God; suppose her not fallen into that condition, and into what extreme madness would she not have insensibly sunk? If, endowed with a mortal body, she expected greater things from the false promise of the Devil— for, You shall be, said he, as gods Genesis 3:4— to what extent would she not have cast herself away, had she received her body also, from the beginning, immortal. For, even after that, she asserted herself to be unbegotten and of the essence of God, through the corrupt mouth of the Manicheans, and it was this distemperature which gave occasion to her invention of the Grecian gods. On this account, as it seems to me, God made virtue laborious, with a view to bow down the soul and to bring it to moderation. And that you may convince yourself that this is true, (as far as from trifles ones may guess at anything great,) let us learn it from the Israelites. They, it is well known, when they led not a life of toil but indulged in relaxation, not being able to bear prosperity, fell away into ungodliness. What then did God upon this? He laid upon them a multitude of laws with a view to restrain their licence. And to convince you that these laws contribute not to any virtue, but were given to them as a sort of curb, providing them with an occasion of perpetual labor; hear what says the prophet concerning them; I gave them statutes which were not good. Ezek. xx. 25. What means, not good? Such as did not much contribute towards virtue. Wherefore he adds also, and ordinances whereby they shall not live.

10. But the natural man receives not the things of the Spirit.

For as with these eyes no man could learn the things in the heavens; so neither the soul unaided the things of the Spirit. And why speak I of the things in heaven? It receives not even those in earth, all of them. For beholding afar off a square tower, we think it to be round; but such an opinion is mere deception of the eyes: so also we may be sure, when a man by means of his understanding alone examines the things which are afar off much ridicule will ensue. For not only will he not see them such as indeed they are, but will even account them the contraries of what they are. Wherefore he added, for they are foolishness unto him. But this comes not of the nature of the things, but of his infirmity, unable as he is to attain to their greatness through the eyes of his soul.

11. Next, pursuing his contrast, he states the cause of this, saying, he knows not because they are spiritually discerned: i.e. the things asserted require faith, and to apprehend them by reasonings is not possible, for their magnitude exceeds by a great deal the meanness of our understanding. Wherefore he says, but he that is spiritual judges all things, yet he himself is judged of no man. For he that has sight, beholds himself all things that appertain to the man that has no sight; but no sightless person discerns what the other is about. So also in the case before us, our own matters and those of unbelievers, all of them we for our part know; but ours, they know not henceforth any more. We know what is the nature of things present, what the dignity of things to come; and what some day shall become of the world when this state of things shall be no more, and what sinners shall suffer, and the righteous shall enjoy. And that things present are nothing worth, we both know, and their meanness we expose; (for to discern is also to expose;) (ἀνακρίνειν, ἐλέγχειν) and that the things to come are immortal and immoveable. All these things are known to the spiritual man; and what the natural man shall suffer when he is departed into that world; and what the faithful shall enjoy when he has fulfilled his journey from this: none of which are known to the natural man.

12. Wherefore also, subjoining a plain demonstration of what had been affirmed, he says, For who has known the mind of the Lord, that he may instruct Him? But we have the mind of Christ. That is to say, the things which are in the mind of Christ, these we know, even the very things which He wills and has revealed. For since he had said, the Spirit had revealed them; lest any one should set aside the Son, he subjoins that Christ also showed us these things. Not meaning this, that all the things which He knows, we know; but that all the things which we know are not human so as to be open to suspicion, but of His mind and spiritual.

For the mind which we have about these things we have of Christ; that is, the knowledge which we have concerning the things of the faith is spiritual; so that with reason we are judged of no man. For it is not possible that a natural man should know divine things. Wherefore also he said, For who has known the mind of the Lord? implying that our own mind which we have about these things, is His mind. And this, that he may instruct Him, he has not added without reason, but with reference to what he had just now said, the spiritual man no one discerns. For if no man is able to know the mind of God, much less can he teach and correct it. For this is the meaning of, that he may instruct Him.

Do you see how from every quarter he repels the wisdom which is without, and shows that the spiritual man knows more things and greater? For seeing that those reasons, That no flesh should glory; and, For this cause has He chosen the foolish things, that He might confound the wise men; and, Lest the Cross of Christ should be made void: seemed not to the unbelievers greatly worthy of credit, nor yet attractive, or necessary, or useful, he finishes by laying down the principal reason; because in this way we most easily see from Whom we may have the means of learning even high things, and things secret, and things which are above us. For reason was absolutely made of none effect by our inability to apprehend through Gentile wisdom the things above us.

You may observe, too, that it was more advantageous to learn in this way from the Spirit. For that is the easiest and clearest of all teaching.

But we have the mind of Christ. That is, spiritual, divine, that which has nothing human. For it is not of Plato, nor of Pythagoras, but it is Christ Himself, putting His own things into our mind.

This then, if naught else, let us revere, O beloved, and let our life shine forth as most excellent; since He also Himself makes this a sure proof of great friendship, viz. the revealing His secrets unto us: where He says, [John 15:15] Henceforth I call you not servants, for all you are My friends; for all things which I have heard from My Father I have told unto you: that is, I have had confidence towards you. Now if this by itself is a proof of friendship, namely, to have confidence: when it appears that He has not only confided to us the mysteries conveyed by words, (τὰ διὰ ῥημάτων μυστηρία) but also imparted to us the same conveyed by works, (διὰ τῶν ἔργων, i.e. sacramental actions) consider how vast the love of which this is the fruit. This, if nothing else, let us revere; even though we will not make any such great account of hell, yet let it be more fearful than hell to be thankless and ungrateful to such a friend and benefactor. And not as hired servants, but as sons and freemen, let us do all things for the love of our Father; and let us at last cease from adhering to the world that we may put the Greeks also to shame. For even now desiring to put out my strength against them, I shrink from so doing, lest haply, surpass them as we may by our arguments and the truth of what we teach, we bring upon ourselves much derision from the comparison of our way of life; seeing that they indeed, cleaving unto error and having no such conviction, abide by philosophy, but we do just the contrary. However, I will say it. For it may be, it may be that in practising how to contend against them, we shall long as rivals to become better than they in our mode of life also.

14. I was saying not long ago, that it would not have entered the Apostles' thoughts to preach what they did preach, had they not enjoyed Divine Grace; and that so far from succeeding, they would not even have devised such a thing. Well then, let us also today prosecute the same subject in our discourse; and let us show that it was a thing impossible so much as to be chosen or thought of by them, if they had not had Christ among them: not because they were arrayed, the weak against the strong, not because few against many, not because poor against rich, not because unlearned against wise, but because the strength of their prejudice, too, was great. For you know that nothing is so strong with men as the tyranny of ancient custom. So that although they had not been twelve only, and not so contemptible, and such as they really were, but another world as large as this, and with an equivalent number arrayed on their side, or even much greater; even in this case the result would have been hard to achieve. For the other party had custom on their side, but to these their novelty was an obstacle. For nothing so much disturbs the mind, though it be done for some beneficial purpose, as to innovate and introduce strange things, and most of all when this is done in matters relating to divine worship and the glory of God. And how great force there is in this circumstance I will now make plain; first having made the following statement that there was added also another difficulty with regard to the Jews. For in the case of the Greeks, they destroyed both their gods and their doctrines altogether; but not so did they dispute with the Jews, but many of their doctrines they abolished, while the God who had enacted the same they bade them worship. And affirming that men should honor the legislator, they said, obey not in all respects the law which is of Him; for instance, in the keeping the Sabbath, or observing circumcision, or offering sacrifices, or doing any other like thing. So that not only was custom an impediment, but also the fact, that when they bade men worship God, they bade them break many of His laws.

15. But in the case of the Greeks great was the tyranny of custom. For if it had been a custom of ten years only, I say not of such a length of time, and if it had preoccupied but a few men, I say not the whole world, when these persons made their approaches; even in this case the revolution would have been hard to effect. But now sophists, and orators, and fathers, and grandfathers, and many more ancient than all these, had been preoccupied by the error: the very earth and sea, and mountains and groves, and all nations of Barbarians, and all tribes of the Greeks, and wise men and ignorant, rulers and subjects, women and men, young and old, masters and slaves, artificers and husbandmen, dwellers in cities and in the country; all of them. And those who were instructed would naturally say, What in the world is this? Have all that dwell in the world been deceived? Both sophists and orators, philosophers and historians, the present generation and they who were before this, Pythagoreans, Platonists, generals, consuls, kings, they who in all cities from the beginning were citizens and colonists, both Barbarians and Greeks? And are the twelve fishermen and tent-makers and publicans wiser than all these? Why, who could endure such a statement? However, they spoke not so, nor had it in their mind, but did endure them, and owned that they were wiser than all. Wherefore they overcame even all. And custom was no impediment to this, though accounted invincible when she has acquired her full swing by course of time.

And that you may learn how great is the strength of custom, it has oftentimes prevailed over the commands of God. And why do I say, commands? Even over very blessings. For so the Jews when they had manna, required garlic; enjoying liberty they were mindful of their slavery; and they were continually longing for Egypt, because they were accustomed to it. Such a tyrannical thing is custom.

If you desire to hear of it from the heathens also; it is said that Plato, although well aware that all about the gods was a sort of imposture, condescended to all the feasts and all the rest of it, as being unable to contend with custom; and as having in fact learned this from his master. For he, too, being suspected of some such innovation, was so far from succeeding in what he desired that he even lost his life; and this, too, after making his defense. And how many men do we see now by prejudice held in idolatry, and having nothing plausible to say, when they are charged with being Greeks, but alleging the fathers, and grandfathers, and great grandfathers. For no other reason did some of the heathens call custom, second nature. But when doctrines are the subject-matter of the custom, it becomes yet more deeply rooted. For a man would change all things more easily than those pertaining to religion. The feeling of shame, too, coupled with custom, was enough to raise an obstacle; and the seeming to learn a new lesson in extreme old age, and that of those who were not so intelligent. And why wonder, should this happen in regard of the soul, seeing that even in the body custom has great force?

16. In the Apostles' case, however, there was yet another obstacle, more powerful than these; it was not merely changing custom so ancient and primitive, but there were perils also under which the change was effected. For they were not simply drawing men from one custom to another, but from a custom, wherein was no fear to an undertaking which held out threats of danger. For the believer must immediately incur confiscation, persecution, exile from his country; must suffer the worst ills, be hated of all men, be a common enemy both to his own people and to strangers. So that even if they had invited men to a customary thing out of novelty, even in this case it would have been a difficult matter. But when it was from a custom to an innovation, and with all these terrors to boot, consider how vast was the obstacle!

And again, another thing, not less than those mentioned, was added to make the change difficult.  For besides the custom and the dangers, these precepts were both more burdensome, and those from which they withdrew men were easy and light. For their call was from fornication unto chastity; from love of life unto sundry kinds of death; from drunkenness unto fasting; from laughter unto tears and compunction; from covetousness unto utter indigence; from safety unto dangers: and throughout all they required the strictest circumspection. For, Filthiness, [Ephesians 5:4] says he, and foolish talking, and jesting, let it not proceed out of your mouth. And these things they spoke unto those who knew nothing else than how to be drunken and serve their bellies; who celebrated feasts made up of nothing but of filthiness and laughter and all manner of revellings (κωμῳδίας ἁπάσης.) So that not only from the matter pertaining to severity of life were the doctrines burthensome, but also from their being spoken unto men who had been brought up in careless ease, and filthiness, and foolish talking, and laughter and revellings. For who among those who had lived in these things, when he heard, [Matthew 10:38] If a man take not up his cross and follow Me, he is not worthy of Me; and, [Matthew 10:34] I came not to send peace but a sword, and to set a man at variance with his father, and the daughter at variance with her mother, would not have felt himself chilled all over (ἐνάρκησε)? And who, when he heard, If a man bid not farewell to home and country and possessions, he is not worthy of Me, would not have hesitated, would not have refused? And yet there were men, who not only felt no chill, neither shrunk away when they heard these things, but ran to meet them and rushed upon the hardships, and eagerly caught at the precepts enjoined. Again, to be told, For every idle word we shall give account; [Matthew 12:36] and, whosoever looks upon a woman to lust after her, has committed adultery with her as soon as seen; [Matthew 5:28] and, whosoever is angry without cause shall fall into hell;— which of the men of that day would not these things have frightened off? And yet all came running in, and many even leaped over the boundaries of the course. What then was their attraction? Was it not, plainly, the power of Him who was preached? For suppose that the case were not as it is, but just contrary, that this side was the other, and the other this; would it have been easy, let me ask, to hold fast and to drag on those who resisted? We cannot say so. So that in every way that power is proved divine which wrought so excellently. Else how, tell me, did they prevail with the frivolous and the dissolute, urging them toward the severe and rough course of life?

17. Well; such was the nature of the precepts. But let us see whether the doctrine was attractive. Nay, in this respect also there was enough to frighten away the unbelievers. For what said the preachers? That we must worship the crucified, and count Him as God, who was born of a Jewish woman. Now who would have been persuaded by these words, unless divine power had led the way? That indeed He had been crucified and buried, all men knew; but that He had risen again and ascended, no one save the Apostles had seen.

But, you will say, they excited them by promises and deceived them by an empty sound of words. Nay, this very topic most particularly shows (even apart from all that has been said) that our doctrines are no deceit. For all its hardships took place here, but its consolations they were to promise after the resurrection. This very thing then, for I repeat it, shows that our Gospel is divine. For why did no one of the believers say, I close not with this, neither do I endure it? Thou threatenest me with hardships here, and the good things you promise after the resurrection. Why, how is it plain that there will be a resurrection? Which of the departed has returned? Which of those at rest has risen again? Which of these has said what shall be after our departure hence? But none of these things entered into their minds; rather they gave up their very lives for the Crucified. So that this bare fact was more than anything a proof of great power; first, their working conviction at once, touching matters so important, in persons that had never in their lives before heard of any such thing; secondly, that they prevailed on them to take the difficulties upon trial, and to account the blessings as matter of hope. Now if they had been deceivers they would have done the contrary: their good things they would have promised as of this world ἐντεῦθεν, so John 18:36; the fearful things they would not have mentioned, whether they related to the present life or the future. For so deceivers and flatterers act. Nothing harsh, nor galling, nor burdensome, do they hold out, but altogether the contrary. For this is the nature of deceit.

18. But the folly, it will be said, of the greater part caused them to believe what they were told. How do you say? When they were under Greeks, they were not foolish; but when they came over to us, did their folly then begin? And yet they were not men of another sort nor out of another world, that the Apostles took and persuaded: they were men too who simply held the opinions of the Greeks, but ours they received with the accompaniment of dangers. So that if with better reason they had maintained the former, they would not have swerved from them, now that they had so long time been educated therein; and especially as not without danger was it possible to swerve. But when they came to know from the very nature of the things that all on that side was mockery and delusion, upon this, even under menaces of sundry deaths, they sprang off (ἀπεπήδησαν) from their customary ways, and came over voluntarily unto the new; inasmuch as the latter doctrine was according to nature, but the other contrary to nature.

But the persons convinced, it is said, were slaves, and woman, and nurses, and midwives, and eunuchs. Now in the first place, not of these alone does our Church consist; and this is plain unto all. But be it of these; this is what especially makes the Gospel worthy of admiration; that such doctrines as Plato and his followers could not apprehend, the fishermen had power on a sudden to persuade the most ignorant sort of all to receive. For if they had persuaded wise men only, the result would not have been so wonderful; but in advancing slaves, and nurses, and eunuchs unto such great severity of life as to make them rivals to angels, they offered the greatest proof of their divine inspiration. Again; had they enjoined I know not what trifling matters, it were reasonable perhaps to bring forward the conviction wrought in these persons, to show the trifling nature of the things which were spoken: but if things great, and high, and almost transcending human nature, and requiring high thoughts, were the matter of their lessons of wisdom; the more foolishness you show in those who were convinced, by so much the more do you show clearly that they who wrought the conviction were wise and filled with divine grace.

But, you will say, they prevailed on them through the excessive greatness of the promises. But tell me, is not this very thing a wonder to you, how they persuaded men to expect prizes and recompenses after death? For this, were there nothing else, is to me matter of amazement. But this, too, it will be said, came of folly. Inform me wherein is the folly of these things: that the soul is immortal; that an impartial tribunal will receive us after the present life; that we shall render an account of our deeds and words and thoughts unto God that knows all secrets; that we shall see the evil undergoing punishment, and the good with crowns on their heads. Nay, these things are not of folly, but the highest instruction of wisdom. The folly is in the contrary opinions to these.

19. Were this then the only thing, the despising of things present, the setting much by virtue, the not seeking rewards here, but advancing far beyond in hopes, and the keeping the soul so intent and faithful as by no present terror to be hindered in respect of the hope of what shall be; tell me, to what high philosophy must this belong? But would you also learn the force of the promises and predictions in themselves, and the truth of those uttered both before and after this present state of things? Behold, I show you a golden chain, woven cunningly from the beginning! He spoke some things to them about Himself, and about the churches, and about the things to come; and as He spoke, He wrought mighty works. By the fulfilment therefore of what He said, it is plain that both the wonders wrought were real, and the future and promised things also.

But that my meaning may be yet plainer, let me illustrate it from the actual case. He raised up Lazarus by a single word merely, and showed him alive. Again, He said, The gates of Hades shall not prevail against the Church [Matthew 16:18] and, He that forsakes father or mother, shall receive an hundred-fold in this life, and shall inherit everlasting life. [Matthew 19:29] The miracle then is one, the raising of Lazarus; but the predictions are two; made evident, the one here, the other in the world to come. Consider now, how they are all proved by one another. For if a man disbelieve the resurrection of Lazarus, from the prophecy uttered about the Church let him learn to believe the miracle. For the word spoken so many years before, came to pass then, and received accomplishment: for the gates of Hades prevailed not against the Church. You see that He who spoke truth in the prophecy, it is clear that he also wrought the miracle: and He who both wrought the miracle and brings to accomplishment the words which He spoke, it is clear that He speaks the truth also in the predictions of things yet to come, when He says, He who despises things present shall receive an hundred-fold, and shall inherit everlasting life. For the things which have been already done and spoken, He has given as the surest pledges of those which shall hereafter come to pass.

Of all these things then, and the like to these, collecting them together out of the Gospels, let us tell them, and so stop their mouths. But if any one say, Why then was not error completely extinguished? This may be our answer: You yourselves are to blame, who rebel against your own salvation. For God has so ordered this matter (ᾠκονόμησεν,) that not even a remnant of the old impiety need be left.

20. Now, briefly to recount what has been said: What is the natural course of things? That the weak should be overcome by the strong, or the contrary? Those who speak things easy, or things of the harsher sort? Those who attract men with dangers, or with security? innovators, or those who strengthen custom? Those who lead into a rough, or into a smooth way? Those who withdraw men from the institutions of their fathers, or those who lay down no strange laws? Those who promise all their good things after our departure from this world, or those who flatter in the present life? The few to overcome the many, or the many the few?

But you, too, says one, gave promises pertaining to this life. What then have we promised in this life? The forgiveness of sins and the laver of regeneration. Now in the first place, baptism itself has its chief part in things to come; and Paul exclaims, saying, [Colossians 3:4] For you died, and your life is hid with Christ in God: when your life shall be manifested, then shall you also with Him be manifested in glory. But if in this life also it has advantages, as indeed it has, this also is more than all a matter of great wonder, that they had power to persuade men who had done innumerable evil deeds, yea such as no one else had done, that they should wash themselves clean of all, and they should give account of none of their offenses. So that on this very account it were most of all meet to wonder that they persuaded Barbarians to embrace such a faith as this, and to have good hopes concerning things to come; and having thrown off the former burden of their sins, to apply themselves with the greatest zeal for the time to come to those toils which virtue requires, and not to gape after any object of sense, but rising to a height above all bodily things, to receive gifts purely spiritual: yea, that the Persian, the Sarmatian, the Moor, and the Indian should be acquainted with the purification of the soul, and the power of God, and His unspeakable mercy to men, and the severe discipline of faith, and the visitation of the Holy Spirit, and the resurrection of bodies, and the doctrines of life eternal. For in all these things, and in whatever is more than these, the fishermen, initiating by Baptism various races of Barbarians, persuaded them (φιλοσοφεῖν) to live on high principles.

Of all these things then, having observed them accurately, let us speak unto the Gentiles, and again, let us show them the evidence of our lives: that by both means we ourselves may be saved and they drawn over by our means unto the glory of God. For unto Him be the glory forever. Amen.

1 Corinthians 3:1-3

And I, brethren, could not speak unto you as unto spiritual, but as unto Carnal, as unto babes in Christ. I fed you with milk, and not with meat: for you were not yet able to bear it; nay, not even now are you able. For you are yet carnal.

After having overturned the philosophy which is from without, and cast down all its arrogance, he comes unto another argument. For it was likely that they would say, If we were putting forth the opinions of Plato, or of Pythagoras, or any other of the philosophers, reason were you should draw out such a long discourse against us. But if we announce the things of the Spirit, for what reason do you turn and toss up and down (ἄνω καὶ κάτω στρέφεις) the wisdom which is from without?

Hear then how he makes his stand against this. And I, brethren, could not speak unto you as unto spiritual. Why, in the first place, says he, though you had been perfect in spiritual things also, not even so ought you to be elated; for what you preach is not your own, nor such as yourselves have found from your own means. But now even these things you know not as you ought to know them, but you are learners, and the last of all. Whether therefore the Gentile wisdom be the occasion of your high imaginations; that has been proved to be nothing, nay, in regard to spiritual things to be even contrary unto us: or if it be on account of things spiritual, in these, too, you come short and have your place among the hindmost. Wherefore he says, I could not speak unto you as unto spiritual. He said not, I did not speak, lest the thing might seem to proceed from his grudging them somewhat; but in two ways he brings down their high spirit; first, because they knew not the things that are perfect; next, because their ignorance was owing to themselves: yea, in a third way besides these, by pointing out that not even now are they able [to bear it]. For as to their want of ability at first, that perhaps arose from the nature of the case. In fact, however, he does not leave them even this excuse. For not through any inability on their part to receive high doctrines, does he say they received them not, but because they were carnal. However, in the beginning this was not so blame-worthy; but that after so long a time, they had not yet arrived at the more perfect knowledge, this was a symptom of most utter dulness.

It may be observed, that he brings the same charge against the Hebrews, not however, with so much vehemence. For those, he says, are such, partly because of tribulation: but these, because of some appetite for wickedness. Now the two things are not the same. He implies too, that in the one case he was intending rebuke, in the other rather stirring them up, when he spoke these words of truth. For to these Corinthians he says, Neither yet now are you able; but unto the others [Hebrews 6:1] Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection: and again, [Hebrews 5:9] we are persuaded better things concerning you, and things which accompany salvation, though we thus speak.

2. And how calls he those carnal, who had attained so large a measure of the Spirit; and into whose praises, at the beginning he had entered so much at large? Because they also were carnal, unto whom the Lord says, [Matthew 7:22-23] Depart from Me, you workers of iniquity, I know you not; and yet they both cast out devils, and raised the dead, and uttered prophecies. So that it is possible even for one who wrought miracles to be carnal. For so God wrought by Balaam, and unto Pharaoh He revealed things to come, and unto Nebuchadnezzar; and Caiaphas prophesied, not knowing what he said; yea, and some others cast out devils in His name, though they were [Luke 9:49] not with Him; since not for the doers' sake are these things done, but for others' sake: nor is it seldom, that those who were positively unworthy have been made instrumental to them. Now why wonder, if in the case of unworthy men these things are done for others' sake, seeing that so it is, even when they are wrought by saints? For Paul says, [1 Corinthians 3:22] All things are yours; whether Paul, or Apollos, or Cephas, or life, or death: and again, [Ephesians 4:11-12] He gave some Apostles, and some Prophets, and some Pastors and Teachers, for the perfecting of the saints, unto the work of ministering. For if it were not so, there would have been no security against universal corruption. For it may be that rulers are wicked and polluted, and their subjects good and virtuous; that laymen may live in piety, and priests in wickedness; and there could not have been either baptism, or the body of Christ, or oblation, through such, if in every instance grace required merit. But as it is, God uses to work even by unworthy persons, and in no respect is the grace of baptism damaged by the conduct of the priest: else would the receiver suffer loss. Accordingly, though such things happen rarely, still, it must be owned, they do happen. Now these things I say, lest any one of the bystanders busying himself about the life of the priest, should be offended as concerning the things solemnized (τὰ τελούμενα). For man introduces nothing into the things which are set before us, but the whole is a work of the power of God, and He it is who initiates (ὁ μυσταγωγῶν) you into the mysteries.

3. And I, brethren, could not speak unto you as unto spiritual, but as unto carnal. I fed you with milk, and not with meat. For you were not able [to bear it.]

For lest he should seem to have spoken ambitiously (φιλοτιμίας ἕνεκα, to obtain favor) these things which he has just spoken; the spiritual man judges all things, and, he himself is judged of no man, and, we have the mind of Christ; with a view also to repress their pride: observe what he says. Not on this account, says he, was I silent, because I was not able to tell you more, but because 'you are carnal: neither yet now are you able.'

Why said he not, you are not willing, but you are not able? Even because he put the latter for the former. For as to the want of ability, it arises from the want of will. Which to them indeed is a matter of accusation, but to their teacher, of excuse. For if they had been unable by nature, one might perhaps have been forgiven them; but since it was from choice, they were bereft of all excuse. He then speaks of the particular point also which makes them carnal. For whereas there is among you strife, and jealousy, and division, are you not carnal and walk as men? Although he had fornications also and uncleannesses of theirs to speak of, he sets down rather that offense which he had been a good while endeavoring to correct. Now if jealousy makes men carnal, it is high time for us to bewail bitterly, and to clothe ourselves with sackcloth and lie in ashes. For who is pure from this passion? Except indeed I am but conjecturing the case of others from myself. If jealousy makes men carnal, and suffers them not to be spiritual, although they prophesy and show forth other wonderful works; now, when not even so much grace is with us, what place shall we find for our own doings; when not in this matter alone, but also in others of greater moment, we are convicted.

4. From this place we learn that Christ had good reason for saying, [John 3:20] He that does evil comes not to light; and that unclean life is an obstacle to high doctrines, not suffering the clear-sightedness of the understanding to show itself. As then it is not in any case possible for a person in error, but living uprightly, to remain in error; so it is not easy for one brought up in iniquity, speedily to look up to the height of the doctrines delivered to us, but he must be clean from all the passions who is to hunt after the truth: for whoever is freed from these shall be freed also from his error and attain unto the truth. For do not, I beseech you, think that abstinence merely from covetousness or fornication may suffice you for this purpose. Not so. All must concur in him that seeks the truth. Wherefore says Peter, [Acts 10:34-35] Of a truth I perceive that God is no respecter of persons; but in every nation he that fears Him, and works righteousness, is acceptable to Him: that is, He calls and attracts him unto the truth. Do you see not Paul, that he was more vehement than any one in warring and persecuting? Yet because he led an irreproachable life, and did these things not through human passion, he was both received, and reached a mark beyond all. But if any one should say, How does such a one, a Greek, who is kind, and good, and humane, continue in error? this would be my answer: He has some other passion, vainglory, or indolence of mind, or want of carefulness about his own salvation, accounting that all things which concern him are drifted along loosely and at random. Peter calls the man irreproachable in all things one that works righteousness, [and Paul says] touching the righteousness which is in the law found blameless. Again, I give thanks to God, whom I serve from my forefathers with a pure conscience, [2 Timothy 1:3] How then, you will say, were unclean persons considered worthy of the Gospel? Because they wished and longed for it. Thus the one sort, though in error, are attracted by Him, because they are clean from passions; the others, of their own accord approaching, are not thrust back. Many also even from their ancestors have received the true religion.

5. For whereas there is among you jealousy and strife.

At this point he prepares himself to wrestle with those whose part was obedience: for in what went before he has been casting down the rulers of the Church, where he said that wisdom of speech is nothing worth. But here he strikes at those in subjection, in the words,

1 Corinthians 3:4

For when one says, I am Paul, and I of Apollos, are you not carnal?

And he points out that this, so far from helping them at all or causing them to acquire anything, had even become an obstacle to their profiting in the greater things. For this it was which brought forth jealousy, and jealousy had made them carnal; and the having become carnal left them not at liberty to hear truths of the sublimer sort.

1 Corinthians 3:5

Who then is Paul, and who is Apollos?

In this way, after producing and proving his facts, he makes his accusation henceforth more openly. Moreover, he employs his own name, doing away all harshness and not suffering them to be angry at what it is said. For if Paul is nothing and murmur not, much less ought they to think themselves ill used. Two ways, you see, he has of soothing them; first by bringing forward his own person, then by not robbing them of all as if they contributed nothing. Rather he allows them some small portion: small though it be, he does allow it. For having said, Who is Paul, and who Apollos, he adds, but ministers by whom you believed. Now this in itself is a great thing, and deserving of great rewards:  although in regard of the archetype and the root of all good, it is nothing. (For not he that ministers to our blessings, but he that provides and gives them, he is our Benefactor.) And he said not, Evangelists, but Ministers, which is more. For they had not merely preached the Gospel, but had also ministered unto us; the one being a matter of word only, while the other has deed also. And so, if even Christ be a minister only of good things, and not the root Himself and the fountain, (I mean, of course, in that He is a Son,) observe to what an issue this matter is brought. (ποῦ τὸ πρᾶγμα κατάγεται. how deep and high it is made to go.) How then, you will ask, does he say that He was made a Minister of Circumcision? [Romans 15:8] He is speaking in that place of His secret dispensation in the Flesh, and not in the same sense which we have now mentioned. For there, by Minister, he means Fulfiller, (πληρωτὴν, i.e. of types), and not one that of his own store gives out the blessings.

Further, he said not, Those who guide you into the Faith, but those by whom you believed; again attributing the greater share to themselves, and indicating by this also the subordinate class of ministers (τοὺς διακόνους κὰντεῦθεν δηλῶν). Now if they were ministering to another, how come they to seize the authority for themselves? But I would have you consider how in no wise he lays the blame on them as seizing it for themselves, but on those who endow them with it. For the ground-work of the error lay in the multitude; since, had the one fallen away, the other would have been broken up. Here are two points which he has skilfully provided for: in that first he has prepared, as by mining (ὑπορύξας,) in the quarter where it was necessary to overthrow the mischief; and next, on their side, in not attracting ill-will, nor yet making them more contentious.

Even as Christ (ὁ Κύριος, rec. text.) gave to every man.

For not even this small thing itself was of themselves, but of God, who put it into their hands. For lest they might say, What then? Are we not to love those that minister unto us? Yea, says he; but you should know to what extent. For not even this thing itself is of them, but of God who gave it.

1 Corinthians 3:6

I planted, Apollos watered, but God gave the increase.

That is, I first cast the word into the ground; but, in order that the seeds might not wither away through temptations, Apollos added his own part. But the whole was of God.

1 Corinthians 3:7

6. So then, neither is he that plants anything, neither he that waters, but God that gives the increase.

Do you observe the manner in which he soothes them, so that they should not be too much irritated, on hearing, Who is this person, and Who is that? Nay, both are invidious, namely, both the saying, 'Who is this person? Who the other,' and the saying, that neither he that plants nor he that waters is anything. How then does he soften these expressions? First, By attaching the contempt to his own person, Who is Paul, and who Apollos? and next, by referring the whole to God who gave all things. For after he had said, Such a person planted, and added, He that plants is nothing, he subjoined, but God that gives the increase. Nor does he stop even here, but applies again another healing clause, in the words.

1 Corinthians 3:8

He that plants and he that waters, are one.

For by means of this he establishes another point also, viz. that they should not be exalted one against another. His assertion, that they are one, refers to their inability to do anything without God that gives the increase. And thus saying, he permitted not either those who labored much to lift themselves up against those who had contributed less; nor these again to envy the former. In the next place, since this had a tendency to make men more indolent, I mean, all being esteemed as one, whether they have labored much or little; observe how he sets this right, saying, But each shall receive his own reward according to his own labor. As if he said, Fear not, because I said, You are one; for, compared with the work of God, they are one; howbeit, in regard to labors, they are not so, but each shall receive his own reward.

Then he smooths it still more, having succeeded in what he wished; and gratifies them, where it is allowed, with liberality.

1 Corinthians 3:9

For we are God's fellow-workers: you are God's husbandry, God's building.

Do you see how to them also he has assigned no small work, having before laid it down that the whole is of God? For since he is always persuading them to obey those that have the rule over them, on this account he abstains from making very light of their teachers.

You are God's husbandry.

For because he had said, I planted, he kept to the metaphor. Now if you be God's husbandry, it is right that you should be called not from those who cultivate you, but from God. For the field is not called the husbandman's, but the householder's.

You are God's building.

Again, the building is not the workman's, but the master's. Now if you be a building, you must not be forced asunder: since this were no building. If you be a farm, you must not be divided, but be walled in with a single fence, namely, unanimity.

1 Corinthians 3:10

According to the Grace of God which was given unto me, as a wise master-builder I laid a foundation.

In this place he calls himself wise, not exalting himself, but to give them an ensample, and to point out that this is a wise man's part, to lay a foundation. You may observe as one instance of his modest bearing, that in speaking of himself as wise, he allowed not this to stand as though it were something of his own; but first attributing himself entirely unto God, then and not till then calls himself by that name. For, according to the Grace of God, says he, which was given unto me. Thus, at once he signifies both that the whole is of God; and that this most of all is Grace, viz. the not being divided, but resting on One Foundation.

7. Another builds thereon; but let each man take heed how he builds thereon.

Here, I think, and in what follows, he puts them upon their trial concerning practice, after that he had once for all knit them together and made them one.

1 Corinthians 3:11

For other foundation can no man lay than that is laid, which is Jesus Christ.

I say, no man can lay it so long as he is a master-builder; but if he lay it, (τιθῃ conj. for τεθῃ. Dounæus ap. Savil. viii. not. p. 261.) he ceases to be a master-builder.

See how even from men's common notions he proves the whole of his proposition. His meaning is this: I have preached Christ, I have delivered unto you the foundation. Take heed how you build thereon, lest haply it be in vainglory, lest haply so as to draw away the disciples unto men. Let us not then give heed unto the heresies. For other foundation can no man lay than that which is laid. Upon this then let us build, and as a foundation let us cleave to it, as a branch to a vine; and let there be no interval between us and Christ. For if there be any interval, immediately we perish. For the branch by its adherence draws in the fatness, and the building stands because it is cemented together. Since, if it stand apart it perishes, having nothing whereon to support itself. Let us not then merely keep hold of Christ, but let us be cemented to Him, for if we stand apart, we perish. For they who withdraw themselves far from You, shall perish; [Psalm 72:27. Septuagint] so it is said. Let us cleave then unto Him, and let us cleave by our works. For he that keeps my commandments, the same abides in Me John 14:21. in substance And accordingly, there are many images whereby He brings us into union. Thus, if you mark it, He is the Head, we are the body: can there be any empty interval between the head and body? He is a Foundation, we a building: He a Vine, we branches: He the Bridegroom, we the bride: He the Shepherd, we the sheep; He is the Way, we they who walk therein. Again, we are a temple, He the Indweller: He the First-Begotten, we the brethren: He the Heir, we the heirs together with Him: He the Life, we the living: He the Resurrection, we those who rise again: He the Light, we the enlightened. All these things indicate unity; and they allow no void interval, not even the smallest. For he that removes but to a little distance will go on till he has become very far distant. For so the body, receiving though it be but a small cut by a sword, perishes: and the building, though there be but a small chink, falls to decay: and the branch, though it be but a little while cut off from the root, becomes useless. So that this trifle is no trifle, but is even almost the whole. Whenever then we commit some little fault or even negligence, let us not overlook that little; since this, being disregarded, quickly becomes great. So also when a garment has begun to be torn and is neglected, it is apt to prolong its rent all throughout; and a roof, when a few tiles have fallen, being disregarded, brings down the whole house.

8. These things then let us bear in mind, and never slight the small things, lest we fall into those which are great. But if so be that we have slighted them and have come into the abyss of evils, not even when we have come there let us despond, lest we fall into recklessness (καρηβαρίαν). For to emerge from thence is hard ever after, for one who is not extremely watchful; not because of the distance alone, but of the very position, too, wherein we find ourselves. For sin also is a deep, and is wont to bear down and crush. And just as those who have fallen into a well cannot with ease get out, but will want others to draw them up; so also is he that has come into any depth of sins. To such then we must lower ropes and draw them up. Nay rather, we need not others only, but ourselves also, that we for our part may fasten on ourselves and ascend, I say not so much as we have descended, but much further, if we be willing: for why? God also helps: for He wills not the death of a sinner so much as his conversion. Let no one then despair; let no one have the feeling of the ungodly; for to them properly belongs this kind of sin: an ungodly man having come into any depth of evils, makes light of it. So that it is not the multitude of men's sins which causes their despair, but their ungodly mind.

Should you then have gone all lengths in wickedness, yet say unto yourself, God is loving unto men and he desires our salvation: for though your sins be as scarlet, I will whiten you as snow, [Isaiah 1:10. Septuagint] says He; and unto the contrary habit I will change you. Let us not therefore give up in despair; for to fall is not so grievous, as to lie where we have fallen; nor to be wounded so dreadful, as after wounds to refuse healing. For who shall boast that he has his heart chaste? Or who shall say confidently that he is pure from sin? [Proverbs 20:9. Septuagint] These things I say not to make you more negligent, but to prevent your despairing.

Would you know how good our Master is? The Publican went up full of ten thousand wickednesses, and saying only, Be merciful unto me, went down justified. St. 48 13, 14 Yea, God says by the prophet, Because of sin for some little season I grieved him, [Isaiah 57:17-18. Septuagint] and I saw that (εἶδον δτι not in Sept.) he was grieved and went sorrowful, and I healed his ways (ἰασάμην αὐτὸν, Sept.) What is there equal to this loving-kindness? On condition ἲνα στυγνάση . See John 8:56. ἲνα ἴδη τὴν ἡμέραν of his being but sorrowful, so he speaks, I forgave him his sins. But we do not even this: wherefore we especially provoke God to wrath. (For he, who by little things even is made propitious, when He meets not with so much as these, is of course indignant and exacts of us the last penalty; for this comes of exceeding contempt.) Who is there, for instance, that has ever become melancholy for his sins? Who has bemoaned himself? Who has beaten his breast? Who has taken anxious thought? Not one, to my thinking. But days without number do men weep for dead servants; for the loss of money: while as to the soul which we are ruining day by day, we give it not a thought. How then will you be able to render God propitious, when you know not even that you have sinned?

Yea, says some one, I have sinned. Yea, is your word to me with the tongue: say it to me with your mind, and with the word mourn heavily, that you may have continual cheerfulness. Since, if we did grieve for our sins, if we mourned heavily over our offenses, nothing else could give us sorrow, this one pang would expel all kinds of dejection. Here then is another thing also which we should gain by our thorough confession; namely, the not being overwhelmed (βαπτίζεσθαι) with the pains of the present life, nor puffed up with its splendors. And in this way, again, we should more entirely propitiate God; just as by our present conduct we provoke Him to anger. For tell me, if you have a servant, and he, after suffering much evil at the hands of his fellow-servants, takes no account of any one of the rest, but is only anxious not to provoke his master; is he not able by this alone to do away your anger? But what, if his offenses against you are no manner of care to him, while on those against his fellow-servants he is full of thought; will you not lay on him the heavier punishment? So also God does: when we neglect His wrath, He brings it upon us more heavily; but when we regard it, more gently. Yea, rather, He lays it on us no more at all. He wills that we should exact vengeance of ourselves for our offenses, and thenceforth He does not exact it Himself. For this is why He at all threatens punishment; that by fear He may destroy contempt; and when the threat alone is sufficient to cause fear in us, He does not suffer us to undergo the actual trial. See, for instance, what He says unto Jeremiah, Jeremiah 7:17-18. Septuagint, transposing the first and second clauses Do you see not what they do? Their fathers light a fire, their children gather sticks together, their women knead dough. It is to be feared lest the same kind of thing be said also concerning us. Do you see not what they do? No one seeks the things of Christ, but all their own. Their children run into uncleanness, their fathers into covetousness and rapine, their wives so far from keeping back their husbands from the pomps and vanities of life, do rather sharpen their appetites for them. Just take your stand in the market place; question the comers and goers, and not one will you see hastening upon a spiritual errand, but all running after carnal things. How long ere we awake from our surfeiting? How long are we to keep sinking down into deep slumber? Have we not had our fill of evils?

9. And yet one might think that even without words experience itself is sufficient to teach you the nothingness of things present, and their utter meanness. At all events, there have been men, who, exercising mere heathen wisdom and knowing nothing of the future, because they had proved the great worthlessness of present things, have left them on this account alone. What pardon then can you expect to obtain, grovelling on the ground and not despising the little things and transient for the sake of the great and everlasting: who also hear God Himself declaring and revealing these things unto you, and hast such promises from Him? For that things here have no sufficient power to detain a man, those have shown who even without any promise of things greater have kept away from them. For what wealth did they expect that they came to poverty? There was none. But it was from their knowing full well that such poverty is better than wealth. What sort of life did they hope for that they forsook luxury, and gave themselves up unto severe discipline? Not any. But they had become aware of the very nature of things; and perceived that this of the two is more suitable, both for the strict training of the soul, and for the health of the body.

These things then duly estimating, and revolving with ourselves continually the future blessings, let us withdraw from this present world that we may obtain that other which is to come; through the favor and loving kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost etc., etc.

1 Corinthians 3:12-15

If any man build upon this foundation gold, silver, costly stones, wood, hay, stubble; each man's work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire shall prove each man's work of what sort it is. If any man's work abide which he built thereon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.

This is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it has no end Christ indeed declared when he said, Their fire shall not be quenched, and their worm shall not die. [Mark 8:44, 46, 48.]

Well: I know that a chill comes over you (ναρκᾶτε) on hearing these things; but what am I to do? For this is God's own command, continually to sound these things in your ears, where He says, Charge this people; Fors. Exodus 19:10, 20. διαμαρτύραι, Septuagint. here διάστειλαι and ordained as we have been unto the ministry of the word, we must give pain to our hearers, not willingly but on compulsion. Nay rather, if you will, we shall avoid giving you pain. For says He, Romans 13:3, in substance if you do that which is good, fear not: so that it is possible for you to hear me not only without ill-will, but even with pleasure.

As I said then; that it has no end, Christ has declared. Paul also says, in pointing out the eternity of the punishment, that the sinners shall pay the penalty of destruction, and that for ever [2 Thessalonians 1:9] And again, [1 Corinthians 6:9] Be not deceived; neither fornicators. nor adulterers, nor effeminate, shall inherit the kingdom of God. And also unto the Hebrews he says, [Hebrews 12:14] Follow peace with all men, and the sanctification without which no man shall see the Lord. And Christ also, to those who said, In your Name we have done many wonderful works, says, Depart from Me, I know you not, you workers of iniquity [Matthew 7:22] And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He says, [Matthew 25:46] They shall go away into everlasting punishment.

2. And say not unto me, where is the rule of justice preserved entire, if the punishment has no end? Rather, when God does anything, obey His decisions and submit not what is said to human reasonings. But moreover, how can it be anything else than just for one who has experienced innumerable blessings from the beginning, and then committed deeds worthy of punishment, and neither by threat nor benefit improved at all, to suffer punishment? For if you enquire what is absolute justice; it was meet that we should have perished immediately from the beginning, according to the definition of strict justice. Rather not even then according to the rule of justice only; for the result would have had in it kindness too, if we had suffered this also. For when any one insults him that has done him no wrong, according to the rule of justice he suffers punishment: but when it is his benefactor, who, bound by no previous favor, bestowed innumerable kindnesses, who alone is the Author of his being, who is God, who breathed his soul into him, who gave ten thousand gifts of grace, whose will is to take him up into heaven;— when, I say, such an one, after so great blessings, is met by insult, daily insult, in the conduct of the other party; how can that other be thought worthy of pardon? Do you not see how He punished Adam for one single sin?

Yes, you will say; but He had given him Paradise and caused him to enjoy much favor. Nay, surely it is not all as one, for a man to sin in the enjoyment of security and ease, and in a state of great affliction. In fact, this is the dreadful circumstance that your sins are the sins of one not in any Paradise but amid the innumerable evils of this life; that you are not sobered even by affliction, as though one in prison should still practise his crime. However, unto you He has promised things yet greater than Paradise. But neither has He given them now, least He should unnerve you in the season of conflicts; nor has He been silent about them, lest He should quite cast you down with your labors. As for Adam, he committed but one sin and brought on himself certain death; whereas we commit ten thousand transgressions daily. Now if he by that one act brought on himself so great an evil and introduced death; what shall not we suffer who continually live in sins, and instead of Paradise, have the expectation of heaven?

The argument is irksome and pains the hearer: were it only by my own feelings, I know this. For indeed my heart is troubled and throbs; and the more I see the account of hell confirmed, the more do I tremble and shrink through fear. But it is necessary to say these things lest we fall into hell. What you received was not paradise, nor trees and plants, but heaven and the good things in the heavens. Now if he that had received less was condemned, and no consideration exempted him, much more shall we who have sinned more abundantly, and have been called unto greater things, endure the woes without remedy.

Consider, for example, how long a time, but for one single sin, our race abides in death. Five thousand years and more have passed, and death has not yet been done away, on account of one single sin. And we cannot even say that Adam had heard prophets, that he had seen others punished for sins, and it was meet that he should have been terrified thereby and corrected, were it only by the example. For he was at that time first, and alone; but nevertheless he was punished. But you can not have anything of this sort to advance, who after so many examples art become worse; to whom so excellent a Spirit has been vouch-safed, and yet you draw upon yourself not one sin, nor two, nor three, but sins without number! For do not, because the sin is committed in a small moment, calculate that therefore the punishment also must be a matter of a moment. Do you see not those men, who for a single theft or a single act of adultery, committed in a small moment of time, oftentimes have spent their whole life in prisons, and in mines, struggling with continual hunger and every kind of death? And there was no one to set them at liberty, or to say, The offense took place in a small moment of time; the punishment too should have its time equivalent to that of the sin.

3. But, They are men, some one will say, who do these things; as for God, He is loving unto men. Now, first of all, not even men do these things in cruelty, but in humanity. And God Himself, as He is loving unto men, in the same character does He punish sins. [Sirach 16:12] For as His mercy is great, so also is His reproof. When therefore you say unto me, God is loving unto men, then you tell me of so much the greater reason for punishing: namely, our sinning against such a Being. Hence also Paul said, [Hebrews 10:31] It is a fearful thing to fall into the hands of the living God. Endure I beseech you, the fiery force of the words, for perhaps — perhaps you will have some consolation from hence! Who among men can punish as God has punished? When He caused a deluge and entire destruction of a race so numerous; and again, when, a little while after, He rained fire from above, and utterly destroyed them all? What punishment from men can be like that? Do you see not that the punishment even in this world is almost eternal? Four thousand years have passed away, and the punishment of the Sodomites abides at its height. For as His mercy is great, so also is His punishment.

Again: if He had imposed any burdensome or impossible things, one might perhaps have been able to urge difficulty of the laws: but if they be extremely easy, what can we say for our not regarding even these? Suppose you are unable to fast or to practice virginity; although you are able if you will, and they who have been able are a condemnation to us. But, however, God has not used this strictness towards us; neither has He enjoined these things nor laid them down as laws, but left the choice to be at the discretion of the hearers. Nevertheless, you are able to be chaste in marriage; and you are able to abstain from drunkenness. Are you unable to empty yourself of all your goods? Nay surely you are able; and they who have done so prove it. But nevertheless He has not enjoined this, but has commanded not to be rapacious, and of our means to assist those who are in want. But if a man say, I cannot even be content with a wife only, he deceives himself and reasons falsely; and they condemn him who without a wife lives in chastity. But how, tell me, can you help using abusive words? Can you not help cursing? Why, the doing these things is irksome, not the refraining from them. What excuse then have we for not observing precepts so easy and light? We cannot name any at all. That the punishment then is eternal is plain from all that has been said.

4. But since Paul's saying appears to some to tell the other way, come let us bring it forward also and search it out thoroughly. For having said, If any man's work abide which he has built thereon, he shall receive a reward; and if any man's work shall be burned, he shall suffer loss, he adds, but himself shall be saved, yet so as through fire. What shall we say then to this? Let us consider first what is the Foundation, and what the gold, and what the precious stones, and what the hay, and what the stubble.

The Foundation, then, he has himself plainly signified to be Christ, saying, For other foundation can no man lay than that which is laid, which, he says is Jesus Christ.

Next, the building seems to me to be actions. Although some maintain that this also is spoken concerning teachers and disciples and concerning corrupt heresies: but the reasoning does not admit it. For if this be it, in what sense, while the work is destroyed, is the builder to be saved, though it be through fire? Of right, the author ought rather of the two to perish; but now it will be found that the severer penalty is assigned to him who has been built into the work. For if the teacher was the cause of the wickedness, he is worthy to suffer severer punishment: how then shall he be saved? If, on the contrary, he was not the cause but the disciples became such through their own perverseness, he is no whit deserving of punishment, no, nor yet of sustaining loss: he, I say, who built so well. In what sense then does he say, he shall suffer loss?

From this it is plain that the discourse is about actions. For since he means next in course to put out his strength against the man who had committed fornication, he begins high up and long beforehand to lay down the preliminaries. For he knew how while discussing one subject, in the very discourse about that thing to prepare the grounds of another to which he intends to pass on. For so in his rebuke for not awaiting one another at their meals, he laid the grounds of his discourse concerning the mysteries. And also because now he is hastening on towards the fornicator, while speaking about the Foundation, he adds, Do you not know that you are the Temple of God? And that the Spirit of God dwells in you? If any man destroy (Φθείρη, rec. version, defile.) the Temple of God, him will God destroy. Now these things, he said, as beginning now to agitate with fears the soul of him that had been unchaste.

5. If any man build upon this foundation, gold, silver, costly stones, wood, hay, stubble. For after the faith there is need of edification: and therefore he says elsewhere, Edify one another with these words. perhaps 1 Thessalonians 5:11; 4:5 For both the artificer and the learner contribute to the edifying. Wherefore he says, But let every man take heed how he builds thereon. [1 Corinthians 3:10] But if faith had been the subject of these sayings, the thing affirmed is not reasonable. For in the faith all ought to be equal, since there is but one faith; [Ephesians 4:5] but in goodness of life it is not possible that all should be the same. Because the faith is not in one case less, in another more excellent, but the same in all those who truly believe. But in life there is room for some to be more diligent, others more slothful; some stricter, and others more ordinary; that some should have done well in greater things, others in less; that the errors of some should have been more grievous, of others less notable. On this account he says, Gold, silver, costly stones, wood, hay, stubble — every man's work shall be made manifest: — his conduct; that is what he speaks of here:— If any man's work abide which he built thereupon, he shall receive a reward; if any man's work shall be burned, he shall suffer loss. Whereas, if the saying related to disciples and teachers, he ought not to suffer loss for disciples refusing to hear. And therefore he says, Every man shall receive his own reward according to his own labor not according to the result, but according to the labor. For what if the hearers gave no heed? Wherefore this passage also proves that the saying is about actions.

Now his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up. The phrase, shall be burned up, means, shall not endure the violence of the fire. But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiting, he destroys himself besides; so also is the case in regard of men's works. For he does not say this as if he were discoursing of material things being burnt up, but with a view of making their fear more intense, and of showing how naked of all defense he is who abides in wickedness. Wherefore he said, He shall suffer loss: lo, here is one punishment: but he himself shall be saved, but so as by fire; lo, again, here is a second. And his meaning is, He himself shall not perish in the same way as his works, passing into nought, but he shall abide in the fire.

6. He calls it, however, Salvation, you will say; why, that is the cause of his adding, so as by fire: since we also used to say, It is preserved in the fire, when we speak of those substances which do not immediately burn up and become ashes. For do not at sound of the word fire imagine that those who are burning pass into annihilation. And though he call such punishment Salvation, be not astonished. For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word Captivity seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, Bringing into captivity every thought to the obedience of Christ. [2 Corinthians 10:5] And again, to an evil thing he has applied a good word, saying, Sin reigned, [Romans 5:21] here surely the term reigning is rather of auspicious sound. And so here in saying, he shall be saved, he has but darkly hinted at the intensity of the penalty: as if he had said, But himself shall remain forever in punishment. He then makes an inference, saying,

1 Corinthians 3:16

7. Do you not know that you are the Temple of God? For since he had discoursed in the section before, concerning those who were dividing the Church, he thenceforward attacks him also who had been guilty of uncleanness; not indeed as yet in plain terms but in a general way; hinting at his corrupt mode of life and enhancing the sin, by the Gift which had been already given to him. Then also he puts all the rest to shame, arguing from these very blessings which they had already: for this is what he is ever doing, either from the future or from the past, whether grievous or encouraging. First, from things future; For the day shall declare it, because it is revealed by fire. Again, from things already come to pass; Do you not know that you are the Temple of God, and the Spirit of God dwells in you?

1 Corinthians 3:17

If any man destroy the Temple of God, him will God destroy. Do you mark the sweeping vehemence of his words? However, so long as the person is unknown, what is spoken is not so invidious, all dividing among themselves the fear of rebuke.

Him will God destroy, that is, will cause him to perish. And this is not the word of one denouncing a curse, but of one that prophesies.

For the Temple of God is holy: but he that has committed fornication is profane.

Then, in order that he might not seem to spend his earnestness upon that one, in saying, for the Temple of God is holy, he adds, which you are.

1 Corinthians 3:18

8. Let no man deceive himself. This also is in reference to that person, as thinking himself to be somewhat and flattering himself on wisdom. But that he might not seem to press on him at great length in a mere digression; he first throws him into a kind of agony and delivers him over unto fear, and then brings back his discourse to the common fault, saying, If any man among you seems to be wise in this world, let him become a fool, that he may become (γένηται . rec. vers. be.) wise. And this he does afterwards with great boldness of speech, as having sufficiently beaten them down, and shaken with that fear the mind not of that unclean person only, but of all the hearers also: so accurately does he measure the reach of what he has to say. For what if a man be rich, what if he be noble; he is viler than all the vile, when made captive by sin. For as if a man were a king and enslaved to barbarians, he is of all men most wretched, so also is it in regard to sin: since sin is a barbarian, and the soul which has been once taken captive she knows not how to spare, but plays the tyrant to the ruin of all those who admit her.

9. For nothing is so inconsiderate as sin: nothing so senseless, so utterly foolish and outrageous. All is overturned and confounded and destroyed by it, wheresoever it may alight. Unsightly to behold, disgusting and grievous. And should a painter draw her picture, he would not, methinks, err in fashioning her after this sort. A woman with the form of a beast, savage, breathing flames, hideous, black; such as the heathen poets depict their Scyllas. For with ten thousand hands she lays hold of our thoughts, and comes on unexpected, and tears everything in pieces, like those dogs that bite slily.

But rather, what need of the painter's art, when we should rather bring forward those who are made after sin's likeness?

Whom then will you that we should portray first? The covetous and rapacious? And what more shameless than those eyes? What more immodest, more like a greedy dog? For no dog keeps his ground with such shameless impudence as he when he is grasping at all men's goods. What more polluted than those hands? What more audacious than that mouth, swallowing all down and not satisfied? Nay, look not on the countenance and the eyes as being a man's. For such looks belong not to the eyes of men. He sees not men as men; he sees not the heaven as heaven. He does not even lift up his head unto the Lord; but all is money in his account. The eyes of men are wont to look upon poor persons in affliction, and to be softened; but these of the rapacious man, at sight of the poor, glare like wild beasts'. The eyes of men do not behold other men's goods as if they were their own, but rather their own as others; and they covet not the things given to others, but rather exhaust upon others their own means: but these are not content unless they take all men's property. For it is not a man's eye which they have, but a wild beast's. The eyes of men endure not to see their own body stripped of clothing, (for it is their own, though in person it belong to others,) but these, unless they strip every one and lodge all men's property in their own home, are never cloyed; yea rather they never have enough. Insomuch that one might say that their hands are not wild beasts' only, but even far more savage and cruel than these. For bears and wolves when they are satiated leave off their kind of eating: but these know not any satiety. And yet for this cause God made us hands, to assist others, not to plot against them. And if we were to use them for that purpose, better had they been cut off and we left without them. But you, if a wild beast rend a sheep, art grieved; but when doing the same unto one of your own flesh and blood, do you think that your deed is nothing atrocious? How then can you be a man? Do you see not that we call a thing humane, when it is full of mercy and loving-kindness? But when a man does anything cruel or savage, inhuman is the title we give to such a one. You see then that the stamp of man as we portray him is his showing mercy; of a beast the contrary; according to constant saying, Why, is a man a wild beast, or a dog? see 2 Kings 8:13 For men relieve poverty; they do not aggravate it. Again these men's mouths are the mouths of wild beasts; yea rather these are the fiercer of the two. For the words also, which they utter, emit poison, more than the wild beasts' teeth, working slaughter. And if one were to go through all particulars, one should then see clearly how inhumanity turns those who practise it from men into beasts.

10. But were he to search out the mind also of that sort of people, he would no longer call them beasts only, but demons. For first, they are full of great cruelty and of hatred against their fellow-servant: [Matthew 18:33] and neither is love of the kingdom there, nor fear of hell; no reverence for men, no pity, no sympathy: but shamelessness and audacity, and contempt of all things to come. And unto them the words of God concerning punishment seem to be a fable, and His threats mirth. For such is the mind of the covetous man. Since then within they are demons, and without, wild beasts; yea, worse than wild beasts; where are we to place such as they are? For that they are worse even than wild beasts, is plain from this. The beasts are such as they are by nature: but these, endowed by nature with gentleness, forcibly strive against nature to train themselves to that which is savage. The demons too have the plotters among men to help them, to such an extent that if they had no such aid, the greater part of their wiles against us would be done away: but these, when such as they have spitefully entreated are vying with them, still try to be more spiteful then they. Again, the devil wages war with man, not with the demons of his own kind: but he of whom we speak is urgent in all ways to do harm to his own kindred and family, and does not even reverence nature.

I know that many hate us because of these words; but I feel no hatred towards them; rather I pity and bewail those who are so disposed. Even should they choose to strike, I would gladly endure it, if they would but abstain from this their savage mind. For not I alone, but the prophet also with me, banishes all such from the family of men saying, Psalm 49:20, Septuagint. τοῖς ἀνοήτοις Man being in honor has no understanding, but is like the senseless beasts.

Let us then become men at last, and let us look up unto heaven; and that which is according to His image, [Colossians 3:10] let us receive and recover: that we may obtain also the blessings to come through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto everlasting ages. Amen.

1 Corinthians 3:18-19

Let no man deceive himself. If any man (ἐνὗμῖν omitted.) thinks that he is wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God.

As I said before, having launched out before the proper time into accusation of the fornicator, and having half opened it obscurely in a few words, and made the man's conscience to quail, he hastens again to the battle with heathen wisdom, and to his accusations of those who were puffed up there-with, and who were dividing the Church: in order that having added what remained and completed the whole topic with accuracy, he might thenceforth suffer his tongue to be carried away with vehement impulse against the unclean person, having had but a preliminary skirmishing with him in what he had said before. For this, Let no man deceive himself, is the expression of one aiming chiefly at him and quelling him beforehand by fear: and the saying about the stubble, suits best with one hinting at him. And so does the phrase, Do you not know that you are the Temple of God, and the Spirit of God dwells in you? For these two things are most apt to withdraw us from sin; when we have in mind the punishment appointed for the sin; and when we reckon up the amount of our true dignity. By bringing forward then the hay and the stubble, he terrifies; but by speaking of the dignity of that noble birth which was theirs, he puts them to shame; by the former striving to amend the more insensible kind, by the latter the more considerate.

2. Let no man deceive himself; if any man thinks that he is wise in this world, let him become a fool.

As he bids one become, as it were, dead unto the world — and this deadness harms not at all, but rather profits, being made a cause of life:— so also he bids him become foolish unto this world, introducing to us hereby the true wisdom. Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith. As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to despise glory is the cause of glory; so also the becoming a fool makes a man wiser than all. For all, with us, goes by contraries.

Further: why said he not, Let him put off wisdom, but, Let him become a fool? That he might most exceedingly disparage the heathen instruction. For it was not the same thing to say, Lay aside your wisdom, and, become a fool. And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things. And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things [which he speaks of].

Wherefore, as the Cross, though counted ignominious, became the author of innumerable blessings, and the foundation and root of glory unspeakable; so also that which was accounted to be foolishness became unto us the cause of wisdom. For as he who has learned anything ill, unless he put away the whole, and make his soul level and clear, and so offer it to him who is to write on it, will know no wholesome truth for certain; so also in regard of the wisdom from without. Unless thou turn out the whole and sweep your mind clear, and like one that is ignorant yield up yourself unto the faith, you will know accurately nothing excellent. For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not.

But how, you will say, are men to put off this wisdom? By not acting on its precepts.

3. Then, seeing that he bade men so urgently withdraw themselves from it, he adds the cause, saying, For the wisdom of this world is foolishness with God. For not only it contributes nothing, but it even hinders. We must then withdraw ourselves from it, as doing harm. Do you mark with what a high hand he carries off the spoils of victory, having proved that so far from profiting us at all, it is even an opponent?

And he is not content with his own arguments, but he has also adduced testimony again, saying, For it is written, [Job 5:13] He takes the wise in their own craftiness. By craftiness, i.e. by their own arms getting the better of them. For seeing that they made use of their wisdom to the doing away of all need of God, by it and no other thing He refuted them, showing that they were specially in need of God. How and by what method? Because having by it become fools, by it, as was meet, they were taken. For they who supposed that they needed not God, were reduced to so great a strait as to appear inferior to fishermen and unlettered persons; and from that time forth to be unable to do without them. Wherefore he says, In their own craftiness He took them. For the saying I will destroy their wisdom, was spoken in regard to its introducing nothing useful; but this, who takes the wise in their own craftiness, with a view of showing the power of God.

Next, he declares also the mode in which God took them, adding another testimony:

1 Corinthians 3:20

For the Lord, says he, knows the reasonings of men [Psalm 94:11. ἀνθρώπων Septuagint] that they are vain. Now when the Wisdom which is boundless pronounces this edict concerning them, and declares them to be such, what other proof do you seek of their extreme folly? For men's judgments, it is true, in many instances fail; but the decree of God is unexceptionable and uncorrupt in every case.

4. Thus having set up so splendid a trophy of the judgment from on high, he employs in what follows a certain vehemence of style, turning it against those who were under his ministry, (ἀρχομένους) and speaking thus:

1 Corinthians 3:21

Wherefore let no man glory in men; for all things are yours. He comes again to the former topic, pointing out that not even for their spiritual things ought they to be highminded, as having nothing of themselves. Since then the wisdom from without is hurtful, and the spiritual gifts were not given by you, what have you wherein to boast? And in regard to the wisdom from without, Let no man deceive himself, says he, because they were conceited about a thing which in truth did more harm than good. But here, inasmuch as the thing spoken of was really advantageous, Let no man glory. And he orders his speech more gently: for all things are yours.

1 Corinthians 3:22-23

Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and you are Christ's and Christ is God's. For because he had handled them sharply, he refreshes them again. And as above he had said, [1 Corinthians 3:9] We are fellow-workers with God; and by many other expressions had soothed them: so here too he says, All things are yours; taking down the pride of the teachers, and signifying that so far from bestowing any favor on them, they themselves ought to be grateful to the others. Since for their sake they were made such as they were, yea, moreover, had received grace. But seeing that these also were sure to boast, on this account he cuts out beforehand this disease too, saying, As God gave to every man, Supr. vi. 5. 6 and, God gave the increase: to the end that neither the one party might be puffed up as bestowers of good; nor the others, on their hearing a second time, All things are yours, be again elated. For, indeed, though it were for your sakes, yet the whole was God's doing. And I wish you to observe how he has kept on throughout, making suppositions in his own name and that of Peter.

But what is, or death? That even though they die, for your sakes they die, encountering dangers for your salvation. Do you mark how he again takes down the high spirit of the disciples, and raises the spirit of the teachers? In fact, he talks with them as with children of high birth, who have preceptors, and who are to be heirs of all.

We may say also, in another sense, that both the death of Adam was for our sakes, that we might be corrected; and the death of Christ, that we might be saved.

And you are Christ's; and Christ is God's. In one sense we are Christ's, and in another sense Christ is God's, and in a third sense is the world ours. For we indeed are Christ's, as his work: Christ is God's, as a genuine Offspring, not as a work: in which sense neither is the world ours. So that though the saying is the same, yet the meaning is different. For the world is ours, as being a thing made for our sakes: but Christ is God's, as having Him the Author of his being, in that He is Father. And we are Christ's, as having been formed by Him. Now if they are yours, says he, why have you done what is just contrary to this, in calling yourselves after their name, and not after Christ, and God?

1 Corinthians 4:1

5. Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God. After he had cast down their spirit, mark how again he refreshes it, saying, as ministers of Christ. Do not thou then, letting go the Master, receive a name from the servants and ministers. Stewards; says he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister.

1 Corinthians 4:2

Moreover it is required in stewards, that a man be found faithful: that is, that he do not appropriate to himself his master's goods, that he do not as a master lay claim for himself but administer as a steward. For a steward's part is to administer well the things committed to his charge: not to say that his master's things are his own; but, on the contrary, that his own are his master's. Let every one think on these things, both he that has power in speech and he that possesses wealth, namely, that he has been entrusted with a master's goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Would you see faithful stewards? Hear what says Peter, Why do you look so earnestly on us, as though by our own power or godliness we had made this man to walk? [Acts 3:12] Unto Cornelius also he says, We also are men of like passions with you: and unto Christ Himself, Lo, we have left all, and followed You. [Matthew 19:27] And Paul, no less, when he had said, I labored more abundantly than they all, [1 Corinthians 15:10] added, yet not I, but the grace of God which was with me. Elsewhere also, setting himself strongly against the same persons, he said, For what have you which thou did not receive? C. 1 Corinthians 4:7 For you have nothing of your own, neither wealth, nor speech, nor life itself; for this also is surely the Lord's. Wherefore, when necessity calls, do thou lay down this also. But if you doatest on life, and being ordered to lay it down refusest, you are no longer a faithful steward.

And how is it possible, when God calls, to resist? Well, that is just what I say too: and on this account do I chiefly admire the loving-kindness of God, that the things which He is able, even against your will, to take from you, these He wills not to be paid in (εἰσενεχθῆναι) by you unwillingly, that you may have a reward besides. For instance, He can take away life without your consent; but His will is to do so with your consent, that you may say with Paul, I die daily, [1 Corinthians 15:31] He can take away your glory without your consent, and bring you low: but He will have it from you with your own goodwill, that you may have a recompense. He can make you poor, though unwilling, but He will have you willingly become such, that He may weave crowns for you. Do you see God's mercy to man? Do you see our own brutish stupidity?

What if you have come to great dignity, and hast at any time obtained some office of Church government? Be not high-minded. You have not acquired the glory, but God has put it on you. As if it were another's, therefore, use it sparingly; neither abusing it nor using it upon unsuitable things, nor puffed up, nor appropriating it unto yourself; but esteem yourself to be poor and inglorious. For never — had you been entrusted with a king's purple to keep — never would it have become you to abuse the robe and spoil it, but with the more exactness to keep it for the giver. Is utterance given you? Be not puffed up; be not arrogant; for the gracious gift is not yours. Be not grudging about your Master's good, but distribute them among your fellow-servants; and neither be thou elated with these things as if they were your own, nor be sparing as to the distribution of them. Again, if you have children, they are God's which you have. If such be your thought, you will both be thankful for having them, and if bereft you will not take it hard. Such was Job when he said, [Job 1:21] The Lord gave, the Lord has taken away.

For we have all things from Christ. Both existence itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For [1 Peter 2:11] we are sojourners and pilgrims. And all this about mine, and yours, is bare words only, and does not stand for things. For if you do but say the house is yours, it is a word without a reality: since the very air, earth, matter, are the Creator's; and so are you too yourself, who hast framed it; and all other things also. But supposing the use to be yours, even this is uncertain, not on account of death alone, but also before death, because of the instability of things.

6. These things then continually picturing to ourselves, let us lead strict lives; and we shall gain two of the greatest advantages. For first, we shall be thankful both when we have and when we are bereaved; and we shall not be enslaved to things which are fleeting by, and things not our own. For whether it be wealth that He takes, He has taken but His own; or honor, or glory, or the body, or the life itself: be it that He takes away your son, it is not your son that He has taken, but His own servant. For you formed him not, but He made him. Thou but ministered to his appearing; the whole was God's own work. Let us give thanks therefore that we have been counted worthy to be His ministers in this matter. But what? Would you have had him for ever? This again proves you grudging, and ignorant that it was another's child which you had, and not your own. As therefore those who part resignedly are but aware that they have what was not theirs; so whoever gives way to grief is in fact counting the King's property his own. For, if we are not our own, how can they be ours? I say, we: for in two ways we are His, both on account of our creation, and also on account of the faith. Wherefore David says, My substance is with You: ὑπόστασις Septuagint hope rec. vers. of. ver. 6; Psalm 139:14 and Paul too, For in Him we live and move and have our being: [Acts 17:28] and plying the argument about the faith, he says, [1 Corinthians 6:19-20] You are not your own, and you were bought with a price. For all things are God's. When then He calls and chooses to take, let us not, like grudging servants, fly from the reckoning, nor purloin our Master's goods. Your soul is not yours; and how can your wealth be yours? How is it then that you spend on what is unnecessary the things which are not yours? Do you not know that for this we are soon to be put on our trial, that is, if we have used them badly? But seeing that they are not our's but our Master's, it were right to expend them upon our fellow-servants. It is worth considering that the omission of this was the charge brought against that rich man: and against those also who had not given food to the Lord. [Luke 14:21. Matthew 25:42]

7. Say not then, I am but spending my own, and of my own I live delicately. It is not of your own, but of other men's. Other men's, I say, because such is your own choice: for God's will is that those things should be yours, which have been entrusted unto you on behalf of your brethren. Now the things which are not your own become yours, if you spend them upon others: but if you spend on yourself unsparingly, your own things become no longer yours. For since you use them cruelly, and sayest, That my own things should be altogether spent on my own enjoyment is fair: therefore I call them not your own. For they are common to you and your fellow-servants; just as the sun is common, the air, the earth, and all the rest. For as in the case of the body, each ministration belongs both to the whole body and to each several member; but when it is applied to one single member only, it destroys the proper function of that very member: so also it comes to pass in the case of wealth. And that what I say may be made plainer; the food of the body which is given in common to the members, should it pass into one member, even to that it turns out alien in the end. For when it cannot be digested nor afford nourishment, even to that part, I say, it turns out alien. But if it be made common, both that part and all the rest have it as their own.

So also in regard of wealth. If you enjoy it alone, you too have lost it: for you will not reap its reward. But if you possess it jointly with the rest, then will it be more your own, and then will you reap the benefit of it. Do you see not that the hands minister, and the mouth softens, and the stomach receives? Does the stomach say, Since I have received, I ought to keep it all? Then do not thou I pray, in regard to riches, use this language. For it belongs to the receiver to impart. As then it is a vice in the stomach to retain the food and not to distribute it, (for it is injurious to the whole body,) so it is a vice in those that are rich to keep to themselves what they have. For this destroys both themselves and others. Again, the eye receives all the light: but it does not itself alone retain it, but enlightens the entire body. For it is not its nature to keep it to itself, so long as it is an eye. Again, the nostrils are sensible of perfume; but they do not keep it all to themselves, but transmit it to the brain, and affect the stomach with a sweet savor, and by their means refresh the entire man. The feet alone walk; but they move not away themselves only, but transfer also the whole body. In like manner do thou, whatsoever you have been entrusted withal, keep it not to yourself alone, since you are doing harm to the whole and to yourself more than all.

And not in the case of the limbs only may one see this occuring: for the smith also, if he chose to impart of his craft to no one, ruins both himself and all other crafts. Likewise the cordwainer, the husbandman, the baker, and everyone of those who pursue any necessary calling; if he chose not to communicate to anyone of the results of his art, will ruin not the others only but himself also with them.

And why do I say, the rich? For the poor too, if they followed after the wickedness of you who are covetous and rich, would injure you very greatly and soon make you poor; yea rather, they would quite destroy you, were they in your want unwilling to impart of their own: the tiller of the ground, (for instance,) of the labor of his hands; the sailor, of the gain from his voyages; the soldier, of his distinction won in the wars.

Wherefore if nothing else can, yet let this at least put you to shame, and do you imitate their benevolence. Do you impart none of your wealth unto any? Then should you not receive anything from another: in which case, the world will be turned upside down. For in every thing to give and receive is the principle of numerous blessings: in seeds, in scholars, in arts. For if any one desire to keep his art to himself, he subverts both himself and the whole course of things. And the husbandman, if he bury and keep the seeds in his house, will bring about a grievous famine. So also the rich man, if he act thus in regard of his wealth, will destroy himself before the poor, heaping up the fire of hell more grievous upon his own head.

8. Therefore as teachers, however many scholars they have, impart some of their lore unto each; so let your possession be, many to whom you have done good. And let all say, such an one he freed from poverty, such an one from dangers. Such an one would have perished, had he not, next to the grace of God, enjoyed your patronage. This man's disease you cured, another you rid of false accusation, another being a stranger you took in, another being naked you clothed. Wealth inexhaustible and many treasures are not so good as such sayings. They draw all men's gaze more powerfully than your golden vestments, and horses, and slaves. For these make a man appear even odious: (φορτικόν, a conj. of Saville's for φορτικά) they cause him to be hated as a common foe; but the former proclaim him as a common father and benefactor. And, what is greatest of all, Favor from God waits on you in every part of your proceedings. What I mean is, let one man say, He helped to portion out my daughter: another, And he afforded my son the means of taking his station among men: (εἰς ἄνδρας ἐμφανῆναι) another, He made my calamity to cease: another, He delivered me from dangers. Better than golden crowns are words such as these, that a man should have in his city innumerable persons to proclaim his beneficence. Voices such as these are pleasanter far, and sweeter than the voices of the heralds marching before the archons; to be called saviour, benefactor, defender, (the very names of God;) and not, covetous, proud, insatiate, and mean. Let us not, I beseech you, let us not have a fancy for any of these titles, but the contrary. For if these, spoken on earth, make one so splendid and illustrious; when they are written in heaven, and God proclaims them on the day that shall come, think what renown, what splendor you shall enjoy! Which may it be the lot of us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ; with Whom unto the Father and the Holy Spirit, be glory, power, honor, now and always and unto everlasting ages. Amen.

1 Corinthians 4:3-5

But with me it is a very small thing that I should be judged of you, or of man's judgment: yea I judge not my own self. For I know nothing against myself, yet am I not hereby justified: but He that judges me is the Lord.

Together with all other ills, I know not how, there has come upon man's nature the disease of restless prying and of unseasonable curiosity, which Christ Himself chastised, saying, [Matthew 7:1] Judge not, that you be not judged. A kind of thing, which has no pleasure as all other sins have, but only punishment and vengeance. For though we are ourselves full of ten thousand evils, and bearing the beams in our own eyes, we become exact inquisitors of the offenses of our neighbor which are not at all bigger than motes. And so this matter at Corinth was falling out. Religious men and dear to God were ridiculed and cast out for their want of learning; while others, brimful of evils innumerable, were classed highly because of their fluent speech. Then like persons sitting in public to try causes, these were the sort of votes they kept rashly passing: such an one is worthy: such an one is better than such another; this man is inferior to that; that, better than this. And, leaving off to mourn for their own bad ways, they had become judges of others; and in this way again were kindling grievous warfare.

Mark then, how wisely Paul corrects them, doing away with this disease. For since he had said, Moreover, it is required in stewards that a man be found faithful, and it seemed as if he were giving them an opening to judge and pry into each man's life, and this was aggravating the party feeling; lest such should be the effect on them, he draws them away from that kind of petty disputation, saying, With me it is a very small thing that I should be judged of you; again in his own person carrying on the discourse.

2. But what means, With me it is a very small thing that I should be judged of you or of man's day? (ἡμέρας) I judge myself unworthy, says he, of being judged by you. And why say I, by you? I will add, by (καὶ τὸ [τοῦ]) any one else. Howbeit, let no one condemn Paul of arrogance; though he says that no man is worthy to pass sentence concerning him. For first, he says these things not for his own sake, but wishing to rescue others from the odium which they had incurred from the Corinthians. And in the next place, he limits not the matter to the Corinthians merely, but himself also he deposes from this right of judging; saying, that to decree such things was a matter beyond his decision. At least he adds, I judge not my own self.

But besides what has been said, we must search out the ground upon which these expressions were uttered. For he knew well in many cases how to speak with high spirit: and that, not of pride or arrogance, but of a certain excellent management [οἰκονομίας ἀρίστης] seeing that in the present case also he says this, not as lifting up himself, but as taking down other men's sails, and earnestly seeking to invest the saints with due honor. For in proof that he was one of the very humble, hear what he says, bringing forward the testimony of his enemies on this point; His bodily presence is weak, and his speech of no account; [2 Corinthians 10:10] and again, Last of all, as to one born out of due time, He appeared unto me also. [2 Corinthians 15:8] But notwithstanding, see this lowly man, when the time called on him, to what a pitch he raises the spirit of the disciples, not teaching pride but instilling a wholesome courage. For with these same discoursing he says, And if the world shall be judged by you, are you unworthy to judge the smallest matters? 1 Cor. vi. 2. For as the Christian ought to be far removed from arrogance, so also from flattery and a mean spirit. Thus, if any one says, I count money as nothing, but all things here are to me as a shadow, and a dream, and child's play; we are not at all to charge him as arrogant; since in this way we shall have to accuse Solomon himself of arrogance, for speaking austerely (φιλοσοφοῦντα) on these things, saying Vanity of vanities [Ecclesiastes 1:2] all is vanity. But God forbid that we should call the strict rule of life by the name of arrogance. Wherefore to despise these things is not haughtiness, but greatness of soul; albeit we see kings, and rulers, and potentates, making much of them. But many a poor man, leading a strict life despises them; and we are not therefore to call him arrogant but highminded: just as, on the other hand, if any be extremely addicted to them, we do not call him lowly of heart and moderate, but weak, and poor spirited, and ignoble. For so, should a son despise the pursuits which become his father and affect slavish ways, we should not commend him as lowly of heart, but as base and servile we should reproach him. What we should admire in him would be, his despising those meaner things and making much account of what came to him from his father. For this is arrogance, to think one's self better than one's fellow-servants: but to pass the true sentence on things comes not of boasting, but of strictness of life.

On this account Paul also, not to exalt himself, but to humble others, and to keep down those who were rising up out of their places, and to persuade them to be modest, said, With me it is a very small thing that I should be judged of you or of man's day. Observe how he soothes the other party also. For whosoever is told that he looks down on all alike, and deigns not to be judged of any one, will not thenceforth any more feel pain, as though himself were the only one excluded. For if he had said, Of you, only, and so held his peace; this were enough to gall them as if treated contemptuously. But now, by introducing, nor yet of man's day, he brought alleviation to the blow; giving them partners in the contempt. Nay, he even softens this point again, saying, not even do I judge myself. Mark the expression, how entirely free from arrogance: in that not even he himself, he says, is capable of so great exactness.

3. Then because this saying also seemed to be that of one extolling himself greatly, this too he corrects, saying, Yet am I not hereby justified. What then? Ought we not to judge ourselves and our own misdeeds? Yes surely: there is great need to do this when we sin. But Paul said not this, For I know nothing, says he, against myself. What misdeed then was he to judge, when he knew nothing against himself? Yet, says he, he was not justified. [1 Corinthians 6:3] We then who have our conscience filled with ten thousand wounds, and are conscious to ourselves of nothing good, but quite the contrary; what can we say?

And how could it be, if he knew nothing against himself that he was not justified? Because it was possible for him to have committed certain sins, not however, knowing that they were sins. From this make your estimate how great shall be the strictness of the future judgment. It is not, you see, as considering himself unblameable that he says it is so unmeet for him to be judged by them, but to stop the mouths of those who were doing so unreasonably. At least in another place, even though men's sins be notorious, he permits not judgment unto others, because the occasion required it. For why do you judge your brother, says he, [Romans 14:10] or, thou, why do you set at nought your brother? For thou were not enjoined, O man, to judge others, but to test your own doings. Why then do you seize upon the office of the Lord? Judgment is His, not yours.

To which effect, he adds, Therefore judge nothing before the time, until the Lord come; who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall each man have his praise from God. What then? Is it not right that our teachers should do this? It is right in the case of open and confessed sins, and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance. For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life. For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor. But we do all this according to what meets our eye. For if in my own errors, says he, I know nothing clearly, how can I be worthy to pass sentence on other men? And how shall I who know not my own case with accuracy, be able to judge the state of others? Now if Paul felt this, much more we. For (to proceed) he spoke these things, not to exhibit himself as faultless, but to show that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others: and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves.

4. Having thus, you see, stopped the mouths of those who pass such sentences, he travails next with strong feeling ready to break out and come upon the unclean person. And like as when a storm is coming on, some clouds fraught with darkness run before it; afterwards, when the crash of the thunders arises and works the whole heavens into one black cloud, then all at once the rain bursts down upon the earth: so also did it then happen. For though he might in deep indignation have dealt with the fornicator, he does not so; but with fearful words he first represses the swelling pride of the man, since in truth, what had occurred was a twofold sin, fornication, and, that which is worse than fornication, the not grieving over the sin committed. For not so much does he bewail the sin, as him that committed it and did not as yet repent. Thus, I shall bewail many of those, says he, not simply who have sinned heretofore, but he adds, who have not repented of the uncleanness and impurity which they wrought. [2 Corinthians 12:21] For he who after sinning has practised repentance, is a worthy object not of grief but of gratulations, having passed over into the choir of the righteous. For, [Isaiah 43:26] declare thou your iniquities first, that you may be justified: but if after sinning one is void of shame, he is not so much to be pitied for falling as for lying where he is fallen.

Now if it be a grievous fault not to repent after sins; to be puffed up because of sins, what sort of punishment does it deserve? For if he who is elate for his good deeds is unclean, what pardon shall he meet with who has that feeling with regard to his sins?

Since then the fornicator was of this sort, and had rendered his mind so headstrong and unyielding through his sin, he of course begins by casting down his pride. And he neither puts the charge first, for fear of making him hardened, as singled out for accusation before the rest; nor yet later, lest he should suppose that what related to him was but incidental. But, having first excited great alarm in him by his plain speaking towards others, then, and not till then, he goes on to him, in the course of his rebuke to others giving the man's wilfulness a share beforehand.

For these same words, viz. I know nothing against myself, yet am I not hereby justified, and this, He that judges me is the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, glance not lightly both upon that person, and upon such as act in concert with him and despise the saints. For what, says he, if any outwardly appear to be virtuous and admirable persons? He, the Judge, is not a discerner of externals only, but also brings to light all secrets.

5. On two accounts you see, or rather on three, correct judgement belongs not to us. One, because, though we be conscious to ourselves of nothing, still we need one to reprove our sins with strictness. Another, because the most part of the things which are done escape us and are concealed. And for a third besides these, because many things which are done by others seem to us indeed fair, but they come not of a right mind. Why do you say then, that no sin has been committed by this or that person? That such an one is better than such another? Seeing that this we are not to pronounce, not even concerning him who knows nothing against himself. For He who discerns secrets, He it is who with certainty judges.  Behold, for example; I for my part know nothing against myself: yet neither so am I justified, that is, I am not quit of accounts to be given, nor of charges to be answered. For he does not say this, I rank not among the righteous; but I am not pure from sin. For elsewhere he says also, Romans 6:7, δεδικαίωται, τουτεστιν ἀπήλλακται He that has died is justified from sin, that is, is liberated.

Again, many things we do, good indeed, but not of a right mind. For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them. And the thing done indeed is right for the well-doer is praised; but the intention is corrupt: for it is done of a satanical purpose. For this one has often done, not rejoicing with his brother, but desiring to wound the other party.

Again, a man has committed a great error; some other person, wishing to supplant him, says that he has done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he does this from no mind to sympathize, but to make him more easy in his faults.

Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to (ἐκπομπεῦσαι καὶ ἐκτραγωδῆσαι) display and exaggerate his neighbor's sin. Our counsels however themselves men do not know; but, [Romans 8:27] He that searches the hearts, knows them perfectly; and He will bring all such things into view at that time. Wherefore he says, Who will bring to light the secret things of darkness and make manifest the counsels of the hearts.

6. Seeing then that not even where we know nothing against ourselves, can we be clean from accusations, and where we do anything good, but do it not of a right mind, we are liable to punishment; consider how vastly men are deceived in their judgments. For all these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail against Him. Say not then, darkness is around me and walls; who sees me? For He who by Himself formed our hearts, Himself knows all things. [Psalm 139:12] For darkness is no darkness with Him. And yet he who is committing sin, well says, Darkness is around me and walls; for were there not a darkness in his mind he would not have cast out the fear of God and acted as he pleased. For unless the ruling principle be first darkened, the entrance of sin without fear is a thing impossible. Say not then, who sees me? For there is that [Hebrews 4:12] pierces even unto soul and spirit, joints and marrow; but you see not yourself nor can you pierce the cloud; but as if you had a wall on all sides surrounding you, you are without power to look up unto the heaven.

For whatsoever sin you will, first let us examine, and you shall see that so it is engendered. For as robbers and they who dig through walls when they desire to carry off any valuable thing, put out the candle and then do their work; so also does men's perverse reasoning in the case of those who are committing sin. Since in us also surely there is a light, the light of reason, ever burning. But if the spirit of wickedness coming eagerly on with its strong blast quench that flame, it straightway darkens the soul and prevails against it, and despoils it straightway of all that is laid up therein. For when by unclean desire the soul is made captive, even as a cloud and mist the eyes of the body, so that desire intercepts the foresight of the mind, and suffers it to see nothing at any distance, either precipice, or hell, or fear; but thenceforth, having that deceit as a tyrant over him, he comes to be easily vanquished by sin; and there is raised up before his eyes as it were a wall without windows, which suffers not the ray of righteousness to shine in upon the mind, the absurd conceits of lust enclosing it as with a rampart on all sides. And from that time forward the unchaste woman is everywhere meeting him: standing present before his eyes, before his mind, before his thoughts. And as the blind, although they stand at high noon beneath the very central point of the heaven, receive not the light, their eyes being fast closed up; just so these also, though ten thousand doctrines of salvation sound in their ears from all quarters, having their soul preoccupied with this passion stop their ears against such discourses. And they know it well who have made the trial. But God forbid that you should know it from actual experience.

7. And not only this sin has these effects, but every misplaced affection as well. For let us transfer, if you please, the argument from the unchaste woman unto money, and we shall see here also thick and unbroken darkness. For in the former case, inasmuch as the beloved object is one and shut up in one place, the feeling is not so violent; but in the case of money which shows itself every where, in silversmiths' shops, in taverns, in foundries for gold, in the houses of the wealthy, the passion blows a vehement gale. For when servants swaggering in the market place, horses with golden trappings, men decked with costly garments, are seen with desire by him who has that distemper, the darkness becomes intense which envelopes him. And why speak of houses and silversmiths' shops? For my part I think that such persons, though it be but in a picture and image that they see the wealth, are convulsed, and grow wild, and rave. So that from all quarters the darkness gathers around them. And if they chance to behold a portraiture of a King, they admire not the beauty of the precious stones, nor yet the gold, nor the purple robe, but they pine away. And as the wretched lover before mentioned, though he see but the image of the woman beloved, cleaves unto the lifeless thing; so this man also, beholding a lifeless image of wealth, is more strongly affected in the same way, as being holden of a more tyrannical passion. And he must henceforth either abide at home, or if he venture into the Forum, return home with innumerable hurts. For many are the objects which grieve his eyes. And just as the former sees nothing else save the woman, even so the latter hastens by poor persons, and all things else, that he may not obtain so much as a slight alleviation. But upon the wealthy he steadily fixes his eyes; by the sight of them introducing the fire into his own soul mightily and vehemently. For it is a fire that miserably devours the person that falls into it; and if no hell were threatened nor yet punishment, this condition were itself punishment; to be continually tormented and never able to find an end to the malady.

8. Well: these things alone might suffice to recommend our fleeing from this distemper. But there is no greater evil than inconsideration which causes men to be riveted unto things that bring sorrow of heart and no advantage. Wherefore I exhort that you cut off the passion at its beginning: for just as a fever on its first attack, does not violently burn up the patients with thirst, but on its increase and the heightening of its fire causes from that time incurable thirst; and though one should let them fill themselves full of drink, it puts not out the furnace but makes it burn fiercer: so also it happens in regard to this passion; unless when it first invades our soul we stop it and shut the doors; having got in, from that time it makes the disease of those who have admitted it incurable. For so both good things and bad, the longer they abide in us, the more powerful they become.

And in all other things too, any one may see that this comes to pass. For so a plant but lately set in the ground is easily pulled up; but no more so when rooted for a long time; it then requires great strength in the lever. And a building newly put together is easily thrown down by those who push against it; but once well fixed, it gives great trouble to those who attempt to pull it down. And a wild beast that has made his accustomed haunt in certain places for a long time is with difficulty driven away.

Those therefore who are not yet possessed by the passion in question, I exhort not to be taken captive. For it is more easy to guard against falling into it, than having fallen to get away.

9.  But unto those who are seized by it and broken down, if they will consent to put themselves into the hands of the Word of healing, I promise large hope of salvation, by the Grace of God. For if they will consider those who have suffered and fallen into that distemper and have recovered, they will have good hopes respecting the removal of the disease. Who then ever fell into this disease, and was easily rid of it? That well-known Zacchæus. For who could be more fond of money than a publican? But all at once he became a man of strict life, (Φιλόσοφος) and put out all that blaze. Matthew in like manner: for he too was a publican, living in continual rapine. But he likewise all at once stripped himself of the mischief, and quenched his thirst, and followed after spiritual gain. Considering therefore these, and the like to them, despair not even thou. For if you will, quickly you shall be able to recover. And if you please, according to the rule of physicians, we will prescribe accurately what you should do.

It is necessary then, before all other things, to be right in this, that we never despond, nor despair of our salvation. Next, we must look not only upon the examples of those who have done well, but also upon the sufferings of those who have persisted in sin. For as we have considered Zacchæus, and Matthew, even so ought we also to take account of Judas, and Gehazi, and Ahar, [perhaps Achan, Josh. vii.] and Ahab, and Ananias, and Sapphira, in order that by the one, we may cast out all despair, and by the other cut off all indolence; and that the soul become not reckless of the remedies suggested. And let us teach them of themselves to say what the Jews said on that day, approaching unto Peter, [Acts 2:37, cf. 16:30] What must we do to be saved? And let them hear what they must do.

10. What then must we do? We must know how worthless the things in question are, and that wealth is a run-away slave, and heartless, and encompasses its possessors with ills innumerable. And such words, like charms, let us sound in their ears continually. And as physicians soothe their patients when they ask for cold water, by saying that they will give it, making excuses about the spring, and the vessel, and the fit time, and many more such, (for should they refuse at once, they make them wild with phrensy,) so let us also act towards the lovers of money. When they say we desire to be rich, let us not say immediately that wealth is an evil thing; but let us assent, and say that we also desire it; but in due time; yea, true wealth; yea, that which has undying pleasure: yea, that which is gathered for yourself, and not for others, and those often our enemies. And let us produce the lessons of true wisdom, and say, we forbid not riches, but ill-gotten riches. For it is lawful to be rich, but without covetousness, without rapine and violence, and an ill report from all men. With these arguments let us first smooth them down, and not as yet discourse of hell. For the sick man endures not yet such sayings. Wherefore let us go to this world for all our arguments upon these matters; and say, Why is it your choice to be rich through covetousness? That the gold and the silver may be laid up for others, but for you, curses and accusations innumerable? That he whom you have defrauded may be stung by want of the very necessaries of life, and bewail himself, and draw down upon you the censure of thousands; and may go at fall of evening about the market place, encountering every one in the alleys, and in utter perplexity, and not knowing what to trust to even for that one night? For how is he to sleep after all, with pangs of the belly, restless famine besetting him, and that often while it is freezing, and the rain coming down on him? And while thou, having washed, returnest home from the bath, in a glow with soft raiment, merry of heart and rejoicing, and hastening unto a banquet prepared and costly: he, driven every where about the market place by cold and hunger, takes his round, stooping low and stretching out his hands; nor has he even spirit without trembling to make his suit for his necessary food to one so full fed and so bent on taking his ease; nay, often he has to retire with insult. When therefore you have returned home, when you lie down on your couch, when the lights round your house shine bright, when the table is prepared and plentiful, at that time call to rememberance that poor miserable man wandering about, like the dogs in the alleys, in darkness and in mire; except indeed when, as is often the case, he has to depart thence, not unto house, nor wife, nor bed, but unto a pallet of straw; even as we see the dogs baying all through the night. And thou, if you see but a little drop falling from the roof, throwest the whole house into confusion, calling your slaves and disturbing every thing: while he, laid in rags, and straw, and dirt, has to bear all the cold.

What wild beast would not be softened by these things? Who is there so savage and inhuman that these things should not make him mild? And yet there are some who are arrived at such a pitch of cruelty as even to say that they deserve what they suffer. Yea, when they ought to pity, and weep, and help to alleviate men's calamities, they on the contrary visit them with savage and inhuman censures. Of these I should be glad to ask, Tell me, why do they deserve what they suffer? Is it because they would be fed and not starve?

No, you will reply; but because they would be fed in idleness. And thou, dost not thou wanton in idleness? What say I? Are you not oft-times toiling in an occupation more grievous than any idleness, grasping, and oppressing, and coveting? Better were it if you too were idle after this sort; for it is better to be idle in this way, than to be covetous. But now thou even tramplest on the calamities of others, not only idling, not only pursuing an occupation worse than idleness, but also maligning those who spend their days in misery.

And let us farther narrate to them the disasters of others; the untimely bereavements, the dwellers in prison, those who are torn to pieces before tribunals, those who are trembling for life; the unlooked for widowhood of women; the sudden reverse of the rich: and with this let us soften their minds. For by our narrations concerning others, we shall induce them by all means to fear these evils in their own case too. For when they hear that the son of such an one who was a covetous and grasping man, or (ἠ τοῦ δεῖνος instead of ἦν; τοῦ δεῖνος) the wife of such an one who did many tyrannical actions, after the death of her husband endured afflictions without end; the injured persons setting upon the wife and the children, and a general war being raised from all quarters against his house; although a man be the most senseless of beings, yet expecting himself also to suffer the same, and fearing for his own lest they undergo the same fate, he will become more moderate. Now we find life full of many such histories, and we shall not be at a loss for correctives of this kind.

But when we speak these things, let us not speak them as giving advice or counsel, lest our discourse become too irksome: but as in the order of the narrative and by association with something else, let us proceed in each case unto that kind of conversation, and let us be constantly putting them upon stories of the kind, permitting them to speak of no subject except these which follow: How such an one's splendid and famous mansion fell down; How it is so entirely desolate that all things that were in it have come into the hands of others; How many trials have taken place daily about this same property, what a stir; How many of that man's relations (οἴκεται, probably οἰκεῖοι) have died either beggars, or inhabitants of a prison.

All these things let us speak as in pity for the deceased, and as depreciating things present; in order that by fear and by pity we may soften the cruel mind. And when we see men shrinking into themselves at these narrations, then and not till then let us introduce to their notice also the doctrine of hell, not as terrifying these, but in compassion for others. And let us say, But why speak of things present? For far, indeed, will our concern be from ending with these; a yet more grievous punishment will await all such persons: even a river of fire, and a poisonous worm, and darkness interminable, and undying tortures. If with such addresses we succeed in throwing a spell over them, we shall correct both ourselves and them, and quickly get the better of our infirmity.

And on that day we shall have God to praise us: as also Paul says, And then shall each man have praise from God.  For that which comes from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which comes from God both abides continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable.

Knowing these things therefore, let us act so as to be praised of God, and to acquire the greatest blessings; which God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto all the ages of eternity. Amen.