Other Writings, Part 16

Philippians 3:1-3

Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs, beware of the evil workers, beware of the concision. For we are the circumcision, who worship God in the spirit, and glory in Christ Jesus, and have no confidence in the flesh.

Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul; they were in despondency because they thought that it was already over with him, because of the preaching, because of Epaphroditus. It is in giving them assurance on all these points that he introduces the words, Finally, my brethren, rejoice. You no longer have, he says, cause for despondency. You have Epaphroditus, for whose sake you were grieved; you have Timothy; I am myself coming to you; the Gospel is gaining ground. What is henceforth wanting to you? Rejoice!

Now he calls the Galatians indeed children [Galatians 4:19], but these brethren. For when he aims either to correct anything or to show his fondness, he calls them children; but when he addresses them with greater honor, brethren is the title. Finally, my brethren, he says, rejoice in the Lord. He said rightly in the Lord, not after the world. for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy. To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs. Do you mark how he forbears to bring in the exhortation at the beginning? But after he had given them much commendation, after he had shown his admiration of them, then he does this, and again repeats his commendation. For this mode of speech seems to bear somewhat hard upon them. Wherefore he overshadows it on every side. But whom does he style dogs? There were at this place some of those, whom he hints at in all his Epistles, base and contemptible Jews, greedy of vile lucre and fond of power, who, desiring to draw aside many of the faithful, preached both Christianity and Judaism at the same time, corrupting the Gospel. As then they were not easily discernible, therefore he says, beware of the dogs: the Jews are no longer children; once the Gentiles were called dogs, but now the Jews. Wherefore? Because as the Gentiles were strangers both to God and to Christ, even so are these become this now. And he shows forth their shamelessness and violence, and their infinite distance from the relation of children, for that the Gentiles were once called dogs, hear what the Canaanitish woman says, Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table. [Matthew 15:27] But that they might not have this advantage, since even dogs are at the table, he adds that, whereby he makes them aliens also, saying, Beware of the evil workers; he admirably expressed himself, beware of the evil workers; they work, he means, but for a bad end, and a work that is much worse than idleness, plucking up what is laid in goodly order.

Beware, he says, of the concision. The rite of circumcision was venerable in the Jews' account, forasmuch as the Law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times. When then it is done away, much more is the Sabbath. Wherefore Paul makes a concision of the name, and says, Beware of the concision; and he did not say that circumcision is evil, that it is superfluous, lest he should strike the men with dismay, but he manages it more wisely, withdrawing them from the thing, but gratifying them with the word, nay, rather with the thing too, in a more serious way. But not so in the case of the Galatians, for since in that case the disease was great, he immediately adopts the remedy of amputation with open front and with all boldness; but in this case, as they had done nothing of the sort, he vouchsafes them the gratification of the title, he casts out the others, and says, Beware of the concision; for we are the circumcision— how?— who worship God in spirit, and have no confidence in the flesh. He said not that we test the one circumcision and the other, which is the better of the two; but he would not even allow it a share in the name; but what does he say? That that circumcision is concision. Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in two; and we call the thing cutting up in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, who worship God in spirit, i.e. who worship spiritually.

For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, For you shall circumcise the foreskins of your hearts. [Jeremiah 4:4] In the same way in the Epistle to the Romans he does away with it, saying, for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter. [Romans 2:28-29] And lastly, he takes from it the very name, neither is it circumcision, he maintains; for the type while the reality is yet to come, is called this, but when the reality has come, it no longer retains the title. As in delineation, a man has drawn a king in outline; so long as the colors are not put on we say, Lo, there is the king, but when they are added, the type is lost in the reality, and ceases to show. And he said not, for the circumcision is in us, but we are the circumcision, and justly; for this is the Man, the circumcision in virtue, this is really the Man. And he did not say, For among them is the concision; for they themselves are henceforth in a condition of ruin and of wickedness. But no longer, says he, is circumcision performed in the body, but in the heart. And have no confidence, says he, in the flesh; though I myself might have confidence even in the flesh. [Philippians 3:4] What does he call confidence here, and in the flesh? Boasting, boldness, a high tone. And he did well to add this; for if he had been of the Gentiles, and had condemned circumcision, and not only circumcision, but all those that adopted it out of place, it would have seemed that he was running it down, because he lacked the high ancestry of Judaism, as being a stranger to its solemn rites, and having no part therein. But as it is, he, who, though a sharer, yet blames them, will not therefore blame them as having no share in them, but as disowning them; not from ignorance, but most especially from acquaintance with them. Accordingly observe what he says in his Epistle to the Galatians also; having been brought into a necessity of saying great things about himself, how even in these circumstances does he manifest nought but humility. For you have heard, of my manner of life in time past, he says, in the Jews' religion [Galatians 1:13]; and again here; if any other man thinks to have confidence in the flesh, I more. [Philippians 3:4]. And he immediately added, a Hebrew of Hebrews. But if any other man, says he, showing the necessity, showing that it was on their account that he spoke. If you have confidence, he says, I also say so, since I am silent. And observe the absence of all ungraciousness in the reproofs; by forbearing to do it by name, he gave even them the opportunity of retracing their steps. If any one thinks to have confidence; and it was well to say thinks, either inasmuch as they really had no such confidence, or as that confidence was no real confidence, for all was by necessity, and not of choice. Circumcised on the eighth day; and he sets down the first that wherein they chiefly boasted, viz. the ordinance of circumcision. Of the stock of Israel. He pointed out both these circumstances, that he was neither a proselyte, nor born of proselytes; for from his being circumcised on the eighth day, it follows that he was not a proselyte, and from his being of the stock of Israel, that he was not of proselyte parents. But that you may not imagine that he was of the stock of Israel as coming of the ten tribes, he says, of the tribe of Benjamin. So that he was of the more approved portion, for the place of the priests was in the lot of this tribe. An Hebrew of Hebrews. Because he was not a proselyte, but from of old, of distinguished Jews; for he might have been of Israel, and yet not an Hebrew of Hebrews, for many were already corrupting the matter, and were strangers to the language, being encircled by other nations; it is either this then, or the great superiority of his birth, that he shows. According to the law a Pharisee. He is coming now to the circumstances dependent on his own will; for all those things were apart from the will, for his being circumcised was not of himself, nor that he was of the stock of Israel, nor that he was of the tribe of Benjamin. So that, even among these he has a larger share, even though there were really many who partook with him. Where then are we to place the rather? Particularly herein that he was not a proselyte; for to be of the most distinguished tribe and sect, and this from his ancestors of old, was a thing which belonged not to many. But he comes to the things which are matters of choice, wherein we have the rather. As touching the law, a Pharisee; as touching zeal, persecuting the Church. But this is not sufficient; for it is possible to be a Pharisee even, and yet not very zealous. But this also he adds; behold the rather. According to righteousness. It is possible, however, to be adventurous, or to act thus from ambition, and not out of zeal for the law, as the chief priests did. Yet neither was this the case, but, according to the righteousness which is in the law, found blameless. If then both for purity of descent, and earnestness, and habits, and mode of life, I surpassed all, why have I renounced all those dignities, he asks, but because I found that the things of Christ are better, and better far? Wherefore he added; howbeit what things were gain to me, these have I counted loss for Christ. [Philippians 3:7]

Such a course of life, so strictly regulated, and entered upon from earliest childhood, such unblemished extraction, such dangers, plots, labors, forwardness, did Paul renounce, counting them but loss, which before were gain, that he might win Christ. But we do not even contemn money, that we may win Christ, but prefer to fail of the life to come rather than of the good things of the present life. And yet this is nothing else than loss; for tell me now, let us examine in detail the conditions of riches, and see whether it be not loss accompanied with trouble, and without any gain. For tell me, what is the advantage of those stores of costly garments, what good do we gain when we are arrayed in them? None, nay, we are only losers. How so? Because even the poor man, in his cheap and threadbare clothing, does not bear the scorching in time of heat any wise worse than yourself; nay, rather he bears it better, for clothes that are threadbare and worn single allow more ease to the body, but not so with those which are new made, though they be finer than the spider's web. Besides, you, from your excessive self-importance, wear even two and often three inner garments, and a cloak and girdle, and breeches too, but no one blames him if he wears but a single inner garment; so that he is the man that endures most easily. It is owing to this that we see rich men sweating, but the poor subject to nothing of the sort. Since then his cheap clothing, which is sold for a trifle, answers the same or even a better purpose to him, and those clothes, which oblige a man to pay down much gold, do only the same thing, is not this great superabundance so much loss? For it has added nothing in respect of its use and service, but your purse is emptied of so much the more gold, and the same use and service. You who have riches have purchased for a hundred pieces of gold, or even more, but the poor man for a trifling sum of silver. Do you perceive the loss? No, for your pride will not let you see it. Would you have us make out this account in the case of the gold ornaments too, which men put alike about their horses and their wives? For besides the other evils, the possession of money makes fools of men; they account their wives and horses to be worthy of the same honor, and the ornamentation of both is the same; and they would make themselves finer by the same means as the very beasts that carry them, or as the very skins of the awnings, wherein they are borne. What now is the use of decking out a mule or a horse with gold? Or the lady, that has such a weight of gold and jewels about her person, what does she gain? But the golden ornaments are never worn out, he answers. Assuredly this also is said that in the baths and many places both precious stones and gold ornaments lose much of their value. But be it so, and grant that they are not injured, tell me, what is the gain? And how is it when they drop out, and are lost? Is there no loss sustained? And how when they draw down upon you envy and intrigues? Is there no loss then? For when they do the wearer no good, but rather inflame the eyes of the envious, and act as an incitement to the robber, do they not become loss? And again, say, when a man may use them for a serviceable purpose, but is unable on account of the extravagance of his wife, and is obliged to starve and to stint himself, that he may see her arrayed in gold, is it not a matter of loss? For it was on this account that goods have their name from use, not that we should use them thus like goldsmiths' samples, but that we should do some good therewith; so then when love of gold does not allow this, is not the whole thing loss? For he that dares not use them forbears the use as if they were another's property, and there is no use of them in any way.

Again, how is it when we erect splendid and spacious mansions, decorated with columns, marbles, porticos, arcades, and in every possible way, setting images and statues everywhere? Many indeed even call demons out of these, i.e. the images, but let us omit the examination of those points. What too is the meaning of the gilded ceiling? Does it not supply the same need as to him, whose house is on a moderate scale? But there is great delight in it, he says. Yes, for the first or second day, and afterwards, none at all, but it stands merely for nothing. For if the sun does not strike us with wonder, from its being customary, much more do works of art fail, and we only look at them like things of clay. For tell me, what does a range of pillars contribute to make your dwelling superior to others, or the finest statues, or the gilding spread over the wall? Nothing; rather, these come of luxury and insolence, and overweening pride and folly; for everything there ought to be necessary and useful, not superfluous things. Do you see that the thing is loss? Do you see that it is superfluous and unprofitable? For if it supplies no further use or delight, (and it does, in the course of time, bring satiety,) it is nothing else than loss, and vainglory is the hindrance, which will not let us see this.

Did Paul then forsake those things which he counted gain, and shall not we even quit our loss, for Christ's sake? How long shall we be riveted to the earth? How long till we shall look up to heaven? Do ye not mark the aged, what little perception they have of the past? Do ye not mark those that are finishing their course, both men in age, and men in youth? Do ye not see persons in the midst of life bereft of them? Why are we so wedded to unstable objects? Why are we linked to things that are shifting? How long before we lay hold of the things that last? What would not the old give, were it granted them to divest themselves of their old age? How irrational then to wish to return to our former youth, and gladly to give everything for the sake of this, that we might become younger, and yet when it is ours to receive a youth that knows no old age, a youth too, which, joined with great riches, has far more of spirit, to be unwilling to give up a little trifle, but to hold fast things that contribute not a whit to the present life. They can never rescue you from death, they have no power to drive away disease, to stay old age, or any one of those events, which happen by necessity and according to the law of nature. And do you still hold to them? Tell me, what do you gain? Drunkenness, gluttony, pleasures contrary to nature and various in kind, which are far worse torturers than the hardest masters.

These are the advantages which we gain from riches, nor is there one besides, since we are not so minded, for if we had had the mind, we might have won heaven itself for our inheritance by our riches. So then riches are good, he says. It is not riches, but the will of the possessor that effects this, for because it is the will that does this, it is in the power even of a poor man to win heaven. For, as I have often said, God does not regard the amount of the gifts, but the will of the givers; it is possible even for one in poverty, who has given but little, to bear off all, for God requires a measure proportioned to our ability, neither will riches secure heaven to us, nor poverty, hell; but a good or a bad will, either one or the other. This then let us correct, this let us repossess, this let us regulate, and all will then be easy to us.

For as the artificer works the wood the same, whether his axe be of iron or of gold, or rather he does it the better with an implement of iron, so here too, the straight path of virtue is more easily kept in a state of poverty. For touching riches we read, It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of Heaven. [Matthew 19:24] But He has made no such declarations about poverty; nay, the very reverse. Sell your goods, and give to the poor, and come follow Me [Matthew 19:21]; as if the act of following were to spring from the selling.

Never then let us flee from poverty as an evil, for it is the procurer of heaven. Again, let us never follow riches as a good; for they are the ruin of such as walk unwarily, but in everything directing our eyes to God, let us, as occasion requires, use those gifts which He has vouchsafed us, both strength of body, and abundance of money, and every other gift; for it is unnatural that we, who have our being for Him, should make these things serviceable to others, yet not to Him who has made us. He formed your eye: make it serviceable to Him, not to the devil. But how serviceable to Him? By contemplating His creatures and praising and glorifying Him, and by withdrawing it from all gaze at women. Did He make your hands? Preserve them for His use, not for the devil, not putting them out for robbery and rapine, but for His commandments and for good deeds, for earnest prayers, for holding out help to the fallen. Hath He made your ears? Give these to Him, and not to effeminate strains nor to disgraceful tales; but let all your communication be in the law of the Most High. [Sirach 9:15] For stand, he says, in the multitude of the elders, and whoever is wise, cleave unto him. [Sirach 6:34] Did he make your mouth? Let it do nought that is displeasing to Him, but sing psalms, hymns, and spiritual songs. Let no corrupt speech proceed out of your mouth, says the Apostle, but such as is good for edifying as the need may be, that it may give grace to them that hear [Ephesians 4:29]; for edification and not for subversion, for fair words and not for evil speaking and plotting against other, but the very opposite. He has made your feet, not that you should run to do evil, but to do good. He made your belly, not that you should cram it to bursting, but to practice lessons of wisdom. For the production of children, He implanted desire in your mind, not for fornication, nor for adultery. He gave you understanding, not to make of you a blasphemer or a reviler, but that you might be without falsehood. He gave us both money to be used on fitting occasion, and strength likewise to be used on fitting occasion. He instituted arts, that our present state of existence might be held together by them, not that we should separate ourselves from spiritual things, not that we should devote ourselves to the base arts but to the necessary ones, that we might minister to one another's good, and not that we should plot one against another. He gave us a roof, that it might afford shelter from the rain, and no more, not that it should be decked out with gold, while the poor man perishes with hunger. He gave clothing to cover us, not to make a display withal, not that things like these should have much gold lavished upon them, and that Christ should perish naked. He gave you a place of shelter, not that you should keep it to yourself, but to offer it to others also. He gave you land, not that, cutting off the chief portion of it, you should spend the good gifts of God upon harlots, and dancers, and actors, and flute players, and harp players, but upon those that hunger and are in want. He gave you the sea to sail on, that you might not be wearied with journeying, not that you should pry into its depths, and bring up thence precious stones and all the other things of the same kind, nor that you should make this your business.

Why then are there precious stones? he says. Nay, do you tell me why these stones are such, and why one class are regarded as of great value, while the others are more useful? For these may be conducive to building, but those to no purpose; and these are stronger than those. But they, he says, produce a beautiful effect. How so? It is a matter of fancy. Are they whiter? No, they are not whiter than pure white marble, nor nearly equal to it. But are they stronger? Not even this can be said for them. Well then, are they more useful? Are they larger? Not even this. Whence then are they so admired, save from fancy? For if they are neither more beautiful, (for we shall find others more shining and more white,) nor useful, nor stronger, whence came they to be so admired? Was it not from mere fancy? Why then did God give them? They were not His gift, but it is your own imagination that they are anything great. How is it, then, he answers, that even the Scripture shows admiration of them? So far it addresses itself to your fancy. As a master too in talking to a child often admires the same object as it does, when he desires to attract and engage it.

Why do you aim at finery in your clothing? He clothed you with a garment and with sandals. But where is there any reason for these things? The judgments of God, he says, are more to be desired than gold; yea than much fine gold. [Psalm 19:10] These, beloved, are of no use. Had they been of use, he would not have bidden us despise them. And for Holy Scripture, it speaks with reference to our notion, and this too is an instance of God's lovingkindness. Why then, he asks, did He give purple and the like? These things are products of God's gift. For He has willed by other things also to show forth His own riches. And He gave you grain too by itself; but from this you make many things, cakes and sweetmeats, of every sort and variety, having much enjoyment. Pleasure and vainglory give rise to all these inventions. It pleased you to set them before everything. For if a foreigner or a rustic, who was ignorant of the land, should put the question, and, seeing your admiration, were to say, Why do you admire these? What have you to say? That they are fair to look at? But not so. Let us then give up such notions; let us lay hold of the things that are truly real. These are not, but simply pass away, only flowing past like a river. Wherefore I charge you, let us take our stand upon the rock, that we both escape being easily turned about, and that we may obtain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Philippians 3:7-10

Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I counted all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ and be found in Him, not having a righteousness of my own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God.

In our contests with heretics, we must make the attack with minds in vigor, that they may be able to give exact attention. I will therefore begin nay present discourse where the last ended. And what was that? Having enumerated every Jewish boast, both those from his birth, and those that were from choice, he added, Howbeit, what things were gain to me, these have I counted to be loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ. Here the heretics spring to their attack: for even this comes of the wisdom of the Spirit, to suggest to them hopes of victory, that they may undertake the fight.

For if it had been spoken plainly, they would have acted here as they have done in other places, they would have blotted out the words, they would have denied the Scripture, when they were unable at all to look it in the face. But as in the case of fishes, that which can take them is concealed so that they may swim up, and does not lie open to view; this in truth has come to pass here too. The Law, they say, is called dung by Paul, it is called loss. He says, it was not possible to gain Christ except I suffered this loss. All these things induced the heretics to accept this passage, thinking it to be favorable to them: but when they had taken it, then did he enclose them on all sides with his nets. For what do they themselves say? Lo! The Law is loss, is dung; how then do ye say that it is of God?

But these very words are favorable to the Law, and how they are so, shall be hence manifest. Let us attend accurately to his very words. He said not, The Law is loss: but I counted it loss. But when he spoke of gain, he said not, I counted them, but they were gain. But when he spoke of loss he said, I counted: and this rightly; for the former was naturally so, but the latter became so, from my opinion. What then? Is it not so? says he. It is loss for Christ.

And how has the law become gain? And it was not counted gain, but was so. For consider how great a thing it was, to bring men, brutalized in their nature, to the shape of men. If the law had not been, grace would not have been given. Wherefore? Because it became a sort of bridge; for when it was impossible to mount on high from a state of great abasement, a ladder was formed. But he who has ascended has no longer need of the ladder; yet he does not despise it, but is even grateful to it. For it has placed him in such a position, as no longer to require it. And yet for this very reason, that he does not require it, it is just that he should acknowledge his obligation, for he could not fly up. And thus is it with the Law, it has led us up on high; wherefore it was gain, but for the future we esteem it loss. How? Not because it is loss, but because grace is far greater. For as a poor man, that was in hunger, as long as he has silver, escapes hunger, but when he finds gold, and it is not allowable to keep both, considers it loss to retain the former, and having thrown it away, takes the gold coin; so also here; not because the silver is loss, for it is not; but because it is impossible to take both at once, but it is necessary to leave one. Not the Law then is loss, but for a man to cleave to the Law, and desert Christ. Wherefore it is then loss when it leads us away from Christ. But if it sends us on to Him, it is no longer so. For this cause he says loss for Christ; if for Christ, it is not so naturally. But why does not the Law suffer us to come to Christ? For this very cause, he tells us, was it given. And Christ is the fulfilling of the Law, and Christ is the end of the Law. It does suffer us if we will. For Christ is the end of the Law. He who obeys the Law, leaves the Law itself. It suffers, if we take heed to it, but if we do not take heed, it suffers not. Yea verily, and I have counted all things but loss. Why, he means, do I say this of the Law? Is not the world good? Is not the present life good? But if they draw me away from Christ, I count these things loss. Why? for the excellency of the knowledge of Jesus Christ my Lord. For when the sun has appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. You see that Paul makes a comparison from superiority, not from diversity of kind; for that which is superior, is superior to somewhat of like nature to itself. So that he shows the connection of that knowledge by the same means, by which he draws the superiority from the comparison. For whom I suffered the loss of all things, and do count them dung, that I may gain Christ. It is not yet manifest, whether he speaks of the Law, for it is likely that he applies it to the things of this world. For when he says, the things which were gain to me, those I have counted loss for Christ; yea verily, he adds, I count all things loss. Although he said all things, yet it is things present; and if you wish it to be the Law too, not even so is it insulted. For dung comes from wheat, and the strength of the wheat is the dung, I mean, the chaff. But as the dung was useful in its former state, so that we gather it together with the wheat, and had there been no dung, there would have been no wheat, thus too is it with the Law.

Do you see, how everywhere he calls it loss, not in itself, but for Christ. Yea verily, and I count all things but loss. Wherefore again? For the excellency of the knowledge (of Him), for whom I suffered the loss of all things. Again, wherefore too I count all things to be loss, that I may gain Christ.

See how, from every point, he lays hold of Christ as his foundation, and suffers not the Law to be anywhere exposed, or receive a blow, but guards it on every side. And that I may be found in Him, not having a righteousness of my own, even that which is of the Law. If he who had righteousness, ran to this other righteousness because his own was nothing, how much rather ought they, who have it not, to run to Him? And he well said, a righteousness of my own, not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence.

But what is By faith that I may know Him? So then knowledge is through faith, and without faith it is impossible to know Him. Why how? Through it we must know the power of His resurrection. For what reason can demonstrate to us the Resurrection? None, but faith only. For if the resurrection of Christ, who was according to the flesh, is known by faith, how can the generation of the Word of God be comprehended by reasoning? For the resurrection is less than the generation. Why? Because of that there have been many examples, but of this none ever; for many dead arose before Christ, though after their resurrection they died, but no one was ever born of a virgin. If then we must comprehend by faith that which is inferior to the generation according to the flesh, how can that which is far greater, immeasurably and incomparably greater, be comprehended by reason? These things make the righteousness; this must we believe that He was able to do, but how He was able we cannot prove. For from faith is the fellowship of His sufferings. But how? Had we not believed, neither should we have suffered: had we not believed, that if we endure with Him, we shall also reign with Him [2 Timothy 2:12], we should not have endured the sufferings. Both the generation and the resurrection is comprehended by faith. Do you see, that faith must not be absolutely, but through good works; for he especially believes that Christ has risen, who in like sort gives himself up to dangers, who has fellowship with Him in His sufferings. For he has fellowship with Him who rose again, with Him who lives; wherefore he says, And may be found in Him, not having a righteousness of my own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead. He says, being made conformable unto His death, i.e. having fellowship; whereas He suffered from men, thus I too; wherefore he said, becoming conformed and again in another place, and fill up on my part that which is lacking of the afflictions of Christ in my flesh. [Colossians 1:24] That is, these persecutions and sufferings work the image of His death, for He sought not His own, but the good of many.

Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are conformed to His death. As if he had said, We are molded to His likeness; as he says in another place, where he writes, bearing about in the body the dying of the Lord Jesus. [2 Corinthians 4:10] And this too comes from great faith. For we not only believe that He arose, but that after His resurrection also He has great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also. As if he had said, We become Christ's in this respect. O how great is the dignity of sufferings! We believe that we become conformed to His death through sufferings! For as in baptism, we were buried with the likeness of His death, so here, with His death. There did he rightly say, The likeness of His death [Romans 6:4-5], for there we died not entirely, we died not in the flesh, to the body, but to sin. Since then a death is spoken of, and a death; but He indeed died in the body, while we died to sin, and there the Man died which He assumed, who was in our flesh, but here the man of sin; for this cause he says, the likeness of His death, but here, no longer the likeness of His death, but His death itself. For Paul, in his persecutions, no longer died to sin, but in his very body. Wherefore, he endured the same death. If by any means, says he, I may attain unto the resurrection from the dead. What do you say? All men will have a share in that. For we shall not all sleep, but we shall all be changed [1 Corinthians 15:51], and shall all share not only in the Resurrection, but in incorruption. Some indeed to honor, but others as a means of punishment. If therefore all have a share in the Resurrection, and not in the Resurrection only, but also in incorruption, how said he, If by any means I may attain, as if about to share in some special thing? For this cause, says he, I endure these things, if by any means I may attain unto the resurrection from the dead. For if you had not died, you would not arise. What is it then? Some great thing seems here to be hinted at. So great was it, that he dared not openly assert it, but says, If by any means. I have believed in Him and His resurrection, nay, moreover, I suffer for Him, yet I am unable to be confident concerning the Resurrection. What resurrection does he here mention? That which leads to Christ Himself. I said, that I believed in Him, and in the power of His resurrection, and that I have fellowship with His sufferings, and that I become conformed to His death. Yet after all these things I am by no means confident; as he said elsewhere, Let him that thinks he stands, take heed lest he fall. [1 Corinthians 10:12] And again, I fear lest by any means, after that I have preached to others, I myself should be rejected. [1 Corinthians 9:27]

Ver. 12. Not that I have already obtained, or am already made perfect: but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus.

Not that I have already obtained. What means already obtained? He speaks of the prize, but if he who had endured such sufferings, he who was persecuted, he who had in him the dying of the Lord Jesus, was not yet confident about that resurrection, what can we say? What means, if I may apprehend? What he before said, If I may attain to the resurrection of the dead. [2 Corinthians 4:10] If I may apprehend, he says, His resurrection; i.e. if I may be able to endure so great things, if I may be able to imitate Him, if I may be able to become conformed to Him. For example, Christ suffered many things, He was spit upon, He was stricken, was scourged, at last He suffered what things he suffered. This is the entire course. Through all these things it is needful that men should endure the whole contest, and so come to His resurrection. Or he means this, if I am thought worthy to attain the glorious resurrection, which is a matter of confidence, in order to His resurrection. For if I am able to endure all the contests, I shall be able also to have His resurrection, and to rise with glory. For not as yet, says he, am I worthy, but I press on, if so be that I may apprehend. My life is still one of contest, I am still far from the end, I am still distant from the prize, still I run, still I pursue. And He said not, I run, but I pursue. For you know with what eagerness a man pursues. He sees no one, he thrusts aside with great violence all who would interrupt his pursuit. He collects together his mind, and sight, and strength, and soul, and body, looking to nothing else than the prize. But if Paul, who so pursued, who had suffered so many things, yet says, if I may attain, what should we say, who have relaxed our efforts? Then to show that the thing is of debt, he says, For which also I was apprehended by Christ Jesus. I was, he says, of the number of the lost, I gasped for breath, I was near dead, God apprehended me. For He pursued us, when we fled from Him, with all speed. So that he points out all those things; for the words, I was apprehended, show the earnestness of Him who wishes to apprehend us, and our great aversion to Him, our wandering, our flight from Him.

So that we are liable for a vast debt, and no one grieves, no one weeps, no one groans, all having returned to their former state. For as before the appearance of Christ we fled from God, so now also. For we can flee from God, not in place, for He is everywhere; and hear the Prophet, when he says, Whither shall I go from Your Spirit, or whither shall I flee from Your presence? [Psalm 139:7] How then can we flee from God? Even as we can become distant from God, even as we can be removed afar off. They that are far from You, it says, shall perish. [Psalm 73:27] And again, Have not your iniquities separated between Me and you? [Isaiah 59:2] How then comes this removal, how comes this separation? In purpose and soul: for it cannot be in place. For how could one fly from Him who is everywhere present? The sinner then flies. This is what the Scripture says, The wicked flees when no man pursues him. [Proverbs 28:1] We eagerly fly from God, although He always pursues us. The Apostle hasted, that he might be near Him. We haste, that we may be far off.

Are not these things then worthy of lamentation? Are they not worthy of tears? Whither do you fly, wretched and miserable man? Whither do you fly from your Life and your Salvation? If you fly from God, with whom will you take refuge? If you fly from the Light, whither will you cast your eyes? If you fly from your Life, whence will you henceforth live? Let us fly from the enemy of our Salvation! Whenever we sin we fly from God, we are as runaways, we depart to a foreign land, as he who consumed his paternal goods and departed into a foreign land, who wasted all his father's substance, and lived in want. We too have substance from our Father; and what is this? He has freed us from our sins; He has freely given to us power, strength for works of virtue; He has freely given to us readiness, patience; He has freely given to us the Holy Ghost in our baptism; if we waste these things we shall henceforth be in want. For as the sick, as long as they are troubled with fevers, and badness of their juices, are unable to arise or work, or do anything, but if any one sets them free, and brings them to health, if they then work not, this comes from their own sloth; thus too is it with us. For the disease was heavy and the fever excessive. And we lay not upon a bed, but upon wickedness itself, cast away in crime, as on a dunghill, full of sores, and evil odors, squalid, wasting away, more like ghosts than men. Evil spirits encompassed us about, the Prince of this world deriding and assaulting us; the Only-Begotten Son of God came, sent forth the rays of His Presence, and straightway dispelled the darkness. The King, who is on His Father's throne, came to us, having left His Father's throne. And when I say having left, think not of any removal, for He fills the heavens and the earth, but I speak of the economy; He came to an enemy, who hated Him, who turned himself away, who could not endure to behold Him, who blasphemed Him every day. He saw him lying on a dunghill, eaten with worms, afflicted with fever and hunger, having every sort of disease; for both fever vexed him, which is evil desire; and inflammation lay heavy on him, this is pride; and gnawing hunger had hold of him, which is covetousness; and putrefying sores on every side, for this is fornication; and blindness of eyes, which is idolatry; and dumbness, and madness, which is to worship stocks and stones, and address them; and great deformity, for wickedness is this, foul to behold, and a most heavy disease. And he saw us speaking more foolishly than the mad, and calling stocks our God, and stones likewise; He saw us in such great guilt, he did not reject us; was not angry, turned not away, hated us not, for He was a Master, and could not hate His own creation. But what does he do? As a most excellent physician, He prepares medicines of great price, and Himself tastes them first. For He Himself first followed after virtue, and thus gave it to us. And He first gave us the washing, like some antidote, and thus we vomited up all our guilt, and all things took their flight at once, and our inflammation ceased, and our fever was quenched, and our sores were dried up. For all the evils which are from covetousness, and anger, and all the rest, were dissipated by the Spirit. Our eyes were opened, our ears were opened, our tongue spoke holy words: our soul received strength, our body received such beauty and bloom, as it is like that he who is born a son of God should have from the grace of the Spirit; such glory as it is like that the new-born son of a king should have, nurtured in purple. Alas! How great nobility did He confer on us!

We were born, we were nurtured, why do we again fly from our Benefactor? He then, who has done all these things, gives us strength too, for it was not possible, for a soul bowed down by the disease to endure it, did not He Himself give us the strength. He gave us remission of our sins. We devoured all things. He gave us strength, we wasted it. He gave us grace, we quenched it; and how? We consumed it upon nought that was fitting, we used it for no useful end. These things have destroyed us, and what is more dreadful than all, when we are in a foreign country, and feeding on husks, we say not, Let us return to our Father, and say, We have sinned against Heaven, and against You. [Luke 15:18] And that too, when we have so loving a Father, who eagerly desires our return. If we will only return to Him, He does not even bear to call in question our former deeds, only let us quit them. It is sufficient apology with Him, that we have returned. Not only He Himself calls not in question, but if another does so, He stops his mouth, though the accuser be one of good repute. Let us return! How long do we stand afar off? Let us perceive our dishonor, let us be sensible of our vileness. Sin makes us swine, sin brings famine to the soul; let us regain ourselves, and be sober again, and return to our former high birth, that we may obtain the good things which are to come, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever and world without end.

Philippians 3:13, 14

Brethren, I count not myself yet to have apprehended: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.

Nothing so renders our real excellences vain and puffs them away, as to be remembering the good deeds we have done; for this produces two evils, it both renders us remiss, and raises us to haughtiness. Wherefore see how Paul, since he knew our nature to be easily inclined to remissness, though he had given great praise to the Philippians, now subdues their mind by many other things above, but chiefly by his present words. And what are they? Brethren, I count not myself to have apprehended. But if Paul had not as yet apprehended, and is not confident about the Resurrection and things to come, hardly should they be so, who have not attained the smallest proportion of his excellence. That is, I consider that I have not as yet apprehended all virtue, as if one were speaking of a runner. Not as yet, says he, have I completed all. And if in another place he says, I have fought the good fight [2 Timothy 4:7], but here, I count myself not as yet to have apprehended; any one who reads carefully will well know the reason both of those, and of the present words; (for it is not necessary to dwell continually on the same point;) and that he spoke these words at a much earlier date, but the others near his death. But I am solely engaged on one thing, says he, in stretching forward to the things which are before. But one thing, says he, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus. For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. This then we should always consider, even though we have wrought ten thousand good deeds; for if Paul, after ten thousand deaths, after so many dangers, considered this, how much more should we? For I fainted not, says he, although I availed not, after running so much; nor did I despair, but I still run, I still strive. This thing only I consider, that I may in truth advance. Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he has finished, but how many are left. We too should reckon up, not how far we are advanced in virtue, but how much remains for us. For what does that which is finished profit us, when that which is deficient is not added? Moreover he did not say, I do not reckon up, but I do not even remember. For we thus become eager, when we apply all diligence to what is left, when we give to oblivion everything else. Stretching forward, says he; before we arrive, we strive to obtain. For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. And this comes from great eagerness, from much warmth; thus the runner should run with great earnestness, with so great eagerness, without relaxation. As far as one who so runs differs from him who lies supine, so far does Paul differ from us. He died daily, he was approved daily, there was no season, there was no time in which his course advanced not. He wished not to take, but to snatch the prize; for in this way we may take it. He who gives the prize stands on high, the prize is laid up on high.

See how great a distance this is that must be run over! See how great an ascent! Thither we must fly up with the wings of the Spirit, otherwise it is impossible to surmount this height. Thither must we go with the body, for it is allowed. For our citizenship is in heaven [Philippians 3:20], there is the prize; do you see the runners, how they live by rule, how they touch nothing that relaxes their strength, how they exercise themselves every day in the palæstra, under a master, and by rule? Imitate them, or rather exhibit even greater eagerness, for the prizes are not equal: many are those who would hinder you; live by rule: many are the things which relax your strength; make its feet agile: for it is possible so to do, it comes not naturally, but by our will. Let us bring it to lightness, lest our swiftness of foot be hindered by the weight of other things. Teach your feet to be sure, for there are many slippery places, and if you fall, straightway you lose much. But yet if you fall, rise up again. Even thus may you obtain the victory. Never attempt slippery things, and you will not fall; walk upon firm ground, up with your head, up with your eyes; these commands the trainers give to those who run. Thus your strength is supported; but if you stoop downward, you fall; you are relaxed. Look upward, where the prize is; the sight of the prize increases the determination of our will. The hope of taking it suffers not to perceive the toils, it makes the distance appear short. And what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. It is impossible to describe the beauty of that prize; he who has it alone knows it, and he who is about to receive it. It is not of gold, it is not set with jewels, it is far more precious. Gold is mire, in comparison with that prize, precious stones are mere bricks in comparison with its beauty. If you have this, and takest your departure to heaven, you will be able to walk there with great honor; the angels will reverence you, when you bear this prize, with much confidence will you approach them all. In Christ Jesus. See the humility of his mind; this I do, says he, in Christ Jesus, for it is impossible without an impulse from Him to pass over so vast an interval: we have need of much aid, of a mighty alliance; He has willed that you should struggle below, on high He crowns you. Not as in this world; the crown is not here, where the contest is; but the crown is in that bright place. See ye not, even here, that the most honored of the wrestlers and charioteers are not crowned in the course below, but the king calls them up, and crowns them there? Thus too is it here, in heaven you receive the prize.

Ver. 15. Let us, therefore, as many as be perfect, be thus minded, says he. And if in anything you are otherwise minded, even this shall God reveal unto you. What sort of thing? That we should forget the things which are behind. Wherefore it belongs to him who is perfect not to consider himself perfect. How therefore do you say, as many as are perfect? For tell me, are we minded as you are? For if you have not attained nor art perfected, how do you command those that are perfect to be so minded as you are, who art not yet perfect? Yea, for this, says he, is perfection. And if you are in anything otherwise minded, even this shall God reveal unto you. That is, if any one considers that he has attained all excellence. He puts them on their guard, not by speaking directly, but what says he? If in anything you are otherwise minded, even this shall God reveal unto you. See how humbly he says this! God shall teach you, i.e. God shall persuade you, not teach you; for Paul was teaching, but God shall lead them on. And he said not, shall lead you on, but shall reveal, that this may rather seem to spring from ignorance. These words were spoken not concerning doctrines, but concerning perfection of life, and our not considering ourselves to be perfect, for he who considers that he has apprehended all, has nothing.

Ver. 16. Only, whereunto we have already attained, by that same rule let us walk, let us mind the same thing.

Only, whereunto we have attained. What means this? Let us hold fast, he says, that in which we have succeeded; love, concord, and peace: for in this we have succeeded. Whereto we have attained: to walk by the same rule, to mind the same thing. Whereunto we have attained, i.e. in this we have already succeeded. Do you see, that he wills that his precepts should be a rule to us? And a rule admits neither addition, nor subtraction, since that destroys its being a rule. By the same rule, i.e. by the same faith, within the same limits.

Ver. 17. Brethren, be ye imitators of me, and mark them which so walk even as you have us for an ensample.

He had said above, beware of dogs, from such he had led them away; he brings them near to these whom they ought to imitate. If any one, says he, wishes to imitate me, if any one wishes to walk the same road, let him take heed to them; though I am not present, you know the manner of my walk, that is, my conduct in life. For not by words only did he teach, but by deeds too; as in the chorus, and the army, the rest must imitate the leader of the chorus or the army, and thus advance in good order. For it is possible that the order may be dissolved by sedition.

The Apostles therefore were a type, and kept throughout a certain archetypal model. Consider how entirely accurate their life was, so that they are proposed as an archetype and example, and as living laws. For what was said in their writings, they manifested to all in their actions. This is the best teaching; thus he will be able to carry on his disciple. But if he indeed speaks as a philosopher, yet in his actions does the contrary, he is no longer a teacher. For mere verbal philosophy is easy even for the disciple: but there is need of that teaching and leading which comes of deeds. For this both makes the teacher to be reverenced, and prepares the disciple to yield obedience. How so? When one sees him delivering philosophy in words, he will say he commands impossibilities; that they are impossibilities, he himself is the first to show, who does not practice them. But if he sees his virtue fully carried out in action, he will no longer be able to speak thus. Yet although the life of our teacher be careless, let us take heed to ourselves, and let us listen to the words of the prophet; They shall be all taught of God. [Isaiah 54:13] And they shall teach no more every man his brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them. [Jeremiah 31:34] Have you a teacher who is not virtuous? Still you have Him who is truly a Teacher, whom alone you should call a Teacher. Learn from Him: He has said, Learn of Me, for I am meek. [Matthew 11:29] Take not heed, then, to your teacher, but to Him and to His lessons. Take thence your examples, you have a most excellent model, to it conform yourself. There are innumerable models laid before you in the Scriptures of virtuous lives; whichsoever you will, come, and after the Master find it in the disciples. One has shown forth through poverty, another through riches; for example, Elijah through poverty, Abraham through riches. Go to that example, which you esteem most easy, most befitting yourself to practice. Again, one by marriage, the other by virginity; Abraham by marriage, the other by virginity. Follow whichever you will: for both lead to heaven. One shone forth by fasting, as John, another without fasting, as Job. Again, this latter had a care for his wife, his children, his daughters, his family, and possessed great wealth; the other possessed nothing but the garment of hair. And why do I make mention of family, or wealth, or money, when it is possible that even one in a kingdom should lay hold on virtue, for the house of a king would be found more full of trouble than any private family. David then shone forth in his kingdom; the purple and the diadem rendered him not at all remiss. To another it was entrusted to preside over a whole people, I mean Moses, which was a more difficult task, for there the power was greater, whence the difficulty too became greater. You have seen men approved in wealth, you have seen them in poverty also, you have seen them in marriage, you have seen them in virginity too; on the contrary, behold some lost in marriage and in virginity, in wealth and in poverty. For example, many men have perished in marriage, as Samson, yet not from marriage, but from their own deliberate choice. Likewise in virginity, as the five virgins. In wealth, as the rich man, who disregarded Lazarus: in poverty, innumerable poor men even now are lost. In a kingdom, I can point to many who have perished, and in ruling the people. Would you see men saved in the rank of a soldier? There is Cornelius; and in the government of a household? There is the eunuch of the Ethiopian Queen. Thus is it universally. If we use our wealth as is fit, nothing will destroy us; but if not, all things will destroy us, whether a kingdom, or poverty, or wealth. But nothing will have power to hurt the man, who keeps well awake.

For tell me, was captivity any harm? None at all. For consider, I pray you, Joseph, who became a slave, and preserved his virtue. Consider Daniel, and the Three Children, who became captives, and how much the more they shone forth, for virtue shines everywhere, is invincible, and nothing can put hindrances in its way. But why make I mention of poverty, and captivity, and slavery; and hunger, and sores, and grievous disease? For disease is more hard to endure than slavery. Such was Lazarus, such was Job, such was also Timothy, straitened by often infirmities. [1 Timothy 5:23] You see that nothing can obtain the mastery over virtue; neither wealth, nor poverty, nor dominion, nor subjection, nor the preëminence in affairs, nor disease, nor contempt, nor abandonment. But having left all these things below, and upon the earth, it hastens towards Heaven. Only let the soul be noble, and nought can hinder it from being virtuous. For when he who works is in vigor, nothing external can hinder him; for as in the arts, when the artificer is experienced and persevering, and thoroughly acquainted with his art, if disease overtakes him, he still has it; if he became poor, he still has it; whether he has his tools in his hand or has them not, whether he works or works not, he loses not at all his art: for the science of it is contained within him. Thus too the virtuous man, who is devoted to God, manifests his art, if you cast him into wealth, or if into poverty, if into disease, if into health, if into dishonor, if into great honor. Did not the Apostles work in every state, By glory and dishonor, by good report and evil report? [2 Corinthians 6:8] This is an athlete, to be prepared for everything; for such is also the nature of virtue.

If you say, I am not able to preside over many, I ought to lead a solitary life; you offer an insult to virtue, for it can make use of every state, and shine through all: only let it be in the soul. Is there a famine? Or is there abundance? It shows forth its own strength, as Paul says, I know how to abound, and how to be in want. [Philippians 4:12; Acts 28:30] Was he required to work? He was not ashamed, but wrought two years. Was hunger to be undergone? He sank not under it, nor wavered. Was death to be borne? He became not dejected, through all he exhibited his noble mind and art. Him therefore let us imitate, and we shall have no cause of grief: for tell me, what will have power to grieve such an one? Nothing. As long as no one deprives us of this art, this will be the most blessed of all men, even in this life as well as in that to come. For suppose the good man has a wife and children, and riches, and great honor, with all these things he remains alike virtuous. Take them away, and again in like sort he will be virtuous, neither overwhelmed by his misfortunes, nor puffed up by prosperity, but as a rock stands equally unmoved in the raging sea and in calm, neither broken by the waves nor influenced at all by the calm, thus too the solid mind stands firm both in calm and in storm. And as little children, when sailing in a ship, are tossed about, while the pilot sits by, laughing and undisturbed, and delighted to see their confusion; thus too the soul which is truly wise, when all others are in confusion, or else are inopportunely smiling at any change of circumstance, sits unmoved, as it were, at the tiller and helm of piety. For tell me, what can disturb the pious soul? Can death? This is the beginning of a better life. Can poverty? This helps her on toward virtue. Can disease? She regards not its presence. She regards neither ease, nor affliction; for being beforehand with it, she has afflicted herself. Can dishonor? The world has been crucified to her. Can the loss of children? She fears it not, when she is fully persuaded of the Resurrection. What then can surprise her? None of all these things. Does wealth elevate her? By no means, she knows that money is nothing. Does glory? She has been taught that all the glory of man is as the flower of grass. [Isaiah 40:6] Does luxury? She has heard Paul say, She that gives herself to pleasure is dead while she lives. [1 Timothy 5:6] Since then she is neither inflamed nor cramped, what can equal such health as this?

Other souls, meanwhile, are not such, but change more frequently than the sea, or the cameleon, so that you have great cause to smile, when you see the same man at one time laughing, at another weeping, at one time full of care, at another beyond measure relaxed and languid. For this cause Paul says, Be not fashioned according to this world. [Romans 12:2] For we are citizens of heaven, where there is no turning. Prizes which change not are held out to us. Let us make manifest this our citizenship, let us thence already receive our good things. But why do we cast ourselves into the Euripus, into tempest, into storm, into foam? Let us be in calm. It all depends not on wealth, nor on poverty, nor honor, nor dishonor, nor on sickness, nor on health, nor on weakness, but on our own soul. If it is solid, and well-instructed in the science of virtue, all things will be easy to it. Even hence it will already behold its rest, and that quiet harbor, and, on its departure, will there attain innumerable good things, the which may we all attain, by the grace and love of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, dominion, honor, now and ever, and world without end. Amen.

Philippians 3:18-21

For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things. For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby He is able even to subject all things unto Himself.

Nothing is so incongruous in a Christian, and foreign to his character, as to seek ease and rest; and to be engrossed with the present life is foreign to our profession and enlistment. Your Master was crucified, and do you seek ease? Your Master was pierced with nails, and do you live delicately? Do these things become a noble soldier? Wherefore Paul says, Many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ. Since there were some who made a pretense of Christianity, yet lived in ease and luxury, and this is contrary to the Cross: therefore he thus spoke. For the cross belongs to a soul at its post for the fight, longing to die, seeking nothing like ease, while their conduct is of the contrary sort. So that even if they say, they are Christ's, still they are as it were enemies of the Cross. For did they love the Cross, they would strive to live the crucified life. Was not your Master hung upon the tree? Do thou otherwise imitate Him. Crucify yourself, though no one crucify you. Crucify yourself, not that you may slay yourself, God forbid, for that is a wicked thing, but as Paul said, The world has been crucified unto me and I unto the world. [Galatians 6:14] If you love your Master, die His death. Learn how great is the power of the Cross; how many good things it has achieved, and does still: how it is the safety of our life. Through it all things are done. Baptism is through the Cross, for we must receive that seal. The laying on of hands is through the Cross. If we are on journeys, if we are at home, wherever we are, the Cross is a great good, the armor of salvation, a shield which cannot be beaten down, a weapon to oppose the devil; you bear the Cross when you are at enmity with him, not simply when you seal yourself by it, but when you suffer the things belonging to the Cross. Christ thought fit to call our sufferings by the name of the Cross. As when he says, Except a man take up his cross and follow Me [Matthew 16:24], i.e. except he be prepared to die.

But these being base, and lovers of life, and lovers of their bodies, are enemies of the Cross. And every one, who is a friend of luxury, and of present safety, is an enemy of that Cross in which Paul makes his boast: which he embraces, with which he desires to be incorporated. As when he says, I am crucified unto the world, and the world unto me. But here he says, I now tell you weeping. Wherefore? Because the evil was urgent, because such deserve tears. Of a truth the luxurious are worthy of tears, who make fat that which is thrown about them, I mean the body, and take no thought of that soul which must give account. Behold you live delicately, behold you are drunken, today and tomorrow, ten years, twenty, thirty, fifty, a hundred, which is impossible; but if you will, let us suppose it. What is the end? What is the gain? Nought at all. Does it not then deserve tears, and lamentations, to lead such a life; God has brought us into this course, that He may crown us, and we take our departure without doing any noble action. Wherefore Paul weeps, where others laugh, and live in pleasure. So sympathetic is he: such thought takes he for all men. Whose god, says he, is the belly. For this have they a God! That is, let us eat and drink! Do you see, how great an evil luxury is? To some their wealth, and to others their belly is a god. Are not these too idolaters, and worse than the common? And their glory is in their shame. [1 Corinthians 15:32] Some say it is circumcision. I think not so, but this is its meaning, they make a boast of those things, of which they ought to be ashamed. It is a fearful thing to do shameful actions; yet to do them, and be ashamed, is only half so dreadful. But where a man even boasts himself of them, it is excessive senselessness.

Do these words apply to them alone? And do those who are here present escape the charge? And will no one have account to render of these things? Does no one make a god of his belly, or glory in his shame? I wish, earnestly I wish, that none of these charges lay against us, and that I did not know any one involved in what I have said. But I fear lest the words have more reference to us than to the men of those times. For when one consumes his whole life in drinking and reveling, and expends some small trifle on the poor, while he consumes the larger portion on his belly, will not these words with justice apply to him? No words are more apt to call attention, or more cutting in reproof, than these: Whose god is the belly, whose glory is in their shame. And who are these? They, he says, who mind earthly things. Let us build houses. Where, I ask? On the earth, they answer. Let us purchase farms; on the earth again: let us obtain power; again on the earth: let us gain glory; again on the earth: let us enrich ourselves; all these things are on the earth. These are they, whose god is their belly; for if they have no spiritual thoughts, but have all their possessions here, and mind these things, with reason have they their belly for their god, in saying, Let us eat and drink, for tomorrow we die. And about your body, you grieve, tell me, that it is of earth, though thus you are not at all injured. But your soul you drag down to the earth, when you ought to render even your body spiritual; for you may, if you will. You have received a belly, that you may feed, not distend it, that you may have the mastery over it, not have it as mistress over you: that it may minister to you for the nourishment of the other parts, not that you may minister to it, not that you may exceed limits. The sea, when it passes its bounds, does not work so many evils, as the belly does to our body, together with our soul. The former overflows all the earth, the latter all the body. Put moderation for a boundary to it, as God has put the sand for the sea. Then if its waves arise, and rage furiously, rebuke it, with the power which is in you. See how God has honored you, that you might imitate Him, and you will not; but you see the belly overflowing, destroying and overwhelming your whole nature, and darest not to restrain or moderate it.

Whose God, he says, is their belly. Let us see how Paul served God: let us see how gluttons serve their belly. Do not they undergo ten thousand such deaths? Do not they fear to disobey whatever it orders? Do not they minister impossibilities to it? Are not they worse than slaves? But our citizenship, says he, is in Heaven. Let us not then seek for ease here; there do we shine, where also our citizenship is. From whence also, says he, we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory. By little and little he has carried us up. He says, From Heaven and Our Saviour, showing, from the place and from the Person, the dignity of the subject. Who shall fashion anew the body of our humiliation, says he. The body now suffers many things: it is bound with chains, it is scourged, it suffers innumerable evils; but the body of Christ suffered the same. This, then, he hinted at when he said, That it may be conformed to the body of his glory. Wherefore the body is the same, but puts on incorruption. Shall fashion anew. Wherefore the fashion is different; or perchance he has spoken figuratively of the change.

He says, the body of our humiliation, because it is now humbled, subject to destruction, to pain, because it seems to be worthless, and to have nothing beyond that of other animals. That it may be conformed to the body of his glory. What? Shall this our body be fashioned like Him, who sits at the right hand of the Father, to Him who is worshipped by the Angels, before whom do stand the incorporeal Powers, to Him who is above all rule and power, and might? If then the whole world were to take up weeping and lament for those who have fallen from this hope, could it worthily lament? Because, when a promise is given us of our body being made like to Him, it still departs with the demons. I care not for hell henceforth; whatever can be said, having fallen from so great glory, now and henceforth consider hell to be nothing to this falling away. What do you say, O Paul? To be made like Him? Yes, he answers; then, lest you should disbelieve, he adds a reason; According to the working whereby He is able even to subject all things unto Himself. He has power, says he, to subject all things unto Himself, wherefore also destruction and death. Or rather, He does this also with the same power. For tell me, which requires the greater power, to subject demons, and Angels, and Archangels, and Cherubim, and Seraphim, or to make the body incorruptible and immortal? The latter certainly much more than the former; he showed forth the greater works of His power, that you might believe these too. Wherefore, though ye see these men rejoicing, and honored, yet stand firm, be not offended at them, be not moved. These our hopes are sufficient to raise up even the most sluggish and indolent.

Chap. iv. ver.

1. Wherefore, says he, my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved.

So. How? Unmoved. See how he adds praise after exhortation, my joy and my crown, not simply joy but glory too, not simply glory but my crown too. Which glory nought can equal, since it is the crown of Paul. So stand fast in the Lord, my beloved, i.e. in the hope of God.

Ver. 2, 3. I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech you also, true yokefellow, help these women.

Some say Paul here exhorts his own wife; but it is not so, but some other woman, or the husband of one of them. Help these women, for they labored with me in the Gospel, with Clement also, and the rest of my fellow-workers whose names are in the book of life. Do you see how great a testimony he bears to their virtue? For as Christ says to his Apostles, Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life [Luke 10:20]; so Paul testifies to them, saying, whose names are in the book of life. These women seem to me to be the chief of the Church which was there, and he commends them to some notable man whom he calls his yokefellow, to whom perchance he was wont to commend them, as to a fellow-worker, and fellow-soldier, and brother, and companion, as he does in the Epistle to the Romans, when he says, I commend unto you Phebe our sister, who is a servant of the Church that is at Cenchrea. [Romans 16:1] Yokefellow; either some brother of theirs, or a husband of hers; as if he had said, Now you are a true brother, now a true husband, because you have become a Member. For they labored with me in the Gospel. This protection came from home, not from friendship, but for good deeds. Labored with me. What do you say? Did women labor with you? Yes, he answers, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him among the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest. Wherefore you see that Paul has everywhere a care for this, and commends such men for consideration. As he says in the Epistle to the Corinthians: Who are the first-fruits of Achaia, [1 Corinthians 16:15] Some say that the word yokefellow, (Syzygus,) is a proper name. Well, what? Whether it be so, or no, we need not accurately enquire, but observe that he gives his orders, that these women should enjoy much protection.

All we have, says he, is in the heavens, our Saviour, our city, whatever a man can name: whence, says he, we wait for a Saviour, the Lord Jesus Christ. And this is an act of His kindness and love toward man. He Himself again comes to us, he does not drag us there, but takes us, and so departs with us. And this is a mark of great honor; for if He came to us when we were enemies, much rather does He now when we have become friends. He does not commit this to the Angels, nor to servants, but Himself comes to call us to His royal mansion. See, we also shall be caught up in the clouds [1 Thessalonians 4:17], doing him honor.

Who then is to be found the faithful and wise servant? Who are they that are deemed worthy of such good things? How miserable are those who fail! For if we were forever to weep, should we do anything worthy of the occasion? For were you to make mention of hells innumerable, you would name nothing equal to that pain which the soul sustains, when all the world is in confusion, when the trumpets are sounding, when the Angels are rushing forward, the first, then the second, then the third, then ten thousand ranks, are pouring forth upon the earth; then the Cherubim, (and many are these and infinite;) the Seraphim; when He Himself is coming, with His ineffable glory; when those meet Him, who had gone to gather the elect into the midst; when Paul and his companions, and all who in his time had been approved, are crowned, are proclaimed aloud, are honored by the King, before all His heavenly host. For if hell did not exist, how fearful a thing it is, that the one part should be honored, and the other dishonored! Hell, I confess, is intolerable, yea, very intolerable, but more intolerable than it is the loss of the Kingdom. Consider; if any king, or the son of a king, having taken his departure, and been successful in innumerable wars, and become the object of admiration, should with his army entire, return to any city, in his chariot, with his trophies, with his innumerable ranks of golden shields, with his spearmen, his bodyguard all about him, while the whole city was adorned with crowns, while all the rulers of the world accompanied him, and all the soldiery of foreign nations followed him as captives, then præfects, satraps, and in the presence of all the rulers, and all that splendor, he should receive the citizens who meet him, and kiss them, and stretch forth his hand, and give them freedom of access, and converse with them, all standing around, as with friends, and tell them that all that journey was undertaken for their sake, and should lead them into his palace, and give them a share of it, even if the rest should not be punished, to how great punishment would not this be equal? But if in the case of men it were a bitter thing to fall away from this glory, much more is it so with God, when all the heavenly Powers are present with the King, when the demons, bound, and bowing down their heads, and the devil himself is led along in chains, and all military force that opposes itself, when the Powers of the heavens, when He Himself, comes upon the clouds.

Believe me, I am not even able to finish my words, from the grief which lays hold of my soul at this relation. Consider of how great glory we shall be deprived, when it is in our power not to be deprived of it. For this is the misery, that we suffer these things, when it is in our power not to suffer them. When he receives the one part and leads them to His Father in heaven, and rejects the other, whom Angels take and drag against their will, weeping, and hanging down their heads, to the fire of hell, when they have first been made a spectacle to the whole world, what grief, think you, is there? Let us then make haste, while there is time, and take great thought of our own salvation. How many things have we to say like the rich man? If any one would now suffer us, we would take counsel of the things that are profitable! But no one does suffer us. And that we shall so say, is clear, not from him alone, but from many others. And that you may learn this, how many men have been in fevers, and said, if we recover, we shall never again fall into the same state. Many such words we shall then say, but we shall be answered as the rich man was, that there is a gulf, that we have received our good things here. [Luke 16:25-26] Let us groan then, I entreat you, bitterly, rather let us not only groan, but pursue virtue too; let us lament now, for salvation, that we may not then lament in vain. Let us weep now, and not weep then, at our evil lot. This weeping is of virtue, that of unprofitable repentance; let us afflict ourselves now, that we may not then; for it is not the same thing to be afflicted here and there. Here, you are afflicted for a little time, or rather thou dost not perceive your affliction, knowing that you are afflicted for your good. But there, the affliction is more bitter, because it is not in hope, nor for any escape, but without limit, and throughout.

But may we all be freed from this, and obtain remission. But let us pray and be diligent, that we may obtain the remission. Let us be diligent, I entreat; for if we are diligent, we prevail even through our prayer: if we pray earnestly, God grants our request; but if we neither ask Him, nor do earnestly anything of this sort, nor work, how is it possible that we should ever succeed? By sleeping? Not at all. For it is much if even by running, and stretching forth, and being conformed to His death, as Paul said, we shall be able to succeed, not to say sleeping. If by any means I may attain, says he. But if Paul said, If by any means I may attain, what shall we say? For it is not possible by sleeping to accomplish even worldly business, not to say spiritual. By sleeping, not even from friends can anything be received, far less from God. Not even fathers honor them who sleep, far less does God. Let us labor for a little time, that we may have rest forever. We must at all events be afflicted. If we are not afflicted here, it awaits us there. Why choose we not to be afflicted here, that there we may have rest, and obtain the unspeakable blessings, in Christ Jesus, with whom, to the Father together with the Holy Spirit, be glory, power, and honor, now and ever, world without end. Amen.

Philippians 4:4-7

Rejoice in the Lord always: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand. In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passes all understanding, shall guard your hearts and your thoughts through Christ Jesus.

Blessed are they that mourn, and woe unto them that laugh [Matthew 5:4; Luke 6:25], says Christ. How then says Paul, Rejoice in the Lord always? Woe to them that laugh, said Christ, the laughter of this world which arises from the things which are present. He blessed also those that mourn, not simply for the loss of relatives, but those who are pricked at heart, who mourn their own faults, and take count of their own sins, or even those of others. This joy is not contrary to that grief, but from that grief it too is born. For he who grieves for his own faults, and confesses them, rejoices. Moreover, it is possible to grieve for our own sins, and yet to rejoice in Christ. Since then they were afflicted by their sufferings, for to you it is given not only to believe in him, but also to suffer for him [Philippians 1:29], therefore he says, Rejoice in the Lord. For this can but mean, If you exhibit such a life that you may rejoice. Or when your communion with God is not hindered, rejoice. Or else the word in may stand for with: as if he had said, with the Lord. Alway; again I will say, Rejoice. These are the words of one who brings comfort; as, for example, he who is in God rejoices always. Yea though he be afflicted, yea whatever he may suffer, such a man always rejoices. Hear what Luke says, that they returned from the presence of the Council, rejoicing that they were counted worthy to be scourged for His name. [Acts 5:41] If scourging and bonds, which seem to be the most grievous of all things, bring forth joy, what else will be able to produce grief in us?

Again I will say, Rejoice. Well has he repeated. For since the nature of the things brought forth grief, he shows by repeating, that they should by all means rejoice.

Let your forbearance be known unto all men. He said above, Whose god is the belly, and whose glory is in their shame, and that they mind earthly things. [Philippians 3:19] It was probable that they would be at enmity with the wicked; he therefore exhorted them to have nothing in common with them, but to use them with all forbearance, and that not only their brethren, but also their enemies and opposers. The Lord is at hand, in nothing be anxious. For why, tell me? Do they ever rise in opposition? And if you see them living in luxury, why are you in affliction? Already the judgment is near; shortly will they give account of their actions. Are ye in affliction, and they in luxury? But these things shall shortly receive their end. Do they plot against you, and threaten you? In nothing be anxious. The judgment is already at hand, when these things shall be reversed. In nothing be anxious. If you are kindly affected toward those who prepare evil against you, yet it shall not at last turn out to their profit. Already the recompense is at hand, if poverty, if death, if anything else that is terrible be upon you. But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God. There is this for one consolation, the Lord is at hand. And again, I will be with you always, even unto the end of the world. [Matthew 28:20] Behold another consolation, a medicine which heals grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? But in everything by prayer and supplication. Wherefore we ought to give thanks for all things, even for those which seem to be grievous, for this is the part of the truly thankful man. In the other case the nature of the things demands it; but this springs from a grateful soul, and one earnestly affected toward God. God acknowledges these prayers, but others He knows not. Offer up such prayers as may be acknowledged; for He disposes all things for our profit, though we know it not. And this is a proof that it greatly profits, namely, that we know it not. And the peace of God which passes all understanding shall guard your hearts and your thoughts in Christ Jesus. What means this? The peace of God which He has wrought toward men, surpasses all understanding. For who could have expected, who could have hoped, that such good things would have come? They exceed all man's understanding, not his speech alone. For His enemies, for those who hated Him, for those who determined to turn themselves away, for these, he refused not to deliver up His Only Begotten Son, that He might make peace with us. This peace then, i.e. the reconciliation, the love of God, shall guard your hearts and your thoughts.

For this is the part of a teacher, not only to exhort, but also to pray, and to assist by supplication, that they may neither be overwhelmed by temptations, nor carried about by deceit. As if he had said, May He who has delivered you in such sort as mind cannot comprehend, may He Himself guard you, and secure you, so that you suffer no ill. Either he means this, or that that peace of which Christ says, Peace I leave with you, My peace I give unto you [John 14:27]: this shall guard you, for this peace exceeds all man's understanding. How? When he tells us to be at peace with our enemies, with those who treat us unjustly, with those who are at war and enmity toward us; is it not beyond man's understanding? But rather let us look to the former. If the peace surpasses all understanding, much more does God Himself, who gives peace, pass all understanding, not ours only, but also that of Angels, and the Powers above. What means in Christ Jesus? Shall guard us in Him, so that you may remain firm, and not fall from His faith.

Ver. 8. Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just. What is Finally? It stands for, I have said all. It is the word of one that is in haste, and has nothing to do with present things.

Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things.

Ver. 9. The things which you both learned and received, and heard and saw in me.

What means, whatsoever things are lovely? Lovely to the faithful, lovely to God. Whatsoever things are true. Virtue is really true, vice is falsehood. For the pleasure of it is a falsehood, and its glory is falsehood, and all things of the world are falsehood. Whatsoever things are pure. This is opposed to the words who mind earthly things. Whatsoever things are honorable. This is opposed to the words whose god is their belly. Whatsoever things are just, i.e. says he, whatsoever things are of good report. If there be any virtue, if there be any praise. Here he wills them to take thought of those things too which regard men. Think on these things, says he. Do you see, that he desires to banish every evil thought from our souls; for evil actions spring from thoughts. The things which you both learned and received. This is teaching, in all his exhortations to propose himself for a model: as he says in another place, even as you have us for an ensample. [Philippians 3:17] And again here, What things ye learned and received, i.e. have been taught by word of mouth, and heard and saw in me: both in respect of my words and actions and conduct. Do you see, how about everything he lays these commands on us? For since it was not possible to make an accurate enumeration of all things, of our coming in, and going out, and speech, and carriage, and intercourse (for of all these things it is needful that a Christian should have thought), he said shortly, and as it were in a summary, ye heard and saw in me. I have led you forward both by deeds and by words. These things do, not only in words, but do them also. And the God of peace shall be with you, i.e. you shall be in a calm, in great safety, you shall suffer nothing painful, nor contrary to your will. For when we are at peace with Him, and we are so through virtue, much more will He be at peace with us. For He who so loved us, as to show favor to us even against our will, will He not, if He sees us hastening toward Him, Himself yet much more exhibit His love toward us?

Nothing is such an enemy of our nature as vice. And from many things it is evident, how vice is at enmity with us, and virtue friendly toward us. What will you? That I should speak of fornication? It makes men subject to reproach, poor, objects of ridicule, despicable to all, just as enemies treat them. Ofttimes it has involved men in disease and danger; many men have perished or been wounded in behalf of their mistresses. And if fornication produces these things, much rather does adultery. But does almsgiving so? By no means. But as a loving mother sets her son in great propriety, in good order, in good report, and gives him leisure to engage in necessary work, thus almsgiving does not release us nor lead us away from our necessary work, but even renders the soul more wise. For nothing is more foolish than a mistress.

But what do you will? To look upon covetousness? It too treats us like an enemy. And how? It makes us hated by all. It prepares all men to vaunt themselves against us; both those who have been treated unjustly by us, and those who have not, who share the grief of the former, and are in fear for themselves. All men look upon us as their common foes, as wild beasts, as demons. Everywhere are there innumerable accusations, plots against us, envyings, all which are the acts of enemies. But justice, on the contrary, makes all men friends, all men sociable, all men well disposed towards us, by all men prayers are made in our behalf; our affairs are in perfect safety, there is no danger, there is no suspicion. But sleep also fearlessly comes over us with perfect safety, no care is there, no lamenting.

How much better this sort of life is! And what? Is it best to envy, or to rejoice with one another? Let us search out all these things, and we shall find that virtue, like a truly kind mother, places us in safety, while vice is a treacherous thing, and full of danger. For hear the prophet, who says, The Lord is a stronghold of them that fear Him, and His covenant is to show them. [Psalm 25:14, Septuagint] He fears no one, who is not conscious to himself of any wickedness; on the contrary, he who lives in crime is never confident, but trembles at his domestics, and looks at them with suspicion. Why say, his domestics? He cannot bear the tribunal of his own conscience. Not only those who are without, but his inward thoughts affect him likewise, and allow him not to be in quiet. What then, says Paul? Ought we to live dependent on praise? He said not, look to praise, but do praiseworthy actions, yet not for the sake of praise.

Whatsoever things are true, for the things we have been speaking of are false. Whatsoever things are honorable. That which is honorable belongs to external virtue, that which is pure to the soul. Give no cause of stumbling, says he, nor handle of accusation. Because he had said, Whatsoever things are of good report, lest you should think that he means only those things which are so in the sight of men, he proceeds, if there be any virtue, and if there be any praise, think on these things — do these things. He wills us ever to be in these things, to care for these things, to think on these things. For if we will be at peace with each other, God too will be with us, but if we raise up war, the God of peace will not be with us. For nothing is so hostile to the soul as vice. That is, peace and virtue place it in safety. Wherefore we must make a beginning on our part, and then we shall draw God toward us.

God is not a God of war and fighting. Make war and fighting to cease, both that which is against Him, and that which is against your neighbor. Be at peace with all men, consider with what character God saves you. Blessed are the peacemakers, for they shall be called sons of God. [Matthew 5:9] Such always imitate the Son of God: do thou imitate Him too. Be at peace. The more your brother wars against you, by so much the greater will be your reward. For hear the prophet who says, With the haters of peace I was peaceful. [Psalm 120:7, Septuagint] This is virtue, this is above man's understanding, this makes us near God; nothing so much delights God as to remember no evil. This sets you free from your sins, this looses the charges against you: but if we are fighting and buffeting, we become far off from God: for enmities are produced by conflict, and from enmity springs remembrance of evil.

Cut out the root, and there will be no fruit. Thus shall we learn to despise the things of this life, for there is no conflict, none, in spiritual things, but whatever you see, either conflicts or envy, or whatever a man can mention, all these spring from the things of this life. Every conflict has its beginning either in covetousness, or envy, or vainglory. If therefore we are at peace, we shall learn to despise the things of the earth. Hath a man stolen our money? He has not injured us, only let him not steal our treasure which is above. Hath he hindered your glory? Yet not that which is from God, but that which is of no account. For this is no glory, but a mere name of glory, or rather a shame. Hath he stolen your honor? Rather not yours but his own. For as he who commits injustice does not so much inflict as receive injustice, thus too he who plots against his neighbor, first destroys himself.

For he who digs a pit for his neighbor, falls into it. [Proverbs 26:27] Let us then not plot against others, lest we injure ourselves. When we supplant the reputation of others, let us consider that we injure ourselves, it is against ourselves we plot. For perchance with men we do him harm, if we have power, but we injure ourselves in the sight of God, by provoking Him against us. Let us not then harm ourselves. For as we injure ourselves when we injure our neighbors, so by benefiting them we benefit ourselves. If then your enemy harm you, he has benefited you if you are wise, and so requite him not with the same things, but even do him good. But the blow, you say, remains severe. Consider then that thou dost not benefit, but punishest him, and benefitest yourself, and quickly you will come to do him good. What then? Shall we act from this motive? We ought not to act on this motive, but if your heart will not hear other reason, induce it, says he, even by this, and you will quickly persuade it to dismiss its enmity, and will for the future do good to your enemy as to a friend, and will obtain the good things which are to come, to which God grant that we may all attain in Christ Jesus. Amen.

Philippians 4:10-14

But I rejoice in the Lord greatly, that now at length you have revived your thought for me; wherein ye did indeed take thought, but you lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. I know how to be abused, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengthens me. Howbeit, you did well, that you had fellowship with my affliction.

I have ofttimes said, that almsgiving has been introduced not for the sake of the receivers, but of the givers, for the latter are they which make the greatest gain. And this Paul shows here also. In what way? The Philippians had sent him somewhat, after a long time, and had committed the same to Epaphroditus. See then, how when he is about to send Epaphroditus as the bearer of this Epistle, he praises them, and shows that this action was for the need, not of the receiver, but of the givers. This he does, both that they who benefited him may not be lifted up with arrogance, and that they may become more zealous in well-doing, since they rather benefit themselves; and that they who receive may not fearlessly rush forward to receive, lest they meet with condemnation. For it is more blessed, He says, to give than to receive. [Acts 20:35] Why then does he say, I rejoice in the Lord greatly? Not with worldly rejoicing, says he, nor with the joy of this life, but in the Lord. Not because I had refreshment, but because ye advanced; for this is my refreshment. Wherefore he also says greatly; since this joy was not corporeal, nor on account of his own refreshment, but because of their advancement.

And see how, when he had gently rebuked them on account of the times that were passed, he quickly throwes a shadow over this, and teaches them constantly and always to remain in well doing. Because at length, says he. The words, at length, show long time to have elapsed. You have revived, as fruits which have shot forth, dried up, and afterwards shot forth. Here he shows, that being at first blooming, then having faded, they again budded forth. So that the word flourished again, has both rebuke and praise. For it is no small thing, that he who has withered should flourish again. He shows also, that it was from indolence all this had happened to them. But here he signifies, that even in former time they were wont to be zealous in these things. Wherefore he adds, your thought for me, wherein ye did indeed take thought. And lest you should think, that in other things too they had been more zealous, and had then withered, but in this thing alone, behold how he has added, your thought for me. I apply the words, now at length, only to this; for in other things it is not so.

Here some one may enquire, how when he had said, It is more blessed to give than to receive [Acts 20:25-34]; and, These hands ministered to my necessities, and to them that were with me; and again when writing to the Corinthians, For it were good for me rather to die, than that any man should make my glorying void [1 Corinthians 9:15]; he suffers his glorying to be made void? And how? By receiving. For if his glorying was, that he received not, how does he now endure so to do? What is it then? Probably, he then did not receive on account of the false Apostles, that wherein they glory [2 Corinthians 11:12], says he, they may be found even as we. And he said not are, but glory; for they received but secretly. Wherefore he said, wherein they glory. Wherefore he also said, No man shall stop me of this glorying. [2 Corinthians 11:10] And he said not simply, shall not stop me, but what? in the regions of Achaia. And again, I robbed other Churches, taking wages of them that I might minister unto you. [2 Corinthians 11:8] Here he showed that he did receive. But Paul indeed received rightly, having so great a work; if in truth he did receive. But they who work not, how can they receive? Yet I pray, says one. But there is no work. For this may be done together with work. But I fast. Neither is this work. For see this blessed one, preaching in many places, and working too. But ye lacked opportunity. What means lacked opportunity? It came not; says he, of indolence, but of necessity. You had it not in your hands, nor were in abundance. This is the meaning of, You lacked opportunity. Thus most men speak, when the things of this life do not flow in to them abundantly, and are in short supply.

Not that I speak in respect of want. I said, says he, now at length, and I rebuked you, not seeking my own, nor censuring you on this account, as if I were in want: for I sought it not on this account. Whence is this, O Paul, that you make no vain boasting? To the Corinthians he says, For we write none other things unto you, than what ye read or even acknowledge. [2 Corinthians 1:13] And in this case he would not have spoken to them so as to be convicted, he would not, had he been making boasts, have spoken thus. He was speaking to those who knew the facts, with whom detection would have been a greater disgrace. For I have learned, says he, in whatsoever state I am, therein to be content. Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing. In whatsoever state I am, says he, therein to be content. I know how to be abased, and I know also how to abound. In everything and in all things have I learned the secret. That is, I know how to use little, to bear hunger and want. Both to abound, and to suffer need. But, says one, there is no need of wisdom or of virtue in order to abound. There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too does plenty. For many ofttimes, coming into plenty, have become indolent, and have not known how to bear their good fortune. Many men have taken it as an occasion of no longer working. But Paul did not so, for what he received he consumed on others, and emptied himself for them. This is to know. He was in nowise relaxed, nor did he exult at his abundance; but was the same in want and in plenty, he was neither oppressed on the one hand, nor rendered a boaster on the other. Both to be filled, says he, and to be hungry, both to abound, and to be in want. Many know not how to be full, as for example, the Israelites, ate, and kicked [Deuteronomy 32:15], but I am equally well ordered in all. He shows that he neither is now elated, nor was before grieved: or if he grieved, it was on their account, not on his own, for he himself was similarly affected.

In everything, says he, and in all things I have learned the secret, i.e. I have had experience of all things in this long time, and these things have all succeeded with me. But since boasting might seem to have a place here, see how quickly he checks up, and says, I can do all things in Christ that strengthens me. The success is not my own, but His who has given me strength. But since they who confer benefits, when they see the receiver not well affected toward them, but despising the gifts, are themselves rendered more remiss, (for they considered themselves as conferring a benefit and refreshment,) if therefore Paul despises the refreshment, they must necessarily become remiss, in order then that this may not happen, see how he heals it again. By what he has said above, he has brought down their proud thoughts, by what follows he makes their readiness revive, by saying, Howbeit ye did well, that you had fellowship with my affliction. Do you see, how he removed himself, and again united himself to them. This is the part of true and spiritual friendship. Think not, says he, because I was not in want, that I had no need of this act of yours. I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, You all are partakers with me of grace. [Philippians 1:7] For it is grace to suffer for Christ, as he himself says in another place, For to you it is given from God not only to believe in Him, but also to suffer for Him. [Philippians 1:29] For since those former words by themselves might have made them regardless, for this cause he consoles them, and receives them, and praises them again. And this in measured words. For he said not, gave, but had fellowship, to show that they too were profited by becoming partakers of his labors. He said not, you did lighten, but you did communicate with my affliction, which was something more elevated. Do you see the humility of Paul? Do you see his noble nature? When he has shown that he had no need of their gifts on his own account, he afterward uses freely such lowly words as they do who make a request; since you are wont to give. For he refuses neither to do, nor say anything. That is, Think not that my words show want of shame, wherein I accuse you, and say, 'Now at length you have revived,' or are those of one in necessity; I speak not thus because I am in need, but why? From my exceeding confidence in you, and of this also ye yourselves are the authors.

Do you see how he soothes them? How are you the authors? In that you hasted to the work before all the others; and have given me confidence to remind you of these things. And observe his elevation; he accuses them not while they did not send, lest he should seem to regard his own benefit, but when they had sent, then he rebuked them for the time past, and they received it, for he could not seem after that to regard his own benefit.

Ver. 15. You yourselves also know, you Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church had communicated with me, as concerning giving and receiving, but you only.

Lo, how great is his commendation! For the Corinthians and Romans are stirred up by hearing these things from him, while the Philippians did it without any other Church having made a beginning. For in the beginning of the Gospel, says he, they manifested such zeal towards the holy Apostle, as themselves first to begin, without having any example, to bear this fruit. And no one can say that they did these things because he abode with them, or for their own benefit; for he says, When I departed from Macedonia, no Church had fellowship with me, in the matter of giving and receiving, but you only. What means receiving, and what had fellowship? Wherefore said he not, no Church gave to me, but had fellowship with me, in the matter of giving and receiving? Because it is a case of communication. He says, If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things. [1 Corinthians 9:11] And again, That your abundance may be a supply to their want. [2 Corinthians 8:14] How did they communicate? In the matter of giving carnal things, and receiving spiritual. For as they who sell and buy communicate with each other, by mutually giving what they have, (and this is communication,) so too is it here. For there is not anything more profitable than this trade and traffic. It is performed on the earth, but is completed in heaven. They who buy are on the earth, but they buy and agree about heavenly things, while they lay down an earthly price.

But despond not; heavenly things are not to be bought with money, riches cannot purchase these things, but the purpose of him who gives the money, his true wisdom, his superiority to earthly things, his love toward man, his mercifulness. For if money could purchase it, she who threw in the two mites would have gained nothing great. But since it was not the money, but the purpose that availed, she received everything, who exhibited a full purpose of mind. Let us not then say, that the Kingdom can be bought with money; it is not by money, but by purpose of mind which is exhibited by the money. Therefore, will one answer, there is no need of money? There is no need of money, but of the disposition; if you have this, you will be able even by two mites to purchase Heaven; where this is not, not even ten thousand talents of gold will be able to do that, which the two mites could. Wherefore? Because if you who hast much throwest in but a small portion, you gave an alms indeed, but not so great as the widow did; for thou did not throw it in with the same readiness as she. For she deprived herself of all she had, or rather she deprived not, but gave it all as a free gift to herself. Not for a cup of cold water has God promised the kingdom, but for readiness of heart; not for death, but for purpose of mind. For indeed it is no great thing. For what is it to give one life? That is giving one man; but one man is not of worth enough.

Ver. 16. For even in Thessalonica, you sent once and again unto my need.

Here again is great praise, that he, when dwelling in the metropolis, should be nourished by a little city. And lest, by always withdrawing himself from the supposition of want, he should, as I said at first, render them amiss, having previously shown by so many proofs that he is not in want, he here does it by one word only, by saying needs. And he said not my, but absolutely — having a care of dignity. And not this only, but what follows too, for since he was conscious that it was a very lowly thing, he again secures it, by adding as a correction,

Ver. 17. Not that I seek for the gift.

As he said above, Not that I speak in respect of want; that is stronger than this. For it is one thing, that he who is in want, should not seek, and another that he who is in want should not even consider himself to be in want. Not that I seek for the gift, he says, but I seek for the fruit, that increases to your account. Not my own. Do you see, that the fruit is produced for them? This say I for your sake, says he, not for my own, for your salvation. For I gain nothing when I receive, but the grace belongs to the givers, for the recompense is yonder in store for givers, but the gifts are here consumed by them who receive. Again even his desire is combined with praise and sympathy.

When he had said, I do not seek, lest he should again render them remiss, he adds,

Ver. 18. But I have all things and abound, i.e. through this gift you have filled up what was wanting, which would make them more eager. For benefactors, the wiser they are, the more do they seek gratitude from the benefited. That is, you have not only filled up what was deficient in former time, but you have gone beyond. For lest by these words he should seem to accuse them, see how he seals up all. After he had said, Not that I seek for the gift, and Now at length; and had shown that their deed was a debt, for this is meant by, I have all, then again he shows, that they had acted above what was due, and says, I have all things and abound, I am filled. I say not this at hazard, or only from the feeling of my mind, but why? Having received of Epaphroditus the things that came from you, an odor of a sweet smell; a sacrifice acceptable, well pleasing to God. Lo, whither he has raised their gift; not I, he says, received, but God through me. Wherefore though I be not in need, regard it not, for God had no need, and He received at their hands in such sort, that the Holy Scriptures shrunk not from saying, God smelled a sweet savor [Genesis 8:21], which denotes one who was pleased. For you know, indeed ye know, how our soul is affected by sweet savors, how it is pleased, how it is delighted. The Scriptures therefore shrunk not from applying to God a word so human, and so lowly, that it might show to men that their gifts have become acceptable. For not the fat, not the smoke, made them acceptable, but the purpose of mind which offered them. Had it been otherwise, Cain's offering too had been received. It says then, that He is even pleased, and how He is pleased. For men could not without this have learned. He then, who has no need, says that He is thus pleased, that they may not become remiss by the absence of need. And afterward, when they had no care for other virtues, and trusted to their offerings alone, behold, how again he sets them right by saying, Will I eat the flesh of bulls, or drink the blood of goats? [Psalm 50:13] This Paul also says. Not that I seek, says he, for the gift.

Ver. 19. And may my God fulfill every need of yours, according to His riches in glory, in Christ Jesus.

Behold how he invokes blessings upon them, as poor men do. But if even Paul blesses those who give, much more let us not be ashamed to do this when we receive. Let us not receive as though we ourselves had need, let us not rejoice on our own account, but on that of the givers. Thus we too who receive shall have a reward, if we rejoice for their sake. Thus we shall not take it hardly, when men do not give, but rather shall grieve for their sake. So shall we render them more zealous, if we teach them, that not for our own sake do we so act; but may my God fulfill every need of yours, or every grace, or every joy. If the second be true, every grace, he means not only the alms, which are of earth, but every excellency. If the first, your every need, which I think too should rather be read, this is what he means to show. As he had said, ye lacked opportunity, he here makes an addition, as he does in the Epistle to the Corinthians, saying, And He that supplies seed to the sower, may He supply bread for food, and multiply your seed for sowing, and increase the fruits of your righteousness. [2 Corinthians 9:10] He invokes blessings upon them, that they may abound, and have wherewith to sow. He blesses them too, not simply that they might abound, but according to His riches, so that this too is done in measured terms. For had they been as he was, so truly wise, so crucified, he would not have done this; but since they were men that were handicraftsmen, poor, having wives, bringing up children, ruling their families, and who had given these very gifts out of small possessions, and had certain desires of the things of this world, he blesses them appropriately. For it is not unseemly to invoke sufficiency and plenty upon those who thus use them. See too what he said. He said not, May He make you rich, and to abound greatly; but what said he? May He fulfill every need of yours, so that you may not be in want, but have things for your necessities. Since Christ too, when He gave us a form of prayer, inserted also this in the prayer, when He taught us to say,

Give us this day our daily bread. [Matthew 6:11]

According to His riches. That is, according to His free gift, i.e. it is easy to Him, and possible, and quickly. And since I have spoken of need, do not think that he will drive you into straits. Wherefore he added, according to his riches in glory in Christ Jesus. So shall all things abound to you, that you may have them to His glory. Or, you are wanting in nothing; (for it is written, great grace was upon them all, neither was there any that lacked.) [Acts 4:33] Or, so as to do all things for His glory, as if he had said, that you may use your abundance to His glory.

Ver. 20. Now unto our God and Father be the glory for ever and ever. Amen. For the glory of which he speaks belongs not only to the Son, but to the Father too, for when the Son is glorified, then is the Father also. For when he said, This is done to the glory of Christ, lest any one should suppose that it is to His glory alone, he continued, Unto our God and Father be the glory, that glory which is paid to the Son.

Ver. 21. Salute every saint in Christ Jesus. This also is no small thing. For it is a proof of great good will, to salute them through letters. The brethren which are with me salute you. And yet you said that you have no one like-minded, who will care truly for your state. How then do you say now, The brethren which are with me? He either says, The brethren which are with me, because he has no one like-minded of those who are with him, (where he does not speak of those in the city, for how were they constrained to undertake the affairs of the Apostles?) or that he did not refuse to call even those brethren.

Ver. 22, 23. All the saints salute you, especially they that are of Cæsar's household. The grace of the Lord Jesus Christ be with your spirit.

He elevated them and strengthened them, by showing that his preaching had reached even to the king's household. For if those who were in the king's palace despised all things for the sake of the King of Heaven, far more ought they to do this. And this too was a proof of the love of Paul, and that he had told many things of them, and said great things of them, whence he had even led those who were in the palace to a longing for them, so that those who had never seen them saluted them. Especially because the faithful were then in affliction, his love was great. And those who were absent from each other were closely conjoined together as if real limbs. And the poor man was similarly disposed toward the rich, and the rich toward the poor, and there was no preëminence, in that they were all equally hated and cast out, and that for the same cause. For as, if captives taken from various cities should arise and come to the same towns, they eagerly embrace each other, their common calamity binding them together; thus too at that time they had great love one toward another, the communion of their afflictions and persecutions uniting them.

Moral. For affliction is an unbroken bond, the increase of love, the occasion of compunction and piety. Hear the words of David, It is good for me that I have been afflicted, that I might learn Your statutes. [Psalm 119:71] And again another prophet, who says, It is good for a man that he bear the yoke in his youth. [Lamentations 3:27] And again, Blessed is the man whom You chasten, O Lord. [Psalm 94:12] And another who says, Despise not the chastening of the Lord. [Proverbs 3:11] And if you come near to serve the Lord, prepare your soul for temptation. [Sirach 11:1] And Christ also said to His disciples, In the world you shall have tribulation, but be of good cheer. [John 16:33] And again, You shall weep and lament, but the world shall rejoice. [John 16:20] And again, Narrow and straitened is the way. [Matthew 7:14] Do you see how tribulation is everywhere lauded, everywhere assumed as needful for us? For if in the contests of the world, no one without this receives the crown, unless he fortify himself by toil, by abstinence from delicacies, by living according to rule, by watchings, and innumerable other things, much more so here. For whom will you name as an instance? The king? Not even he lives a life free from care, but one burdened with much tribulation and anxiety. For look not to his diadem, but to his sea of cares, by which the crown is produced for him. Nor look to his purple robe, but to his soul, which is darker than that purple. His crown does not so closely bind his brow, as care does his soul. Nor look to the multitude of his spearmen, but to the multitude of his disquietudes. For it is not possible to find a private house laden with so many cares as a king's palace. Violent deaths are each day expected, and a vision of blood is seen as they sit down to eat and drink. Nor can we say how oft he is disturbed in the night season, and leaps up, haunted with visions. And all this in peace; but if war should overtake him, what could be more piteous than such a life as this! What evils has he from those that are his own, I mean, those who are under his dominion. Nay, and of a truth the pavement of a king's house is always full of blood, the blood of his own relations. And if you will, I will also relate some instances, and you will presently know; chiefly old occurrences — but also some things that have happened in our own times — yet still preserved in memory. One, it is said, having suspected his wife of adultery, bound her naked upon mules, and exposed her to wild beasts, though she had already been the mother to him of many princes. What sort of life, think ye, could that man have lived? For he would not have broken out into such vengeance, had he not been deeply affected with that distress. Moreover, this same man slew his own son, or rather his brother did so. Of his sons, the one indeed slew himself when seized by a tyrant, and another put to death his cousin, his colleague in the kingdom, to which he had appointed him; and saw his wife destroyed by pessaries, for when she bore not, a certain wretched and miserable woman (for such indeed she was who thought to supply the gift of God by her own wisdom) gave her pessaries, and destroyed the queen, and herself perished with her. And this man is said to have also killed his own brother. Another again, his successor, was destroyed by noxious drugs, and his cup was to him no longer drink, but death. And his son had an eye put out, from fear of what was to follow, though he had done no wrong. It is not befitting to mention how another ended his life miserably. And after them, one was burnt, like some miserable wretch, among horses, and beams, and all sorts of things, and left his wife in widowhood. For it is not possible to relate the woes which he was compelled to undergo in his lifetime, when he rose up in revolt. And has not he who now rules, from the time he received the crown, been in toil, in danger, in grief, in dejection, in misfortune, exposed to conspiracies? Such is not the kingdom of heaven, but after it is received, there is peace, life, joy, delight. But as I said, life cannot be without pain. For if in the affairs of this world even he who is accounted most happy, if the king is burdened with so many misfortunes, what thinkest you must be true of private life? I cannot say how many other evils there are! How many stories have ofttimes been woven on these subjects! For nearly all the tragedies of the stage, as well as the mythical stories, have kings for their subjects. For most of these stories are formed from true incidents, for it is thus they please. As for example, Thyestes' banquet, and the destruction to all that family by their misfortunes.

These things we know from the writers that are without: but if you will, I will adduce instances from the Scripture too. Saul was the first king, and you knew how he perished, after experiencing numberless ills. After him, David, Solomon, Abia, Hezekiah, Josiah, in like sort. For it is not possible, without affliction and toil, and without dejection of mind, to pass through the present life. But let us be cast down in mind, not for such things as these, for which kings grieve, but for those things, whence we (thus) have great gain. For godly sorrow works repentance unto salvation, a repentance which brings no regret. [2 Corinthians 7:10] On account of these things we should be grieved, for these things we should be pained, for these things we should be pricked at heart; thus was Paul grieved for sinners, thus did he weep. For out of much affliction and anguish of heart I wrote to you in many tears. [2 Corinthians 2:4] For when he had no cause of grief on his own account, he did so on account of others, or rather he accounted those things too to be his own, at least as far as grief went. Others were offended, and he burned; others were weak, and he was weak: such grief as this is good, is superior to all worldly joy. Him who so grieves I prefer to all men, or rather the Lord Himself pronounces them blessed, who so grieve, who are sympathizing. I do not so much admire him in dangers, or rather I do not admire him less for the dangers by which he died daily, yet this still more captivates me. For it came of a soul devoted to God, and full of affection: from the love which Christ Himself seeks: from a brotherly and a fatherly sympathy, or rather, of one greater than both these. Thus we should be affected, thus weep; such tears as these are full of great delight; such grief as this is the ground of joy.

And say not to me: What do they for whom I grieve gain by my so doing? Though we no way profit them for whom we grieve, at all events we shall profit ourselves. For he who grieves thus on account of others, much more will so do for himself; he who thus weeps for the sins of others will not pass by his own transgressions unwept, or rather, he will not quickly sin. But this is dreadful, that when we are ordered so to grieve for them that sin, we do not even exhibit any repentance for our own sins, but when sinning remain without feeling, and have care for and take account of anything, rather than our own sins. For this cause we rejoice with a worthless joy, which is the joy of the world, and straightway quenched, and which brings forth griefs innumerable. Let us then grieve with grief which is the mother of joy, and let us not rejoice with joy which brings forth grief. Let us shed tears which are the seeds of great joy, and not laugh with that laughter, which brings forth the gnashing of teeth for us. Let us be afflicted with affliction, from which springs up ease, and let us not seek luxury, whence great affliction and pain is born. Let us labor a little time upon the earth, that we may have continual enjoyment in heaven. Let us afflict ourselves in this transitory life, that we may attain rest in that which is endless. Let us not be remiss in this short life, lest we groan in that which is endless.

See ye not how many are here in affliction for the sake of worldly things? Consider that thou also art one of them, and bear your affliction and your pain, feeding on the hope of things to come. You are not better than Paul or Peter, who never obtained rest, who passed all their life in hunger and thirst and nakedness. If you would attain the same things with them, why do you journey along a contrary road? If you would arrive at that City, of which they have been deemed worthy, walk along the path which leads there. The way of ease leads not there, but that of affliction. The former is broad, the latter is narrow; along this let us walk, that we may attain eternal life in Christ Jesus our Lord, with whom, to the Father, together with the Holy Ghost, be honor, might, power, now and ever, and world without end. Amen.

Colossians 1:1, 2

Paul, an Apostle of Christ Jesus through the will of God, and Timothy our brother, to the saints and faithful brethren in Christ which are at Colossæ: Grace to you, and peace, from God our Father.

Holy indeed are all the Epistles of Paul: but some advantage have those which he sent after he was in bonds: those, for instance, to the Ephesians and Philemon: that to Timothy, that to the Philippians, and the one before us: for this also was sent when he was a prisoner, since he writes in it thus: for which I am also in bonds: that I may make it manifest as I ought to speak. [Colossians 4:3-4] But this Epistle appears to have been written after that to the Romans. For the one to the Romans he wrote before he had seen them, but this Epistle, after; and near upon the close of his preaching. And it is evident from hence; that in the Epistle to Philemon he says, Being such an one as Paul the aged [Philemon 9], and makes request for Onesimus; but in this he sends Onesimus himself, as he says, With Onesimus the faithful and beloved brother [Colossians 4:9]: calling him faithful, and beloved, and brother. Wherefore also he boldly says in this Epistle, from the hope of the Gospel which you heard, which was preached in all creation under heaven. [Colossians 1:23] For it had now been preached for a long time. I think then that the Epistle to Timothy was written after this; and when he was now come to the very end of his life, for there he says, for I am already being offered [2 Timothy 4:6]; this is later however than that to the Philippians, for in that Epistle he was just entering upon his imprisonment at Rome.

But why do I say that these Epistles have some advantage over the rest in this respect, because he writes while in bonds? As if a champion were to write in the midst of carnage and victory; so also in truth did he. For himself too was aware that this was a great thing, for writing to Philemon he says, Whom I have begotten in my bonds. [Philemon 10] And this he said, that we should not be dispirited when in adversity, but even rejoice. At this place was Philemon with these (Colossians). For in the Epistle to him he says, And to Archippus our fellow-soldier [Philemon 2]; and in this, Say to Archippus. [Colossians 4:17] This man seems to me to have been charged with some office in the Church.

But he had not seen either these people, or the Romans, or the Hebrews, when he wrote to them. That this is true of the others, he shows in many places; with regard to the Colossians, hear him saying, And as many as have not seen my face in the flesh [Colossians 2:1-5]: and again, Though I am absent in the flesh, yet am I with you in the spirit. So great a thing did he know his presence everywhere to be. And always, even though he be absent, he makes himself present. So, when he punishes the fornicator, look how he places himself on the tribunal; for, he says, I verily being absent in body, but present in spirit, have judged already as though I were present [1 Corinthians 5:3]: and again, I will come to you, and will know not the word of them which are puffed up, but the power [1 Corinthians 4:19]: and again, Not only when I am present with you, but much more when I am absent. [Philippians 2:12; Galatians 4:18]

Paul an Apostle of Jesus Christ through the will of God.

It were well also to say, what from considering this Epistle we have found to be its occasion and subject. What then is it? They used to approach God through angels; they held many Jewish and Grecian observances. These things then he is correcting. Wherefore in the very outset he says, Through the will of God. So here again he has used the expression through. And Timothy the brother, he says; of course then he too was an Apostle, and probably also known to them. To the saints which are at Colossæ. This was a city of Phrygia, as is plain from Laodicea's being near to it. And faithful brethren in Christ. [Colossians 4:16] Whence, says he, are you made a saint? Tell me. Whence are you called faithful? Is it not because thou were sanctified through death? Is it not because you have faith in Christ? Whence are you made a brother? For neither in deed, nor in word, nor in achievement did you show yourself faithful. Tell me, whence is it that you have been entrusted with so great mysteries? Is it not because of Christ?

Grace to you and peace from God our Father. Whence comes grace to you? Whence peace? From God, says he, our Father. Although he uses not in this place the name of Christ.

I will ask those who speak disparagingly of the Spirit, Whence is God the Father of servants? Who wrought these mighty achievements? Who made you a saint? Who faithful? Who a son of God? He who made you worthy to be trusted, the same is also the cause of your being entrusted with all.

For we are called faithful, not only because we have faith, but also because we are entrusted of God with mysteries which not even angels knew before us. However, to Paul it was indifferent whether or not to put it thus.

Ver. 3. We give thanks to God, the Father of our Lord Jesus Christ.

He seems to me to refer everything to the Father, that what he has to say may not at once offend them.

Praying always for you.

He shows his love, not by giving thanks only, but also by continual prayer, in that those whom he did not see, he had continually within himself.

Ver. 4. [Having heard of your faith in Christ Jesus.

A little above he said, our Lord. He, says he, is Lord, not the servants. Of Jesus Christ. These names also are symbols of His benefit to us, for He, it means, shall save His people from their sins. [Matthew 1:21]]

Ver. 4. Having heard of your faith in Christ Jesus, and of the love which you have toward all the saints.

Already he conciliates them. It was Epaphroditus who brought him this account. But he sends the Epistle by Tychicus, retaining Epaphroditus with himself. And of the love, he says, which you have toward all the saints, not toward this one and that: of course then toward us also.

Ver. 5. Because of the hope which is laid up for you in the heavens.

He speaks of the good things to come. This is with a view to their temptations, that they should not seek their rest here. For lest any should say, And where is the good of their love toward the saints, if they themselves are in affliction? he says, We rejoice that you are securing for yourselves a noble reception in heaven. Because of the hope, he says, which is laid up. He shows its secureness. Whereof ye heard before in the word of the truth. Here the expression is as if he would chide them, as having changed from it when they had long held it.

Whereof, says he, ye heard before in the word of the truth of the Gospel. And he bears witness to its truth. With good reason, for in it there is nothing false.

Of the Gospel. He does not say, of the preaching, but he calls it the Gospel, continually reminding them of God's benefits. And having first praised them, he next reminds them of these.

Ver. 6. Which has come unto you, even as it is also in all the world.

He now gives them credit. Is come, he said metaphorically. He means, it did not come and go away, but that it remained, and was there. Then because to the many the strongest confirmation of doctrines is that they hold them in common with many, he therefore added, As also it is in all the world.

It is present everywhere, everywhere victorious, everywhere established.

And is bearing fruit, and increasing, as it does in you also.

Bearing fruit. In works. Increasing. By the accession of many, by becoming firmer; for plants then begin to thicken when they have become firm.

As also among you, says he.

He first gains the hearer by his praises, so that even though disinclined, he may not refuse to hear him.

Since the day ye heard it.

Marvelous! That you quickly came unto it and believed; and straightway, from the very first, showed forth its fruits.

Since the day ye heard, and knew the grace of God in truth.

Not in word, says he, nor in deceit, but in very deeds. Either then this is what he means by bearing fruit, or else, the signs and wonders. Because as soon as you received it, so soon ye knew the grace of God. What then immediately gave proofs of its inherent virtue, is it not a hard thing that that should now be disbelieved?

Ver. 7. Even as you learned of Epaphras our beloved fellow-servant.

He, it is probable, had preached there. You learned the Gospel. Then to show the trustworthiness of the man, he says, our fellow servant.

Who is a faithful minister of Christ on your behalf; who also declared unto us your love in the Spirit.

Doubt not, he says, of the hope which is to come: ye see that the world is being converted. And what need to allege the cases of others? What happened in your own is even independently a sufficient ground for belief, for, ye knew the grace of God in truth: that is, in works. So that these two things, viz. the belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another. Who is, says he, faithful, that is, true. How, a minister on your behalf? In that he had gone to him. Who also declared to us, says he, your love in the Spirit, that is, the spiritual love ye bear us. If this man be the minister of Christ; how say ye, that you approach God by angels? Who also declared unto us, says he, your love in the Spirit. For this love is wonderful and steadfast; all other has but the name. And there are some persons who are not of this kind, but such is not friendship, wherefore also it is easily dissolved.

There are many causes which produce friendship; and we will pass over those which are infamous, (for none will take an objection against us in their favor, seeing they are evil.) But let us, if you will, review those which are natural, and those which arise out of the relations of life. Now of the social sort are these, for instance; one receives a kindness, or inherits a friend from forefathers, or has been a companion at table or in travel: or is neighbor to another (and these are virtuous); or is of the same trade, which last however is not sincere; for it is attended by a certain emulation and envy. But the natural are such as that of father to son, son to father, brother to brother, grandfather to descendant, mother to children, and if you like let us add also that of wife to husband; for all matrimonial attachments are also of this life, and earthly. Now these latter appear stronger than the former: appear, I said, because often they are surpassed by them. For friends have at times shown a more genuinely kind disposition than brothers, or than sons toward fathers; and when he whom a man has begotten would not succor him, one who knew him not has stood by him, and succored him. But the spiritual love is higher than all, as it were some queen ruling her subjects; and in her form is bright: for not as the other, has she anything of earth for her parent; neither habitual intercourse, nor benefits, nor nature, nor time; but she descends from above, out of heaven. And why do you wonder that she needs no benefits in order that she should subsist, seeing that neither by injuries is she overthrown?

Now that this love is greater than the other, hear Paul saying; For I could wish that I myself were anathema from Christ for my brethren. [Romans 9:3] What father would have thus wished himself in misery? And again, To depart, and to be with Christ is very far better; yet to abide in the flesh is more needful for your sake. [Philippians 1:23-24] What mother would have chosen so to speak, regardless of herself? And again hear him saying, For being bereaved of you for a short season, in presence, not in heart. [1 Thessalonians 2:17] And here indeed [in the world], when a father has been insulted, he withdraws his love; not so however there, but he went to those who stoned him, seeking to do them good. For nothing, nothing is so strong as the bond of the Spirit. For he who became a friend from receiving benefits, will, should these be discontinued, become an enemy; he whom habitual intercourse made inseparable, will, when the habit is broken through, let his friendship become extinct. A wife again, should a broil have taken place, will leave her husband, and withdraw affection; the son, when he sees his father living to a great age, is dissatisfied. But in case of spiritual love there is nothing of this. For by none of these things can it be dissolved; seeing it is not composed out of them. Neither time, nor length of journey, nor ill usage, nor being evil spoken of, nor anger, nor insult, nor any other thing, make inroads upon it, nor have the power of dissolving it. And that you may know this Moses was stoned, and yet he made entreaty for them. [Exodus 17:4] What father would have done this for one that stoned him, and would not rather have stoned him too to death?

Let us then follow after these friendships which are of the Spirit, for they are strong, and hard to be dissolved, and not those which arise from the table, for these we are forbidden to carry in Thither. For hear Christ saying in the Gospel, Call not your friends nor your neighbors, if you make a feast, but the lame, the maimed. [Luke 14:12] With reason: for great is the recompense for these. But you can not, nor endurest to feast with lame and blind, but thinkest it grievous and offensive, and refusest. Now it were indeed best that you should not refuse, however it is not necessary to do it. If you seat them not with you, send to them of the dishes on your own table. And he that invites his friends, has done no great thing: for he has received his recompense here. But he that called the maimed, and poor, has God for his Debtor. Let us then not repine when we receive not a reward here, but when we do receive; for we shall have nothing more to receive There. In like manner, if man recompense, God recompenses not; if man recompense not, then God will recompense. Let us then not seek those out for our benefits, who have it in their power to requite us again, nor bestow our favors on them with such an expectation: this were a cold thought. If you invite a friend, the gratitude lasts till evening; and therefore the friendship for the nonce is spent more quickly than the expenses are paid. But if you call the poor and the maimed, never shall the gratitude perish, for God, who remembers ever, and never forgets, you have even Him for your Debtor. What squeamishness is this, pray, that you can not sit down in company with the poor? What do you say? He is unclean and filthy? Then wash him, and lead him up to your table. But he has filthy garments? Then change them, and give him clean apparel. Do you see not how great the gain is? Christ comes unto you through him, and do you make petty calculations of such things? When you are inviting the King to your table, do you fear because of such things as these?

Let us suppose two tables, and let one be filled with those, and have the blind, the halt, the maimed in hand or leg, the barefoot, those clad with but one scanty garment, and that worn out: but let the other have grandees, generals, governors, great officers, arrayed in costly robes, and fine lawn, belted with golden girdles. Again, here at the table of the poor let there be neither silver, nor store of wine, but just enough to refresh and gladden, and let the drinking cups and the rest of the vessels be made from glass only; but there, at the table of the rich, let all the vessels be of silver and gold, and the semicircular table, not such as one person can lift, but as two young men can with difficulty move, and the wine-jars lie in order, glittering far beyond the silver with gold, and let the semicircle be smoothly laid all over with soft drapery. Here, again, let there be many servants, in garments not less ornamented than those of the guests, and bravely appareled, and wearing loose trowsers, men beauteous to look upon, in the very flower of life, plump, and well conditioned; but there let there be only two servants disdaining all that proud vanity. And let those have costly meats, but these only enough to appease hunger and inspire cheerfulness. Have I said enough? And are both tables laid out with sufficient minuteness? Is anything wanting? I think not. For I have gone over the guests, and the costliness both of the vessels, and of the linen, and the meats. However, if we should have omitted anything, we shall discover it as we proceed with the discourse.

Come then, now that we have correctly drawn each table in its proper outline, let us see at which you will seat yourselves. For I for my part am going to that of the blind, and the lame, but probably the more part of you will choose the other, that of the generals, that is so gay and splendid. Let us then see which of them does more abound in pleasure; for as yet let us not examine into the things of hereafter, seeing that in those at least this of mine has the superiority. Wherefore? Because this one has Christ sitting down at it, the other men, this has the Master, that the servants. But say we nothing of these things as yet; but let us see which has the more of present pleasure. And even in this respect, then, this pleasure is greater, for it is more pleasure to sit down with a King than with his servants. But let us withdraw this consideration also; let us examine the matter simply by itself. I, then, and those who choose the table I do, shall with much freedom and ease of mind both say and hear everything: but you trembling and fearing, and ashamed before those you sit down with, will not even have the heart to reach out your hands, just as though you had got to a school, and not a dinner, just as though you were trembling before dreadful masters. But not so they. But, says one, the honor is great. Nay, I further am in more honor; for your mean estate appears grander, when even while sharing the same table, the words ye utter are those of slaves.

For the servant then most of all shows as such, when he sits down with his master; for he is in a place where he ought not to be; nor has he from such familiarity so much dignity as he has abasement, for he is then abased exceedingly. And one may see a servant by himself make a brave appearance, and the poor man seem splendid by himself, rather than when he is walking with a rich one; for the low when near the lofty, then appears low, and the juxtaposition makes the low seem lower, not loftier. So too your sitting down with them makes you seem as of yet meaner condition. But not so, us. In these two things, then, we have the advantage, in freedom, and in honor; which have nothing equal to them in regard of pleasure. For I at least would prefer a crust with freedom, to thousands of dainties with slavery. For, says one, Better is an entertainment of herbs with love and kindness, than an ox from the stall with hatred. [Proverbs 15:17] For whatsoever those may say, they who are present must needs praise it, or give offense; assuming thus the rank of parasites, or rather, being worse than they. For parasites indeed, even though it be with shame and insult, have yet liberty of speech: but you have not even this. But your meanness is indeed as great, (for you fear and crouch,) but not so your honor. Surely then that table is deprived of every pleasure, but this is replete with all delight of soul.

But let us examine the nature even of the meats themselves. For there indeed it is necessary to burst one's self with the large quantity of wine, even against one's will, but here none who is disinclined need eat or drink. So that there indeed the pleasure arising from the quality of the food is cancelled by the dishonor which precedes, and the discomfort which follows the surfeit. For not less than hunger does surfeiting destroy and rack our bodies; but even far more grievously; and whomsoever you like to give me, I shall more easily destroy by bursting him with surfeit than by hunger. For thus the latter is easier to be borne than the other, for one might indeed endure hunger for twenty days, but surfeiting not for as many as two only. And the country people who are perpetually struggling with the one, are healthy, and need no physicians; but the other, surfeiting I mean, none can endure without perpetually calling in physicians; yea, rather, its tyranny has often baffled even their attempt to rescue.

So far then as pleasure is concerned, this [table of mine] has the advantage. For if honor has more pleasure than dishonor, if authority than subjection, and if manly confidence than trembling and fear, and if enjoyment of what is enough, than to be plunged out of depth in the tide of luxury; on the score of pleasure this table is better than the other. It is besides better in regard of expense; for the other is expensive, but this, not so.

But what? Is it then to the guests alone that this table is the more pleasurable, or brings it more pleasure than the other to him who invites them, as well? For this is what we are enquiring after rather. Now he who invites those makes preparation many days before, and is forced to have trouble and anxious thoughts and cares, neither sleeping by night, nor resting by day; but forming with himself many plans, conversing with cooks, confectioners, deckers of tables. Then when the very day has come, one may see him in greater fear than those who are going to fight a boxing match, lest anything should turn out other than was expected, lest he be shot with the glance of envy, lest he thereby procure himself a multitude of accusers. But the other escapes all this anxious thought and trouble by extemporizing his table, and not being careful about it for many days before. And then, truly, after this, the former indeed has straightway lost the grateful return; but the other has God for his Debtor; and is nourished with good hopes, being every day feasted from off that table. For the meats indeed are spent, but the grateful thought is never spent, but every day he rejoices and exults more than they that are gorged with their excess of wine. For nothing does so nourish the soul as a virtuous hope, and the expectation of good things.

But now let us consider what follows. There indeed are flutes, and harps, and pipes; but here is no music of sounds unsuitable; but what? hymns, singing of psalms. There indeed the Demons are hymned; but here, the Lord of all, God. Do you see with what gratitude this one abounds, with what ingratitude and insensibility that? For, tell me, when God has nourished you with His good things, and when you ought to give Him thanks after being fed, do you even introduce the Demons? For these songs to the lyre, are none other than songs to Demons. When you ought to say, Blessed are You, O Lord, that You have nourished me with Your good things, do you like a worthless dog not even so much as remember Him, but, over and above, introducest the Demons? Nay rather, dogs, whether they receive anything or not, fawn upon those they know, but thou dost not even this. The dog, although he receives nothing, fawns upon his master; but thou, even when you have received, barkest at Him. Again, the dog, even though he be well treated by a stranger, not even so will be reconciled of his hatred of him, nor be enticed on to be friends with him: but thou, even though suffering mischief incalculable from the Demons, introducest them at your feasts. So that, in two ways, you are worse than the dog. And the mention I have now made of dogs is happy, in regard of those who give thanks then only when they receive a benefit. Take shame, I pray you, at the dogs, which when famishing still fawn upon their masters. But you, if you have haply heard that the Demon has cured anyone, straightway forsakest your Master; O more unreasoning than the dogs!

But, says one, the harlots are a pleasure to look upon. What sort of pleasure are they? Yea rather what infamy are they not? Your house has become a brothel, madness, and fury; and are you not ashamed to call this pleasure? If then it be allowed to use them, greater than all pleasure is the shame, and the discomfort which arises from the shame, to make one's house a brothel, like hogs in wallowing in the mire? But if so far only be allowed as to see them, lo! Again the pain is greater. For to see is no pleasure, where to use is not allowed, but the lust becomes only the greater, and the flame the fiercer.

But would you learn the end? Those, indeed, when they rise up from the table, are like the madmen and those that have lost their wits; foolhardy, quarrelsome, laughing-stocks for the very slaves; and the servants indeed retire sober, but these, drunk. O the shame! But with the other is nothing of this sort; but closing the table with thanksgiving, they so retire to their homes, with pleasure sleeping, with pleasure waking, free from all shame and accusation.

If you will consider also the guests themselves, you will see that the one are within just what the others are without; blind, maimed, lame; and as are the bodies of these, such are the souls of those, laboring under dropsy and inflammation. For of such sort is pride; for after the luxurious gratification a maiming takes place; of such sort is surfeiting and drunkenness, making men lame and maimed. And you will see too that these have souls like the bodies of the others, brilliant, ornamented. For they who live in giving of thanks, who seek nothing beyond a sufficiency, they whose philosophy is of this sort are in all brightness.

But let us see the end both here and there. There, indeed, is unchaste pleasure, loose laughter, drunkenness, buffoonery, filthy language; (for since they in their own persons are ashamed to talk filthily, this is brought about by means of the harlots;) but here is love of mankind, gentleness. Near to him who invites those stands vainglory arming him, but near the other, love of man, and gentleness. For the one table, love of man prepares, but the other, vainglory, and cruelty, out of injustice and grasping. And that one ends in what I have said, in loss of wits, in delirium, in madness; (for such are the offshoots of vainglory;) but this one in thanksgiving and the glory of God. And the praise too, which comes of men, attends more abundantly upon this; for that man is even regarded with an envious eye, but this all men regard as their common father, even they who have received no benefit at his hands. And as with the injured even they who have not been injured sympathize, and all become in common enemies (to the injurer): so too, when some receive kindness, they also who have not received any, not less than they who have, praise and admire him that conferred it. And there indeed is much envy, but here much tender solicitude, many prayers from all.

And so much indeed here; but There, when Christ has come, this one indeed shall stand with much boldness, and shall hear before the whole world, Thou saw Me an hungered, and fed Me; naked, and clothed Me; a stranger, and took Me in [Matthew 25:35]; and all the like words: but the other shall hear the contrary; Wicked and slothful servant [Matthew 25:26]; and again, Woe unto them that luxuriate upon their couches, and sleep upon beds of ivory, and drink the refined wine, and anoint themselves with the chief ointments; they counted upon these things as staying, and not as fleeting. [Amos 6:4-6; Septuagint]

I have not said this without purpose, but with the view of changing your minds; and that you should do nothing that is fruitless. What then, says one, of the fact that I do both the one and the other? This argument is much resorted to by all. And what need, tell me, when everything might be done usefully, to make a division, and to expend part on what is not wanted, but even without any purpose at all, and part usefully? Tell me, had you, when sowing, cast some upon a rock, and some upon very good ground; is it likely that you would have been contented so, and have said, Where is the harm, if we cast some to no purpose, and some upon very good ground? For why not all into the very good ground? Why lessen the gain? And if you have occasion to be getting money together, you will not talk in that way, but will get it together from every quarter; but in the other case thou dost not so. And if to lend on usury; you will not say, Wherefore shall we give some to the poor, and some to the rich, but all is given to the former: yet in the case before us, where the gain is so great, thou dost not thus calculate, and will not at length desist from expending without purpose, and laying out without return?

But, says one, this also has a gain. Of what kind, tell me? It increases friendships. Nothing is colder than men who are made friends by these things, by the table, and surfeiting. The friendships of parasites are born only from that source.

Insult not a thing so marvelous as love, nor say that this is its root. As if one were to say, that a tree which bore gold and precious stones had not its root of the same, but that it was gendered of rottenness; so doest even thou: for even though friendship should be born from that source, nothing could possibly be colder. But those other tables produce friendship, not with man, but with God; and that an intense one, so thou be intent on preparing them. For he that expends part in this way and part in that, even should he have bestowed much, has done no great thing: but he that expends all in this way, even though he should have given little, has done the whole. For what is required is that we give, not much or little, but not less than is in our power. Think we on him with the five talents, and on him with the two. [Matthew 25:15] Think we on her who cast in those two mites. [Mark 12:41] Think we on the widow in Elijah's days. She who threw in those two mites said not, What harm if I keep the one mite for myself, and give the other? But gave her whole living. [1 Kings 17] But you, in the midst of so great plenty, art more penurious than she. Let us then not be careless of our own salvation, but apply ourselves to almsgiving. For nothing is better than this, as the time to come shall show; meanwhile the present shows it also. Live we then to the glory of God, and do those things that please Him, that we may be counted worthy of the good things of promise; which may all we obtain, through the grace and love toward man of our Lord Jesus Christ, to whom be the glory and the power and honor, now and ever, and world without end. Amen.

Colossians 1:9, 10

For this cause we also, since the day we heard it, do not cease to pray and make request for you, that you may be filled with the knowledge of His will in all spiritual wisdom and understanding; to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God.

For this cause. What cause? Because we heard of your faith and love, because we have good hopes, we are hopeful to ask for future blessings also. For as in the games we cheer on those most who are near upon gaining the victory, just so does Paul also most exhort those who have achieved the greater part.

Since the day we heard it, says he, we do not cease to pray for you. Not for one day do we pray for you, nor yet for two, nor three. Herein he both shows his love, and gives them a gentle hint that they had not yet arrived at the end. For the words, that you may be filled, are of this significancy. And observe, I pray, the prudence of this blessed one. He nowhere says that they are destitute of everything, but that they are deficient; everywhere the words, that you may be filled, show this. And again, unto all pleasing, in every good work [Colossians 1:11], and again, strengthened with all power, and again, unto all patience and long-suffering; for the constant addition of all bears witness to their doing well in part, though, it might be, not in all. And, that you may be filled, he says; not, that you may receive, for they had received; but that you may be filled with what as yet was lacking. Thus both the rebuke was given without offense, and the praise did not suffer them to sink down, and become supine, as if it had been complete. But what is, that you may be filled with the knowledge of His will? That through the Son we should be brought unto Him, and no more through Angels. Now that you must be brought unto Him, you have learned, but it remains for you to learn this, and why He sent the Son. For had it been that we were to have been saved by Angels, He would not have sent Him, would not have given Him up. In all spiritual wisdom, he says, and understanding. For since the philosophers deceived them; I wish you, he says, to be in spiritual wisdom, not after the wisdom of men. But if in order to know the will of God, there needs spiritual wisdom; to know His Essence what it is, there is need of continual prayers.

And Paul shows here, that since that time he has been praying, and has not yet prevailed, and yet has not desisted; for the words, from the day we heard it, show this. But it implies condemnation to them, if, from that time, even assisted by prayers, they had not amended themselves. And making request, he says, with much earnestness, for this the expression ye knew shows. But it is necessary still to know somewhat besides. To walk worthily, he says, of the Lord. Here he speaks of life and its works, for so he does also everywhere: with faith he always couples conduct. Unto all pleasing. And how, all pleasing? Bearing fruit in every good work, and increasing in the knowledge of God. Seeing, says he, He has fully revealed Himself unto you, and seeing you have received knowledge so great; do ye then show forth a conduct worthy of the faith; for this needs elevated conduct, greater far than the old dispensation. For, he that has known God, and been counted worthy to be God's servant, yea, rather, even His Son, see how great virtue he needs. Strengthened with all power. He is here speaking of trials and persecutions. We pray that you might be filled with strength, that you faint not for sorrow, nor despair. According to the might of His glory. But that you may take up again such forwardness as it becomes the power of His glory to give. Unto all patience and long-suffering. What he says is of this sort. Summarily, he says, we pray that you may lead a life of virtue, and worthy of your citizenship, and may stand firmly, being strengthened as it is reasonable to be strengthened by God. For this cause he does not as yet touch upon doctrines, but dwells upon life, wherein he had nothing to charge them with, and having praised them where praise was due, he then comes down to accusation. And this he does everywhere: when he is about writing to any with somewhat to blame them for, and somewhat to praise, he first praises them, and then comes down to his charges. For he first conciliates the hearer, and frees his accusation from all suspicion, and shows that for his own part he could have been glad to praise them throughout; but by the necessity of the case is forced into saying what he does. And so he does in the first Epistle to the Corinthians. For after having exceedingly praised them as loving him, even from the case of the fornicator, he comes down to accuse them. But in that to the Galatians not so, but the reverse. Yea, rather, if one should look close into it, even there the accusation follows upon praise. For seeing he had no good deeds of theirs then to speak of, and the charge was an exceeding grave one, and they were every one of them corrupted; and were able to bear it because they were strong, he begins with accusation, saying, I marvel. [Galatians 1:6] So that this also is praise. But afterwards he praises them, not for what they were, but what they had been, saying, If possible, you would have plucked out your eyes, and given them to me. [Galatians 5:15].

Bearing fruit, he says: this has reference to works. Strengthened: this to trials. Unto all patience and longsuffering: long-suffering towards one another, patience towards those without. For longsuffering is toward those whom we can requite, but patience toward those whom we cannot. For this reason the term patient is never applied to God, but longsuffering frequently; as this same blessed one says otherwhere in his writings, Or do you despise the riches of His goodness, and forbearance, and longsuffering? Unto all pleasing. Not, one while, and afterwards not so. In all spiritual wisdom, he says, and understanding. For otherwise it is not possible to know His will. Although indeed they thought they had His will; but that wisdom was not spiritual. To walk, says he, worthily of the Lord. For this is the way of the best life. For he that has understood God's love to man, (and he does understand it if he have seen the Son delivered up,) will have greater forwardness. And besides, we pray not for this alone that you may know, but that you may show forth your knowledge in works; for he that knows without doing, is even in the way to punishment. To walk, he says, that is, always, not once, but continually. As to walk is necessary for us, so also is to live rightly. And when on this subject he constantly uses the term walk, and with reason, showing that such is the life set before us. But not of this sort is that of the world. And great too is the praise. To walk, he says, worthily of the Lord, and in every good work, so as to be always advancing, and nowhere standing still, and, with a metaphor, bearing fruit and increasing in the knowledge of God, that you might be in such measure strengthened, according to the might of God, as is possible for man to be. Through His power, great is the consolation.— He said not strength, but power, which is greater: through the power, he says, of His glory, because that everywhere His glory has the power. He thus comforts him that is under reproach: and again, To walk worthily of the Lord. He says of the Son, that He has the power everywhere both in heaven and in earth, because His glory reigns everywhere. He says not strengthened simply, but so, as they might be expected to be who are in the service of so strong a Master. In the knowledge of God. And at the same time he touches in passing upon the methods of knowledge; for this is to be in error, not to know God as one ought; or he means, so as to increase in the knowledge of God. For if he that has not known the Son, knows not the Father either; justly is there need of increased knowledge: for there is no use in life without this. Unto all patience and longsuffering, he says, with joy, giving thanks [Colossians 1:12] unto God. Then being about to exhort them, he makes no mention of what by and by shall be laid up for them; he did hint at this however in the beginning of the Epistle, saying, Because of the hope which is laid up for you in the heavens [Colossians 1:5]: but in this place he mentions the things which were already theirs, for these are the causes of the other. And he does the same in many places. For that which has already come to pass gains belief, and more carries the hearer along with it. With joy, he says, giving thanks to God. The connection is this. We cease not praying for you, and giving thanks for the benefits already received.

Do you see how he bears himself along into speaking of the Son? For if we give thanks with much joy, it is a great thing that is spoken of. For it is possible to give thanks only from fear, it is possible to give thanks even when in sorrow. For instance; Job gave thanks indeed, but in anguish; and he said, The Lord gave, the Lord has taken away. [Job 1:21] For, let not any say that what had come to pass pained him not, nor clothed him with dejection of soul; nor let his great praise be taken away from that righteous one. But when it is thus, it is not for fear, nor because of His being Lord alone, but for the very nature of the things themselves, that we give thanks. To Him who made us meet to be partakers of the inheritance of the saints in light. He has said a great thing. What has been given, he says, is of this nature; He has not only given, but also made us strong to receive. Now by saying, Who made us meet, he showed that the thing was one of great weight. For example, were some low person to have become a king, he has it in his power to give a governorship to whom he will; and this is the extent of his power, to give the dignity: he cannot also make the person fit for the office, and oftentimes the honor makes one so preferred even ridiculous. If however he have both conferred on one the dignity, and also made him fit for the honor, and equal to the administration, then indeed the thing is an honor. This then is what he also says here; that He has not only given us the honor, but has also made us strong enough to receive it.

For the honor here is twofold, the giving, and the making fit for the gift. He said not, gave, simply; but, made us meet to be partakers of the inheritance of the saints in light, that is, who has appointed us a place with the saints. But he did not say simply placed us, but has given us to enjoy even the very same things, for the portion is that which each one receives. For it is possible to be in the same city, and yet not enjoy the same things; but to have the same portion, and yet not enjoy the same, is impossible. It is possible to be in the same inheritance, and yet not to have the same portion; for instance, all we (clergy) are in the inheritance, but we have not all the same portion. But here he does not say this, but with the inheritance adds the portion also. But why does he call it inheritance (or lot)? To show that by his own achievements no one obtains the kingdom, but as a lot is rather the result of good luck, so in truth is it here also. For a life so good as to be counted worthy of the kingdom does no one show forth, but the whole is of His free gift. Therefore He says, When you have done all, say, We are unprofitable servants, for we have done that which was our duty to do. [Luke 17:10] To be partakers of the inheritance of the saints in light,— he means, both the future and the present light, — that is, in knowledge. He seems to me to be speaking at once of both the present and the future. Then he shows of what things we have been counted worthy. For this is not the only marvel, that we are counted worthy of the kingdom; but it should also be added who we are that are so counted; for it is not unimportant. And he does this in the Epistle to the Romans, saying, For scarcely for a righteous man will one die, but perhaps for the good man some one would even dare to die. [Romans 5:7]

Ver. 13. Who delivered us, he says, from the power of darkness.

The whole is of Him, the giving both of these things and those; for nowhere is any achievement of ours. From the power of darkness, he says, that is, of error, the dominion of the devil. He said not darkness, but power; for it had great power over us, and held us fast. For it is grievous indeed even to be under the devil at all, but to be so with power, this is far more grievous. And translated us, he says, into the kingdom of the Son of His love. Not then so as to deliver man from darkness only, did He show His love toward him. A great thing indeed is it to have delivered from darkness even; but to have brought into a kingdom too, is a far greater. See then how manifold the gift, that he has delivered us who lay in the pit; in the second place, that He has not only delivered us, but also has translated us into a kingdom. Who delivered us. He said not, has sent us forth, but delivered: showing our great misery, and their capture of us. Then to show also the ease with which the power of God works, he says, And translated us, just as if one were to lead over a soldier from one position to another. And he said not, has led over; nor yet has transposed, for so the whole would be of him who transposed, nothing of him who went over; but he said, translated; so that it is both of us and of Him. Into the kingdom of the Son of His love. He said not simply, the kingdom of heaven, but gave a grandeur to his discourse by saying, The kingdom of the Son, for no praise can be greater than this, as he says elsewhere also: If we endure, we shall also reign with Him. [2 Timothy 2:12] He has counted us worthy of the same things with the Son; and not only so, but what gives it greater force, with His Beloved Son. Those that were enemies, those that were in darkness, as it were on a sudden he had translated to where the Son is, to the same honor with Him. Nor was he content with only this, in order to show the greatness of the gift; he was not content with saying, kingdom, but he also added, of the Son; nor yet with this, but he added also beloved; nor yet with this, but he added yet, the dignity of His nature. For what says he? Who is the Image of the invisible God. But he proceeded not to say this immediately, but meanwhile inserted the benefit which He bestowed upon us. For lest, when you hear that the whole is of the Father, you should suppose the Son excluded, he ascribes the whole to the Son, and the whole to the Father. For He indeed translated us, but the Son furnished the cause. For what says he? Who delivered us out of the power of darkness. But the same is, In whom we have the full redemption, even the forgiveness of sins. For had we not been forgiven our sins, we should not have been translated. So here again the words, In whom. And he said not redemption, but full redemption, so that we shall not fall any more, nor become liable to death.

Ver. 15. Who is the image of the invisible God, the First-born of all creation.

We light here upon a question of heresy. So it were well we should put it off today and proceed with it tomorrow, addressing it to your ears when they are fresh.

But if one ought to say anything more: the work of the Son is the greater. How? Because it were a thing impossible to give the kingdom to men while continuing in their sins; but thus it is an easier thing, so that He prepared the way for the gift. What do you say? He Himself loosed you from your sins: surely then He Himself also has brought you near; already he has laid by anticipation the foundation of his doctrine.

But we must put a close to this discourse, when first we have made one remark. And what is this? Seeing we have come to enjoy so great a benefit, we ought to be ever mindful of it, and continually to turn in our minds the free gift of God, and to reflect upon what we have been delivered from, what we have obtained; and so we shall be thankful; so we shall heighten our love toward Him. What do you say, O man? You are called to a kingdom, to the kingdom of the Son of God— and are you full of yawning, and scratching, and dozing? If need were that you should leap into ten thousand deaths every day, ought you not to endure all? For the sake of office you do all manner of things; when then you are going to share the kingdom of the Only-Begotten, will you not spring down upon ten thousand swords? Would you not leap into fire? And this is not all that is strange, but that when about to depart even, you bewail, and would gladly dwell among the things which are here, being a lover of the body. What fancy is this? Do you regard even death as a thing of terror? The cause of this is luxury, ease: for he at least that should live an embittered life would wish even for wings, and to be loosed from hence. But now it is the same with us as with the spoiled nestlings, which would willingly remain for ever in the nest. But the longer they remain, the feebler they become. For the present life is a nest cemented together with sticks and mire. Yea, should you show me even the great mansions, yea the royal palace itself glittering with all its gold and precious stones; I shall think them no better than the nests of swallows, for when the winter has come they will all fall of themselves. By winter I mean That Day, not that it will be a winter to all. For God also calls it both night and day; the first in regard of sinners, the latter of the just. So do I also now call it winter. If in the summer we have not been well brought up, so as to be able to fly when winter has come, our mothers will not take us, but will leave us to die of hunger, or to perish when the nest falls; for easily as it were a nest, or rather more easily, will God in that day remove all things, undoing and new molding all. But they which are unfledged, and not able to meet Him in the air, but have been so grossly brought up that they have no lightness of wing, will suffer those things which reason is such characters should suffer. Now the brood of swallows, when they are fallen, perish quickly; but we shall not perish, but be punished forever. That season will be winter; or rather, more severe than winter. For, not winter torrents of water roll down, but rivers of fire; not darkness that rises from clouds is there, but darkness that cannot be dispelled, and without a ray of light, so that they cannot see either the heaven, or the air, but are more straitened than those who have been buried in the earth.

Oftentimes do we say these things, but there are whom we cannot bring to believe. But it is nothing wonderful if we, men of small account, are thus treated, when we discourse of such things, since the same happened to the Prophets also; when they spoke not of such matters only, but also of war and captivity. [Jeremiah 21:11]¹ Let us not wonder at this. For neither did those believe who were in the days of the ark; they believed, however, when their belief was of no gain to them; neither did they of Sodom expect [their fate], howbeit they too believed, when they gained nothing by believing. And why do I speak of the future? Who would have expected these things which are now happening in various places; these earthquakes, these overthrows of cities? And yet were these things easier to believe than those; those, I mean, which happened in the days of the ark.

Whence is this evident? Because that the men of those times had no other example to look at, neither had they heard the Scriptures, but with us, on the other hand, are countless instances that have happened both in our own, and in former years. But whence arose the unbelief of these persons? From a softened soul; they drank and ate, and therefore they believed not. For, what a man wishes, he thinks, and expects; and they that gainsay him are a jest.

But let it not be so with us; for hereafter it will not be a flood; nor the punishment till death only; but death will be the beginning of punishment for persons who believe not that there is a Judgment. And does any ask, who has come from thence, and said so? If now you speak thus in jest, not even so is it well; for one ought not to jest in such matters; and we jest, not where jesting is in place, but with peril; but if what thou really feelest, and you are of opinion that there is nothing hereafter, how is it that you call yourself a Christian? For I take not into account those who are without. Why do you receive the Laver? Why do you set foot within the Church? Is it that we promise you magistracies? All our hope is in the things to come. Why then do you come, if you believe not the Scriptures? If you dost not believe Christ, I cannot call such an one a Christian; God forbid! But worse than even Greeks. In what respect? In this; that when you think Christ is God, you believe Him not as God. For in that other impiety there is at least consistency; for he who thinks not that Christ is God, necessarily will also not believe Him; but this impiety has not even consistency; to confess Him to be God, and yet not to think Him worthy of belief in what He has said; these are the words of drunkenness, of luxury, of riot. Let us eat and drink, for tomorrow we die. [1 Corinthians 15:32] Not tomorrow; but now you are dead, when you thus speak. Shall we then be in nothing different from swine and asses? Tell me. For if there be neither a judgment, nor a retribution, nor a tribunal, wherefore have we been honored with such a gift as reason, and have all things put under us? Why do we rule, and are they ruled? See how the devil is on every side urgent to persuade us to be ignorant of the Gift of God. He mixes together the slaves with their masters, like some man-stealer and ungrateful servant; he strives to degrade the free to the level of the criminal. And he seems indeed to be overthrowing the Judgment, but he is overthrowing the being of God.

For such is ever the devil's way; he puts forward everything in a wily, and not in a straightforward manner, to put us on our guard. If there is no Judgment, God is not just (I speak as a man): if God is not just, then there is no God at all: if there is no God, all things go on at haphazard, virtue is nought, vice nought. But he says nothing of this openly. Do you see the drift of this satanical argument? How, instead of men, he wishes to make us brutes, or rather, wild beasts, or rather, demons? Let us then not be persuaded by him. For there is a Judgment, O wretched and miserable man! I know whence you come to use such words. You have committed many sins, you have offended, you have no confidence, you think that the nature of things will even follow your arguments. Meanwhile, says he, I will not torment my soul with the expectation of hell, and, if there be a hell, I will persuade it that there is none; meanwhile I will live here in luxury! Why do you add sin to sin? If when you have sinned you believe that there is a hell, you will depart with the penalty of your sins only to pay; but if you add this further impiety, you will also for your impiety, and for this your thought, suffer the uttermost punishment; and what was a cold and shortlived comfort to you, will be a ground for your being punished forever. You have sinned: be it so: why do you encourage others also to sin, by saying that there is no hell? Why did you mislead the simpler sort? Why unnerve the hands of the people? So far as you are concerned, everything is turned upside down; neither will the good become better, but listless; nor the wicked desist from their wickedness. For, if we corrupt others, do we get allowance for our sins? Do you see not the devil, how he attempted to bring down Adam? And has there then been allowance for him? Nay, surely it will be the occasion of a greater punishment, that he may be punished not for his own sins only, but also for those of others. Let us not then suppose that to bring down others into the same destruction with ourselves will make the Judgment-seat more lenient to us. Surely this will make it more severe. Why thrust we ourselves on destruction? The whole of this comes of Satan.

O man, have you sinned? You have for your Master One that loves man. Entreat, implore, weep, groan; and terrify others, and pray them that they fall not into the same. If in a house some servant, of those that had offended their master, says to his son, My child, I have offended the master, do thou be careful to please him, that you be not as I: tell me, will he not have some forgiveness? will he not bend and soften his master? But if, leaving so to speak, he shall say such words as these, that he will not requite every one according to his deserts; that all things are jumbled together indiscriminately, both good and bad; that there is no thanks in this house; what do you think will be the master's mind concerning him? will he not suffer a severer punishment for his own misdoings? Justly so; for in the former case his feeling will plead for him, though it be but weakly; but in this, nobody. If no other then, yet imitate at least that rich man in hell, who said, Father Abraham, send to my kinsmen, lest they come into this place, since he could not go himself, so that they might not fall into the same condemnation. Let us have done with such Satanical words.

What then, says he, when the Greeks put questions to us; would you not that we should try to cure them? But by casting the Christian into perplexity, under pretense of curing the Greek, you aim at establishing your Satanical doctrine. For since, when communing with your soul alone of these things, you persuade her not; you desire to bring forward others as witnesses. But if one must reason with a Greek, the discussion should not begin with this; but whether Christ be God, and the Son of God; whether those gods of theirs be demons. If these points be established, all the others follow; but, before making good the beginning, it is vain to dispute about the end; before learning the first elements, it is superfluous and unprofitable to come to the conclusion. The Greek disbelieves the Judgment, and he is in the same case with yourself, seeing that he too has many who have treated these things in their philosophy; and albeit when they so spoke they held the soul as separated from the body, still they set up a seat of judgment. And the thing is so very clear, that no one scarcely is ignorant of it, but both poets and all are agreed among themselves that there is both a Tribunal and a Judgment. So that the Greek also disbelieves his own authorities; and the Jew does not doubt about these things nor in a word does any man.

Why then deceive we ourselves? See, you say these things to me. What will you say to God, that fashioned our hearts one by one [Psalm 33:15]; that knows everything that is in the mind; that is living and active, and sharper than any two-edged sword? [Hebrews 4:12] For tell me with truth; Do you not condemn yourself? And how should wisdom so great, as that one who sins should condemn himself, come by chance, for this is a work of mighty wisdom. You condemn yourself. And will he who gives you such thoughts leave everything to go on at hazard? The following rule then will hold universally and strictly. Not one of those who live in virtue wholly disbelieves the doctrine of the Judgment, even though he be Greek or heretic. None, save a few, of those who live in great wickedness, receives the doctrine of the Resurrection. And this is what the Psalmist says, Your judgments are taken away from before his face. [Psalm 10:5] Wherefore? Because his ways are always profane; for he says, Let us eat and drink, for tomorrow we die.

Do you see that thus to speak is the mark of the grovelling? Of eating and drinking come these sayings which are subversive of the Resurrection. For the soul endures not, I say, it endures not the tribunal which the conscience supplies, and so it is with it, as with a murderer, who firsts suggests to himself that he shall not be detected, and so goes on to slay; for had his conscience been his judge, he would not hastily have come to that daring wickedness. And still he knows, and pretends not to know, lest he should be tortured by conscience and fear, for, certainly, in that case, he would have been less resolute for the daring deed. So too, assuredly, they who sin, and day by day wallow in the same wickedness, are unwilling to know it, although their consciences pluck at them.

But let us give no heed to such persons, for there will be, there will assuredly be, a Judgment and a Resurrection, and God will not leave so great works without direction. Wherefore, I beseech you, let us leave off wickedness, and lay fast hold on virtue, that we may receive the true doctrine in Christ Jesus our Lord. And yet, which is easier to receive? The doctrine of the Resurrection, or that of Fate? The latter is full of injustice, of absurdity, of cruelty, of inhumanity; the other of righteousness, awarding according to desert; and still men do not receive it. But the fault is, indolence, for no one that has understanding receives the other. For among the Greeks even, they who did receive that doctrine, were those who in their definition of pleasure affirmed it to be the end, but they who loved virtue, would not receive it, but they cast it out as absurd. But if among the Greeks this were so, much more will it hold good with the doctrine of the Resurrection. And observe, I pray you, how the devil has established two contrary things: for in order that we may neglect virtue; and pay honor to demons, he brought in this Necessity, and by means of each he procured the belief of both. What reason then will he be able to give, who obstinately disbelieves a thing so admirable, and is persuaded by those who talk so idly? Do not then support yourself with the consolation, that you will meet with forgiveness; but let us, collecting all our strength, stir ourselves up to virtue, and let us live truly to God, in Christ Jesus our Lord, etc.

Colossians 1:15-18

Who is the Image of the invisible God, the Firstborn of all creation: for in Him were all things created, in the heavens, and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers: all things have been created through Him, and unto Him; and He is before all things, and in Him all things consist. And He is the head of the body, the Church.

Today it is necessary for me to pay the debt, which yesterday I deferred, in order that I might address it to your minds when in full force. Paul, discoursing as we showed of the dignity of the Son, says these words: Who is the Image of the invisible God. Whose image then will you have Him be? God's? Then he is exactly like the one to whom you assign Him. For if as a man's image, say so, and I will have done with you as a madman. But if as God and God's Son, God's image, he shows the exact likeness. Wherefore has no Angel anywhere been called either image or son, but man both? Wherefore? Because in the former case indeed the exaltedness of their nature might presently have thrust the many into this impiety; but in the other case the mean and low nature is a pledge of security against this, and will not allow any, even should they desire it, to suspect anything of the kind, nor to bring down the Word so low. For this cause, where the meanness is great, the Scripture boldly asserts the honor, but where the nature is higher, it forbears. The Image of the Invisible is itself also invisible, and invisible in like manner, for otherwise it would not be an image. For an image, so far as it is an image, even among us, ought to be exactly similar, as, for example, in respect of the features and the likeness. But here indeed among us, this is by no means possible; for human art fails in many respects, or rather fails in all, if you examine with accuracy. But where God is, there is no error, no failure.

But if a creature: how is He the Image of the Creator? For neither is a horse the image of a man. If the Image mean not exact likeness to the Invisible, what hinders the Angels also from being His Image? For they too are invisible; but not to one another: but the soul is invisible: but because it is invisible, it is simply on that account an image, and not in such sort as he and angels are images.

The Firstborn of all creation. What then, says one, Lo, He is a creature. Whence? Tell me. Because he said 'Firstborn.' However, he said not first created, but firstborn. Then it is reasonable that he should be called many things. For he must also be called a brother in all things. [Hebrews 2:17] And we must take from Him His being Creator; and insist that neither in dignity nor in any other thing is He superior to us? And who that has understanding would say this? For the word firstborn is not expressive of dignity and honor, nor of anything else, but of time only. What does the firstborn signify? That he is created, is the answer. Well. If then this be so, it has also kindred expressions. But otherwise the firstborn is of the same essence with those of whom he is firstborn. Therefore he will be the firstborn son of all things — for it said of every creature; therefore of stones also, and of me, is God the Word firstborn. But again, of what, tell me, are the words firstborn from the dead [Colossians 1:18; Romans 8:29] declaratory? Not that He first rose; for he said not simply, of the dead, but firstborn from the dead, nor yet, that He died first, but that He rose the firstborn from the dead. So that they declare nothing else than this, that He is the Firstfruits of the Resurrection. Surely then neither in the place before us. Next he proceeds to the doctrine itself. For that they may not think Him to be of more recent existence, because that in former times the approach was through Angels, but now through Him; he shows first, that they had no power (for else it had not been out of darkness ver. 13 that he brought), next, that He is also before them. And he uses as a proof of His being before them, this; that they were created by him. For in Him, he says, were all things created. What say here the followers of Paul of Samosata? The things in the heavens. What was in question, he has placed first; and the things upon the earth. Then he says, the visible and the invisible things; invisible, such as soul, and all that has come to exist in heaven; visible, such as men, sun, sky. Whether thrones. And what is granted, he lets alone, but what is doubted he asserts. Whether thrones, or dominions, or principalities, or powers. The words whether, or, comprehend the whole of things; but by means of the greater things show it of the less also. But the Spirit is not among the powers. All things, he says, have been created through Him, and unto Him. Lo, in Him, is through Him, for having said in Him, he added, through Him. But what unto Him? It is this; the subsistence of all things depends on Him. Not only did He Himself bring them out of nothing into being, but Himself sustains them now, so that were they dissevered from His Providence, they were at once undone and destroyed. But He said not, He continues them, which had been a grosser way of speaking, but what is more subtle, that on Him they depend. To have only a bearing on Him is enough to continue anything and bind it fast. So also the word firstborn, in the sense of a foundation. But this does not show the creatures to be consubstantial with Him; but that all things are through Him, and in Him are upheld. Since Paul also when he says elsewhere, I have laid a foundation [1 Corinthians 3:10], is speaking not concerning substance, but operation. For, that you may not think Him to be a minister, he says that He continues them, which is not less than making them. Certainly, with us it is greater even: for to the former, art conducts us; but to the latter, not so, it does not even stay a thing in decay.

And He is before all things, he says. This is befitting God. Where is Paul of Samosata? And in Him all things consist, that is, they are created into Him. He repeats these expressions in close sequence; with their close succession, as it were with rapid strokes, tearing up the deadly doctrine by the roots. For, if even when such great things had been declared, still after so long a time Paul of Samosata sprung up, how much more [would such have been the case], had not these things been said before? And in Him, he says, all things consist. How consist in one who was not? So that the things also done through Angels are of Him.

And He is the head of the body, the Church.

Then having spoken of His dignity, he afterwards speaks of His love to man also. He is, says he, the Head of the body, the Church. And he said not of the fullness, (although this too is signified,) out of a wish to show His great friendliness to us, in that He who is thus above, and above all, connected Himself with those below. For everywhere He is first; above first; in the Church first, for He is the Head; in the Resurrection first. That is,

Ver. 18. That He might have the preëminence. So that in generation also He is first. And this is what Paul is chiefly endeavoring to show. For if this be made good, that He was before all the Angels; then there is brought in along with it this also as a consequence, that He did their works by commanding them. And what is indeed wonderful, he makes a point to show that He is first in the later generation. Although elsewhere he calls Adam first [1 Corinthians 15:45], as in truth he is; but here he takes the Church for the whole race of mankind. For He is first of the Church; and first of men after the flesh, like as of the Creation. And therefore he here uses the word firstborn.

What is in this place the meaning of the Firstborn? Who was created first, or rose before all; as in the former place it means, Who was before all things. And here indeed he uses the word firstfruits, saying, Who is the Firstfruits, the Firstborn from the dead, that in all things He might have the preëminence, showing that the rest also are such as He; but in the former place it is not the Firstfruits of creation. And it is there, The Image of the invisible God, and then, Firstborn.

Ver. 19, 20. For it was the good pleasure of the Father, that in Him should all the fullness dwell. And having made peace through the Blood of His Cross, through Him to reconcile all things unto Himself, whether things upon the earth, or things in the heavens.

Whatsoever things are of the Father, these he says are of the Son also, and that with more of intensity, because that He both became dead for, and united Himself to us. He said, Firstfruits, as of fruits. He said not Resurrection, but Firstfruits, showing that He has sanctified us all, and offered us, as it were, a sacrifice. The term fullness some use of the Godhead, like as John said, Of His fullness have all we received. That is, whatever was the Son, the whole Son dwelt there, not a sort of energy, but a Substance.

He has no cause to assign but the will of God: for this is the import of, it was the good pleasure...in Him. And...through Him to reconcile all things unto Himself. Lest you should think that He undertook the office of a minister only, he says, unto Himself. [2 Corinthians 5:18] And yet he elsewhere says, that He reconciled us to God, as in the Epistle he wrote to the Corinthians. And he well said, Through Him to make an end of reconciling; for they were already reconciled; but completely, he says, and in such sort, as no more to be at enmity with Him. How? For not only the reconciliation was set forth, but also the manner of the reconciliation. Having made peace through the Blood of His Cross. The word reconcile, shows the enmity; the words having made peace, the war. Through the Blood of His Cross, through Himself, whether things upon the earth, or things in the heavens. A great thing indeed it is to reconcile; but that this should be through Himself too, is a greater thing; and a greater still — how through Himself? Through His Blood. Through His Blood; and he said not simply His Blood, but what is yet greater, through the Cross. So that the marvels are five: He reconciled us; to God; through Himself; through Death; through the Cross. Admirable again! How he has mixed them up! For lest you should think that it is one thing merely, or that the Cross is anything of itself, he says through Himself. How well he knows that this was a great thing. Because not by speaking words, but by giving Himself up for the reconciliation, He so wrought everything.

But what is things in the heavens? For with reason indeed is it said, the things upon the earth, for those were filled with enmity, and manifoldly divided, and each one of us was utterly at variance with himself, and with the many; but how made He peace among the things in the heavens? Was war and battle there also? How then do we pray, saying, Your will be done, as in heaven, so on earth? [Matthew 6:10] What is it then? The earth was divided from heaven, the Angels had become enemies to men, through seeing the Lord insulted. To sum up, he says, all things in Christ, the things in the heavens, and the things upon the earth. [Ephesians 1:10] How? The things in heaven indeed in this way: He translated Man there, He brought up to them the enemy, the hated one. Not only made He the things on earth to be at peace, but He brought up to them him that was their enemy and foe. Here was peace profound. Angels again appeared on the earth thereafter, because that Man too had appeared in heaven. And it seems to me that Paul was caught up on this account [2 Corinthians 12:2], and to show that the Son also had been received up there. For in the earth indeed, the peace was twofold; with the things of heaven, and with themselves; but in heaven it was simple. For if the Angels rejoice over one sinner that repents, much more will they over so many.

All this God's power has wrought. Why then place ye confidence in Angels? says he. For so far are they from bringing you near, that they were ever your enemies, except God Himself had reconciled you with them. Why then run ye to them? Would you know the hatred which the Angels had against us, how great it was; and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. [Exodus 23:20] Not so however now, but, on the contrary, they sang upon the earth [2 Samuel 24:16] with exceeding joy. And He led these down to men [Genesis 19:13], and led men up to them.

And observe, I pray you, the marvel in this: He brought these first down hither, and then he took up man to them; earth became heaven, because that heaven was about to receive the things of earth. Therefore when we give thanks, we say, Glory to God in the highest, and on earth peace, good will to men. Behold, he says, even men appeared well-pleasing to Him thereafter. What is good will? [Ephesians 2:14; Deuteronomy 32:8, Septuagint] Reconciliation. No longer is the heaven a wall of partition. At first the Angels were according to the number of the nations; but now, not to the number of the nations, but that of the believers. Whence is this evident? Hear Christ saying, See that you despise not one of these little ones, for their Angels do always behold the face of My Father which is in heaven. [Matthew 18:10] For each believer has an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, The Angel that feeds me, and delivers me from my youth. [Genesis 48:15-16], nearly If then we have Angels, let us be sober, as though we were in the presence of tutors; for there is a demon present also. Therefore we pray, asking for the Angel of peace, and everywhere we ask for peace (for there is nothing equal to this); peace, in the Churches, in the prayers, in the supplications, in the salutations; and once, and twice, and thrice, and many times, does he that is over the Church give it, Peace be unto you. Wherefore? Because this is the Mother of all good things; this is the foundation of joy. Therefore Christ also commanded the Apostles on entering into the houses straightway to say this, as being a sort of symbol of the good things; for He says, When ye come into the houses, say, Peace be unto you; for where this is wanting, everything is useless. And to His disciples Christ said, Peace I leave with you, My peace I give unto you. [John 14:27] This prepares the way for love. And he that is over the Church, says not, Peace be unto you, simply, but Peace be unto all. For what if with this man we have peace, but with another, war and fighting? What is the gain? For neither in the body, should some of its elements be at rest and others in a state of variance, is it possible that health should ever be upheld; but only when the whole of them are in good order, and harmony, and peace, and except the whole are at rest, and continue within their proper limits, all will be overturned. And, further, in our minds, except all our thoughts are at rest, peace will not exist. So great a good is peace, as that the makers and producers of it are called the sons of God [Matthew 5:9-45], with reason; because the Son of God for this cause came upon the earth, to set at peace the things in the earth, and those in the heavens. But if the peacemakers are the sons of God, the makers of disturbance are sons of the devil.

What do you say? Do you excite contentions and fightings? And does any ask who is so unhappy? Many there are who rejoice at evil, and who do rather rend in pieces the Body of Christ, than did the soldiers pierce it with the spear, or the Jews who struck it through with the nails. A less evil was that than this; those Members, so cut through, again united, but these when torn off, if they be not united here, will never be united, but remain apart from the Fullness. When you are minded to war against your brother, bethink you that you war against the members of Christ, and cease from your madness. For what if he be an outcast? What if he be vile? What if he be open to contempt? So says He, It is not the will of My Father that one of these little ones should perish. [Matthew 18:14] And again, Their Angels do always behold the face of My Father which is in heaven. [Matthew 18:10] God for his sake and yours even became a servant, and was slain; and do you consider him to be nothing? Surely in this respect also you fight against God, in that you deliver a judgment contrary to His. When he that is over the Church comes in, he straightway says, Peace unto all; when he preaches, Peace unto all; when he blesses, Peace unto all; when he bids to salute, Peace unto all; when the Sacrifice is finished, Peace unto all: and again, in the middle, Grace to you and peace. How then is it not monstrous, if, while hearing so many times that we are to have peace, we are in a state of feud with each other; and receiving peace, and giving it back, are at war with him that gives it to us? You say, And to your spirit. And do you traduce him abroad? Woe is me! That the majestic usages of the Church have become forms of things merely, not a truth. Woe is me! That the watchwords of this army proceed no farther than to be only words. Whence also you are ignorant wherefore is said, Peace unto all. But hear what follows, what Christ says; And into whatsoever city or village you shall enter...as you enter into the house, salute it; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you. [Matthew 10:11-13] We are therefore ignorant; because we look upon this merely as a figure of words; and we assent not to them in our minds. For do I give the Peace? It is Christ who deigns to speak by us. Even if at all other times we are void of grace, yet are we not now, for your sakes. For if the Grace of God wrought in an ass and a diviner, for the sake of an economy, and the advantage of the Israelites [Numbers 22], it is quite clear that it will not refuse to operate even in us, but for your sakes will endure even this.

Let none say then that I am mean, and low, and worthy of no consideration, and in such a frame of mind attend to me. For such I am; but God's way always is, to be present even with such for the sake of the many. And, that you may know this, with Cain He vouchsafed to talk for Abel's sake [Genesis 4], with the devil for Job's [Job 1], with Pharaoh for Joseph's [Genesis 41], with Nebuchadnezzar for Daniel's [Daniel 2 and Daniel 4], with Belshazzar, for the same [Daniel 5]. And Magi moreover obtained a revelation [Matthew 2]; and Caiaphas prophesied, though a slayer of Christ, and an unworthy man, because of the worthiness of the priesthood. [John 11:49] And it is said to have been for this reason that Aaron was not smitten with leprosy. For why, tell me, when both had spoken against Moses did she alone suffer the punishment? [Numbers 12] Marvel not: for if in worldly dignities, even though ten thousand charges be laid against a man, yet is he not brought to trial before he has laid down his office, in order that it may not be dishonored along with him; much more in the case of spiritual office, be he whosoever he may, the grace of God works in him, for otherwise everything is lost: but when he has laid it down, either after he is departed or even here, then indeed, then he will suffer a sorer punishment.

Do not, I pray you, think that these things are spoken from us; it is the Grace of God which works in the unworthy, not for our sakes, but for yours. Hear ye then what Christ says. If the house be worthy, let your peace come upon it. [Matthew 10:13-15] And how becomes it worthy? If they receive you [Luke 10:8], He says. But if they receive you not, nor hear your words,...verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. What boots it then, that you receive us, and hear not the things we say? What gain is it that you wait upon us, and give no heed to the things which are spoken to you? This will be honor to us, this the admirable service, which is profitable both to you and to us, if you hear us. Hear also Paul saying, I knew not, brethren, that he was High Priest. [Acts 23:5] Hear also Christ saying, All whatsoever they bid you observe [Matthew 23:3], that observe and do. Thou despisest not me, but the Priesthood; when you see me stripped of this, then despise me; then no more will I endure to impose commands. But so long as we sit upon this throne, so long as we have the first place, we have both the dignity and the power, even though we are unworthy. If the throne of Moses was of such reverence, that for its sake they were to be heard, much more the throne of Christ. It, we have received by succession; from it we speak; since the time that Christ has vested in us the ministry of reconciliation.

Ambassadors, whatever be their sort, because of the dignity of an embassy, enjoy much honor. For observe; they go alone into the heart of the land of barbarians, through the midst of so many enemies; and because the law of embassy is of mighty power, all honor them; all look towards them with respect, all send them forth with safety. And we now have received a word of embassy, and we have come from God, for this is the dignity of the Episcopate. We have come to you on an embassy, requesting you to put an end to the war, and we say on what terms; not promising to give cities, nor so and so many measures of grain, nor slaves, nor gold; but the kingdom of heaven, eternal life, society with Christ, the other good things, which neither are we able to tell you, so long as we are in this flesh, and the present life. Ambassadors then we are, and we wish to enjoy honor, not for our own sakes, far be it, for we know its worthlessness, but for yours; that you may hear with earnestness the things we say; that you may be profited, that not with listlessness or indifference ye may attend to what is spoken. See ye not ambassadors, how all pay court to them? We are God's ambassadors to men; but, if this offend you, not we, but the Episcopate itself, not this man or that, but the Bishop. Let no one hear me, but the dignity. Let us then do everything according to the will of God, that we may live to the glory of God, and be counted worthy of the good things promised to those that love Him, through the grace and lovingkindness, etc. etc.

Colossians 1:21, 22

And you, being in time past, enemies and alienated in your mind, in your evil works, yet now has He reconciled in the body of His flesh through death, to present you holy and without blemish and unreprovable before Him.

Here he goes to show that He reconciled those even who were unworthy of reconciliation. For by the saying that they were under the power of darkness, he shows the calamity in which they were. [Colossians 1:13] But lest, on hearing of the power of darkness, you should consider it Necessity, he adds, And you that were alienated, so that though it appear to be the same thing that he says, yet it is not so; for it is not the same thing to deliver out of the evils him that through necessity came to suffer, and him that of his own will endures. For the former indeed is worthy to be pitied, but the latter hated. But nevertheless, he says, you that are not against your wills, nor from compulsion, but with your wills, and wishes, sprang away from Him, and are unworthy of it, He has reconciled. And seeing he had made mention of the things in the heavens, he shows, that all the enmity had its origin from hence, not thence. For they indeed were long ago desirous, and God also, but you were not willing.

And throughout he is showing that the Angels had no power in the successive times, forasmuch as men continued enemies; they could neither persuade them, nor, if persuaded, could they deliver them from the devil. For neither would persuading them be any gain, except he that held them were bound; nor would binding him have been of any service, except they whom he detained were willing to return. But both of these were needed, and they could do neither of them, but Christ did both. So that even more marvelous than loosing death, is the persuading them. For the former was wholly of Himself, and the power lay wholly in Himself, but of the latter, not in Himself alone, but in us also; but we accomplish those things more easily of which the power lies in ourselves. Therefore, as being the greater, he puts it last. And he said not simply were at enmity, but were alienated, which denotes great enmity, nor yet alienated [only], but without any expectation even of returning. And enemies in your mind, he says; then the alienation had not proceeded so far as purpose only — but what? in your wicked works also. You were both enemies, he says, and you did the works of enemies.

Yet now has He reconciled in the body of His flesh through death to present you holy and without blemish and unreprovable before Him. Again he lays down also the manner of the reconciliation, that it was in the Body, not by being merely beaten, nor scourged, nor sold, but even by dying a death the most shameful. Again he makes mention of the Cross, and again lays down another benefit. For He did not only deliver, but, as he says above, Who made us meet [Colossians 1:12], to the same he alludes here also. Through His death, he says, to present you holy and without blemish and unreprovable before Him. For truly, He has not only delivered from sins, but has also placed among the approved. For, not that He might deliver us from evils only, did He suffer so great things, but that also we might obtain the first rewards; as if one should not only free a condemned criminal from his punishment, but also advance him to honor. And he has ranked you with those who have not sinned, yea rather not with those who have done no sin only, but even with those who have wrought the greatest righteousness; and, what is truly a great thing, has given the holiness which is before Him, and the being unreprovable. Now an advance upon unblamable is unreprovable, when we have done nothing either to be condemned for, or charged with. But, since he ascribed the whole to Him, because through His death He achieved these things; what then, says one, is it to us? We need nothing. Therefore he added,

Ver. 23. If so be that you continue in the faith grounded and steadfast, and not moved away from the hope of the Gospel.

Here he strikes a blow at their listlessness. And he said not simply continue, for it is possible to continue wavering, and vacillating; it is possible to stand, and continue, though turned this way and that. If so be that you continue, he says, grounded and steadfast, and not moved away. Wonderful! What a forcible metaphor he uses; he says not only not tossed to and fro, but not even moved. And observe, he lays down so far nothing burdensome, nor toilsome, but faith and hope; that is, if you continue believing, that the hope of the things to come is true. For this indeed is possible; but, as regards virtuous living, it is not possible to avoid being shaken about, though it be but a little; so (what he enjoins) is not grievous.

From the hope, he says, of the Gospel, which you heard, which was preached in all creation under heaven. But what is the hope of the Gospel, except Christ? For He Himself is our peace, that has wrought all these things: so that he who ascribes them to others is moved away: for he has lost all, unless he believe in Christ. Which ye heard, he says. And again he brings themselves as witnesses, then the whole world. He says not, which is being preached, but has already been believed and preached. As he did also at the outset [Colossians 1:6], being desirous by the witness of the many to establish these also. Whereof I Paul was made a minister. This also contributes to make it credible; I, says he, Paul a minister. For great was his authority, as being now everywhere celebrated, and the teacher of the world.

Ver. 24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for His Body's sake, which is the Church.

And what is the connection of this? It seems indeed not to be connected, but it is even closely so. And minister, he says, that is, bringing in nothing from myself, but announcing what is from another. I so believe, that I suffer even for His sake, and not suffer only, but even rejoice in suffering, looking unto the hope which is to come, and I suffer not for myself, but for you. And fill up, he says, that which is lacking of the afflictions of Christ in my flesh. It seems indeed to be a great thing he has said; but it is not of arrogancy, far be it, but even of much tender love towards Christ; for he will not have the sufferings to be his own, but His, through desire of conciliating these persons to Him. And what things I suffer, I suffer, he says, on His account: not to me, therefore, express your gratitude, but to him, for it is He Himself who suffers. Just as if one, when sent to a person, should make request to another, saying, I beseech you, go for me to this person, then the other should say, it is on his account I am doing it. So that He is not ashamed to call these sufferings also his own. For He did not only die for us, but even after His death He is ready to be afflicted for your sakes. He is eagerly and vehemently set upon showing that He is even now exposed to peril in His own Body for the Church's sake, and he aims at this point, namely, you are not brought unto God by us, but by Him, even though we do these things, for we have not undertaken a work of our own, but His. And it is the same as if there were a band which had its allotted leader to protect it, and it should stand in battle, and then when he had gone, his lieutenant should succeed to his wounds until the battle were brought to a close.

Next, that for His sake also he does these things, hearken: For His Body's sake, he says, assuredly meaning to say this: I pleasure not you, but Christ: for what things He should have suffered, I suffer instead of Him. See how many things he establishes. Great, he shows, is the claim upon their love. As in his second Epistle to the Corinthians, he wrote, saying, he committed unto us the ministry of reconciliation [2 Corinthians 5:20]; and again, We are ambassadors on behalf of Christ; as though God were entreating by us. So also here he says, For his sake I suffer, that he may the more draw them to Him. That is, though He who is your debtor is gone away, yet I repay. For, on this account he also said, that which is lacking, to show that not even yet does he consider Him to have suffered all. For your sake, he says, and even after His death He suffers; seeing that still there remains a deficiency. The same thing he does in another way in the Epistle to the Romans, saying, Who also makes intercession for us [Romans 8:34], showing that He was not satisfied with His death alone, but even afterwards He does countless things.

He does not then say this to exalt himself, but through a desire to show that Christ is even yet caring for them. And he shows what he says to be credible, by adding, for His Body's sake. For that so it is, and that there is no unlikelihood in it, is plain from these things being done for His body's sake. Look how He has knitted us unto Himself. Why then introduce Angels between? Whereof I was made, he says, a minister. Why introduce Angels besides? I am a minister. Then he shows that he had himself done nothing, albeit he is a minister. Of which I was made, says he, a minister, according to the dispensation of God which is given me to youward, to fulfill the word of God. The dispensation. Either he means, He so willed that after His own departure we should succeed to the dispensation, in order that you might not feel as deserted, (for it is Himself that suffers, Himself that is ambassador;) or he means this, namely, me who was more than all a persecutor, for this end He permitted to persecute, that in my preaching I might gain belief; or by dispensation he means, that He required not deeds, nor actions, nor good works, but faith and baptism. For you would not otherwise have received the word. For you, he says, to fulfill the word of God. He speaks of the Gentiles, showing that they were yet wavering, by the expression, fulfill. For that the cast-away Gentiles should have been able to receive such lofty doctrines was not of Paul, but of the dispensation of God; for I never could have had the power, he says. Having shown that which is greater, that his sufferings are Christ's, he next subjoins what is more evident, that this also is of God, to fulfill His word in you. And he shows here covertly, that this too is of dispensation, that it is spoken to you now, when you are able to hear it, and comes not of neglect, but to the end ye may receive it. For God does not all things on a sudden, but uses condescension because of His plenteous love toward man. And this is the reason why Christ came at this time, and not of old. And He shows in the Gospel, that for this reason He sent the servants first, that they might not proceed to kill the Son. For if they did not reverence the Son, even when He came after the servants, much less would they had He come sooner; if they gave no heed to the lesser commandments, how would they to the greater? What then, does one object? Are there not Jews even now, and Greeks who are in a very imperfect condition? This, however, is an excess of listlessness. For after so long a time, after such great instructions, still to continue imperfect, is a proof of great stupidity.

When then the Greeks say, why did Christ come at this time? Let us not allow them so to speak, but let us ask them, whether He did not succeed? For as, if He had come at the very first, and had not succeeded, the time would not have been for us a sufficient excusation, so, seeing He has succeeded, we cannot with justice be brought to account on the score of the time. For neither does any one demand of a physician, who has removed the disease, and restored one to health, to give an account of his treatment, nor yet does any examine closely a general who has gained a victory, why at this time, and why in this place. For these things it were in place to ask, had he not been successful; but when he has been successful, they must even be taken for granted. For, tell me, whether is more worthy of credit, your reasoning and calumny, or the perfection of the thing? Conquered He, or conquered He not? Show this. Prevailed He, or prevailed He not? Accomplished He what He said, or no? These are the articles of enquiry. Tell me, I pray. Thou fully grantest that God is, even though not Christ? I ask you then; Is God without beginning? You will say, Certainly. Tell me then, why made He not men myriads of years before? For they would have lived through a longer time. They were now losers by that time during which they were not. Nay, they were not losers; but how, He who made them alone knows. Again, I ask you, why did He not make all men at once? But his soul, whoever was first made, has so many years of existence, of which that one is deprived which is not yet created. Wherefore made He the one to be brought first into this world, and the other afterwards?

Although these things are really fit subjects for enquiry: yet not for a meddling curiosity: for this is not for enquiry at all. For I will tell you the reason I spoke of. For suppose human nature as being some one continued life, and that in the first times our race was in the position of boyhood; in those that succeeded, of manhood; and in these that are near extreme age, of an old man. Now when the soul is at its perfection, when the limbs of the body are unstrung, and our war is over, we are then brought to philosophy. On the contrary, one may say, we teach boys while young. Yes, but not the great doctrines, but rhetoric, and expertness with language; and the other when they have come to ripeness of age. See God also doing the same with the Jews. For just as though the Jews had been little children, he placed Moses over them as a schoolmaster, and like little children he managed these things for them through shadowy representations, as we teach letters. For the law had a shadow of the good things to come, and not the very image of the things. [Hebrews 10:1] As we both buy cakes for children and give them pieces of money, requiring of them one thing only, that for the present they would go to school; so also God at that time gave them both wealth and luxury, purchasing from them by this His great indulgence one only thing, that they would listen to Moses. Therefore He delivered them over to a schoolmaster, that they might not despise Himself as a tender, loving Father. See then that they feared him only; for they said not, Where is God? But, Where is Moses? And his very presence was fearful. So when they did amiss, observe how he punished them. For God indeed was desirous of casting them off; but he would not permit Him. Or rather the whole was of God; just as when a Father threatens while a schoolmaster entreats Him, and says, Forgive them, I pray, on my account, and henceforward I undertake for them. In this way was the wilderness a school. And as children who have been a long while at school are desirous of quitting it, so also were they at that time continually desiring Egypt, and weeping, saying, We are lost, we are wholly consumed, we are utterly undone. [Exodus 16:3] And Moses broke their tablet, having written for them, as it were, certain words [Exodus 32:19]; just as a schoolmaster would do, who having taken up the writing tablet, and found it badly written, throws away the tablet itself, desiring to show great anger; and if he have broken it, the father is not angry. For he indeed was busy writing, but they not attending to him, but turning themselves other ways, were committing disorder. And as in school, they strike each other, so also, on that occasion, he bade them strike and slay each other. And again, having given them as it were lessons to learn, then asking for them, and finding they had not learned them, he would punish them. For instance. What writings were those that denoted the power of God? The events in Egypt? Yes, says one, but these writings represented the plagues, that He punishes His enemies. And to them it was a school. For what else was the punishment of your enemies but your benefit? And in other respects too, He benefited you. And it was the same as if one should say he knew his letters, but when asked up and down, should be at fault, and be beaten. So they also said indeed that they knew the power of God, but when asked their knowledge up and down, they could not give it, and therefore were beaten. Have you seen water? You ought to be reminded of the water in Egypt. For He that of water made blood, will be also of power to do this. As we also say often to the children, when in a book you see the letter A, remember that you had it in your tablet. Have you seen famine? Remember that it was He that destroyed the crops! Have you seen wars? Remember the drowning! Have you seen that they are mighty who inhabit the land? But not mightier than the Egyptians. He who took you out of the midst of them, will He not much more save you when out? But they knew not how to answer their letters out of order, and therefore they were beaten. They ate, and drank, and kicked. [Deuteronomy 32:15] When fed with their manna they ought not to have asked for luxury, seeing they had known the evils which proceed from it. And they acted precisely as if a free child, when sent to school, should ask to be reckoned with the slaves, and to wait on them — so did these also in seeking Egypt— and when receiving all needful sustenance, and such as becomes a free person, and sitting at his father's table, should have a longing for the ill-savored and noisy one of the servants. And they said to Moses, Yea, Lord, all that you have spoken will we do, and be obedient. [Exodus 24:7] And as it happens in the case of desperately bad children, that when the father would put them to death, the schoolmaster perseveringly entreats for them, the same was the case at that time also.

Why have we said these things? Because we differ in nothing from children. Will you hear their doctrines also, that they are those of children? Eye for eye, it is said, and tooth for tooth. [Leviticus 24:20] For nothing is so eager to revenge as a childish mind. For seeing it is a passion of irrationality, and there is much irrationality, and great lack of consideration in that age, no wonder the child is tyrannized over by anger; and so great is the tyranny, that ofttimes after stumbling and getting up again, they will smite their knee for passion, or overturn the footstool, and so will allay their pain, and quench their rage. In some such way as this did God also deal with them, when He allowed them to strike out Eye for eye, and tooth for tooth, and destroyed the Egyptians and the Amalekites that had grieved them. And He promised such things; as if to one who said, Father, such and such an one has beaten me, the father should then reply, Such and such an one is a bad man, and let us hate him. So also does God say, I will be their enemy that are your enemies, and I will hate them that hate you. [Exodus 23:22] And again, when Balaam prayed, the condescension which was used towards them was childish. For as with children, when having been frightened at anything not frightful, such as either a lock of wool, or any other thing of like sort, they are suddenly alarmed; that their fear may not continue in them, we bring the thing up to their hands, and make their nurses show it them: so also did God; seeing that the Prophet was a terror to them, he turned the terror of him into confidence. And as children who are under weaning have all manner of things in little baskets, so also did He give them everything, and dainties in abundance. Still the child longs for the breast; so did these also for Egypt and the flesh that was there.

So that one would not be wrong in calling Moses both a teacher, and a nursing-father, and a conductor [Exodus 16:3; Numbers 11:4-5]; the man's wisdom was great. Howbeit it is not the same thing to guide men who are already philosophers, and to rule unreasoning children. And, if you are inclined to hear yet another particular; as the nurse says to the child, When you ease yourself, take up your garments, and for as long as you sit, so also did Moses. [Deuteronomy 23:13] For all the passions are tyrannous in children (for as yet they have not that which is to bridle them), vainglory, desire, irrationality, anger, envy; just as in children, so they prevailed; they spat upon, they beat, Moses. And as a child takes up a stone, and we all exclaim, O do not throw it; so did they also take up stones against their father; and he fled from them. And as, if a father have any ornament, the child, being fond of ornament, asks him for it, in like manner, truly, did the party of Dathan and Abiram act, when they rebelled for the priesthood. [Numbers 16] And besides, they were of all people the most envious, and little-minded, and in all respects imperfect.

Ought then Christ, tell me, to have appeared at that time, at that time to have given them these teachings of true wisdom, when they were raging with lust, when they were as horses mad for the mare, when they were the slaves of money, of the belly? Nay, He would but have wasted his lessons of wisdom in discoursing with those of no understanding; and they would have neither learned one thing nor the other. And as he who teaches to read before he has taught the alphabet, will never teach even so much as the alphabet; so indeed would it then have been also. But not so now, for by the grace of God much forbearance, much virtue, has been planted everywhere. Let us give thanks then for all things, and not be over curious. For it is not we that know the due time, but He, The Maker of the time, and The Creator of the ages.

In everything then yield we to Him: for this is to glorify God, not to demand of Him an account of what He does. In this way too did Abraham give glory to God; And being fully persuaded, we read, that what He had promised, He was able to perform. [Romans 4:21] He did not ask about the future even; but we scrutinize the account even of the past. See how great folly, how great ingratitude, is here. But let us for the future have done, for no gain comes of it, but much harm even; and let our minds be gratefully disposed towards our Master, and let us send up glory to God, that making for all things an offering of thanksgiving, we may be counted worthy of His lovingkindness, through the grace and love toward man of His Only-begotten, with whom, etc.

Colossians 1:26-28

Even the mystery which has been hid from all ages and generations: but now has it been manifested to His saints, to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory: whom we proclaim, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ.

Having said what we have come to, and showed the lovingkindness of God and the honor, by the greatness of the things given, he introduces yet another consideration that heightens them, namely, that neither before us did any one know Him. As he does also in the Epistle to the Ephesians, saying, neither Angels, nor principalities, nor any other created power, but only the Son of God knew. [Ephesians 3:5-10] And he said, not simply hid, but quite hid, and that even if it has but now come to pass, yet it is of old, and from the beginning God willed these things, and they were so planned out; but why, he says not yet. From the ages, from the beginning, as one might say. And with reason he calls that a mystery, which none knew, save God. And where hid? In Christ; as he says in the Epistle to the Ephesians [Ephesians 3:9], or as when the Prophet says, From everlasting even to everlasting You are. [Psalm 90:2] But now has been manifested, he says, to His saints. So that it is altogether of the dispensation of God. But now has been manifested, he says. He says not, has come to pass, but, has been manifested to His saints. So that it is even now still hid, since it has been manifested to His saints alone.

Let not others therefore deceive you, for they know not. Why to them alone? To whom He was pleased, he says. See how everywhere He stops the mouth of their questions. To whom God was pleased to make known, he says. Yet His will is not without reason. By way of making them accountable for grace, rather than allowing them to have high thoughts, as though it were of their own achieving, he said, To whom he was pleased to make known. What is the riches of the glory of this mystery among the Gentiles. He has spoken loftily, and accumulated emphasis, seeking, out of his great earnestness, for amplification upon amplification. For this also is an amplification, the saying indefinitely, The riches of the glory of this mystery among the Gentiles. For it is most of all apparent among the Gentiles, as he also says elsewhere, And that the Gentiles might glorify God for His mercy. [Romans 15:9] For the great glory of this mystery is apparent among others also, but much more among these. For, on a sudden, to have brought men more senseless than stones to the dignity of Angels, simply through bare words, and faith alone, without any laboriousness, is indeed glory and riches of mystery: just as if one were to take a dog, quite consumed with hunger and the mange, foul, and loathsome to see, and not so much as able to move, but lying cast out, and make him all at once into a man, and to display him upon the royal throne. They were wont to worship stones and the earth; but they learned that themselves are better both than the heaven and the sun, and that the whole world serves them; they were captives and prisoners of the devil: on a sudden they are placed above his head, and lay commands on him and scourge him: from being captives and slaves to demons, they have become the body of The Master of the Angels and the Archangels; from not knowing even what God is, they have become all at once sharers even in God's throne. Would you see the countless steps they overleaped? First, they had to learn that stones are not gods; secondly, that they not only are not gods, but inferior even to men; thirdly, to brutes even; fourthly, to plants even; fifthly, they brought together the extremes: that not only stones but not earth even, nor animals, nor plants, nor man, nor heaven; or, to begin again, that not stones, not animals, not plants, not elements, not things above, not things below, not man, not demons, not Angels, not Archangels, not any of those Powers above, ought to be worshipped by the nature of man. Being drawn up, as it were, from some deep, they had to learn that the Lord of all, He is God, that Him alone is it right to worship; that the virtuous life is a good thing; that this present death is not death, nor this life, life; that the body is raised, that it becomes incorruptible, that it will ascend into heaven, that it obtains even immortality, that it stands with Angels, that it is removed there. But Him who was there below, having cleared at a bound all these steps, He has placed on high upon the throne, having made Him that was lower than the stones, higher in dominion than the Angels, and the Archangels, and the thrones, and the dominions. Truly What is the riches of the glory of this mystery? Just as if one should show a fool to be all at once made a philosopher; yea rather, whatsoever one should say, it would be as nothing: for even the words of Paul are undefined. What is the riches, he says, of the glory of this mystery among the Gentiles, which is Christ in you? Again, they had to learn that He who is above, and who rules Angels and dominions, and all the other Powers, came down below, and was made Man, and suffered countless things, and rose again, and was received up.

All these things were of the mystery; and he sets them down together with lofty praise, saying, Which is Christ in you? But if He be in you, why seek ye Angels? Of this mystery. For there are other mysteries besides. But this is really a mystery, which no one knew, which is marvelous, which is beside the common expectation, which was hid. Which is Christ in you, he says, the hope of glory, whom we proclaim, bringing Him from above. Whom we, not Angels: teaching and admonishing: not imperiously nor using constraint, for this too is of God's lovingkindness to men, not to bring them to Him after the manner of a tyrant. Seeing it was a great thing he had said, teaching, he added, admonishing, which is rather like a father than an instructor. Whom, says he, we proclaim, admonishing every man, and teaching every man in all wisdom. So that all wisdom is needed. That is, saying all things in wisdom. For the ability to learn such things exists not in every one. That we may present every man perfect in Christ Jesus. What do you say, every man? Yea; this is what we are earnestly desirous of doing, he says. For what, if this do not come to pass? The blessed Paul endeavored. Perfect. This then is perfection, the other is imperfect: so that if one have not even the whole of wisdom, he is imperfect. Perfect in Christ Jesus, not in the Law, nor in Angels, for that is not perfection. In Christ, that is, in the knowledge of Christ. For he that knows what Christ has done, will have higher thoughts than to be satisfied with Angels.

In Christ Jesus; Ver. 29. Whereunto I labor also, striving. And he said not, I am desirous merely, nor in any indifferent way, but I labor, striving, with great earnestness, with much watching. If I, for your good, thus watch, much more ought ye. Then again, showing that it is of God, he says, according to His working which works in me mightily. He shows that this is the work of God. He, now, that makes me strong for this, evidently wills it. Wherefore also when beginning he says, Through the will of God. [Colossians 1:1] So that it is not only out of modesty he so expresses himself, but insisting on the truth of the Word as well. And striving. In saying this, he shows that many are fighting against him. Then great is his tender affection.

Chap. ii. v.

1. For I would have you know how greatly I strive for you, and for them at Laodicea.

Then lest this should seem owing to their peculiar weakness, he joined others also with them, and as yet condemned them not. But why does he say, And as many as have not seen my face in the flesh? He shows here after a divine manner, that they saw him constantly in the Spirit. And he bears witness to their great love.

Ver. 2, 3. That their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God the Father, and of Christ: in whom are all the treasures of wisdom and knowledge hidden.

Now henceforward he is hastening and in pangs to enter upon the doctrine, neither accusing them, nor clearing them of accusation. I strive, he says. To what end? That they may be knit together. What he means is something like this; that they may stand firm in the faith. He does not however so express himself; but extenuates the matter of accusation. That is, that they may be united with love, not with necessity nor with force. For as I have said, he always avoids offending, by leaving it to themselves; and therefore striving, because I wish it to be with love, and willingly. For I do not wish it to be with the lips merely, nor merely that they shall be brought together, but that their hearts may be comforted.

Being knit together in love unto all riches of the full assurance of understanding. That is, that they may doubt about nothing, that they may be fully assured in all things. But I meant full assurance which is by faith, for there is a full assurance which comes by arguments, but that is worthy of no consideration. I know, he says, that you believe, but I would have you fully assured: not unto riches only, but unto all riches; that your full assurance may be intense, as well as in all things. And observe the wisdom of this blessed one. He said not, You do ill that you are not fully assured, nor accused them; but, you know not how desirous I am that you may be fully assured, and not merely so, but with understanding. For seeing he spoke of faith; suppose not, he says, that I meant barely and unprofitably, but with understanding and love. That they may know the mystery of God the Father and of Christ. So that this is the mystery of God, the being brought unto Him by the Son. And of Christ, in whom are hid all the treasures of wisdom and knowledge. But if they are in Him, then wisely also no doubt He came at this time. Wherefore then do some foolish persons object to Him, See how He discourses with the simpler sort. In whom are all the treasures. He himself knows all things. Hid, for think not in truth that you already have all; they are hidden also even from Angels, not, from you only; so that you ought to ask all things from Him. He himself gives wisdom and knowledge. Now by saying, treasures, he shows their largeness, by All, that He is ignorant of nothing, by hid, that He alone knows.

Ver. 4. This I say, that no one may delude you with persuasiveness of speech.

Do you see that he says, I have therefore said this, that you may not seek it from men. Delude you, he says, with persuasiveness of speech. For what if any does speak, and speak persuasively?

Ver. 5. For though I am absent in the flesh, yet am I with you in the spirit.

The direct thing to have said here was, even though I be absent in the flesh, yet, nevertheless, I know the deceivers; but instead he has ended with praise, Joying and beholding your order, and the steadfastness of your faith in Christ. Your order, he means, your good order. And the steadfastness of your faith in Christ. This is still more in the way of encomium. And he said not faith, but steadfastness, as to soldiers standing in good order and firmly. Now that which is steadfast, neither deceit nor trial can shake asunder. Not only, he says, have ye not fallen, but no one has so much as thrown you into disorder. He has set himself over them, that they may fear him as though present; for thus is order preserved. From solidity follows compactedness, for you will then produce solidity, when having brought many things together, you shall cement them compactedly and inseparably; thus a solidity is produced, as in the case of a wall. But this is the peculiar work of love; for those who were by themselves, when it has closely cemented and knit them together, it renders solid. And faith, again, does the same thing; when it allows not reasonings to intrude themselves. For as reasonings divide, and shake loose, so faith causes solidity and compactness.

For seeing God has bestowed upon us benefits surpassing man's reasoning, suitably enough He has brought in faith. It is not possible to be steadfast, when demanding reasons. For behold all our lofty doctrines, how destitute they are of reasonings, and dependent upon faith alone. God is not anywhere, and is everywhere. What has less reason in it than this? Each by itself is full of difficulty. For, indeed, He is not in place; nor is there any place in which He is. He was not made, He made not Himself, He never began to be. What reasoning will receive this, if there be not faith? Does it not seem to be utterly ridiculous, and more endless than a riddle?

Now that He has no beginning, and is uncreate, and uncircumscribed, and infinite, is, as we have said, a manifest difficulty; but let us consider His incorporealness, whether we can search out this by reasoning. God is incorporeal. What is incorporeal? A bare word, and no more, for the apprehension has received nothing, has impressed nothing upon itself; for if it does so impress, it comes to nature, and what constitutes body. So that the mouth speaks indeed, but the understanding knows not what it speaks, save one thing only, that it is not body, this is all it knows. And why do I speak of God? In the case of the soul, which is created, inclosed, circumscribed, what is incorporealness? Say! show! You can not. Is it air? But air is body, even though it be not compact, and it is plain from many proofs that it is a yielding body. Fire is body, while the energy of the soul is bodiless. Wherefore? Since it penetrates everywhere. If it is not itself body, then that which is incorporeal exists in place, therefore it is circumscribed; and that which is circumscribed has figure; and figures are linear, and lines belong to bodies. Again, that which is without figure, what conception does it admit? It has no figure, no form, no outline. Do you see how the understanding becomes dizzy?

Again, That Nature [viz. God's] is not susceptible of evil. But He is also good of His own will; it is therefore susceptible. But one may not so say, far be it! Again, was He brought into being, willing it, or not willing it? But neither may one say this. Again, circumscribes He the world, or no? If He circumscribes it not, He is Himself circumscribed, but if He circumscribes it, He is infinite in His nature. Again, circumscribes He Himself? If He circumscribes Himself, then He is not without beginning to Himself, but to us; therefore He is not in His nature without beginning. Everywhere one must grant contradictories.

Do you see how great the darkness is; and how everywhere there is need of faith. This it is, that is solid. But, if you will, let us come to things which are less than these. That substance has an operation. And what in His case is operation? Is it a certain motion? Then He is not immutable: for that which is moved, is not immutable: for, from being motionless it becomes in motion. But nevertheless He is in motion, and never stands still. But what kind of motion, tell me; for among us there are seven kinds; down, up, in, out, right, left, circular, or, if not this, increase, decrease, generation, destruction, alteration. But is His motion none of these, but such as the mind is moved with? No, nor this either. Far be it! For in many things the mind is even absurdly moved. Is to will, to operate, or not? If to will is to operate, and He wills all men to be good, and to be saved [1 Timothy 2:4], how comes it not to pass? But to will is one thing, to operate, another. To will then is not sufficient for operation. How then says the Scripture, He has done whatsoever He willed? [Psalm 115:3] And again, the leper says unto Christ, If You will, You can make me clean. [Matthew 8:2] For if this follows in company with the will, what is to be said? Will ye that I mention yet another thing? How were the things that are, made out of things that are not? How will they be resolved into nothing? What is above the heaven? And again, what above that? And what above that? And beyond that? And so on to infinity. What is below the earth? Sea, and beyond this, what? And beyond that again? Nay; to the right, and to the left, is there not the same difficulty?

But these indeed are things unseen. Will ye that I lead the discourse to those which are seen; those which have already happened? Tell me, how did the beast contain Jonah in its belly, without his perishing? Is it not void of reason, and its motions without control? How spared it the righteous man? How was it that the heat did not suffocate him? How was it that it putrefied him not? For if to be in the deep only, is past contriving, to be both in the creature's bowels, and in that heat, is very far more unaccountable. If from within we breathe the air, how did the respiration suffice for two animals? And how did it also vomit him forth unharmed? And how too did he speak? And how too was he self-possessed, and prayed? Are not these things incredible? If we test them by reasonings, they are incredible, if by faith, they are exceeding credible.

Shall I say something more than this? The wheat in the earth's bosom decays, and rises again. Behold marvels, opposite, and each surpassing the other; marvelous is the not becoming corrupted, marvelous, after becoming so, is the rising again. Where are they that make sport of such things, and disbelieve the Resurrection and say, This bone how shall it be cemented to that? And introduce such like silly tales. Tell me, how did Elias ascend in a chariot of fire? Fire is wont to burn, not to carry aloft. How lives he so long a time? In what place is he? Why was this done? Whither was Enoch translated? Lives he on like food with us? And what is it hinders him from being here? Nay, but does he not eat? And wherefore was he translated? Behold how God schools us little by little. He translated Enoch; no very great thing that. This instructed us for the taking up of Elias. He shut in Noe into the ark [Genesis 7:7]; nor is this either any very great thing. This instructed us for the shutting up of the prophet within the whale. Thus even the things of old stood in need of forerunners and types. For as in a ladder the first step sends on to the second, and from the first it is not possible to step to the fourth, and this sends one on to that, that that may be the way to the next; and as it is not possible either to get to the second before the first; so also is it here.

And observe the signs of signs, and you will discern this in the ladder which Jacob saw. Above, it is said, the Lord stood fast, and underneath Angels were ascending and descending. [Genesis 28:13] It was prophesied that the Father has a Son; it was necessary this should be believed. Whence would you that I show you the signs of this? From above, downward? From beneath, upward? Because He begets without passion, for this reason did she that was barren first bear. Let us rather go higher. It was necessary to be believed, that He begot of Himself. What then? The thing happens obscurely indeed, as in type and shadow, but still it does happen, and as it goes on it becomes somehow clearer. A woman is formed out of man alone, and he remains whole and entire. Again, it was necessary there should be some sure sign of the Conception of a Virgin. So the barren bears, not once only, but a second time and a third, and many times. Of His birth then of a Virgin, the barren is a type, and she sends the mind forward to faith. Again, this was a type of God being able to beget alone. For if man is the chief agent, and birth takes place without him, in a more excellent way, much rather, is One begotten of the Chiefest Agent. There is still another generation, which is a type of the Truth. I mean, ours by the Spirit. Of this again the barren a type, the fact that it is not of blood [John 1:13]; this pertains to the generation above. The one — as also the types — shows that the generation is to be without passion; the other, that it could proceed from one above.

Christ is above, ruling over all things: it was necessary this should be believed. The same takes place in the earth with respect to man. Let Us make man after Our image and likeness [Genesis 1:26], for dominion of all the brutes. Thus He instructed us, not by words, but by actions. Paradise showed the separateness of his nature, and that man was the best thing of all. Christ was to rise again; see now how many sure signs there were; Enoch, Elias, Jonas, the fiery furnace, the case of Noah, baptism, the seeds, the plants, our own generation, that of all animals. For since on this everything was at stake, it, more than any other, had abundance of types.

That the Universe is not without a Providence we may conjecture from things among ourselves, for nothing will continue to exist, if not provided for; but even herds, and all other things stand in need of governance. And that the Universe was not made by chance, Hell is a proof, and so was the deluge in Noah's day, the fire, the overwhelming of the Egyptians in the sea, the things which happened in the wilderness.

It was necessary too that many things should prepare the way for Baptism; yea, thousands of things; those, for instance, in the Old Testament, those in the Pool, the cleansing of him that was not sound in health, the deluge itself, and all the things that have been done in water, the baptism of John.

It was necessary to be believed that God gives up His Son; a man did this by anticipation, Abraham the Patriarch. Types then of all these things, if we are so inclined, we shall find by searching in the Scriptures. But let us not be weary, but attune ourselves by these things. Let us hold the faith steadfastly, and show forth strictness of life: that having through all things returned thanks to God, we may be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Colossians 2:6, 7

As therefore ye received Christ Jesus the Lord, so walk in Him, rooted and built up in Him, and established in your faith, even as you were taught, abounding in thanksgiving.

Again, he takes hold on them beforehand with their own testimony, saying, As therefore ye received. We introduce no strange addition, he says, neither do ye. Walk ye in Him, for He is the Way that leads to the Father: not in the Angels; this way leads not there. Rooted, that is, fixed; not one while going this way, another that, but rooted: now that which is rooted, never can remove. Observe how appropriate are the expressions he employs. And built up, that is, in thought attaining unto Him. And established in Him, that is, holding Him, built as on a foundation. He shows that they had fallen down, for the word built has this force. For the faith is in truth a building; and needs both a strong foundation, and secure construction. For both if any one build not upon a secure foundation it will shake; and even though he do, if it be not firm, it will not stand. As you were taught. Again, the word As. Abounding, he says, in thanksgiving; for this is the part of well-disposed persons, I say not simply to give thanks, but with great abundance, more than ye learned, if possible, with much ambition.

Ver. 8. Take heed lest there shall be any one that makes spoil of you.

Do you see how he shows him to be a thief, and an alien, and one that enters in softly? For he has already represented him to be entering in. Beware. And he well said makes spoil. As one digging away a mound from underneath, may give no perceptible sign, yet it gradually settles, so do you also beware; for this is his main point, not even to let himself be perceived. As if some one were robbing every day, and he (the owner of the house) were told, Beware lest there be some one; and he shows the way — through this way — as if we were to say, through this chamber; so, through philosophy, says he.

Then because the term philosophy has an appearance of dignity, he added, and vain deceit. For there is also a good deceit; such as many have been deceived by, which one ought not even to call a deceit at all. Whereof Jeremiah speaks; O Lord, You have deceived me, and I was deceived [Jeremiah 20:7]; for such as this one ought not to call a deceit at all; for Jacob also deceived his father, but that was not a deceit, but an economy. Through his philosophy, he says, and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. Now he sets about to reprove their observance of particular days, meaning by elements of the world the sun and moon; as he also said in the Epistle to the Galatians, How turn ye back again to the weak and beggarly elements? [Galatians 4:9] And he said not observances of days, but in general of the present world, to show its worthlessness: for if the present world be nothing, much more then its elements. Having first shown how great benefits and kindnesses they had received, he afterwards brings on his accusation, thereby to show its greater seriousness, and to convict his hearers. Thus too the Prophets do. They always first point out the benefits, and then they magnify their accusation; as Esaias says, I have begotten children, and exalted them, but they have rejected me [Isaiah 1:2, Septuagint]; and again, O my people, what have I done unto you, or wherein have I grieved you, or wherein have I wearied you? [Micah 6:3] and David; as when he says, I heard you in the secret place of the tempest [Psalm 81:7, Septuagint]; and again, Open your mouth, and I will fill it. [Psalm 81:10] And everywhere you will find it the same.

That indeed were most one's duty, not to be persuaded by them, even did they say anything to the purpose; as it is, however, obligations apart even, it would be our duty to shun those things. And not after Christ, he says. For were it in such sort a matter done by halves, that you were able to serve both the one and the other, not even so ought ye to do it; as it is, however, he suffers you not to be after Christ. Those things withdraw you from Him. Having first shaken to pieces the Grecian observances, he next overthrows the Jewish ones also. For both Greeks and Jews practiced many observances, but the former from philosophy, the latter from the Law. First then, he makes at those against whom lay the heavier accusation. How, not after Christ?

Ver. 9, 10. For in Him dwells all the fullness of the Godhead bodily: and in Him you are made full, who is the head of all principality and power.

Observe how in his accusing of the one he thrusts through the other, by first giving the solution, and then the objection. For such a solution is not suspected, and the hearer accepts it the rather, that the speaker is not making it his aim. For in that case indeed he would make a point of not coming off worsted, but in this, not so. For in Him dwells, that is, for God dwells in Him. But that you may not think Him enclosed, as in a body, he says, All the fullness of the Godhead bodily: and you are made full in Him. Others say that he intends the Church filled by His Godhead, as he elsewhere says, of Him that fills all in all [Ephesians 1:23], and that the term bodily is here, as the body in the head. How is it then that he did not add, which is the Church? Some again say it is with reference to The Father, that he says that the fullness of the Godhead dwells in Him, but wrongly. First, because to dwell, cannot strictly be said of God: next, because the fullness is not that which receives, for the earth is the Lord's, and the fullness thereof [Psalm 24:1]; and again the Apostle, until the fullness of the Gentiles be come in. [Romans 11:25] By fullness is meant the whole. Then the word bodily, what did it intend? As in a head. But why does he say the same thing over again? And you are made full in Him. What then does it mean? That you have nothing less than He. As it dwelt in Him, so also in you. For Paul is ever straining to bring us near to Christ; as when he says, Hath raised us up with Him, and made us to sit with Him [Ephesians 2:6]: and, If we endure, we shall also reign with Him [2 Timothy 2:12]: and, How shall He not also with Him freely give us all things [Romans 8:32]: and calling us fellow-heirs. Then as for His dignity. And He is the head of all principality and power. [Ephesians 3:6] He that is above all, The Cause, is He not Consubstantial? Then he has added the benefit in a marvelous way; and far more marvelous than in the Epistle to the Romans. For there indeed he says, circumcision of the heart in the spirit, not in the letter [Romans 2:29], but here, in Christ.

Ver. 11. In whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh in the circumcision of Christ.

See how near he has come to the thing. He says, In the putting quite away, not putting off merely. The body of sins. He means, the old life. He is continually adverting to this in different ways, as he said above, Who delivered us out of the power of darkness, and reconciled us who were alienated, that we should be holy and without blemish. [Colossians 1:13-21] No longer, he says, is the circumcision with the knife, but in Christ Himself; for no hand imparts this circumcision, as is the case there, but the Spirit. It circumcises not a part, but the whole man. It is the body both in the one and the other case, but in the one it is carnally, in the other it is spiritually circumcised; but not as the Jews, for you have not put off flesh, but sins. When and where? In Baptism. And what he calls circumcision, he again calls burial. Observe how he again passes on to the subject of righteous doings; of the sins, he says, of the flesh, the things they had done in the flesh. He speaks of a greater thing than circumcision, for they did not merely cast away that of which they were circumcised, but they destroyed it, they annihilated it.

Ver. 12. Buried with him, he says, in Baptism, wherein you were also raised with Him, through faith in the working of God, who raised Him from the dead.

But it is not burial only: for behold what he says, Wherein you were also raised with Him, through faith in the working of God, who raised Him from the dead. He has well said, of faith, for it is all of faith. You believed that God is able to raise, and so you were raised. Then note also His worthiness of belief, Who raised Him, he says, from the dead.

He now shows the Resurrection. And you who sometime were dead through your trespasses and the uncircumcision of your flesh, you, I say, did He quicken together with Him. For you lay under judgment of death. But even though ye died, it was a profitable death. Observe how again he shows what they deserved in the words he subjoins:

Ver. 13, 14, 15. Having forgiven us all our trespasses; having blotted out the bond written in ordinances that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the Cross; having put off from himself the principalities and the powers, He made a show of them openly, triumphing over them in it.

Having forgiven us, he says, all our trespasses, those which produced that deadness. What then? Did He allow them to remain? No, He even wiped them out; He did not scratch them out merely; so that they could not be seen. In doctrines [ordinances], he says. What doctrines? The Faith. It is enough to believe. He has not set works against works, but works against faith. And what next? Blotting out is an advance upon remission; again he says, And has taken it out of the way. Nor yet even so did He preserve it, but rent it even in sunder, by nailing it to His Cross. Having put off from himself the principalities and the powers, He made a show of them openly, triumphing over them in it. Nowhere has he spoken in so lofty a strain.

Do you see how great His earnestness that the bond should be done away? To wit, we all were under sin and punishment. He Himself, through suffering punishment, did away with both the sin and the punishment, and He was punished on the Cross. To the Cross then He affixed it; as having power, He tore it asunder. What bond? He means either that which they said to Moses, namely, All that God has said will we do, and be obedient [Exodus 24:3], or, if not that, this, that we owe to God obedience; or if not this, he means that the devil held possession of it, the bond which God made for Adam, saying, In the day you eat of the tree, you shall die. [Genesis 2:17] This bond then the devil held in his possession. And Christ did not give it to us, but Himself tore it in two, the action of one who remits joyfully.

Having put off from himself the principalities and the powers. He means the diabolical powers; because human nature had arrayed itself in these, or because they had, as it were, a hold, when He became Man He put away from Himself that hold. What is the meaning of He made a show of them? And well said he so; never yet was the devil in so shameful a plight. For while expecting to have Him, he lost even those he had; and when That Body was nailed to the Cross, the dead arose. There death received his wound, having met his death-stroke from a dead body. And as an athlete, when he thinks he has hit his adversary, himself is caught in a fatal grasp; so truly does Christ also show, that to die with confidence is the devil's shame.

For he would have done everything to persuade men that He did not die, had he had the power. For seeing that of His Resurrection indeed all succeeding time was proof demonstrative; while of His death, no other time save that whereat it happened could ever furnish proof; therefore it was, that He died publicly in the sight of all men, but He arose not publicly, knowing that the aftertime would bear witness to the truth. For, that while the world was looking on, the serpent should be slain on high upon the Cross, herein is the marvel. For what did not the devil do, that He might die in secret? Hear Pilate saying, Take ye Him away, and crucify Him, for I find no fault in Him [John 19:6], and withstanding them in a thousand ways. And again the Jews said to Him, If You are the Son of God, come down from the Cross. [Matthew 27:40] Then further, when He had received a mortal wound, and He came not down, for this reason He was also committed to burial; for it was in His power to have risen immediately: but He did not, that the fact might be believed. And yet in cases of private death indeed, it is possible to impute them to a swoon, but here, it is not possible to do this either. For even the soldiers broke not His legs, like those of the others, that it might be made manifest that He was dead. And those who buried The Body are known; and therefore too the Jews themselves seal the stone along with the soldiers. For, what was most of all attended to, was this very thing, that it should not be in obscurity. And the witnesses to it are from enemies, from the Jews. Hear them saying to Pilate, That deceiver said, while he was yet alive, After three days I rise again. Command therefore that the sepulchre [Matthew 26:63-64] be guarded by the soldiers. This was accordingly done, themselves also sealing it. Hear them further saying even afterwards to the Apostles, You intend to bring this Man's blood upon us. [Acts 5:28] He suffered not the very fashion of His Cross to be put to shame. For since the Angels have suffered nothing like it, He therefore does everything for this, showing that His death achieved a mighty work. There was, as it were, a single combat. Death wounded Christ: but Christ, being wounded, did afterwards kill death. He that seemed to be immortal, was destroyed by a mortal body; and this the whole world saw. And what is truly wonderful is, that He committed not this thing to another. But there was made again a second bond of another kind than the former.

Beware then lest we be condemned by this, after saying, I renounce Satan, and array myself with You, O Christ. Rather however this should not be called a bond, but a covenant. For that is a bond, whereby one is held accountable for debts: but this is a covenant. It has no penalty, nor says it, If this be done or if this be not done: what Moses said when he sprinkled the blood of the covenant, by this God also promised everlasting life. All this is a covenant. There, it was slave with master, here it is friend with friend: there, it is said, In the day that you eat thereof you shall die [Genesis 2:17]; an immediate threatening; but here is nothing of the kind. God arrives, and here is nakedness, and there was nakedness; there, however, one that had sinned was made naked, because he sinned, but here, one is made naked, that he may be set free. Then, man put off the glory which he had; now, he puts off the old man; and before going up (to the contest), puts him off as easily, as it were his garments. He is anointed, as wrestlers about to enter the lists. For he is born at once; and as that first man was, not little by little, but immediately. (He is anointed,) not as the priests of old time, on the head alone, but rather in more abundant measure. For he indeed was anointed on the head, the right ear, the hand [Leviticus 8:23-24]; to excite him to obedience, and to good works; but this one, all over. For he comes not to be instructed merely; but to wrestle, and to be exercised; he is advanced to another creation. For when one confesses (his belief) in the life everlasting, he has confessed a second creation. He took dust from the earth, and formed man [Genesis 2:7]: but now, dust no longer, but the Holy Spirit; with This he is formed, with this harmonized, even as Himself was in the womb of the Virgin. He said not in Paradise, but in Heaven. For deem not that, because the subject is earth, it is done on earth; he is removed there, to Heaven, there these things are transacted, in the midst of Angels: God takes up your soul above, above He harmonizes it anew, He places you near to the Kingly Throne. He is formed in the water, he receives spirit instead of a soul. And after he is formed, He brings to him, not beasts, but demons, and their prince, and says, Tread upon serpents and scorpions. [Luke 10:19] He says not, Let Us make man in our image, and after our likeness [Genesis 1:26], but what? He gives them to become the sons of God; but of God, he says, they were born. [John 1:12-13] Then that thou give no ear to the serpent, straightway he teaches you to say, I renounce you, that is, whatsoever you say, I will not hear you. Then, that he destroy you not by means of others, it is said, and your pomp, and your service, and your angels. He has set him no more to keep Paradise, but to have his citizenship in heaven. For straightway when he comes up he pronounces these words, Our Father, Which art in Heaven,...Your will be done, as in Heaven, so on earth. The plain falls not on your sight, you see not tree, nor fountain, but straightway you take into you the Lord Himself, you are mingled with His Body, you are intermixed with that Body that lies above, whither the devil cannot approach. No woman is there, for him to approach, and deceive as the weaker; for it is said, There is neither female, nor male. [Galatians 3:28] If you go not down to him, he will not have power to come up where you are; for you are in Heaven, and Heaven is unapproachable by the devil. It has no tree with knowledge of good and evil, but the Tree of Life only. No more shall woman be formed from your side, but we all are one from the side of Christ. For if they who have been anointed of men take no harm by serpents, neither will you take any harm at all, so long as you are anointed; that you may be able to grasp the Serpent and choke him, to tread upon serpents and scorpions. [Luke 10:19] But as the gifts are great, so is the punishment great also. It is not possible for him that has fallen from Paradise, to dwell in front of Paradise [Genesis 3:24], nor to reascend there from whence we have fallen. But what after this? Hell, and the worm undying. But far be it that any of us should become amenable to this punishment! But living virtuously, let us earnestly strive to do throughout His will. Let us become well-pleasing to God, that we may be able both to escape the punishment, and to obtain the good things eternal, of which may we all be counted worthy, through the grace and love toward man, etc.

Colossians 2:16-19

Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon, or a sabbath day: which are a shadow of the things to come; but the body is Christ's. Let no man rob you of your prize by a voluntary humility and worshiping of the Angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast the Head, from whom all the body being supplied and knit together, through the joints and bands, increases with the increase of God.

Having first said darkly, Take heed lest there shall be any one that makes spoil of you after the tradition of men [Colossians 2:8]; and again, further back, This, I say, that no one may delude you with persuasiveness of speech [Colossians 2:4]; thus preoccupying their soul, and working in it anxious thoughts; next, having inserted those benefits, and increased this effect, he then brings in his reproof last, and says, Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon, or a sabbath day. Do you see how he depreciates them? If you have obtained such things, he says, why make yourselves accountable for these petty matters? And he makes light of them, saying, or in the part of a feast day, for in truth they did not retain the whole of the former rule, or a new moon, or a sabbath day. He said not, Do not then observe them, but, let no man judge you. He showed that they were transgressing, and undoing, but he brought his charge against others. Endure not those that judge you, he says, nay, not so much as this either, but he argues with those persons, almost stopping their mouths, and saying, You ought not to judge. But he would not have reflected on these. He said not in clean and unclean, nor yet in feasts of Tabernacles, and unleavened bread, and Pentecost, but in part of a feast: for they ventured not to keep the whole; and if they did observe it, yet not so as to celebrate the feast. In part, he says, showing that the greater part is done away. For even if they did keep sabbath, they did not do so with precision. Which are a shadow of the things to come; he means, of the New Covenant; but the body is Christ's. Some persons here punctuate thus, but the body is of Christ, i.e. the truth has come in with Christ: others thus; The Body of Christ let no man adjudge away from you, that is, thwart you of it. The term καταβραβευθῆναι, is employed when the victory is with one party, and the prize with another, when though a victor you are thwarted. You stand above the devil and sin; why do you again subject yourself to sin? Therefore he said that he is a debtor to fulfill the whole law [Galatians 5:3]; and again, Is Christ found to be the minister of sin [Galatians 2:17]? Which he said when writing to the Galatians. When he had filled them with anger through saying, adjudge away from you, then he begins; being a voluntary, he says, in humility and worshiping of Angels, intruding into things he has not seen, vainly puffed up by his fleshly mind. How in humility, or how puffed up? He shows that the whole arose out of vainglory. But what is on the whole the drift of what is said? There are some who maintain that we must be brought near by Angels, not by Christ, that were too great a thing for us. Therefore it is that he turns over and over again what has been done by Christ, through the Blood of His Cross [Colossians 1:20]; on this account he says that He suffered for us; that He loved us. [1 Peter 2:21] And besides in this very same thing, moreover, they were elevated afresh. And he said not introduction by, but worshiping of Angels. Intruding into things he has not seen. [Ephesians 2:4] For he has not seen Angels, and yet is affected as though he had. Therefore he says, Puffed up by his fleshly mind vainly, not about any true fact. About this doctrine, he is puffed up, and puts forward a show of humility. By his carnal mind, not spiritual; his reasoning is of man. And not holding fast the Head, he says, from whom all the body. All the body thence has its being, and its well-being. Why, letting go the Head, do you cling to the members? If you are fallen off from it, you are lost. From whom all the body. Every one, be he who he may, thence has not life only, but also even connection. All the Church, so long as she holds The Head, increases; because here is no more passion of pride and vainglory, nor invention of human fancy.

Mark that from whom, meaning the Son. Through the joints and bands, he says, being supplied, and knit together, increases with the increase of God; he means, that which is according to God, that of the best life.

Ver. 20. If you died with Christ.

He puts that in the middle, and on either side, expressions of greater vehemence. If you died with Christ from the elements of the world, he says, why as though living in the world do ye subject yourselves to ordinances? This is not the consequence, for what ought to have been said is, how as though living are you subject to those elements? But letting this pass, what says he?

Ver. 21, 22. Handle not, nor taste, nor touch; all which things are to perish with the using; after the precepts and doctrines of men.

You are not in the world, he says, how is it you are subject to its elements? How to its observances? And mark how he makes sport of them, touch not, handle not, taste not, as though they were cowards and keeping themselves clear of some great matters, all which things are to perish with the using. He has taken down the swollenness of the many, and added, after the precepts and doctrines of men. What do you say? Do you speak even of the Law? Henceforth it is but a doctrine of men, after the time has come. Or, because they adulterated it, or else, he alludes to the Gentile institutions. The doctrine, he says, is altogether of man.

Ver. 23. Which things have indeed a show of wisdom in will worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh.

Show, he says; not power, not truth. So that even though they have a show of wisdom, let us turn away from them. For he may seem to be a religious person, and modest, and to have a contempt for the body.

Not of any value against the indulgence of the flesh. For God has given it honor, but they use it not with honor. Thus, when it is a doctrine, he knows how to call it honor. They dishonor the flesh, he says, depriving it, and stripping it of its liberty, not giving leave to rule it with its will. God has honored the flesh.

Chap. iii. ver.

1. If then you were raised together with Christ.

He brings them together, having above established that He died. Therefore he says, If then you were raised together with Christ, seek the things that are above. No observances are there. Where Christ is seated on the right hand of God. Wonderful! Whither has he led our minds aloft! How has he filled them with mighty aspiration! It was not enough to say, the things that are above, nor yet, where Christ is, but what? seated on the right hand of God. From that point he was preparing them henceforward to see the earth.

Ver. 2, 3, 4. Set your mind on the things that are above, not on the things that are upon the earth. For you died, and your life is hid with Christ in God. When Christ who is your life shall be manifested, then shall you also with Him be manifested in glory.

This is not your life, he says, it is some other one. He is now urgent to remove them, and insists upon showing that they are seated above, and are dead; from both considerations establishing the position, that they are not to seek the things which are here. For whether ye be dead, you ought not to seek them; or Whether ye be above, you ought not to seek them. Does Christ appear? Neither does your life. It is in God, above. What then? When shall we live? When Christ shall be manifested, who is your life; then seek ye glory, then life, then enjoyment.

This is to prepare the way for drawing them off from pleasure and ease. Such is his wont: when establishing one position, he darts off to another; as, for instance, when discoursing of those who at supper were beforehand with one another, he all at once falls upon the observance of the Mysteries. For he has a great rebuke when it is administered unsuspected. It is hid, he says, from you. Then shall you also with Him be manifested. So that, now, you do not appear. See how he has removed them into the very heaven. For, as I said, he is always bent upon showing that they have the very same things which Christ has; and through all his Epistles, the tenor is this, to show that in all things they are partakers with Him. Therefore he uses the terms, Head, and Body, and does everything to convey this to them.

If therefore we shall then be manifested, let us not grieve, when we enjoy not honor: if this life be not life, but it be hidden, we ought to live this life as though dead. Then shall you also, he says, with Him be manifested in glory. In glory, he said, not merely manifested. For the pearl too is hidden so long as it is within the oyster. If then we be treated with insult, let us not grieve; or whatever it be we suffer; for this life is not our life, we are strangers and sojourners. For you died, he says. Who is so witless, as for a corpse, dead and buried, either to buy servants, or build houses, or prepare costly raiment? None. Neither then do ye; but as we seek one thing only, namely, that we be not in a naked state, so here too let us seek one thing and no more. Our first man is buried: buried not in earth, but in water; not death-destroyed, but buried by death's destroyer, not by the law of nature, but by the governing command that is stronger than nature. For what has been done by nature, may perchance be undone; but what has been done by His command, never. Nothing is more blessed than this burial, whereat all are rejoicing, both Angels, and men, and the Lord of Angels. At this burial, no need is there of vestments, nor of coffin, nor of anything else of that kind. Would you see the symbol of this? I will show you a pool wherein the one was buried, the other raised; in the Red Sea the Egyptians were sunk beneath it, but the Israelites went up from out of it; in the same act he buries the one, generates the other.

Marvel not that generation and destruction take place in Baptism; for, tell me, dissolving and cementing, are they not opposite? It is evident to all. Such is the effect of fire; for fire dissolves and destroys wax, but it cements together metallic earth, and works it into gold. So in truth here also, the force of the fire, having obliterated the statue of wax, has displayed a golden one in its stead; for in truth before the Bath we were of clay, but after it of gold. Whence is this evident? Hear him saying, The first man is of the earth, earthy, the second man is the Lord from heaven. [1 Corinthians 15:47] I spoke of a difference as great as that between clay and gold; but greater still do I find the difference between heavenly and earthy; not so widely do clay and gold differ, as do things earthy and heavenly. Waxen we were, and clay-formed. For the flame of lust did much more melt us, than fire does wax, and any chance temptation did far rather shatter us than a stone does things of clay. And, if you will, let us give an outline of the former life, and see whether all was not earth and water, and full of fluctuation and dust, and instability, and flowing away.

And if you will, let us scrutinize not the former things, but the present, and see whether we shall not find everything that is, mere dust and water. For what will you tell me of? Authority and power? For nothing in this present life is thought to be more enviable than these. But sooner may one find the dust when on the air stationary, than these things; especially now. For to whom are they not under subjection? To those who are lovers of them; to eunuchs; to those who will do anything for the sake of money; to the passions of the populace; to the wrath of the more powerful. He who was yesterday up high on his tribunal, who had his heralds shouting with thrilling voice, and many to run before, and haughtily clear the way for him through the forum, is today mean and low, and of all those things bereft and bare, like dust blast-driven, like a stream that has passed by. And like as the dust is raised by our feet, so truly are magistracies also produced by those who are engaged about money, and in the whole of life have the rank and condition of feet; and like as the dust when it is raised occupies a large portion of the air, though itself be but a small body, so too does power; and like as the dust blinds the eyes, so too does the pride of power bedim the eyes of the understanding.

But what? Will you that we examine that object of many prayers, wealth? Come, let us examine it in its several parts. It has luxury, it has honors, it has power. First then, if you will, let us examine luxury. Is it not dust? Yea, rather, it goes by swifter than dust, for the pleasure of luxurious living reaches only to the tongue, and when the belly is filled, not to the tongue even. But, says one, honors are of themselves pleasant things. Yet what can be less pleasant than that same honor, when it is rendered with a view to money? When it is not from free choice and with a readiness of mind, it is not thou that reapest the honor, but your wealth. So that this very thing makes the man of wealth, most of all men, dishonored. For, tell me; suppose all men honored you, who had a friend; the while confessing that thou, to be sure, were good for nothing, but that they were compelled to honor you on his account; could they possibly in any other way have so dishonored you? So that our wealth is the cause of dishonor to us, seeing it is more honored than are its very possessors, and a proof rather of weakness than of power. How then is it not absurd that we are not counted of as much value as earth and ashes, (for such is gold,) but that we are honored for its sake? With reason. But not so he that despises wealth; for it were better not to be honored at all, than so honored. For tell me, were one to say to you, I think you worthy of no honor at all, but for your servants' sakes I honor you, could now anything be worse than this dishonor? But if to be honored for the sake of servants, who are partakers of the same soul and nature with ourselves, be a disgrace, much more then is it such, to be honored for the sake of meaner things, such as the walls and courts of houses, and vessels of gold, and garments. A scorn indeed were this, and shame; better die than be so honored. For, tell me, if you were in peril in this your pride, and some low and disgusting person were to be willing to extricate you from your peril, what could be worse than this? What ye say one to another about the city, I wish to say to you. Once on a time our city gave offense to the Emperor, and he gave orders that the whole of it should utterly be destroyed, men, children, houses, and all. (For such is the wrath of kings, they indulge their power as much as ever they choose, so great an evil is power.) It was then in the extremest of perils. The neighboring city, however, this one on the sea-coast, went and besought the king in our behalf: upon which the inhabitants of our city said that this was worse than if the city had been razed to the ground. So, to be thus honored is worse than being dishonored. For see whence honor has its root. The hands of cooks procure us to be honored, so that to them we ought to feel gratitude; and swineherds supplying us with a rich table, and weavers, and spinners, and workers in metal, and confectioners, and table furnishers.

Were it not then better not to be honored at all, than to be beholden to these for the honor? And besides this, moreover, I will endeavor to prove clearly that opulence is a condition full of dishonor; it embases the soul; and what is more dishonorable than this? For tell me, suppose one had a comely person, and passing all in beauty, and wealth were to go to him and promise to make it ugly, and instead of healthy, diseased, instead of cool, inflamed; and having filled every limb with dropsy, were to make the countenance bloated, and distend it all over; and were to swell out the feet, and make them heavier than logs, and to puff up the belly, and make it larger than any tun; and after this, it should promise not even to grant permission to cure him, to those who should be desirous of doing so, (for such is the way with power,) but would give him so much liberty as to punish any one that should approach him to withdraw him from what was harming him; well then, tell me, when wealth works these effects in the soul, how can it be honorable?

But this power is a more grievous thing than the disease itself; as for one in disease not to be obedient to the physician's injunctions is a more serious evil than the being diseased; and this is the case with wealth, seeing it creates inflammation in every part of the soul, and forbids the physicians to come near it. So let us not felicitate these on the score of their power, but pity them; for neither were I to see a dropsical patient lying, and nobody forbidding him to take his fill of whatever drinks he pleased and of meats that are harmful, would I felicitate him because of his power. For not in all cases is power a good thing, nor are honors either, for these too fill one with much arrogance. But if you would not choose that the body should along with wealth contract such a disease, how do you come to overlook the soul, and when contracting not this scourge alone, but another also? For it is on fire all over with burning fevers and inflammations, and that burning fever none can quench, for wealth will not allow of this, having persuaded it that those things are gains, which are really losses, such as not enduring any one and doing everything at will. For no other soul will one find so replete with lusts so great and so extravagant, as theirs who are desirous of being rich. For what silly trifles do they not picture to themselves! One may see these devising more extravagant things than limners of hippocentaurs, and chimæras, and dragon-footed things, and Scyllas, and monsters. And if one should choose to give a picture of one lust of theirs, neither Scylla, nor chimæra, nor hippocentaur will appear anything at all by the side of such a prodigy; but you will find it to contain every wild beast at once.

And perchance some one will suppose that I have been myself possessed of much wealth, seeing I am so true to what really comes of it. It is reported of one (for I will first confirm what I have said from the legends of the Greeks) — it is reported among them of a certain king, that he became so insolent in luxury, as to make a plane tree of gold, and a sky above it, and there sate, and this too when invading a people skilled in warfare. Now was not this lust hippocentaurean, was it not Scyllæan? Another, again, used to cast men into a wooden bull. Was not this a very Scylla? And even him, the king I just mentioned, the warrior, wealth made, from a man a woman, from a woman, what shall I say? A brute beast, and yet more degraded than this for the beasts, if they lodge under a tree, take up with nature, and seek for nothing further; but the man in question overshot the nature even of beasts.

What then can be more senseless than are the wealthy? And this arises from the greediness of their desires. But, are there not many that admire him? Therefore truly do they share in the laughter he incurs. That displayed not his wealth but his folly. How much better than that golden plane tree is that which the earth produces! For the natural is more grateful than the unnatural. But what meant that your golden heaven, O senseless one? Do you see how wealth that is abundant makes men mad? How it inflamed them? I suppose he knows not the sea even, and perchance will presently have a mind to walk upon it. Now is not this a chimaera? Is it not a hippocentaur? But there are, at this time also, some who fall not short even of him, but are actually much more senseless. For in point of senselessness, wherein do they differ, tell me, from that golden plane tree, who make silver jars, pitchers, and scent bottles? And wherein do those women differ, (ashamed indeed I am, but it is necessary to speak it,) who make chamber utensils of silver? It is ye should be ashamed, that are the makers of these things. When Christ is famishing, do you so revel in luxury? Yea rather, so play the fool! What punishment shall these not suffer? And do you inquire still, why there are robbers? Why murderers? Why such evils? When the devil has thus made you ridiculous. For the mere having of silver dishes indeed, this even is not in keeping with a soul devoted to wisdom, but is altogether a piece of luxury; but the making unclean vessels also of silver, is this then luxury? Nay, I will not call it luxury, but senselessness; nay, nor yet this, but madness; nay rather, worse than even madness.

I know that many persons make jokes at me for this; but I heed them not, only let some good result from it. In truth, to be wealthy does make people senseless and mad. Did their power reach to such an excess, they would have the earth too of gold, and walls of gold, perchance the heaven too, and the air of gold. What a madness is this, what an iniquity, what a burning fever! Another, made after the image of God, is perishing of cold; and do you furnish yourself with such things as these? O the senseless pride! What more would a madman have done? Do you pay such honor to your excrements, as to receive them in silver? I know that you are shocked at hearing this; but those women that make such things ought to be shocked, and the husbands that minister to such distempers. For this is wantonness, and savageness, and inhumanity, and brutishness, and lasciviousness. What Scylla, what chimæra, what dragon, yea rather what demon, what devil would have acted on this wise? What is the benefit of Christ? What of the Faith? When one has to put up with men being heathens, yea rather, not heathens, but demons? If to adorn the head with gold and pearls be not right; one that uses silver for a service so unclean, how shall he obtain pardon? Is not the rest enough, although even it is not bearable, chairs and footstools all of silver? Although even these come of senselessness. But everywhere is excessive pride; everywhere is vainglory. Nowhere is it use, but everywhere excess.

I am afraid lest, under the impulse of this madness, the race of woman should go on to assume some portentous form: for it is likely that they will wish to have even their hair of gold. Else declare that you were not at all affected by what was said, nor were excited greatly, and fell a longing, and had not shame withheld you, would not have refused. For if they dare to do what is even more absurd than this, much more, I think, will they long for their hair, and lips, and eyebrows, and every part to be overlaid with molten gold.

But if you are incredulous, and think I am speaking in jest, I will relate what I have heard, or rather what is now existing. The king of the Persians wears his beard golden; those who are adepts at such work winding leaf of gold about his hairs as about the woof, and it is laid up as a prodigy.

Glory to You, O Christ; with how many good things have You filled us! How have You provided for our health! From how great monstrousness, from how great unreasonableness, have You set us free! Mark! I forewarn you, I advise no longer; but I command and charge; let him that wills, obey, and him that wills not, be disobedient; that if you women do continue thus to act, I will not suffer it, nor receive you, nor permit you to pass across this threshold. For what need have I of a crowd of distempered people? And what if, in my training of you, I do not forbid what is not excessive? And yet Paul forbade both gold and pearls. [1 Timothy 2:9] We are laughed at by the Greeks, our religion appears a fable.

And to the men I give this advice: Have you come to school to be instructed in spiritual philosophy? Divest yourself of that pride! This is my advice both to men and women; and if any act otherwise, henceforward I will not suffer it. The disciples were but twelve, and hear what Christ says unto them, Would ye also go away? [John 6:67] For if we go on for ever flattering you, when shall we reclaim you? When shall we do you service? But, says one, there are other sects, and people go over. This is a cold argument, Better is one that does the will of the Lord, than ten thousand transgressors. [Sirach 16:3] For, what would you choose yourself, tell me; to have ten thousand servants that were runaways and thieves, or a single one that loved you? Lo! I admonish and command you to break up both those gay deckings for the face, and such vessels as I have described, and give to the poor, and not to be so mad.

Let him that likes quit me at once; let him that likes accuse me, I will not suffer it in any one. When I am about to be judged at the Tribunal of Christ, you stand afar off, and your favor, while I am giving in my account. Those words have ruined all! He says, 'let him not go and transfer himself to another sect!' Nay! He is weak! condescend to him! To what point? Till when? Once, and twice, and thrice, but not perpetually.

Lo! I charge you again, and protest after the pattern of the blessed Paul, that if I come again I will not spare. [2 Corinthians 13:2] But when you have done as you ought, then you will know how great the gain is, how great the advantage. Yes! I entreat and beseech you, and would not refuse to clasp your knees and supplicate you in this behalf. What softness is it! What luxury, what wantonness! This is not luxury, but wantonness. What senselessness is it! What madness! So many poor stand around the Church; and though the Church has so many children, and so wealthy, she is unable to give relief to even one poor person; but one is hungry, and another is drunken [1 Corinthians 11:21]; one voids his excrement even into silver, another has not so much as bread! What madness! What brutishness so great as this? May we never come to the proof, whether we will prosecute the disobedient, nor to the indignation which allowing these practices would cause us; but that willingly and with patience we may avoid all this, that we may live to God's glory, and be delivered from the punishment in the other world, and may obtain the good things promised to those who love Him, through the grace and love toward man, etc.

Colossians 3:5-7

Mortify your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; for which things' sake, comes the wrath of God upon the sons of disobedience; in the which you also walked aforetime, when you lived in these things.

I know that many are offended by the foregoing discourse, but what can I do? You heard what the Master enjoined. Am I to blame? What shall I do? Have you not seen the creditors, when debtors are obstinate, how they wear collars? Did you hear what Paul proclaimed today? Mortify, he says, your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. What is worse than such a covetousness? This is worse than any desire. This is still more grievous than what I was speaking of, the madness, and the silly weakness about silver. And covetousness, he says, which is idolatry. See in what the evil ends. Do not, I pray, take what I said amiss, for not by my own good-will, nor without reason, would I have enemies; but I was wishful that you should attain to such virtue, as that I might hear of you the things I ought. So that I said it not for authority's sake, nor of imperiousness, but out of pain and of sorrow. Forgive me, forgive! I have no wish to violate decency by discoursing upon such subjects, but I am compelled to it.

Not for the sake of the sorrows of the poor do I say these things, but for your salvation; for they will perish, will perish, that have not fed Christ. For what, if you dost feed some poor man? Still so long as you live so voluptuously and luxuriously, all is to no purpose. For what is required is, not the giving much, but not too little for the property you have; for this is but playing at it.

Mortify therefore your members, he says, which are upon the earth. What do you say? Was it not you that said, You are buried; you are buried together with Him; you are circumcised: we have put off the body of the sins of the flesh c. 2:11, 12; Romans 6:4; how then again do you say, Mortify? Are you sporting? Do you thus discourse, as though those things were in us? There is no contradiction; but like as if one, who has clean scoured a statue that was filthy, or rather who has recast it, and displayed it bright afresh, should say that the rust was eaten off and destroyed, and yet should again recommend diligence in clearing away the rust, he does not contradict himself, for it is not that rust which he scoured off that he recommends should be cleared away, but that which grew afterwards; so it is not that former putting to death he speaks of, nor those fornications, but those which do afterwards grow.

He said that this is not our life, but another, that which is in heaven. Tell me now. When he said, Mortify your members that are upon the earth, is then the earth also accused? Or does he speak of the things upon the earth as themselves sins?

Fornication, uncleanness, he says. He has passed over the actions which it is not becoming even to mention, and by uncleanness has expressed all together.

Passion, he said, evil desire.

Lo! He has expressed the whole in the class. For envy, anger, sorrow, all are evil desire.

And covetousness, he says, which is idolatry. For which things' sake comes the wrath of God upon the sons of disobedience.

By many things he had been withdrawing them; by the benefits which are already given, by the evils to come from which we had been delivered, being who, and wherefore; and all those considerations, as, for instance, who we were, and in what circumstances, and that we were delivered therefrom, how, and in what manner, and on what terms. These were enough to turn one away, but this one is of greater force than all; unpleasant indeed to speak of, not however to disservice, but even serviceable. For which things' sake comes, he says, the wrath of God upon the sons of disobedience. He said not, upon you, but, upon the sons of disobedience.

In the which you also walked aforetime, when you lived in them. In order to shame them, he says, when you lived in them, and implying praise, as now no more so living: at that time they might.

Ver. 8. But now put away all these also.

He speaks always both universally and particularly; but this is from earnestness.

Ver. 8, 9. Anger, wrath, malice, railing, shameful speaking out of your mouth. Lie not one to another.

Shameful speaking, he says, out of your mouth, clearly intimating that it pollutes it.

Ver. 9, 10. Seeing that you have put off the old man with his doings, and have put on the new man, which is being renewed unto knowledge after the image of Him that created him.

It is worth enquiring here, what can be the reason why he calls the corrupt life, members, and man, and body, and again the virtuous life, the same. And if the man means sins, how is it that he says, with his doings? For once he said, the old man, showing that this is not man, but the other. The moral choice does rather determine one than the substance, and is rather man than the other. For his substance casts him not into hell, nor leads him into the kingdom, but men themselves: and we neither love nor hate any one so far as he is man, but so far as he is such or such a man. If then the substance be the body, and in either sort cannot be accountable, how does he say that it is evil? But what is that he says, with his doings? He means the choice, with the acts. And he calls him old, on purpose to show his deformity, and hideousness, and imbecility; and new, as if to say, Do not expect that it will be with this one even as with the other, but the reverse: for ever as he farther advances, he hastens not on to old age, but to a youthfulness greater than the preceding. For when he has received a fuller knowledge, he is both counted worthy of greater things, and is in more perfect maturity, in higher vigor; and this, not from youthfulness alone, but from that likeness also, after which he is. Lo! The best life is styled a creation, after the image of Christ: for this is the meaning of, after the image of Him that created him, for Christ too came not finally to old age, but was so beautiful as it is not even possible to tell.

Ver. 11. Where there cannot be Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bondman, freeman: but Christ is all, and in all.

Lo! Here is a third encomium of this man. With him, there is no difference admitted either of nation, or of rank, or of ancestry, seeing he has nothing of externals, nor needs them; for all external things are such as these, circumcision, and uncircumcision, bondman, freeman, Greek, that is, proselyte, and Jew, from his ancestors. If you have only this man, you will obtain the same things with the others that have him.

But Christ, he says, is all, and in all: Christ will be all things to you, both rank, and descent, and Himself in you all. Or he says another thing, to wit, that you all have become one Christ, being His body.

Ver. 12. Put on, therefore, as the elect of God, holy and beloved.

He shows the easiness of virtue, so that they might both possess it continually, and use it as the greatest ornament. The exhortation is accompanied also with praise, for then its force is greatest. For they had been before holy, but not elect; but now both elect, and holy, and beloved.

A heart of compassion. He said not mercy, but with greater emphasis used the two words. And he said not, that it should be as towards brethren, but, as fathers towards children. For tell me not that he sinned, therefore he said a heart. And he said not compassion, lest he should place them in light estimation, but a heart of compassion, kindness, humility, meekness, longsuffering; forbearing one another, and forgiving each other, if any man have a complaint against any: even as Christ forgave you, so also do ye.

Again, he speaks after the class, and he always does it; for from kindness comes humbleness of mind, and from this, longsuffering. Forbearing, he says, one another, that is, passing things over. And see, how he has shown it to be nothing, by calling it a complaint, and saying, even as Christ forgave you. Great is the example! And thus he always does; he exhorts them after Christ. Complaint, he calls it. In these words indeed he showed it to be a petty matter; but when he has set before us the example, he has persuaded us that even if we had serious charges to bring, we ought to forgive. For the expression, Even as Christ, signifies this, and not this only, but also with all the heart; and not this alone, but that they ought even to love. For Christ being brought into the midst, brings in all these things, both that even if the matters be great, and even if we have not been the first to injure, even if we be of great, they of small account, even if they are sure to insult us afterwards, we ought to lay down our lives for them, (for the words, even as, demand this;) and that not even at death only ought one to stop, but if possible, to go on even after death.

Ver. 14. And above all these things put on love, which is the bond of perfectness.

Do you see that he says this? For since it is possible for one who forgives, not to love; yea, he says, you must love him too, and he points out a way whereby it becomes possible to forgive. For it is possible for one to be kind, and meek, and humble minded, and longsuffering, and yet not affectionate. And therefore, he said at the first, A heart of compassion, both love and pity. And above all these things, love, which is the bond of perfectness. Now what he wishes to say is this; that there is no profit in those things, for all those things fall asunder, except they be done with love; this it is which clenches them all together; whatsoever good thing it be you mention, if love be away, it is nothing, it melts away. And it is as in a ship, even though her rigging be large, yet if there be no girding ropes, it is of no service; and in a house, if there be no tie beams, it is the same; and in a body, though the bones be large, if there be no ligaments, they are of no service. For whatsoever good deeds any may have, all do vanish away, if love be not there. He said not that it is the summit, but what is greater, the bond; this is more necessary than the other. For summit indeed is an intensity of perfectness, but bond is the holding fast together of those things which produce the perfectness; it is, as it were, the root.

Ver. 15. And let the peace of God rule in your hearts, to the which also you were called in one body; and be thankful.

The peace of God. This is that which is fixed and steadfast. If on man's account indeed you have peace, it quickly comes to dissolution, but if on God's account, never. Although he had spoken of love universally, yet again he comes to the particular. For there is a love too which is immoderate; for instance, when out of much love one makes accusations without reason, and is engaged in contentions, and contracts aversions. Not this, says he, not this do I desire; not overdoing things, but as God made peace with you, so do ye also make it. How made He peace? Of His own will, not having received anything of you. What is this? Let the peace of God rule in your hearts. If two thoughts are fighting together, set not anger, set not spitefulness to hold the prize, but peace; for instance, suppose one to have been insulted unjustly; of the insult are born two thoughts, the one bidding him to revenge, the other to endure; and these wrestle with one another: if the Peace of God stand forward as umpire, it bestows the prize on that which bids endure, and puts the other to shame. How? By persuading him that God is Peace, that He has made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he says, act as umpire, let not contentiousness, let not human peace, for human peace comes of avenging, of suffering no dreadful ill. But not this do I intend, he says, but that which He Himself left.

He has represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, to the which you were called, he says, that is, for the which you were called. He has reminded them of how many good things peace is the cause; on account of this He called you, for this He called you, so as to receive a worthy prize. For wherefore made He us one body? Was it not that she might rule? Was it not that we might have occasion of being at peace? Wherefore are we all one body? And now are we one body? Because of peace we are one body, and because we are one body, we are at peace. But why said he not, Let the peace of God be victorious, but be umpire? He made her the more honorable. He would not have the evil thought to come to wrestle with her, but to stand below. And the very name prize cheered the hearer. For if she have given the prize to the good thought, however impudently the other behave, it is thereafter of no use. And besides, the other being aware that, perform what feats he might, he should not receive the prize; however he might puff, and attempt still more vehement onsets, would desist as laboring without profit. And he well added, And be thankful. For this is to be thankful, and very effectively, to deal with his fellow-servants as God does with himself, to submit himself to the Master, to obey; to express his gratitude for all things, even though one insult him, or beat him.

For in truth he that confesses thanks due to God for what he suffers, will not revenge himself on him that has done him wrong, since he at least that takes revenge, acknowledges no gratitude. But let not us follow him (that exacted) the hundred pence, lest we hear, Thou wicked servant, for nothing is worse than this ingratitude. So that they who revenge are ungrateful.

But why did he begin his list with fornication? For having said, Mortify your members which are upon the earth [Colossians 3:5], he immediately says, fornication; and so he does almost everywhere. Because this passion has the greatest sway. For even when writing his Epistle to the Thessalonians he did the same. [1 Thessalonians 4:3] And what wonder? Since to Timothy even he says, Keep yourself pure [1 Timothy 5:22]; and again elsewhere, Follow after peace with all men, and the sanctification, without which no man shall see the Lord. [Hebrews 12:14] Put to death, he says, your members. You know of what sort that is which is dead, namely, hated, loathed, dropping to decay. If you put anything to death, it does not when dead continue dead, but presently is corrupted, like the body. Extinguish then the heat; and nothing that is dead will continue. He shows one having the same thing in hand, which Christ wrought in the Laver; therefore also he calls them members, as though introducing some champion, thus advancing his discourse to greater emphasis. And he well said, Which are upon the earth, for here they continue, and here they are corrupted, far rather than these our members. So that not so truly is the body of the earth, as sin is earthly, for the former indeed appears even beautiful at times, but those members never. And those members lust after all things that are upon the earth. If the eye be such, it sees not the things in the heavens; if the ear, if the hand, if you mention any other member whatsoever. The eye sees bodies, and beauties, and riches; these are the things of earth, with these it is delighted: the ear with soft strains, and harp, and pipe, and filthy talking; these are things which are concerned with earth.

When therefore he has placed his hearers above, near the throne, he then says, Mortify your members which are upon the earth. For it is not possible to stand above with these members; for there is nothing there for them to work upon. And this clay is worse than that, for that clay indeed becomes gold, for this corruptible, he says, must put on incorruption [1 Corinthians 15:53], but this clay can never be retempered more. So that these members are rather upon the earth than those. Therefore he said not, of the earth, but, which are upon the earth, for it is possible that these should not be upon the earth. For it is necessary that these should be upon the earth, but that those should, is not necessary. For when the ear hears nothing of what is here uttered, but only in the heavens, when the eye sees nothing of what is here, but only what is above, it is not upon the earth; when the mouth speaks nothing of the things here, it is not upon the earth; when the hand does no evil thing — these are not of things upon the earth, but of those in the heavens.

So Christ also says, If your right eye causes you to stumble, that is, if you look unchastely, cut it out [Matthew 5:29], that is, your evil thought. And he (Paul) seems to me to speak of fornication, uncleanness, passion, desire as the same, namely fornication: by means of all these expressions drawing us away from that thing. For in truth this is a passion; and like as the body is subject to any affection, either to fever or to wounds, so also is it with this. And he said not Restrain, but Mortify (put to death), so that they never rise up more, and put them away. That which is dead, we put away; for instance, if there be callosities in the body, their body is dead, and we put it away. Now, if you cut into that which is quick, it produces pain, but if into that which is dead, we are not even sensible of it. So, in truth, is it with the passions; they make the soul unclean; they make the soul, which is immortal, passible.

How covetousness is said to be idolatry, we have oftentimes explained. For the things which do most of all lord it over the human race, are these, covetousness, and unchasteness, and evil desire. For which things' sake comes, he says, the wrath of God upon the sons of disobedience. Sons of disobedience, he calls them, to deprive them of excuse, and to show that it was because they would not be obedient, that they were in that condition. In the which you also, he says, walked aforetime, and (afterward) became obedient. He points them out as still in them, and praises them, saying, But now do ye also put away all these, anger, wrath, malice, railing, shameful speaking. But against others he advances his discourse. Under the head of passion and railing he means revilings, just as under wrath he means wickedness. And in another place, to shame them, he says, for we are members one of another. [Ephesians 4:25] He makes them out to be as it were manufacturers of men; casting away this one, and receiving that. He spoke of a man's members [Colossians 3:5]; here he says, all. He spoke of his heart, wrath, mouth, blasphemy, eyes, fornication, covetousness, hands and feet, lying, the understanding itself, and the old mind. One royal form it has, that, namely, of Christ. They whom he has in view, appear to me rather to be of the Gentiles. For like as earth, being but sand, even though one part be greater, another less, losing its own previous form, does afterwards become gold; and like as wool, of whatever kind it be, receives another aspect, and hides its former one: so truly is it also with the faithful. Forbearing, he says, one another; he shows what is just. Thou forbearest him, and he you; and so he says in the Epistle to the Galatians, Bear one another's burdens. [Galatians 6:2] And be thankful, he says. For this is what he everywhere especially seeks; the chiefest of good things.

Give we thanks then in all things; whatever may have happened; for this is thankfulness. For to do so in prosperity indeed, is no great thing, for the nature of the circumstances of itself impels one thereto; but when being in extremities we give thanks, then it is admirable. For when, in circumstances under which others blaspheme, and exclaim discontentedly, we give thanks, see how great philosophy is here. First, you have rejoiced God; next, you have shamed the devil; thirdly, you have even made that which has happened to be nothing; for all at once, thou both givest thanks, and God cuts short the pain, and the devil departs. For if you have exclaimed discontentedly, he, as having succeeded to his wish, stands close by you, and God, as being blasphemed, leaves you, and your calamity is heightened; but if you have given thanks, he, as gaining nought, departs; and God, as being honored, requites you with greater honor. And it is not possible, that a man, who gives thanks for his evils should be sensible of them. For his soul rejoices, as doing what is right; immediately his conscience is bright, it exults in its own commendation; and that soul which is bright, cannot possibly be sad of countenance. But in the other case, along with the misfortune, conscience also assails him with her lash; while in this she crowns, and proclaims him.

Nothing is holier than that tongue, which in evils gives thanks to God; truly in no respect does it fall short of that of martyrs; both are alike crowned, both this, and they. For over this one also stands the executioner to force it to deny God, by blasphemy; the devil stands over it, torturing it with executioner thoughts, darkening it with despondencies. If then one bear his griefs, and give thanks, he has gained a crown of martyrdom. For instance, is her little child sick, and does she give God thanks? This is a crown to her. What torture so bad that despondency is not worse? Still it does not force her to vent forth a bitter word. It dies: again she has given thanks. She has become the daughter of Abraham. For if she sacrificed not with her own hand, yet was she pleased with the sacrifice, which is the same; she felt no indignation when the gift was taken away.

Again, is her child sick? She has made no amulets. It is counted to her as martyrdom, for she sacrificed her son in her resolve. For what, even though those things are unavailing, and a mere cheat and mockery, still there were nevertheless those who persuaded her that they do avail: and she chose rather to see her child dead, than to put up with idolatry. As then she is a martyr, whether it be in her own case, or in her son's, that she has thus acted; or in her husband's, or in any other's of her dearest; so is that other one an idolatress. For it is evident that she would have done sacrifice, had it been allowed her to do sacrifice; yea, rather, she has even now performed the act of sacrifice. For these amulets, though they who make money by them are forever rationalizing about them, and saying, we call upon God, and do nothing extraordinary, and the like; and the old woman is a Christian, says he, and one of the faithful; the thing is idolatry. Are you one of the faithful? Sign the Cross; say, this I have for my only weapon; this for my remedy; and other I know none. Tell me, if a physician should come to one, and, neglecting the remedies belonging to his art, should use incantation, should we call that man a physician? By no means: for we see not the medicines of the healing art; so neither, in this case, do we see those of Christianity.

Other women again tie about them the names of rivers, and venture numberless things of like nature. Lo, I say, and forewarn you all, that if any be detected, I will not spare them again, whether they have made amulet, or incantation, or any other thing of such an art as this. What then, says one, is the child to die? If he have lived through this means, he did then die, but if he have died without this, he then lived. But now, if you see him attaching himself to harlots, you wish him buried, and sayest, why, what good is it for him to live? but when you see him in peril of his salvation, do you wish to see him live? Heardest thou not Christ saying, He that loses his life, shall find it; and he that finds it, shall lose it? [Matthew 16:25] Believest thou these sayings, or do they seem to you fables? Tell me now, should one say, Take him away to an idol temple, and he will live; would you endure it? No! she replies. Why? Because, she says, he urges me to commit idolatry; but here, there is no idolatry, but simple incantation: this is the device of Satan, this is that wiliness of the devil to cloak over the deceit, and to give the deleterious drug in honey. After he found that he could not prevail with you in the other way, he has gone this way about, to stitched charms, and old wives' fables; and the Cross indeed is dishonored, and these charms preferred before it. Christ is cast out, and a drunken and silly old woman is brought in. That mystery of ours is trodden under foot, and the imposture of the devil dances.

Wherefore then, says one, does not God reprove the aid from such sources? He has many times reproved, and yet has not persuaded you; He now leaves you to your error, for It says, God gave them up unto a reprobate mind. [Romans 1:28] These things, moreover, not even a Greek who has understanding could endure. A certain demagogue in Athens is reported once to have hung these things about him: when a philosopher who was his instructor, on beholding them, rebuked him, expostulated, satirized, made sport of him. For in so wretched a plight are we, as even to believe in these things!

Why, says one, are there not now those who raise the dead, and perform cures? Yes, then, why, I say: why are there not now those who have a contempt for this present life? Do we serve God for hire? When man's nature was weaker, when the Faith had to be planted, there were even many such; but now he would not have us to hang upon these signs, but to be ready for death. Why then do you cling to the present life? Why do you not look on the future? And for the sake of this indeed can bear even to commit idolatry, but for the other not so much as to restrain sadness? For this cause it is that there are none such now; because that (future) life has seemed to us honorless, seeing that for its sake we do nothing, while for this there is nothing we refuse to undergo. And why too that other farce, ashes, and soot, and salt? And the old woman again brought in? A farce truly, and a shame! And then, an eye, say they, has caught the child.

Where will these satanical doings end? How will not the Greeks laugh? How will they not gibe when we say unto them, Great is the virtue of the Cross; how will they be won, when they see us having recourse to those things, which themselves laugh to scorn? Was it for this that God gave physicians and medicines? What then? Suppose they do not cure him, but the child depart? Whither will he depart? Tell me, miserable and wretched one! Will he depart to the demons? Will he depart to some tyrant? Will he not depart to heaven? Will he not depart to his own Lord? Why then do you grieve? Why do you weep? Why do you mourn? Why do you love your infant more than your Lord? Is it not through Him that you have this also? Why are you ungrateful? Do you love the gift more than the Giver? But I am weak, she replies, and cannot bear the fear of God. Well, if in bodily evils the greater covers the less, much rather in the soul, fear destroyed fear, and sorrow, sorrow. Was the child beautiful? But be it what it may, not more beauteous is he than Isaac: and he too was an only one. Was it born in your old age? So too was he. But is it fair? Well: however fair it may be, it is not lovelier than Moses [Acts 7:20], who drew even barbarian eyes unto a tender love of him, and this too at a time of life when beauty is not yet disclosed; and yet this beloved thing did the parents cast into the river. You indeed both see it laid out, and deliver it to the burying, and go to its monument; but they did not so much as know whether it would be food for fishes, or for dogs, or for other beasts that prey in the sea; and this they did, knowing as yet nothing of the Kingdom, nor of the Resurrection.

But suppose it is not an only child; but that after you have lost many, this also has departed. But not so sudden is your calamity as was Job's, and (his was) of sadder aspect? It is not when a roof has fallen in, it is not as they are feasting the while, it is not following on the tidings of other calamities.

But was it beloved by you? But not more so than Joseph, the devoured of wild beasts; but still the father bore the calamity, and that which followed it, and the next to that. He wept; but acted not with impiety; he mourned, but he uttered not discontent, but stayed at those words, saying, Joseph is not, Simeon is not, and will you take Benjamin away? All these things are against me. [Genesis 42:36] Do you see how the constraint of famine prevailed with him to be regardless of his children? And does not the fear of God prevail with you as much as famine?

Weep: I do not forbid you: but anything blasphemous neither say nor do. Be your child what he may, he is not like Abel; and yet nought of this kind did Adam say; although that calamity was a sore one, that his brother should have killed him. But I am reminded of others also that have killed their brothers; when, for instance, Absalom killed Amnon the eldest born [2 Samuel 13], and King David loved his child, and sat indeed in sackcloth and ashes, but he neither brought soothsayers, nor enchanters, (although there were such then, as Saul shows,) but he made supplication to God. So do thou likewise: as that just man did, so do thou also; the same words say thou, when your child is dead, I shall go to him, but he will not come to me. [2 Samuel 12:23] This is true wisdom, this is affection. However much you may love your child, you will not love so much as he did then. For even though his child were born of adultery, yet that blessed man's love of the mother was at its height, and you know that the offspring shares the love of the parents. And so great was his love toward it, that he even wished it to live, though it would be his own accuser, but still he gave thanks to God. What, do you think, did Rebecca suffer, when his brother threatened Jacob, and she grieved not her husband, but bade him send her son away? [Genesis 27:46; 28:1] When you have suffered any calamity, think on what is worse than it; and you will have a sufficient consolation; and consider with yourself, what if he had died in battle? What if in fire? And whatsoever our sufferings may be, let us think upon things yet more fearful, and we shall have comfort sufficient, and let us ever look around us on those who have undergone more terrible things, and if we ourselves have ever suffered heavier calamities. So does Paul also exhort us; as when he says, You have not yet resisted unto blood, striving against sin [Hebrews 12:4]: and again, There has no temptation taken you but such as man can bear. [1 Corinthians 10:13] Be then our sufferings what they may, let us look round on what is worse; (for we shall find such,) and thus shall we be thankful. And above all, let us give thanks for all things continually; for so, both these things will be eased, and we shall live to the glory of God, and obtain the promised good things, whereunto may all we attain, through the grace and love toward man, etc.

Colossians 3:16, 17

Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts to God. And whatsoever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

Having exhorted them to be thankful, he shows also the way, that, of which I have lately discoursed to you. And what does he say? Let the word of Christ dwell in you richly; or rather not this way alone, but another also. For I indeed said that we ought to reckon up those who have suffered things more terrible, and those who have undergone sufferings more grievous than ours, and to give thanks that such have not fallen to our lot; but what does he say? Let the word of Christ dwell in you; that is, the teaching, the doctrines, the exhortation, wherein He says, that the present life is nothing, nor yet its good things. If we know this, we shall yield to no hardships whatever. Matthew 6:25, etc./span> Let it dwell in you, he says, richly, not simply dwell, but with great abundance. Hearken ye, as many as are worldly, and have the charge of wife and children; how to you too he commits especially the reading of the Scriptures and that not to be done lightly, nor in any sort of way, but with much earnestness. For as the rich in money can bear fine and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all calamities also easily, yea, more easily than that one. For as for him, by discharging the fine, the man who is rich must needs be impoverished, and found wanting, and if he should often suffer in that way, will no longer be able to bear it, but in this case it is not so; for we do not even expend our wholesome thoughts when it is necessary for us to bear anything we would not choose, but they abide with us continually. And mark the wisdom of this blessed man. He said not, Let the word of Christ be in you, simply, but what? dwell in you, and richly.

In all wisdom, teaching and admonishing one another. In all, says he. Virtue he calls wisdom, and lowliness of mind is wisdom, and almsgiving, and other such like things, are wisdom; just as the contraries are folly, for cruelty too comes of folly. Whence in many places it calls the whole of sin folly. The fool, says one, has said in his heart, There is no God [Psalm 14:1]; and again, My wounds stink and are corrupt from the face of my foolishness. [Psalm 38:5, Septuagint] For what is more foolish, tell me, than one who indeed wraps himself about in his own garments, but regards not his brethren that are naked; who feeds dogs, and cares not that the image of God is famishing; who is merely persuaded that human things are nought, and yet clings to them as if immortal. As then nothing is more foolish than such an one, so is nothing wiser than one that achieves virtue. For mark; how wise he is, says one. He imparts of his substance, he is pitiful, he is loving to men, he has well considered that he bears a common nature with them; he has well considered the use of wealth, that it is worthy of no estimation; that one ought to be sparing of bodies that are of kin to one, rather than of wealth. He that is a despiser of glory is wholly wise, for he knows human affairs; the knowledge of things divine and human, is philosophy. So then he knows what things are divine, and what are human, and from the one he keeps himself, on the other he bestows his pains. And he knows how to give thanks also to God in all things, he considers the present life as nothing; therefore he is neither delighted with prosperity, nor grieved with the opposite condition.

Tarry not, I entreat, for another to teach you; you have the oracles of God. No man teaches you as they; for he indeed oft grudges much for vainglory's sake and envy. Hearken, I entreat you, all you that are careful for this life, and procure books that will be medicines for the soul. If you will not any other, yet get you at least the New Testament, the Apostolic Epistles, the Acts, the Gospels, for your constant teachers. If grief befall you, dive into them as into a chest of medicines; take thence comfort of your trouble, be it loss, or death, or bereavement of relations; or rather dive not into them merely, but take them wholly to you; keep them in your mind.

This is the cause of all evils, the not knowing the Scriptures. We go into battle without arms, and how ought we to come off safe? Well contented should we be if we can be safe with them, let alone without them. Throw not the whole upon us! Sheep you are, still not without reason, but rational; Paul commits much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If you are for ever learning, you will never learn. Do not so come as meaning to be always learning; (for so you will never know;) but so as to finish learning, and to teach others. In the arts do not all persons continue for set times, in the sciences, and in a word, in all the arts? Thus we all fix definitely a certain known time; but if you are ever learning, it is a certain proof that you have learned nothing.

This reproach God spoke against the Jews. Borne from the belly, and instructed even to old age. [Isaiah 46:3-4, Septuagint] If you had not always been expecting this, all things would not have gone backward in this way. Had it been so, that some had finished learning, and others were about to have finished, our work would have been forward; you would both have given place to others, and would have helped us as well. Tell me, were some to go to a grammarian and continue always learning their letters, would they not give their teacher much trouble? How long shall I have to discourse to you concerning life? In the Apostles' times it was not thus, but they continually leaped from place to place, appointing those who first learned to be the teachers of any others that were under instruction. Thus they were enabled to circle the world, through not being bound to one place. How much instruction, do you think, do your brethren in the country stand in need of, [they] and their teachers? But you hold me riveted fast here. For, before the head is set right, it is superfluous to proceed to the rest of the body. You throw everything upon us. You alone ought to learn from us, and your wives from you, your children from you; but you leave all to us. Therefore our toil is excessive.

Teaching, he says, and admonishing one another with psalms and hymns and spiritual songs. Mark also the considerateness of Paul. Seeing that reading is toilsome, and its irksomeness great, he led them not to histories, but to psalms, that you might at once delight your soul with singing, and gently beguile your labors. Hymns, he says, and spiritual songs. But now your children will utter songs and dances of Satan, like cooks, and caterers, and musicians; no one knows any psalm, but it seems a thing to be ashamed of even, and a mockery, and a joke. There is the treasury house of all these evils. For whatsoever soil the plant stands in, such is the fruit it bears; if in a sandy and salty soil, of like nature is its fruit; if in a sweet and rich one, it is again similar. So the matter of instruction is a sort of fountain. Teach him to sing those psalms which are so full of the love of wisdom; as at once concerning chastity, or rather, before all, of not companying with the wicked, immediately with the very beginning of the book; (for therefore also it was that the prophet began on this wise, Blessed is the man that has not walked in the counsel of the ungodly; [Psalm 1:1], and again, I have not sat in the council of vanity; [Psalm 26:4, Septuagint], and again, in his sight a wicked doer is contemned, but he honors those that fear the Lord, [Psalm 15:4, Septuagint] of companying with the good, (and these subjects you will find there in abundance,) of restraining the belly, of restraining the hand, of refraining from excess, of not overreaching; that money is nothing, nor glory, and other things such like.

When in these you have led him on from childhood, little by little you will lead him forward even to the higher things. The Psalms contain all things, but the Hymns again have nothing human. When he has been instructed out of the Psalms, he will then know hymns also, as a diviner thing. For the Powers above chant hymns, not psalms. For a hymn, says one, is not comely in the mouth of a sinner [Sirach 15:9]; and again, My eyes shall be upon the faithful of the land, that they sit together with me [Psalm 101:6-7, Septuagint]; and again, he that works haughtiness has not dwelt in the midst of my house; and again, He that walks in a blameless way, he ministered unto me. [Psalm 101:6, Septuagint]

So that you should safely guard them from intermixing themselves, not only with friends, but even with servants. For the harm done to the free is incalculable, when we place over them corrupt slaves. For if when enjoying all the benefit of a father's affection and wisdom, they can with difficulty be preserved safe throughout; when we hand them over to the unscrupulousness of servants, they use them like enemies, thinking that they will prove milder masters to them, when they have made them perfect fools, and weak, and worthy of no respect.

More then than all other things together, let us attend seriously to this. I have loved, says he, those that love your law. [Psalm 119:165]¹; and again let them hear him saying, You will utterly destroy every one that goes a whoring from You. [Psalm 73:27, Septuagint] And, that one ought to restrain the belly, let them hear again, And slew, he says, the more part of them while the meat was yet in their mouths. [Psalm 78:30, Septuagint] And that they ought to be above bribes, If riches become abundant, set [not] your heart upon them [Psalm 62:10]; and that they ought to keep glory in subjection, Nor shall his glory descend together after him. [Psalm 49:17] And not to envy the wicked, Be not envious against them that work unrighteousness. [Psalm 37:1] And to count power as nothing, I saw the ungodly in exceeding high place, and lifting himself up as the cedars of Libanus, and I passed by, and lo! He was not. [Psalm 37:35] And to count these present things as nothing, They counted the people happy, that are in such a case; happy are the people, whose helper is the Lord their God. [Psalm 144:15, Septuagint] That we do not sin without notice, but that there is a retribution, for, he says, You shall render to every man according to his works. [Psalm 62:12, Septuagint] But why does he not so requite them day by day? God is a judge, he says, righteous, and strong, and longsuffering. [Psalm 7:11] That lowliness of mind is good, Lord, he says, my heart is not lifted up [Psalm 131:1]: that pride is evil, Therefore, he said, pride took hold on them wholly [Psalm 73:6, Septuagint]; and again, The Lord resists the proud; and again, Their injustice shall come out as of fatness. That almsgiving is good, He has dispersed, he has given to the needy, his righteousness endures forever. [Proverbs 3:34] And that to pity is praiseworthy, He is a good man that pities, and lends. [Psalm 73:7, Septuagint] And you will find there many more doctrines than these, full of true philosophy; such as, that one ought not to speak evil, Him that privily slanders his neighbor, him did I chase from me. [Psalm 112:9]

What is the hymn of those above? The Faithful know. What say the cherubim above? What say the Angels? Glory to God in the highest. [Psalm 112:5] Therefore after the psalmody come the hymns, as a thing of more perfection. With psalms, he says, with hymns, with spiritual songs, with grace singing in your hearts to God. [Psalm 101:5, Septuagint] He means either this, that God because of grace has given us these things; or, with the songs in grace; or, admonishing and teaching one another in grace; or, that they had these gifts in grace; or, it is an epexegesis and he means, from the grace of the Spirit. Singing in your hearts to God. Not simply with the mouth, he means, but with heedfulness. For this is to sing to God, but that to the air, for the voice is scattered without result. Not for display, he means. And even if you be in the market-place, you can collect yourself, and sing unto God, no one hearing you. For Moses also in this way prayed, and was heard, for He says, Why do you cry unto Me? [Exodus 14:15] albeit he said nothing, but cried in thought — wherefore also God alone heard him — with a contrite heart. For it is not forbidden one even when walking to pray in his heart, and to dwell above.

Ver. 17. And whatsoever you do, he says, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If you eat, if you drink, if you marry, if you travel, do all in the Name of God, that is, calling Him to aid you: in everything first praying to Him, so take hold of your business. Would you speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more does the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Do you eat? Give thanks to God both before and afterwards. Do you sleep? Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same — nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to you. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy.

And what is to do in word or in deed? Either requesting or performing anything whatever. Hear how in the Name of God Abraham sent his servant; David in the Name of God slew Goliath. Marvelous is His Name and great. Again, Jacob sending his sons says, My God give you favor in the sight of the man. [Genesis 43:14] For he that does this has for his ally, God, without whom he dared do nothing. As honored then by being called upon, He will in turn honor by making their business easy. Invoke the Son, give thanks to the Father. For when the Son is invoked, the Father is invoked, and when He is thanked, the Son has been thanked.

These things let us learn, not as far as words only, but to fulfill them also by works. Nothing is equal to this Name, marvelous is it everywhere. Your Name, he says, is ointment poured forth. [Canticles 1:3] He that has uttered it is straightway filled with fragrance. No man, it is said, can call Jesus Lord, but by the Holy Ghost. [1 Corinthians 12:3] So great things does this Name Work. If you have said, In the Name of Father, and Son, and Holy Ghost, with faith, you have accomplished everything. See, how great things you have done! You have created a man, and wrought all the rest (that comes) of Baptism! So, when used in commanding diseases, terrible is The Name. Therefore the devil introduced those of the Angels, envying us the honor. Such incantations are for the demons. Even if it be Angel, even if it be Archangel, even if it be Cherubim, allow it not; for neither will these Powers accept such addresses, but will even toss them away from them, when they have beheld their Master dishonored. I have honored you, He says, and have said, Call upon Me; and do you dishonor Him? If you chant this incantation with faith, you will drive away both diseases and demons, and even if you have failed to drive away the disease, this is not from lack of power, but because it is expedient it should be so. According to Your greatness, he says, so also is Your praise. [Psalm 48:10] By this Name has the world been converted, the tyranny dissolved, the devil trampled on, the heavens opened. We have been regenerated by this Name. This if we have, we beam forth; This makes both martyrs and confessors; This let us hold fast as a great gift, that we may live in glory, and be well-pleasing to God, and be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness, etc.

Colossians 3:18-25

Wives, be in subjection to your husbands, as is fitting in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things, for this is well-pleasing in the Lord. Fathers, provoke not your children, that they be not discouraged. Servants, obey in all things them that are your masters according to the flesh; not with eyeservice, as menpleasers, but in singleness of heart, fearing the Lord: whatsoever ye do, work heartily, as unto the Lord, and not unto men; knowing that from the Lord you shall receive the recompense of the inheritance: ye serve the Lord Christ. For he that does wrong shall receive again for the wrong that he has done: and there is no respect of persons with God. [Colossians 4:1] Masters, render unto your servants that which is just and equal; knowing that you also have a Master in heaven.

Why does he not give these commands everywhere, and in all the Epistles, but only here, and in that to the Ephesians, and that to Timothy, and that to Titus? Because probably there were dissensions in these cities; or probably they were correct in other respects, so that it was expedient they should hear about these things. Rather, however, what he says to these, he says to all. Now in these things also this Epistle bears great resemblance to that to the Ephesians, either because it was not fitting to write about these things to men now at peace, who needed to be instructed in high doctrines as yet lacking to them, or because that for persons who had been comforted under trials, it were superfluous to hear on these subjects. So that I conjecture, that in this place the Church was now well-grounded, and that these things are said as in finishing.

Ver. 18. Wives, be in subjection to your husbands, as is fitting in the Lord.

That is, be subject for God's sake, because this adorns you, he says, not them. For I mean not that subjection which is due to a master, nor yet that alone which is of nature, but that for God's sake.

Ver. 19. Husbands, love your wives, and be not bitter against them.

See how again he has exhorted to reciprocity. As in the other case he enjoins fear and love, so also does he here. For it is possible for one who loves even, to be bitter. What he says then is this. Fight not; for nothing is more bitter than this fighting, when it takes place on the part of the husband toward the wife. For the fightings which happen between beloved persons, these are bitter; and he shows that it arises from great bitterness, when, says he, any one is at variance with his own member. To love therefore is the husband's part, to yield pertains to the other side. If then each one contributes his own part, all stands firm. From being loved, the wife too becomes loving; and from her being submissive, the husband becomes yielding. And see how in nature also it has been so ordered, that the one should love, the other obey. For when the party governing loves the governed, then everything stands fast. Love from the governed is not so requisite, as from the governing towards the governed; for from the other obedience is due. For that the woman has beauty, and the man desire, shows nothing else than that for the sake of love it has been made so. Do not therefore, because your wife is subject to you, act the despot; nor because your husband loves you, be thou puffed up. Let neither the husband's love elate the wife, nor the wife's subjection puff up the husband. For this cause has He subjected her to you, that she may be loved the more. For this cause He has made you to be loved, O wife, that you may easily bear your subjection. Fear not in being a subject; for subjection to one that loves you has no hardship. Fear not in loving, for you have her yielding. In no other way then could a bond have been. You have then your authority of necessity, proceeding from nature; maintain also the bond that proceeds from love, for this allows the weaker to be endurable.

Ver. 20. Children, obey your parents in all things, for this is well-pleasing in the Lord.

Again he has put that, in the Lord, at once laying down the laws of obedience, and shaming them, and casting them down. For this, says he, is well-pleasing to the Lord. See how he would have us do all not from nature only, but, prior to this, from what is pleasing to God, that we may also have reward.

Ver. 21. Fathers, provoke not your children, that they be not discouraged.

Lo! Again here also is subjection and love. And he said not, Love your children, for it had been superfluous, seeing that nature itself constrains to this; but what needed correction he corrected; that the love should in this case also be the more vehement, because that the obedience is greater. For it nowhere lays down as an exemplification the relation of husband and wife; but what? Hear the prophet saying, Like as a father pities his children, so the Lord pitied them that fear Him [Psalm 103:13, Septuagint] And again Christ says, What man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? [Matthew 7:9]

Fathers, provoke not your children, that they be not discouraged.

He has set down what he knew had the greatest power to seize upon them; and while commanding them he has spoken more like a friend; and nowhere does he mention God, for he would overcome parents, and bow their tender affections. That is, Make them not more contentious, there are occasions when you ought even to give way.

Next he comes to the third kind of authority.

There is here also a certain love, but that no more proceeding from nature, as above, but from habit, and from the authority itself, and the works done. Seeing then that in this case the sphere of love is narrowed, while that of obedience is amplified, he dwells upon this, wishing to give to these from their obedience, what the first have from nature. So that what he discourses with the servants alone is not for their masters' sakes, but for their own also, that they may make themselves the objects of tender affection to their masters. But he sets not this forth openly; for so he would doubtless have made them supine.

Ver. 22. Servants, he says, obey in all things your masters according to the flesh.

And see how always he sets down the names, wives, children, servants, being at once a just claim upon their obedience. But that none might be pained, he added, to your masters according to the flesh. Your better part, the soul, is free, he says; your service is for a season. It therefore do thou subject, that your service be no more of constraint. Not with eye-service, as men-pleasers. Make, he says, your service which is by the law, to be from the fear of Christ. For if when your master sees you not, you do your duty and what is for his honor, it is manifest that you do it because of the sleepless Eye. Not with eye-service, he says, as men-pleasers; thus implying, it is you who will have to sustain the damage. For hear the prophet saying, God has scattered the bones of the men-pleasers. [Psalm 53:6, Septuagint] See then how he spares them, and brings them to order. But in singleness of heart, he says, fearing God. For that is not singleness, but hypocrisy, to hold one thing, and act another; to appear one when the master is present, another when he is absent. Therefore he said not simply, in singleness of heart, but, fearing God. For this is to fear God, when, though none be seeing, we do not anything that is evil; but if we do, we fear not God, but men. Do you see how he brings them to order?

Ver. 23. Whatsoever you do, work heartily, as unto the Lord, and not unto men.

He desires to have them freed not only from hypocrisy, but also from slothfulness. He has made them instead of slaves free, when they need not the superintendence of their master; for the expression heartily means this, with good will, not with a slavish necessity, but with freedom, and of choice. And what is the reward?

Ver. 24. Knowing, he says, that from the Lord you shall receive the recompense of your inheritance: for you serve the Lord Christ.

For from Him also it is evident that you shall receive the reward. And that you serve the Lord is plain from this.

Ver. 25. For he that does wrong, he says, shall receive again for the wrong that he has done.

Here he confirms his former statements. For that his words may not appear to be those of flattery, he shall receive, he says, the wrong he has done, that is, he shall suffer punishment also, for there is no respect of persons. For what if you are a servant? It is no shame to you. And truly he might have said this to the masters, as he did in the Epistle to the Ephesians. [Ephesians 6:9] But here he seems to me to be alluding to the Grecian masters. For, what if he is a Greek and thou a Christian? Not the persons but the actions are examined, so that even in this case you ought to serve with good will, and heartily.

Chap. iv.

1. Masters, render unto your servants that which is just and equal.

What is just? What is equal? To place them in plenty of everything, and not allow them to stand in need of others, but to recompense them for their labors. For, because I have said that they have their reward from God, do not thou therefore deprive them of it. And in another place he says, forbearing threatening [Ephesians 6:9], wishing to make them more gentle; for those were perfect men; that is, with what measure you measure, it shall be measured unto you. [Matthew 7:2] And the words, there is no respect of persons, are spoken with a view to these, but they are assigned to the others, in order that these may receive them. For when we have said to one person what is applicable to another, we have not corrected him so much, as the one who is in fault. You also, along with them, he says. He has here made the service common, for he says, knowing that you also have a Master in heaven.

Ver.

2. Continue in prayer, watching therein with thanksgiving.

For, since continuing in prayers frequently makes persons listless, therefore he says, watching, that is, sober, not wandering. For the devil knows, he knows, how great a good prayer is; therefore he presses heavily. And Paul also knows how careless many are when they pray, wherefore he says, continue in prayer, as of somewhat laborious, watching therein with thanksgiving. For let this, he says, be your work, to give thanks in your prayers both for the seen and the unseen, and for His benefits to the willing and unwilling, and for the kingdom, and for hell, and for tribulation, and for refreshment. For thus is the custom of the Saints to pray, and to give thanks for the common benefits of all.

I know a certain holy man who prays thus. He used to say nothing before these words, but thus, We give You thanks for all Your benefits bestowed upon us the unworthy, from the first day until the present, for what we know, and what we know not, for the seen, for the unseen, for those in deed, those in word, those with our wills, those against our wills, for all that have been bestowed upon the unworthy, even us; for tribulations, for refreshments, for hell, for punishment, for the kingdom of heaven. We beseech You to keep our soul holy, having a pure conscience; an end worthy of your lovingkindness. You that loved us so as to give Your Only-Begotten for us, grant us to become worthy of Your love; give us wisdom in Your word, and in Your fear. Only-Begotten Christ, inspire the strength that is from You. You that gave The Only-Begotten for us, and hast sent Your Holy Spirit for the remission of our sins, if in anything we have wilfully or unwillingly transgressed, pardon, and impute it not. Remember all that call upon Your Name in truth; remember all that wish us well, or the contrary, for we are all men. Then having added the Prayer of the Faithful, he there ended; having made that prayer, as a certain crowning part, and a binding together for all. For many benefits does God bestow upon us even against our wills; many also, yea more, without our knowledge even. For when we pray for one thing, and He does to us the reverse, it is plain that He does us good even when we know it not.

Ver.

3. Withal praying for us also. See his lowlymindedness; he sets himself after them.

That God may open to us a door for the word, to speak the mystery of Christ. He means an entrance, and boldness in speaking. Wonderful! The great athlete said not that I may be freed from my bonds, but being in bonds he exhorted others; and exhorted them for a great object, that himself might get boldness in speaking. Both the two are great, both the quality of the person, and of the thing. Wonderful! How great is the dignity! The mystery, he says, of Christ. He shows that nothing was more dearly desired by him than this, to speak. For which I am also in bonds; that I may make it manifest, as I ought to speak. [Colossians 4:4] He means with much boldness of speech, and withholding nothing. His bonds display, not obscure him. With much boldness he means. Tell me, are you in bonds, and do you exhort others? Yea, my bonds give me the greater boldness; but I pray for God's furtherance, for I have heard the voice of Christ saying, When they deliver you up, be not anxious how or what you shall speak. [Matthew 10:19] And see, how he has expressed himself in metaphor, that God may open to us a door for the word; (see, how unassuming he is; even in his bonds, how he expresses himself;) that is, that He would soften their hearts. Still he said not so; but, that He would give us boldness; out of lowlymindedness he thus spoke, and that which he had, he asks to receive.

He shows in this Epistle, why Christ came not in those times, in that he calls the former things shadow, but the body, says he, is of Christ. So that it was necessary they should be formed to habits under the shadow. At the same time also he exhibits the greatest proof of the love he bears to them; in order that you, he says, may hear, for that reason, 'I am in bonds.' Again he sets before us those bonds of his; which I so greatly love, which rouse up my heart, and always draw me into longing to see Paul bound, and in his bonds writing, and preaching, and baptizing, and catechizing. In his bonds he was referred to on behalf of the Churches everywhere; in his bonds he built up incalculably. Then was he rather at large. For hear him saying, So that most of the brethren being confident through my bonds are more abundantly bold to speak the word without fear. [Philippians 1:14] And again he makes the same avowal of himself, saying, For when I am weak, then am I strong. [2 Corinthians 12:10] Wherefore he said also, But the word of God is not bound. [2 Timothy 2:9] He was bound with malefactors, with prisoners, with murderers; he, the teacher of the world, he that had ascended into the third heaven, that had heard the unspeakable words, was bound. [2 Corinthians 12:4] But then was his course the swifter. He that was bound, was now loosed; he that was unbound, was bound. For he indeed was doing what he would; while the other prevented him not, nor accomplished his own purpose.

What are you about, O senseless one? Do you think he is a fleshly runner? Does he strive in our race-course? His course of life is in heaven; him that runs in heaven, things on earth cannot bind nor hold. Do you see not this sun? Enclose his beams with fetters! stay him from his course! You can not. Then neither can you Paul! Yea, much less this one than that, for this enjoys more of Providence than that, seeing he bears to us light, not such as that is, but the true.

Where now are they who are unwilling to suffer anything for Christ? But why do I say suffer, seeing that they are unwilling even to give up their wealth? In time past Paul also used to bind, and cast into prison; but since he has become Christ's servant, he glories no more of doing, but of suffering. And this, moreover, is marvelous in the Preaching, when it is thus raised up and increased by the sufferers themselves, and not by the persecutors. Where has any seen such contests as this? He that suffers ill, conquers; he that does ill, is worsted. Brighter is this man than the other. Through bonds the Preaching entered. I am not ashamed [Romans 1:16], yea, I glory even, he says, in preaching The Crucified. For consider, I pray: the whole world left those who were at large, and went over to those that are bound; turning away from the imprisoners, it honors those laden with chains; hating the crucifiers, it worships the Crucified.

Not the only marvel is it that the preachers were fishermen, that they were ignorant; but that there were also other hindrances, hindrances too by nature; still the increase was all the more abundant. Not only was their ignorance no hindrance; but even it itself caused the Preaching to be manifested. For hear Luke saying, And perceiving that they were unlearned and ignorant men, they marveled. [Acts 4:13] Not only were bonds no hindrance, but even of itself this made them more confident. Not so bold were the disciples when Paul was at large, as when he was bound. For he says, they are more abundantly bold to speak the word of God without fear. [Philippians 1:14] Where are they that will gainsay the divinity of the Preaching? Was not their ignorance enough to procure them to be condemned? Would it not then in this case too, affright them? For you know that by these two passions the many are possessed, vainglory and cowardice. Suppose their ignorance suffered them not to feel ashamed, still the dangers must have put them in fear.

But, says one, they wrought miracles. You do believe then that they wrought miracles. But did they not work miracles? This is a greater miracle than to work them, if men were drawn to them without miracles. Socrates too among the Greeks was put in bonds. What then? Did not his disciples straightway flee to Megara? Assuredly, why not? They admitted his arguments about immortality. But see here. Paul was put in bonds, and his disciples waxed the more confident, with reason, for they saw that the Preaching was not hindered. For, can you put the tongue in bonds? Hereby chiefly it runs. For as, unless you have bound the feet of a runner, you have not prevented him from running; so, unless you have bound the tongue of an evangelist, you have not hindered him from running. And as the former, if you have bound his loins, runs on the rather, and is supported, so too the latter preaches the rather, and with greater boldness.

A prisoner is in fear, when there is nothing beyond bonds: but one that despises death, how should he be bound? They did the same as if they had put in bonds the shadow of Paul, and had gagged its mouth. For it was a fighting with shadows; for he was both more tenderly regretted by his friends, and more reverenced by his enemies, as bearing the prize for courage in his bonds. And a crown binds the head; but it disgraces it not, yea rather, it makes it brilliant. Against their wills they crowned him with his chain. For, tell me, was it possible he could fear iron, who braved the adamantine gates of death? Come we, beloved, to emulate these bonds. As many of you women as deck yourselves with trinkets of gold, long ye for the bonds of Paul. Not so glitters the collar round your necks, as the grace of these iron bonds gleamed about his soul! If any longs for those, let him hate these. For what communion has softness with courage; tricking out of the body with philosophy? Those bonds Angels reverence, these they even make a mock of; those bonds are wont to draw up from earth to heaven; these bonds draw down to earth from heaven. For in truth these are bonds, not those; those are ornament, these are bonds; these, along with the body, afflict the soul also; those, along with the body, adorn as well the soul.

Would you be convinced that those are ornament? Tell me which would more have won the notice of the spectators? thou or Paul? And why do I say, thou? The queen herself who is all bedecked with gold would not have attracted the spectators so much; but if it had chanced that both Paul in his bonds and the queen had entered the Church at the same time, all would have removed their eyes from her to him; and with good reason. For to see a man of a nature greater than human, and having nought of man, but an angel upon earth, is more admirable than to see a woman decked with finery. For such indeed one may see both in theaters, and in pageants, and at baths, and many places; but whoever sees a man with bonds upon him, and deeming himself to have the greatest of ornaments, and not giving way under his bonds, does not behold a spectacle of earth, but one worthy of the heavens. The soul that is in that way attired looks about — who has seen? Who not seen?— is filled with pride, is possessed with anxious thoughts, is bound with countless other passions: but he that has these bonds on him, is without pride: his soul exults, is freed from every anxious care, is joyous, has its gaze on heaven, is clad with wings. If any one were to give me the choice of seeing Paul either stooping out of heaven, and uttering his voice, or out of the prison, I would choose the prison. For they of heaven visit him when he is in the prison. The bonds of Paul were the bond of the Preaching, that chain of his was its foundation. Long we for those bonds!

And how, some one says, may this be? If we break up and dash in pieces these. No good results to us from these bonds, but even harm. These will show us as prisoners There; but the bonds of Paul will loose those bonds; she that is bound with these here, with those deathless bonds shall she also be bound There, both hands and feet; she that has been bound with Paul's, shall have them in that day as it were an ornament about her. Free both yourself from your bonds, and the poor man from his hunger. Why do you rivet fast the chains of your sins? Some one says, How? When you wear gold while another is perishing, when thou, to get you vainglory, takest so much gold, while another hast not even what to eat, have you not wedged fast your sins? Put Christ about you, and not gold; where Mammon is, there Christ is not, where Christ is, there Mammon is not. Would you not put on the King of all Himself? If one had offered you the purple, and the diadem, would you not have taken them before all the gold in the world? I give you not the regal ornaments, but I offer you to put on the King Himself. And how can one put Christ on, does any say? Hear Paul saying, As many of you as were baptized into Christ, did put on Christ. [Galatians 3:27] Hear the Apostolical precept, Make not provision for the flesh to fulfill the lusts thereof. [Romans 13:14] Thus does one put on Christ, if one provide not for the flesh unto its lusts. If you have put on Christ, even the demons will fear you; but if gold, even men will laugh you to scorn: if you have put on Christ, men also will reverence you.

Would you appear fair and comely? Be content with the Creator's fashioning. Why do you overlay these bits of gold, as if about to put to rights God's creation? Would you appear comely? Clothe you in alms; clothe you in benevolence; clothe you in modesty, humbleness. These are all more precious than gold; these make even the beautiful yet more comely; these make even the ill formed to be well formed. For when any one looks upon a countenance with good will, he gives his judgment from love; but an evil woman, even though she be beautiful, none can call beautiful; for the mind being confounded pronounces not its sentence aright.

That Egyptian woman of old was adorned; Joseph too was adorned; which of them was the more beautiful? I say not when she was in the palace, and he in the prison. He was naked, but clothed in the garments of chastity; she was clothed, but more unseemly than if she had been naked; for she had not modesty. When you have excessively adorned you, O woman, then you have become more unseemly than a naked one; for you have stripped you of your fair adorning. Eve also was naked; but when she had clothed herself, then was she more unseemly, for when she was naked indeed, she was adorned with the glory of God; but when she had clothed herself with the garment of sin, then was she unseemly. And thou, when arraying yourself in the garment of studied finery, dost then appear more unseemly. For that costliness avails not to make any appear beautiful, but that it is possible even for one dressed out to be even more unseemly than if naked, tell me now; if you had ever put on the dresses of a piper or a flute-player, would it not have been unseemliness? And yet those dresses are of gold; but for this very reason it were unseemliness, because they are of gold. For the costliness suits well with people on the stage, tragedians, players, mimes, dancers, fighters with wild beasts; but to a woman that is a believer, there are given other robes from God, the Only-Begotten Son of God Himself. For, he says, as many as were baptized into Christ, did put on Christ. [Galatians 3:27] Tell me, if one had given you kingly apparel, and you had taken a beggar's dress, and put this on above it, would you not, besides the unseemliness, have also been punished for it? You have put on the Lord of Heaven, and of the Angels, and are you still busied about earth?

I have spoken thus, because love of ornament is of itself a great evil, even were no other gendered by it, and it were possible to hold it without peril, (for it incites to vainglory and to pride,) but now many other evils are gendered by finery, evil suspicions, unseasonable expenses, evil speakings, occasions of rapacity. For why do you adorn yourself? Tell me. Is it that you may please your husband? Then do it at home. But here the reverse is the case. For if you would please your own husband, please not others; but if you please others, you will not be able to please your own. So that you should put away all your ornaments, when you go to the forum or proceedest to the church. Besides, please not your husband by those means which harlots use, but by those rather which wives that are free employ. For wherein, tell me, does a wife differ from a harlot? In that the one regards one thing only, namely, that by the beauty of her person she may attract to herself him whom she loves; while the other both rules the house, and shares in the children, and in all other things.

Have you a little daughter? Look to it lest she inherit the mischief, for they are wont to form their manners according to their nurture, and to imitate their mothers' behavior. Be a pattern to your daughter of modesty, deck yourself with that adorning, and see that thou despise the other; for that is in truth an ornament, the other a disfigurement. Enough has been said. Now God that made the world, and has given to us the ornament of the soul, adorn us, and clothe us with His own glory, that all shining brightly in good works, and living unto His glory, we may send up glory to the Father, and to the Son, and to the Holy Spirit, now and always, etc.

Colossians 4:5, 6

Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer each one.

What Christ said to His disciples, that does Paul also now advise. And what did Christ say? Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. [Matthew 10:16] That is, be upon your guard, giving them no handle against you. For therefore it is added, towards them that are without, in order that we may know that against our own members we have no need of so much caution as against those without. For where brethren are, there are both many allowances and kindnesses. There is indeed need of caution even here; but much more without, for it is not the same to be among enemies and foes, and among friends.

Then because he had alarmed them, see how again he encourages them; Redeeming, he says, the time: that is, the present time is short. Now this he said, not wishing them to be crafty, nor hypocrites, (for this is not a part of wisdom, but of senselessness,) but what? In matters wherein they harm you not, he means, give them no handle; as he says also, when writing to the Romans, Render to all their dues: tribute to whom tribute is due, custom to whom custom, honor to whom honor. [Romans 13:7] On account of the Preaching alone have thou war, he says, let this war have none other origin. For though they were to become our foes for other causes besides, yet neither shall we have a reward, and they will become worse, and will seem to have just complaints against us. For instance, if we pay not the tribute, if we render not the honors that are due, if we be not lowly. Do you see not Paul, how submissive he is, where he was not likely to harm the Preaching. For hear him saying to Agrippa, I think myself happy, because I shall answer for myself this day before you, especially because I know you to be expert in all customs and questions which are among the Jews. [Acts 26:2-3] But had he thought it his duty to insult the ruler, he would have spoiled everything. And hear too those of blessed Peter's company, how gently they answer the Jews, saying, we must obey God rather than men. [Acts 5:29] And yet men who had renounced their own lives, might both have insulted, and have done anything whatever; but for this object they had renounced their lives, not that they might win vainglory, (for that way had been vainglorious,) but that they might preach and speak all things with boldness. That other course marks want of moderation.

Let your speech be always with grace, seasoned with salt; that is, that this graciousness may not lapse into indifferentism. For it is possible to be simply agreeable, it is possible also to be so with due seemliness. That ye may know how ye ought to answer each one. So that one ought not to discourse alike to all, Greeks, I mean, and Brethren. By no means, for this were the very extreme of senselessness.

Ver. 7. All my affairs shall Tychicus make known unto you, the beloved brother and faithful minister and fellow-servant in the Lord.

Admirable! How great is the wisdom of Paul! Observe, he does not put everything into his Epistles, but only things necessary and urgent. In the first place, being desirous of not drawing them out to a length; and secondly, to make his messenger more respected, by his having also somewhat to relate; thirdly, showing his own affection towards him; for he would not else have entrusted these communications to him. Then, there were things which ought not to be declared in writing. The beloved brother, he says. If beloved, he knew all, and he concealed nothing from him. And faithful minister and fellow-servant in the Lord. If faithful, he will speak no falsehood; if a fellow-servant, he has shared his trials, so that he has brought together from all sides the grounds of trustworthiness.

Ver. 8. Whom I have sent unto you for this very purpose.

Here he shows his great love, seeing that for this purpose he sent him, and this was the cause of his journey; and so when writing to the Thessalonians, he said, Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone, and sent Timothy our brother. [1 Thessalonians 3:1-2] And to the Ephesians he sends this very same person, and for the very same cause, That he might know your estate, and comfort your hearts. [Ephesians 6:21-22] See what he says, not that you might know my estate, but that I might know yours. So in no place does he mention what is his own. He shows that they were in trials too, by the expression, comfort your hearts.

Ver. 9. With Onesimus, the beloved and faithful brother, who is one of you. They shall make known unto you all things that are done here.

Onesimus is the one about whom, writing to Philemon, he said, Whom I would fain have kept with me, that in your behalf he might minister unto me in the bonds of the Gospel: but without your mind I would do nothing. [Philemon 1-3, 14] And he adds too the praise of their city, that they might not only not be ashamed, but even pride themselves on him. Who is one of you, he says. They shall make known unto you all things that are done here.

Ver. 10. Aristarchus my fellow-prisoner salutes you.

Nothing can surpass this praise. This is he that was brought up from Jerusalem with him. This man has said a greater thing than the prophets; for they call themselves strangers and foreigners, but this one calls himself even a prisoner. Just like a prisoner of war he was dragged up and down, and lay at every one's will to suffer evil of them, yea rather worse even than prisoners. For those indeed their enemies, after taking them, treat with much attention, having a care for them as their own property: but Paul, as though an enemy and a foe, all men dragged up and down, beating him, scourging, insulting, and maligning. This was a consolation to those also (to whom he wrote), when their master even is in such circumstances.

And Mark, the cousin of Barnabas; even this man he has praised still from his relationship, for Barnabas was a great man; touching whom you received commandments; if he come unto you, receive him. Why? Would they not have received him? Yes, but he means, with much attention; and this shows the man to be great. Whence they received these commandments, he does not say.

Ver. 11. And Jesus which is called Justus.

This man was probably a Corinthian. Next, he bestows a common praise on all, having already spoken that of each one in particular; who are of the circumcision: these only are my fellow-workers unto the kingdom of God, men that have been a comfort unto me. After having said, fellow-prisoner; in order that he may not therewith depress the soul of his hearers, see how by this expression he rouses them up. Fellow-workers, he says, unto the kingdom of God. So that being partakers of the trials, they become partakers of the kingdom. Who have been a comfort to me. He shows them to be great persons, seeing that to Paul they have been a comfort.

But let us see the wisdom of Paul. Walk in wisdom, he says, towards them that are without, redeeming the time. [Colossians 4:5] That is, the time is not yours, but theirs. Do not then wish to have your own way, but redeem the time. And he said not simply, Buy, but redeem, making it yours after another manner. For it were the part of excessive madness, to invent occasions of war and enmity. For over and above the undergoing of superfluous and profitless dangers, there is this additional harm, that the Greeks will not come over to us. For when you are among the brethren, reason is you should be bold; but when without, you ought not to be so.

Do you see how everywhere he speaks of those without, the Greeks? Wherefore also when writing to Timothy, he said, Moreover, he must have good testimony from them that are without. [1 Timothy 3:7] And again, For what have I to do with judging them that are without. [1 Corinthians 5:12] Walk in wisdom, he says, toward them that are without. For without, they are, even though they live in the same world with us, seeing they are without the kingdom, and the paternal mansion. And he comforts them withal, by calling the others without, as he said above, Your life is hid with Christ in God. [Colossians 3:3]

Then, he says, seek ye glory, then honors, then all those other things, but not so now, but give them up to those without. Next, lest you think that he is speaking of money, he adds, Let your speech be always with grace, seasoned with salt, that you may know how ye ought to answer each one. That it may not be full of hypocrisy, for this is not grace, nor a seasoning with salt. For instance, if it be needful to pay court to any one without incurring danger, refuse not [to do so]; if the occasion require that thou discourse civilly, think not the doing so flattery, do everything that pertains to honor, so that piety be not injured. Do you see not how Daniel pays court to an impious man? Do you see not the three children, how wisely they bore themselves, showing both courage, and boldness in speaking, and yet nothing rash nor galling, for so it had not been boldness, but vainglory. That ye may know, he says, how ye ought to answer every man. For the ruler ought to be answered in one way, the ruled in another, the rich in one way, the poor in another. Wherefore? Because the souls of those who are rich, and in authority, are weaker, more inflammable, more fluctuating, so that towards them, one should use condescension; those of the poor, and the ruled, firmer and more intelligent, so that to these one should use greater boldness of speech; looking to one thing, their edification. Not that because one is rich, another poor, the former is to be honored more, the latter less, but because of his weakness, let the former be supported, the latter not so: for instance, when there is no cause for it, do not call the Greek polluted, nor be insulting; but if you be asked concerning his doctrine, answer that it is polluted, and impious; but when none asks you, nor forces you to speak, it becomes you not causelessly to challenge to you his enmity. For what need is there to prepare for yourself gratuitous hostilities? Again, if you are instructing any one; speak on the subject at present before you, otherwise be silent. If the speech be seasoned with salt, should it fall into a soul that is of loose texture, it will brace up its slackness; into one that is harsh, it will smooth its ruggedness. Let it be gracious, and so neither hard, nor yet weak, but let it have both sternness and pleasantness therewith. For if one be immoderately stern, he does more harm than good; and if he be immoderately complaisant, he gives more pain than pleasure, so that everywhere there ought to be moderation. Be not downcast, and sour visaged, for this is offensive; nor yet be wholly relaxed, for this is open to contempt and treading under foot; but, like the bee, culling the virtue of each, of the one its cheerfulness, of the other its gravity, keep clear of the fault. For if a physician deals not with all bodies alike, much more ought not a teacher. And yet better will the body bear unsuitable medicines, than the soul language; for instance, a Greek comes to you, and becomes your friend; discourse not at all with him on this subject, until he have become a close friend, and after he has become so, do it gradually.

See, when Paul also had come to Athens, how he discoursed with them. He said not, O polluted, and all-polluted; but what? You men of Athens, in all things I perceive that you are somewhat superstitious. [Acts 17:22] Again, when to insult was needful, he refused not; but with great vehemency he said to Elymas, O full of all guile and all villainy, son of the devil, enemy of all righteousness. For as to have insulted those had been senselessness, so not to have insulted this one had been softness. Again, are you brought unto a ruler on a matter of business, see that you render him the honors that are his due.

Ver. 9. They shall make known unto you, he says, all things that are done here. Why did you not come with them, says one? But what is, They shall make known unto you all things? My bonds, that is, and all the other things that detain me. I then, who pray to see them, who also send others, should not myself have remained behind, had not some great necessity detained me. And yet this is not the language of accusations — yes, of vehement accusation. For the assuring them that he had both fallen into trials, and was bearing them nobly, is the part of one who was confirming the fact, and lifting up again their souls.

Ver. 9. With Onesimus, he says, the beloved, and faithful brother.

Paul calls a slave, brother: with reason; seeing that he styles himself the servant of the faithful. [2 Corinthians 4:5] Bring we down all of us our pride, tread we under foot our boastfulness. Paul names himself a slave, he that is worth the world, and ten thousands of heavens; and do you entertain high thoughts? He that seizes all things for spoil as he will, he that has the first place in the kingdom of heaven, he that was crowned, he that ascended into the third heaven, calls servants, brethren, and fellow-servants. Where is your madness? Where is your arrogance?

So trustworthy was Onesimus become, as to be entrusted even with such things as these.

Ver. 10. And Mark, he says, the cousin of Barnabas, touching whom you received commandments, receive him. Perhaps they had received commandments from Barnabas.

Ver. 11. Who are of the circumcision. He represses the swelling pride of the Jews, and inspires the souls of these, [the Colossians,] because few of them were of the circumcision, the greater number of the Gentiles.

Men that have been, he says, a comfort unto me. He shows himself to be set in the midst of great trials. So that neither is this a small thing. When we comfort the Saints by presence, by words, by assiduous attendance, when we suffer adversity together with them, (for he says, as bound with those in bonds; Hebrews 13:3) when we make their sufferings ours, we shall also be partakers in their crowns. Have you not been dragged to the stadium? Have you not entered into the lists? It is another that strips himself, another that wrestles; but if you be so minded, you too shall be a sharer. Anoint him, become his favorer and partisan, from without the lists shout loudly for him, stir up his strength, refresh his spirit. It follows that the same things should be done in all other cases. For Paul stood not in need, but in order to stimulate them he said these things. Thou therefore in the case of all others, stop the mouths of those who would abuse such an one, procure favorers for him, receive him as he comes forth with great attention, so shall you be a sharer in his crowns, so, in his glory; and if you do no other thing, but only hast pleasure in what is done, even thus you share in no common degree, for you have contributed love, the sum of all good things.

For if they that weep seem to share in the grief of those in sorrow, and gratify them mightily, and remove the excess of their woe, much more do they also that rejoice with others, make their pleasure greater. For how great an evil it is not to have companions in sorrow, hear the Prophet saying, And I looked for one to lament with me, but there was none. Wherefore Paul also says, Rejoice with them that rejoice; and weep with them that weep. [Romans 12:15] Increase their pleasure. If you see your brother in good esteem, say not, the esteem is his, why should I rejoice. These words are not those of a brother, but of an enemy. If you be so minded, it is not his, but yours. You have the power of making it greater, if you be not downcast, but pleased, if you be cheerful, if joyous. And that it is so, is evident from this; the envious envy not those only who are in good esteem, but those as well who rejoice at their good esteem, so conscious are they that these also are interested in that good esteem; and these are they who do glory most in it. For the other even blushes when praised exceedingly; but these with great pleasure pride themselves upon it. See ye not in the case of athletes, how the one is crowned, the other is not crowned; but the grief and the joy is among the favorers and disfavorers, these are they that leap, they that caper?

See how great a thing is the not envying. The toil is another's, the pleasure is yours; another wears the crown, and you caper, you are gay. For tell me, seeing it is another that has conquered, why do you leap? But they also know well, that what has been done is common. Therefore they do not accuse this man indeed, but they try to beat down the victory; and you hear them saying such words as these, (There) I expunged you, and, I beat you down. Although the deed was another's, still the praise is yours. But if in things without, not to envy, but to make another's good one's own, is so great a good, much more in the victory of the devil over us he breathes the more furiously, evidently because we are more pleased. Wicked though he is, and bitter, he well knows that this pleasure is great. Would you pain him? Be glad and rejoice. Would you gladden him? Be sad-visaged. The pain he has from your brother's victory, you soothe by your sadness; you stand with him, severed from your brother, you work greater mischief than he. For it is not the same for one that is an enemy to do the deeds of an enemy, and for a friend to stand with an enemy; such an one is more detestable than an enemy. If your brother has gained good reputation either by speaking, or by brilliant or successful achievement, become a sharer in his reputation, show that he is a member of yours.

And how? says one, for the reputation is not mine. Never speak so. Compress your lips. If you had been near me, you that speakest on that wise, I would have even put my hand over your lips: lest the enemy should hear you. Oftentimes we have enmities with one another, and we discover them not to our enemies; do you then discover yours to the devil? Say not so, think not so; but the very reverse: he is one of my members, the glory passes on to the body. How then is it, says one, that those without are not so minded? Because of your fault: when they see you counting his pleasure not your own, they too count it not yours: were they to see you appropriating it, they dared not do so, but you would become equally illustrious with him. You have not gained reputation by speaking; but by sharing in his joy you have gained more renown than he. For if love be a great thing, and the sum of all, you have received the crown this gives; he, that for oratory, you, that for exceeding love; he displayed force of words, but thou by deeds hast cast down envy, hast trodden under foot the evil eye. So that in reason you ought rather to be crowned than he, your contest is the more brilliant; you have not only trodden under foot envy, but you have even done somewhat else. He has one crown only, but thou two, and those both brighter than his one. What are these? One, that which you won against envy, another, which you are encircled with by love. For the sharing in his joy is a proof not only of your being free from envy, but also of being rooted in love. Him ofttimes some human passion sorely disquiets, vainglory for instance; but you are free from every passion, for it is not of vainglory that you rejoice at another's good. Hath he righted up the Church, tell me? Has he increased the congregation? Praise him; again you have a twofold crown; you have struck down envy; you have enwreathed you with love. Yea, I implore and beseech you. Will you hear of a third crown even? Him, men below applaud, you, the Angels above. For it is not the same thing, to make a display of eloquence, and to rule the passions. This praise is for a season, that for ever; this, of men, that, of God; this man is crowned openly; but you are crowned in secret, where your Father sees. If it were possible to have peeled off the body and seen the soul of each, I would have shown you that this is more dignified than the other, more resplendent.

Tread we under foot the goads of envy, we advantage ourselves, beloved, ourselves shall we enwreath with the crown. He that envies another fights with God, not with him; for when he sees him to have grace, and is grieved, and wishes the Church pulled down, he fights not with him, but with God. For tell me, if one should adorn a king's daughter, and by his adorning and gracing her, gain for himself renown; and another person should wish her to be ill attired, and him to be unable to adorn her; against whom would he have been plotting mischief? Against the other? Or against her and her father? So too now, you that enviest, fightest with the Church, you war with God. For, since with the good repute of your brother is interwoven also the Church's profit, need is, that if the one be undone, the other shall be undone also. So that, in this regard also, you do a deed of Satan, seeing you plot mischief against the body of Christ. Are you pained at this man? Wrongly, when he has in nothing wronged you; yea, much rather, you are pained at Christ. Wherein has He wronged you, that you will not suffer His body to be decked with beauty? That you will not suffer His bride to be adorned? Consider, I pray you, the punishment, how sore. You gladden your enemies; and him too himself, the man in good esteem, whom through your envy you wish to grieve, thou dost the rather gladden; thou dost by your envy the rather show that he is in good esteem, for otherwise you would not have envied him. You show the rather that you are in punishment.

I am ashamed indeed to exhort you from such motives, but seeing our weakness is so great, let us be instructed even from these, and free ourselves from this destructive passion. Grievest thou that he is in good esteem? Then why do you swell that esteem by envying? Wishest thou to punish him? Why then do you show that you are pained? Why punish yourself before him, whom you would not have well esteemed? Thereafter double will be his pleasure, and your punishment; not only because you prove him to be great; but because you beget in him yet another pleasure, by punishing yourself; and again, at what you are pained, he is pleased, while you envy. See how we deal ourselves heavy blows without perceiving it! He is an enemy. And yet, why an enemy? What wrong has he done? Still, however, by this we make our enemy the more illustrious, and thereby punish ourselves the more. And herein again we punish ourselves, if we have discovered that he knows it. For perhaps he is not pleased, but we thinking him to be so, are again pained on that account. Cease then your envying. Why do you inflict wounds upon yourself?

Think we of these things, beloved; of those two crowns for them that envy not; of those praises from men, of those from God; of the evils that come of envying; and so shall we be able to quell the brute, and to be in good esteem before God, and to obtain the same things with those who are of good esteem. For perhaps we shall obtain them, and if we obtain them not, it will be for our advantage; still, even so, we shall be able, if we have lived to the glory of God, to obtain the good things promised to them that love Him, through the grace and love toward man of our Lord Jesus Christ, with whom, etc.

Colossians 4:12, 13

Epaphras, who is one of you, a servant of Christ Jesus, salutes you, always striving for you in his prayers, that you may stand perfect and fully assured in all the will of God. For I bear him witness, that he has much zeal for you, and for them in Laodicea, and for them in Hierapolis.

In the commencement of this Epistle also, he commended this man for his love; for even to praise is a sign of love; thus in the beginning he said, Who also declared unto us your love in the Spirit. [Colossians 1:8] To pray for one is also a sign of love, and causes love again. He commends him moreover in order to open a door to his teachings, for reverendness in the teacher is the disciples' advantage; and so again is his saying, one of you, in order that they might pride themselves upon the man, as producing such men. And he says, always striving for you in prayers. He said not simply praying, but striving, trembling and fearing. For I bear him witness, he says, that he has much zeal for you. A trustworthy witness. That he has, he says, much zeal for you, that is, that he loves you exceedingly; and burns with passionate affection for you. And them in Laodicea, and them in Hierapolis. He commends him to those also. But whence were they to know this? They would assuredly have heard; however, they would also learn it when the Epistle was read. For he said, Cause that it be read also in the church of the Laodiceans. That ye may stand perfect, he says. At once he both accuses them, and without offensiveness gives them advice and counsel. For it is possible both to be perfect, and withal not to stand, as if one were to know all, and still be wavering; it is possible also not to be perfect, and yet to stand, as if one were to know a part, and stand [not ] firmly. But this man prays for both: That ye may stand perfect, he says. See how again he has reminded them of what he said about the Angels, and about life. And fully assured, he says, in all the will of God. It is not enough, simply to do His will. He that is filled, suffers not any other will to be within him, for if so, he is not wholly filled. For I bear him witness, he says, that he has much zeal. Both zeal, and great; both are intensitive. As he says himself, when writing to the Corinthians, For I am jealous over you with a godly jealousy. [2 Corinthians 11:2]

Ver. 14. Luke, the beloved physician, salutes you. This is the Evangelist. It is not to lower this man that he places him after, but to raise the other, viz. Epaphroditus. It is probable that there were others called by this name. And Demas, he says. After saying, Luke, the physician, salutes you, he added, the beloved. And no small praise is this, but even great exceedingly, to be beloved of Paul.

Ver. 15. Salute the brethren that are in Laodicea, and Nymphas, and the Church that is in their house.

See how he cements, and knits them together with one another, not by salutation only, but also by interchanging his Epistles. Then again he pays a compliment by addressing him individually. And this he does not without a reason, but in order to lead the others also to emulate his zeal. For it is not a small thing not to be numbered with the rest. Mark further how he shows the man to be great, seeing his house was a church.

Ver. 14. And when this Epistle has been read among you, cause that it be read also in the church of the Laodiceans. I suppose there are some of the things therein written, which it was needful that those also should hear. And they would have the greater advantage of recognizing their own errors in the charges brought against others.

And that you also read the Epistle from Laodicea. Some say that this is not Paul's to them, but theirs to Paul, for he said not that to the Laodiceans, but that written from Laodicea.

Ver. 17. And say to Archippus, Take heed to the ministry which you have received in the Lord, that you fulfill it. Wherefore does he not write to him? Perhaps he needed it not, but only a bare reminding, so as to be more diligent.

Ver. 18. The salutation of me, Paul, with my own hand. This is a proof of their sincerity and affection; that they both looked at his handwriting, and that with emotion. Remember my bonds. Wonderful! How great the consolation! For this is enough to cheer them on to all things, and make them bear themselves more nobly in their trials; but he made them not only the braver, but also the more nearly interested. Grace be with you. Amen.

It is great praise, and greater than all the rest, his saying of Epaphras, who is [one] of you, a servant of Christ. And he calls him a minister for them, like as he terms himself also a minister of the Church, as when he says, Whereof I Paul was made a minister. [Colossians 1:23] To the same dignity he advances this man; and above he calls him a fellow-servant [Colossians 1:7], and here, a servant. Who is of you, he says, as if speaking to a mother, and saying, who is of your womb. But this praise might have gendered envy; therefore he commends him not from these things only, but also from what had regard to themselves; and so he does away with envy, both in the former place, and here. Always, he says, striving for you, not now only, while with us, to make a display; nor yet only while with you, to make a display before you. By saying, striving, he has showed his great earnestness. Then, that he might not seem to be flattering them, he added, that he has much zeal for you, and for them in Laodicea, and for them in Hierapolis. And the words, that you may stand perfect, are not words of flattery, but of a reverend teacher. Both fully assured he says, and perfect. The one he granted them, the other he said was lacking. And he said not, that you be not shaken, but, that you may stand. Their being saluted, however, by many, is refreshing to them, seeing that not only their friends from among themselves; but others also, remember them.

And say to Archippus, Take heed to the ministry which you have received in the Lord. His chief aim is to subject them to him entirely. For they could no more have complaint against him for rebuking them, when they themselves had taken it all upon them; for it is not reasonable to talk to the disciples about the teacher. But to stop their mouths, he writes thus to them; Say to Archippus, he says, Take heed. This word is everywhere used to alarm; as when he says, Take heed of dogs. [Philippians 3:2] Take heed lest there shall be any one that makes spoil of you. [Colossians 2:8] Take heed lest by any means this liberty of yours become a stumblingblock to the weak. [1 Corinthians 8:9] And he always so expresses himself when he would terrify. Take heed, he says, to the ministry which you have received in the Lord, that you fulfill it. He does not even allow him the power of choosing, as he says himself, For if I do this of my own will, I have a reward: but if not of my own will, I have a stewardship entrusted to me. [1 Corinthians 9:17] That thou fulfill it, continually using diligence. Which you have received in the Lord, that you fulfill it. Again, the word in means through the Lord. He gave it you, says he, not we. He subjects them also to him, when he shows that they had been committed to his hands by God.

Remember my bonds. Grace be with you. Amen. He has released their terror. For although their teacher be in bonds, yet grace releases him. This too is of grace, the granting him to be put in bonds. For hear Luke saying, The Apostles returned from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name. [Acts 5:41] For both to suffer shame, and to be put in bonds, is indeed to be counted worthy. For, if he that has one whom he loves, deems it gain to suffer anything for his sake, much rather then is it so to suffer for the sake of Christ. Repine we not then at our tribulations for Christ's sake, but let us also remember Paul's bonds, and be this our incitement. For instance: do you exhort any to give to the poor for Christ's sake? Remind them of Paul's bonds, and bemoan your misery and theirs, seeing that he indeed gave up even his body to bonds for His sake, but you will not give a portion even of your food. Are you lifted up because of your good deeds? Remember Paul's bonds, that you have suffered nought of that kind, and you will be lifted up no more. Covetest thou any of the things that are your neighbor's? Remember Paul's bonds, and you will see how unreasonable it is, that while he was in perils, you should be in delights. Again, is your heart set upon self-indulgence? Picture to your mind Paul's prison-house; you are his disciple, his fellow-soldier. How is it reasonable, that your fellow-soldier should be in bonds, and thou in luxury? Are you in affliction? Do you deem yourself forsaken? Hear Paul's bonds, and you will see, that to be in affliction is no proof of being forsaken. Would you wear silken robes? Remember Paul's bonds; and these things will appear to you more worthless than the filth-bespattered rags of her that sits apart. Would you array you with golden trinkets? Picture to your mind Paul's bonds, and these things will seem to you no better than a withered bulrush. Would you tire your hair, and be beautiful to see? Think of Paul's squalidness within that prison-house, and you will burn for that beauty, and deem this the extreme of ugliness, and will groan bitterly through longing for those bonds. Would you daub you with pastes and pigments, and such like things? Think of his tears: a three-years space, night and day, he ceased not to weep. [Acts 20:31] With this adorning deck your cheek; these tears do make it bright. I say not, that you weep for others, (I wish indeed it could be even so, but this is too high for you,) but for your own sins I advise you to do this. Have you ordered your slave to be put in bonds, and were you angry, and exasperated? Remember Paul's bonds, and you will straightway stay your anger; remember that we are of the bound, not the binders, of the bruised in heart, not the bruisers. Have you lost self-control, and shouted loud in laughter? Think of his lamentations, and you will groan; such tears will show you brighter far. Do you see any persons rioting and dancing? Remember his tears. What fountain has gushed forth so great streams as those eyes did tears? Remember my tears [Acts 20:31], he says, as here bonds. And with reason he spoke thus to them, when he sent for them from Ephesus to Miletus. For he was then speaking to teachers. He demands of those therefore, that they should sympathize also, but of these that they should only encounter dangers.

What fountain will you compare to these tears? That in Paradise, which waters the whole earth? But you will have mentioned nothing like it. For this fount of tears watered souls, not earth. If one were to show us Paul bathed in tears, and groaning, would not this be better far to see, than countless choirs gayly crowned? I am not now speaking of you; but, if one, having pulled away from the theater and the stage some wanton fellow, burning and drunken with carnal love, were to show him a young virgin in the very flower of her age, surpassing her fellows, both in other respects, and in her face more than the rest of her person, having an eye, tender and soft, that gently rests, and gently rolls, moist, mild, calmly smiling, and arrayed in much modesty and much grace, fringed with dark lashes both under and over, having an eyeball, so to speak, alive, a forehead radiant; underneath, again, a cheek shaded to exact redness, lying smooth as marble, and even; and then any one should show me Paul weeping; leaving that maiden, I would have eagerly sprung away to the sight of him; for from his eyes there beamed spiritual beauty. For that other transports the souls of youths, it scorches and inflames them; but this, on the contrary, subdues them. This makes the eyes of the soul more beauteous, it curbs the belly: it fills with the love of wisdom, with much sympathy: and it is able to soften even a soul of adamant. With these tears the Church is watered, with these souls are planted; yea, though there be fire sensible and substantial, yet can these tears quench it; these tears quench the fiery darts of the wicked one.

Remember we then these tears of his, and we shall laugh to scorn all present things. These tears did Christ pronounce blessed, saying, Blessed are they that mourn, and blessed are they that weep, for they shall laugh. [Matthew 5:4; Luke 6:21] Such tears did Isaiah too, and Jeremiah weep; and the former said, Leave me alone, I will weep bitterly [Isaiah 22:4, Septuagint]: and the latter, Who will give my head water, and my eyes fountains of tears? [Jeremiah 9:1]; as though the natural fount were not enough.

Nothing is sweeter than these tears; sweeter are they than any laughter. They that mourn, know how great consolation it possesses. Let us not think this a thing to be deprecated, but one to be even exceedingly prayed for; not that others may sin, but that, when they sin, we may be heart-broken for them. Remember we these tears, these bonds. Surely too upon those bonds tears descended; but the death of the perishing, of those that had bound him in them, suffered him not to taste the pleasure of the bonds. For in their behalf he grieved, being a disciple of Him that bewept the priests of the Jews; not because they were going to crucify Him, but because they were themselves perishing. And He does not this Himself alone, but He thus exhorts others also, saying, Daughters of Jerusalem, weep not for Me. [Luke 23:28] These eyes saw Paradise, saw the third heaven: but I count not them so blessed because of this sight, as because of those tears, through which they saw Christ. Blessed, indeed, was that sight; for he himself even glories in it, saying, Have I not seen Jesus Christ our Lord? [1 Corinthians 9:1]; but more blessed so to weep.

In that sight many have been partakers, and those who have not so been, Christ the rather calls blessed, saying, Blessed are they that have not seen, and yet have believed [John 20:29]; but unto this not many have attained. For if to stay here for Christ's sake were more needful than to depart to Him [Philippians 1:23-24], for the sake of the salvation of others; surely then to groan for others' sakes, is more needful even than to see Him. For if for His sake to be in hell, is rather to be desired, than to be with Him; and to be separated from Him for His sake more to be desired than to be with Him, (for this is what he said, For I could wish that I myself were anathema from Christ [Romans 9:3], much more is weeping for His sake. I ceased not, he says, to admonish everyone with tears. [Acts 20:31] Wherefore? Not fearing the dangers; no; but as if one sitting by a sick man's side, and not knowing what would be the end, should weep for affection, fearing lest he should lose his life; so too did he; when he saw any one diseased, and could not prevail by rebuke, he thenceforward wept. So did Christ also, that happily they might reverence His tears: thus, one sinned, He rebuked him; the rebuked spat upon Him, and sprang aloof; He wept, that haply He might win him even so.

Remember we these tears: thus let us bring up our daughters, thus our sons; weeping when we see them in evil. As many women as wish to be loved, let them remember Paul's tears, and groan: as many of you as are counted blessed, as many as are in bridal chambers, as many as are in pleasure, remember these; as many as are in mourning, exchange tears for tears. He mourned not for the dead; but for those that were perishing while alive. Shall I tell of other tears? Timothy also wept; for he was this man's disciple; wherefore also when writing to him he said, Remembering your tears, that I may be filled with joy. [2 Timothy 1:4] Many weep even from pleasure. So it is also a matter of pleasure, and that of the utmost intensity. So the tears are not painful: yea, the tears that flow from such sorrow are even better far than those due to worldly pleasure. Hear the Prophet saying, The Lord has heard the voice of my weeping, he has heard the voice of my supplication. [Psalm 6:8] For where is the tear not useful? In prayers? In exhortations? We get them an ill name, by using them not to what they are given us for. When we entreat a sinning brother, we ought to weep, grieving and groaning; when we exhort any one, and he gives us no heed, but goes on perishing, we ought to weep. These are the tears of heavenly wisdom. When however one is in poverty, or bodily disease, or dead, not so; for these are not things worthy of tears.

As then we gain an ill name for laughter also, when we use it out of season; so too do we for tears, by having recourse to them unseasonably. For the virtue of each thing then discovers itself when it is brought to its own fitting work, but when to one that is alien, it does no longer so. For instance, wine is given for cheerfulness, not drunkenness, bread for nourishment, sexual intercourse for the procreation of children. As then these things have gained an ill name, so also have tears. Be there a law laid down, that they be used in prayers and exhortations only, and see how desirable a thing they will become. Nothing does so wipe out sins, as tears. Tears show even this bodily countenance beautiful; for they win the spectator to pity, they make it respected in our eyes. Nothing is sweeter than tearful eyes. For this is the noblest member we have, and the most beautiful, and the soul's own. And therefore we are so bowed therewith, as though we saw the soul itself lamenting.

I have not spoken these things without a reason; but in order that you may cease your attendance at weddings, at dancings, at Satanical performances. For see what the devil has invented. Since nature itself has withheld women from the stage, and the disgraceful things enacted there, he has introduced into the women's apartment the furniture of the theater, I mean, wanton men and harlots. This pestilence the custom of marriages has introduced, or rather, not of marriages, far be it, but of our own silliness. What is it you do, O man? Do you not know what you are at? Thou marriest a wife for chastity, and procreation of children; what then mean these harlots? That there may be, one answers, greater gladness. And yet is not this rather madness? Thou insultest your bride, you insult the women that are invited. For if they are delighted with such proceedings, the thing is an insult. If to see harlots acting indecorously confers any honor, wherefore do you not drag your bride also there, that she too may see? It is quite indecent and disgraceful to introduce into one's house lewd fellows and dancers, and all that Satanic pomp.

Remember, he says, my bonds. Marriage is a bond, a bond ordained of God, a harlot is a severing and a dissolving. It is permitted you to embellish marriage with other things, such as full tables, and apparel. I do not cut off these things, lest I should seem to be clownish to an extreme; and yet Rebecca was content with her veil only [Genesis 24:65]; still I do not cut them off. It is permitted you to embellish and set off marriage with apparel, with the presence of reverend men and reverend women. Why do you introduce those mockeries? why those monsters? Tell us what it is you hear from them? What? Do you blush to tell? Do you blush, and yet force them to do it? If it is honorable, wherefore do you not do it yourself as well? But if disgraceful, wherefore do you compel another? Everything should be full of chasteness, of gravity, of orderliness; but I see the reverse, people frisking like camels and mules. For the virgin, her chamber is the only befitting place. But, says one, she is poor. Because she is poor, she ought to be modest also; let her have her character in the place of a fortune. Has she no dowry to give with herself? Then why do you make her otherwise contemptible through her life and manners? I praise the custom, that virgins attend to do honor to their fellow; matrons attend to do honor to her who is made one of their order. Rightly has this been ordered. For these are two companies, one of virgins, the other of the married; the one are giving her up, the other receiving her. The bride is between them, neither virgin, nor wife, for she is coming forth from those, and entering into the fellowship of these. But those harlots, what mean they? They ought to hide their faces when marriage is celebrated; they ought to be dug into the earth, (for harlotry is the corruption of marriage,) but we introduce them at our marriages. And, when you are engaged in any work, you count it ill-omened to speak even a syllable of what is adverse to it; for instance, when you sow, when you draw off the wine from your vats, you would not, even if asked, utter a syllable about vinegar; but here, where the object is chasteness, introduce ye the vinegar? For such is an harlot. When you are preparing sweet ointment, you suffer nought ill-scented to be near. Marriage is a sweet ointment. Why then do you introduce the foul stench of the dunghill into the preparation of your ointment? What do you say? Shall the virgin dance, and yet feel no shame before her fellow? For she ought to have more gravity than the other; she has at least come forth from the [nurse's] arm, and not from the palæstra. For the virgin ought not to appear publicly at all at a marriage.

Do you see not how in kings' houses, the honored are within, about the king, the unhonored without? Do thou too be within about the bride. But remain in the house in chasteness, expose not your virginity. Either company is standing by, the one to show of what sort she is whom they are giving up, the other in order that they may guard her. Why do you disgrace the virgin estate? For if you are such as this, the same will the bridegroom suspect her to be. If you wish to have men in love with you, this is the part of saleswomen, green-grocers, and handicrafts-people. Is not this a shame? To act unseemly is a shame even though it be a king's daughter. For does her poverty stand in the way? Or her course of life? Even if a virgin be a slave, let her abide in modesty. For in Christ Jesus there can be neither bond nor free. [Galatians 3:28]

What? Is marriage a theater? It is a mystery and a type of a mighty thing; and even if you reverence not it, reverence that whose type it is. This mystery, says he, is great, but I speak in regard of Christ and of the Church. [Ephesians 5:32] It is a type of the Church, and of Christ, and do you introduce harlots at it? If then, says one, neither virgins dance, nor the married, who is to dance? No one, for what need is there of dancing? In the Grecian mysteries there are dancings, but in ours, silence and decency, modesty, and bashfulness. A great mystery is being celebrated: forth with the harlots! Forth with the profane! How is it a mystery? They come together, and the two make one. Wherefore is it that at his entrance indeed, there was no dancing, no cymbals, but great silence, great stillness; but when they come together, making not a lifeless image, nor yet the image of anything upon earth, but of God Himself, and after his likeness, you introduce so great an uproar, and disturbest those that are there, and puttest the soul to shame, and confoundest it? They come, about to be made one body. See again a mystery of love! If the two become not one, so long as they continue two, they make not many, but when they have come into oneness, they then make many. What do we learn from this? That great is the power of union. The wise counsel of God at the beginning divided the one into two; and being desirous of showing that even after division it remains still one, He suffered not that the one should be of itself enough for procreation. For he is not one who is not yet [united, ] but the half of one; and it is evident from this, that he begets no offspring, as was the case also beforetime. Do you see the mystery of marriage? He made of one, one; and again, having made these two, one, He so makes one, so that now also man is produced of one. For man and wife are not two men, but one Man. And this may be confirmed from many sources; for instance, from James, from Mary the Mother of Christ, from the words, He made them male and female. [Genesis 1:27] If he be the head, and she the body, how are they two? Therefore the one holds the rank of a disciple, the other of a teacher, the one of a ruler, the other of a subject. Moreover, from the very fashioning of her body, one may see that they are one, for she was made from his side, and they are, as it were, two halves.

For this cause He also calls her a help, to show that they are one [Genesis 2:18]; for this cause He honors their cohabitation beyond both father and mother, to show that they are one. [Genesis 2:24] And in like manner a father rejoices both when son and daughter marry, as though the body were hastening to join a member of its own; and though so great a charge and expenditure of money is incurred still he cannot bear with indifference to see her unmarried. For as though her own flesh itself were severed from her, each one separately is imperfect for the procreation of children, each one is imperfect as regards the constitution of this present life. Wherefore also the Prophet says, the residue of your spirit. [Malachi 2:15, Septuagint] And how become they one flesh? As if you should take away the purest part of gold, and mingle it with other gold; so in truth here also the woman as it were receiving the richest part fused by pleasure, nourishes it and cherishes it, and withal contributing her own share, restores it back a Man. And the child is a sort of bridge, so that the three become one flesh, the child connecting, on either side, each to other. For like as two cities, which a river divides throughout, become one, if a bridge connect them on both sides, so is it in this case; and yet more, when the very bridge in this case is formed of the substance of each. As the body and the head are one body; for they are divided by the neck; but not divided more than connected, for it, lying between them brings together each with the other. And it is the same as if a chorus that had been severed should, by taking one part of itself from this quarter, and the other again from the right, make one; or as these when come into close rank, and extending hands, become one; for the hands extended admit not of their being two. Therefore to wit He said with accuracy of expression, not they shall be one flesh but joined together into one flesh [Genesis 2:2, Septuagint], namely, that of the child. What then? When there is no child, will they not be two? Nay, for their coming together has this effect, it diffuses and commingles the bodies of both. And as one who has cast ointment into oil, has made the whole one; so in truth is it also here.

I know that many are ashamed at what is said, and the cause of this is what I spoke of, your own lasciviousness, and unchasteness. The fact of marriages being thus performed, thus depraved, has gained the thing an ill name: for marriage is honorable, and the bed undefiled. [Hebrews 13:4] Why are you ashamed of the honorable, why do you blush at the undefiled? This is for heretics, this is for such as introduce harlots there. For this cause I am desirous of having it thoroughly purified, so as to bring it back again to its proper nobleness, so as to stop the mouths of the heretics. The gift of God is insulted, the root of our generation; for about that root there is much dung and filth. This then let us cleanse away by our discourse. Endure then a little while, for he that holds filth must endure the stench. I wish to show you that you ought not to be ashamed at these things, but at those which you do; but thou, passing by all shame at those, art ashamed at these; surely then you condemn God who has thus decreed.

Shall I tell how marriage is also a mystery of the Church? As Christ came into the Church, and she was made of him, and he united with her in a spiritual intercourse, for, says one, I have espoused you to one husband, a pure virgin. [2 Corinthians 11:2] And that we are of Him, he says, of His members, and of His flesh. Thinking then on all these things, let us not cast shame upon so great a mystery. Marriage is a type of the presence of Christ, and are you drunken at it? Tell me; if you saw an image of the king, would you dishonor it? By no means.

Now the practices at marriages seem to be a matter of indifference, but they are the causes of great mischiefs. All is full of lawlessness. Filthiness, and foolish talking, and jesting, let it not proceed, says he, out of your mouth. [Ephesians 5:4; 4:29] Now all these things are filthiness, foolish talking, and jesting; and not these simply, but with aggravation, for the thing has become an art, and there are great praises for those that pursue it. Sins have become an art! We pursue them not in any chance way, but with earnestness, with science, and thenceforth the devil takes the command of his own array. For where drunkenness is, there is unchasteness: where filthy talking, there the devil is at hand bringing in his own contributions; with such an entertainment, tell me, do you celebrate the mystery of Christ? And do you invite the devil?

I dare say you consider me offensive. For this too is a property of extreme pervertedness, that even one that rebukes you incurs your ridicule as one that is austere. Hear ye not Paul, saying, Whatsoever you do, whether you eat or drink or whatsoever you do, do everything to the glory of God? [1 Corinthians 10:31] But you do everything to ill report and dishonor. Hear ye not the Prophet, saying, Serve the Lord with fear, and rejoice unto Him with trembling? [Psalm 2:11] But you are wholly without restraint. Is it not possible both to enjoy pleasure, and to do so with safety? Are you desirous of hearing beautiful songs? Best of all indeed, you ought not; nevertheless, I condescend if you will have it so: do not hear those Satanic ones, but the spiritual. Are you desirous of seeing choirs of dancers? Behold the choir of Angels. And how is it possible, says one, to see them? If you drive away all these things, even Christ will come to such a marriage, and Christ being present, the choir of Angels is present also. If you will, He will even now work miracles as He did then; He will make even now the water, wine [John 2]; and what is much more wonderful, He will convert this unstable and dissolving pleasure, this cold desire, and change it into the spiritual. This is to make of water, wine. Where pipers are, by no means there is Christ; but even if He should have entered, He first casts these forth, and then He works His wonders. What can be more disagreeable than this Satanic pomp? Where everything is inarticulate, everything without significancy; and if there be anything articulate, again all is shameful, all is noisome.

Nothing is more pleasurable than virtue, nothing sweeter than orderliness, nothing more amiable than gravity. Let any celebrate such a marriage as I speak of; and he shall find the pleasure; but what sort of marriages these are, take heed. First seek a husband for the virgin, who will be truly a husband, and a protector; as though thou were intending to place a head upon a body; as though about to give not a slave, but a daughter into his hands. Seek not money, nor splendor of family, nor greatness of country; all these things are superfluous; but piety of soul, gentleness, the true understanding, the fear of God, if you wish your darling to live with pleasure. For if you seek a wealthier husband, not only will you not benefit her, but you will even harm her, by making her a slave instead of free. For the pleasure she will reap from her golden trinkets will not be so great as will be the annoyance that comes of her slavery. I pray you, seek not these things, but most of all, one of equal condition; if however this cannot be, rather one poorer than in better circumstances; if at least thou be desirous not of selling your daughter to a master, but of giving her to a husband. When you have thoroughly investigated the virtue of the man, and art about to give her to him, beseech Christ to be present: for He will not be ashamed to be so; it is the mystery of His presence. Yea rather beseech Him even in the first instance, to grant her such a suitor. Be not worse than the servant of Abraham, who, when sent on a pilgrimage so important, saw whither he ought to have recourse; wherefore also he obtained everything. When you are taking anxious pains, and seeking a husband for her, pray; say unto God, whomsoever You will do Thou provide: into His hands commit the matter; and He, honored in this way by you, will requite you with honor.

Two things indeed it is necessary to do; to commit the thing into His hands, and to seek such an orderly person as He Himself approves.

When then you make a marriage, go not round from house to house borrowing mirrors and dresses; for the matter is not one of display, nor do you lead your daughter to a pageant; but decking out your house with what is in it, invite your neighbors, and friends, and kindred. As many as you know to be of a good character, those invite, and bid them be content with what there is. Let no one from the orchestra be present, for such expense is superfluous, and unbecoming. Before all the rest, invite Christ. Do you know whereby you will invite Him? Whosoever, says He, has done it to one of these least, has done it to Me. [Matthew 25:40] And think it not an annoying thing to invite the poor for Christ's sake; to invite harlots is an annoyance. For to invite the poor is a means of wealth, the other of ruin. Adorn the bride not with these ornaments that are made of gold, but with gentleness and modesty, and the customary robes; in place of all golden ornament and braiding, arraying her in blushes, and shamefacedness, and the not desiring such things. Let there be no uproar, no confusion; let the bridegroom be called, let him receive the virgin. The dinners and suppers, let them not be full of drunkenness, but of abundance and pleasure. See how many good things will result, whenever we see such marriages as those; but from the marriages that are now celebrated, (if at least one ought to call them marriages and not pageants,) how many are the evils! The banquet hall is no sooner broken up, than straightway comes care and fear, lest anything that is borrowed should have been lost, and there succeeds to the pleasure melancholy intolerable. But this distress belongs to the mother-in-law — nay, rather not even is the bride herself free; all that follows at least belongs to the bride herself. For to see all broken up, is a ground for sadness, to see the house desolate.

There is Christ, here is Satan; there is cheerfulness, here anxious care; there pleasure, here pain; there expense, here nothing of the kind; there indecency, here modesty; there envy, here no envy; there drunkenness, here soberness, here health, here temperance. Bearing in mind all these things, let us stay the evil at this point, that we may please God, and be counted worthy to obtain the good things promised to them that love Him, through the grace and love toward man of our Lord Jesus Christ, with whom, to the Father, together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.

1 Thessalonians 1:1-3

Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you, and peace. We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.

Wherefore then, when writing to the Ephesians, and having Timothy with him, did he not include him with himself (in his salutation), known as he was to them and admired, for he says, You know the proof of him, that as a child serves the father, so he served with me in the Gospel [Philippians 2:22]; and again, I have no man like-minded who will care truly for your state [Philippians 2:20]; but here he does associate him with himself? It seems to me, that he was about to send him immediately, and it was superfluous for him to write, who would overtake the letter. For he says, Him therefore I hope to send immediately. [Philippians 2:23] But here it was not so; but he had just returned to him, so that he naturally joined in the letter. For he says, Now when Timothy came from you unto us. [1 Thessalonians 3:6] But why does he place Silvanus before him, though he testifies to his numberless good qualities, and prefers him above all? Perhaps Timothy wished and requested him to do so from his great humility; for when he saw his teacher so humble-minded, as to associate his disciple with himself, he would much the more have desired this, and eagerly sought it. For he says,

Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians. Here he gives himself no title — not an Apostle, not a Servant; I suppose, because the men were newly instructed, and had not yet had any experience of him, he does not apply the title; and it was as yet the beginning of his preaching to them.

To the Church of the Thessalonians, he says. And well. For it is probable there were few, and they not yet formed into a body; on this account he consoles them with the name of the Church. For where much time had passed, and the congregation of the Church was large, he does not apply this term. But because the name of the Church is for the most part a name of multitude, and of a system now compacted, on this account he calls them by that name.

In God the Father, he says, and the Lord Jesus Christ. Unto the Church of the Thessalonians, he says, which is in God. Behold again the expression, in, applied both to the Father and to the Son. For there were many assemblies, both Jewish and Grecian; but he says, to the (Church) that is in God. It is a great dignity, and to which there is nothing equal, that it is in God. God grant therefore that this Church may be so addressed! But I fear that it is far from that appellation. For if any one were the servant of sin, he cannot be said to be in God. If any one walks not according to God, he cannot be said to be in God.

Grace be unto you, and peace. Do you perceive that the very commencement of his Epistle is with encomiums? We give thanks to God always for you all, making mention of you in our prayers. For to give thanks to God for them is the act of one testifying to their great advancement, when they are not only praised themselves, but God also is thanked for them, as Himself having done it all. He teaches them also to be moderate, all but saying, that it is all of the power of God. That he gives thanks for them, therefore, is on account of their good conduct, but that he remembers them in his prayers, proceeds from his love towards them. Then as he often does, he says that he not only remembers them in his prayers, but apart from his prayers. Remembering without ceasing, he says, your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. What is remembering without ceasing? Either remembering before God and the Father, or remembering your labor of love that is before God and the Father, or simply, Remembering you without ceasing. Then again, that you may not think that this remembering you without ceasing is said simply, he has added, before our God and Father. And because no one among men was praising their actions, no one giving them any reward, he says this, You labor before God. What is the work of faith? That nothing has turned aside your steadfastness. For this is the work of faith. If you believe, suffer all things; if you dost not suffer, thou dost not believe. For are not the things promised such, that he who believes would choose to suffer even ten thousand deaths? The kingdom of heaven is set before him, and immortality, and eternal life. He therefore who believes will suffer all things. Faith then is shown through his works. Justly might one have said, not merely did you believe, but through your works you manifested it, through your steadfastness, through your zeal.

And your labor of love. Why? What labor is it to love? Merely to love is no labor at all. But to love genuinely is great labor. For tell me, when a thousand things are stirred up that would draw us from love, and we hold out against them all, is it not labor? For what did not these men suffer, that they might not revolt from their love? Did not they that warred against the Preaching go to Paul's host, and not having found him, drag Jason before the rulers of the city? [Acts 17:5-6] Tell me, is this a slight labor, when the seed had not yet taken root, to endure so great a storm, so many trials? And they demanded security of him. And having given security, he says, Jason sent away Paul. Is this a small thing, tell me? Did not Jason expose himself to danger for him? And this he calls a labor of love, because they were thus bound to him.

And observe: first he mentions their good actions, then his own, that he may not seem to boast, nor yet to love them by anticipation. And patience, he says. For that persecution was not confined to one time, but was continual, and they warred not only with Paul, the teacher, but with his disciples also. For if they were thus affected towards those who wrought miracles, those venerable men; what think you were their feelings towards those who dwelt among them, their fellow citizens, who had all of a sudden revolted from them? Wherefore this also he testifies of them, saying, For you became imitators of the Churches of God which are in Judæa.

And of hope, he says, in our Lord Jesus Christ, before our God and Father. For all these things proceed from faith and hope, so that what happened to them showed not their fortitude only, but that they believed with full assurance in the rewards laid up for them. For on this account God permitted that persecutions should arise immediately, that no one might say, that the Preaching was established lightly or by flattery, and that their fervor might be shown, and that it was not human persuasion, but the power of God, that persuaded the souls of the believers, so that they were prepared even for ten thousand deaths, which would not have been the case, if the Preaching had not immediately been deeply fixed and remained unshaken.

Ver. 4, 5. Knowing, brethren beloved of God, your election, how that our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; even as you know what manner of men we showed ourselves among you for your sake.

Knowing what? How we showed ourselves among you? Here he also touches upon his own good actions, but covertly. For he wishes first to enlarge upon their praises, and what he says is something of this sort. I knew that you were men of great and noble sort, that you were of the Elect. For this reason we also endure all things for your sake. For this, what manner of men we showed ourselves among you, is the expression of one showing that with much zeal and much vehemence we were ready to give up our lives for your sake; and for this thanks are due not to us, but to you, because you were elect. On this account also he says elsewhere, And these things I endure for the Elect's sake. [2 Timothy 2:10] For what would not one endure for the sake of God's beloved ones? And having spoken of his own part, he all but says, For if you were both beloved and elect, we suffer all things with reason. For not only did his praise of them confirm them, but his reminding them that they too themselves had displayed a fortitude corresponding to their zeal: he says,

Ver. 6. And you became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.

Strange! What an encomium is here! The disciples have suddenly become teachers! They not only heard the word, but they quickly arrived at the same height with Paul. But this is nothing; for see how he exalts them, saying, You became imitators of the Lord. How? Having received the word in much affliction, with joy of the Holy Ghost. Not merely with affliction, but with much affliction. And this we may learn from the Acts of the Apostles, how they raised a persecution against them. [Acts 17:5-8] And they troubled all the rulers of the city, and they instigated the city against them. And it is not enough to say, you were afflicted indeed, and believed, and that grieving, but even rejoicing. Which also the Apostles did: Rejoicing, it is said, that they were counted worthy to suffer dishonor for the Name. [Acts 5:41] For it is this that is admirable. Although neither is that a slight matter, in any way to bear afflictions. But this now was the part of men surpassing human nature, and having, as it were, a body incapable of suffering.

But how were they imitators of the Lord? Because He also endured many sufferings, but rejoiced. For He came to this willingly. For our sakes He emptied Himself. He was about to be spit upon, to be beaten and crucified, and He so rejoiced in suffering these things, that He said to the Father, Glorify Me. [John 17:1-5]

With joy of the Holy Ghost, he says. That no one may say, how do you speak of affliction? How of joy? How can both meet in one? He has added, with joy of the Holy Ghost. The affliction is in things bodily, and the joy in things spiritual. How? The things which happened to them were grievous, but not so the things which sprang out of them, for the Spirit does not allow it. So that it is possible both for him who suffers, not to rejoice, when one suffers for his sins; and being beaten to take pleasure, when one suffers for Christ's sake. For such is the joy of the Spirit. In return for the things which appear to be grievous, it brings out delight. They have afflicted you, he says, and persecuted you, but the Spirit did not forsake you, even in those circumstances. As the Three Children in the fire were refreshed with dew, so also were you refreshed in afflictions. But as there it was not of the nature of the fire to sprinkle dew, but of the whistling wind, so also here it was not of the nature of affliction to produce joy, but of the suffering for Christ's sake, and of the Spirit bedewing them, and in the furnace of temptation setting them at ease. Not merely with joy, he says, but with much joy. For this is of the Holy Spirit.

Ver. 7. So that you became ensamples to all that believe in Macedonia and Achaia.

And yet it was later that he went to them. But you so shone, he says, that you became teachers of those who received (the word) before you. And this is like the Apostle. For he did not say, so that you became ensamples in regard to believing, but you became an ensample to those who already believed; how one ought to believe in God, you taught, who from the very beginning entered into your conflict.

And in Achaia, he says; that is, in Greece.

Do you see how great a thing is zeal? That it does not require time, nor delay, nor procrastination, but it is sufficient only to venture one's self, and all is fulfilled. Thus then though coming in later to the Preaching, they became teachers of those who were before them.

Moral. Let no one therefore despair, even though he has lost much time, and has done nothing. It is possible for him even in a little while to do so much, as he never has done in all his former time. For if he who before did not believe, shone so much at the beginning, how much more those who have already believed! Let no one, again, upon this consideration be remiss, because he perceives that it is possible in a short time to recover everything. For the future is uncertain, and the Day of the Lord is a thief, setting upon us suddenly when we are sleeping. But if we do not sleep, it will not set upon us as a thief, nor carry us off unprepared. For if we watch and be sober, it will not set upon us as a thief, but as a royal messenger, summoning us to the good things prepared for us. But if we sleep, it comes upon us as a thief. Let no one therefore sleep, nor be inactive in virtue, for that is sleep. Do you not know how, when we sleep, our goods are not in safety, how easy they are to be plotted against? But when we are awake, there needs not so much guarding. When we sleep, even with much guarding we often perish. There are doors, and bolts, and guards, and outer guards, and the thief has come upon us.

Why then do I say this? Because, if we wake we shall not need the help of others; but if we sleep, the help of others will profit us nothing, but even with this we perish. It is a good thing to enjoy the prayer of the Saints, but it is when we ourselves also are on the alert. And what need, you say, have I of another's prayer, if I am on the alert myself. And in truth, do not place yourself in a situation to need it; I do not wish that you should; but we are always in need of it, if we think rightly. Paul did not say, what need have I of prayer? And yet those who prayed were not worthy of him, or rather not equal to him; and you say, what need have I of prayer? Peter did not say, What need have I of prayer, for prayer, it says, was made earnestly of the Church unto God for him. [Acts 12:5] And you say, What need have I of prayer? On this account you need it, because you think that you have no need. Yea, though thou become as Paul, you have need of prayer. Do not exalt yourself, lest you be humbled.

But, as I said, if we be active also ourselves, the prayers for us avail too. Hear Paul saying, For I know that this shall turn to my salvation, through your supplication, and the supply of the Spirit of Jesus Christ. [Philippians 1:19] And again, That for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf. [2 Corinthians 1:11] And you say, what need have I of prayer? But if we are idle, no one will be able to profit us. What did Jeremiah profit the Jews? Did he not thrice draw near to God, and the third time hear, Pray not for this people, neither lift up cry nor prayer, for I will not hear you? [Jeremiah 7:16] What did Samuel profit Saul? Did he not mourn for him even to his last day, and not merely pray for him only? What did he profit the Israelites? Did he not say, God forbid that I should sin in ceasing to pray for you? [1 Samuel 12:23] Did they not all perish? Do prayers then, you say, profit nothing? They profit even greatly: but it is when we also do something. For prayers indeed coöperate and assist, but a man coöperates with one that is operating, and assists one that is himself also working. But if you remain idle, you will receive no great benefit.

For if prayers had power to bring us to the kingdom while we do nothing, why do not all the Greeks become Christians? Do we not pray for all the world? Did not Paul also do this? Do we not intreat that all may be converted? Why do not the wicked become good without contributing anything of themselves? Prayers, then, profit greatly, when we also contribute our own parts.

Would you learn how much prayers have profited? Consider, I pray, Cornelius, Tabitha. [Acts 10:3 and 9:36] Hear also Jacob saying to Laban, Except the Fear of my father had been with me, surely you had now sent me away empty. [Genesis 31:42] Hear also God again, saying, I will defend this city for My own sake, and for My servant David's sake. [2 Kings 9:34] But when? In the time of Hezekiah, who was righteous. Since if prayers availed even for the extremely wicked, why did not God say this also when Nebuchadnezzar came, and why did He give up the city? Because wickedness availed more. Again, Samuel himself also prayed for the Israelites, and prevailed. But when? When they also pleased God, then they put their enemies to flight. And what need, you say, of prayer from another, when I myself please God? Never, O man, say this. There is need, aye, and need of much prayer. For hear God saying concerning the friends of Job; And he shall pray for you, and your sin shall be forgiven you. [Job 42:8] Because they had sinned indeed, but not a great sin. But this just man, who then saved his friends by prayer, in the season of the Jews was not able to save the Jews who were perishing. And that you may learn this, hear God saying through the prophet; If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters. [Ezekiel 14:14-16] Because wickedness prevailed. And again, Though Moses and Samuel stood. [Jeremiah 15:1]

And see how this is said to the two Prophets, because both prayed for them, and did not prevail. For Ezekiel says, Ah Lord, do you blot out the residue of Israel? [Ezekiel 9:8] Then showing that He does this justly, He shows him their sins; and showing that not through despising him does He refuse to accept his supplication for them, he says, Even these things are enough even to persuade you, that not despising you, but on account of their many sins, I do not accept your supplication. Nevertheless He adds, Though. Noah, Job, and Daniel stood. From Ezekiel 14 And with good reason does He the rather say this to him, because it is he who suffered so many things. You bade me, he says, eat upon dung, and I ate upon it. You bade me, and I shaved my head. You bade me, and I lay upon one side. You bade me go out through a hole in the wall, bearing a burden, and I went out. You took away my wife, and bade me not mourn, and I did not mourn, but bore it with fortitude. [Ezekiel 24:18] Ten thousand other things have I wrought for their sake: I entreat for them, and dost Thou not comply? Not from despising you, says he, do I do this, but though Noah, Job, and Daniel were there, and were entreating for sons and daughters, I would not comply.

And again to Jeremiah, who suffered less from the commandments of God, but more from their wickedness, what does He say? Do you see not what these do? [Jeremiah 7:17] Yea, he says, they do so — but do Thou do it for my sake. On this account He says to him, Though Moses and Samuel stood. Their first lawgiver, who often delivered them from dangers, who had said, If now you forgive their sins, forgive it; but if not, blot me out also. [Exodus 32:32, Septuagint] If therefore he were now alive, and spoke thus, he would not have prevailed — nor would Samuel, again, who himself also delivered them, and who from his earliest youth was admired. For to the former indeed I said, that I conversed with him as a friend with a friend, and not by dark sayings. And of the latter I said, that in his first youth I was revealed to him, and that on his account, being prevailed upon, I opened the prophecy that had been shut up. For the word of the Lord, it is said, was precious in those days; there was no open vision. [1 Samuel 3:1] If these men, therefore, stood before Me, they would profit nothing. And of Noah He says, Noah was a righteous man, and perfect in his generations. [Genesis 6:9] And concerning Job, He was blameless, just, true, fearing God. [Job 1:1, Septuagint] And concerning Daniel, whom they even thought a God; and they will not deliver, says he, their sons and daughters. Knowing these things, therefore, let us neither despise the prayers of the Saints, nor throw everything upon them: that we may not, on the one hand, be indolent and live carelessly; nor on the other deprive ourselves of a great advantage. But let us both beseech them to pray and lift up the hand for us, and let us adhere to virtue; that we may be able to obtain the blessings promised to those who love Him by the grace and loving-kindness of our Lord Jesus Christ, with whom, etc.

1 Thessalonians 1:8-10

For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is gone forth; so that we need not to speak anything. For they themselves report concerning us what manner of entering in we had unto you; and how you turned to God from idols, to serve a living and true God, and to wait for His Son from Heaven, whom He raised from the dead, even Jesus, which delivers us from the wrath to come.

As a sweet-smelling ointment keeps not its fragrance shut up in itself, but diffuses it afar, and scenting the air with its perfume, so conveys it also to the senses of the neighbors; so too illustrious and admirable men do not shut up their virtue within themselves, but by their good report benefit many, and render them better. Which also then happened. Wherefore he said, So that you became ensamples to all that believe in Macedonia and Achaia. For from you, he says, has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is gone forth. You have filled, therefore, all your neighbors with instruction, and the world with wonder. For this is meant by the expression, in every place. And he has not said, your faith is reported abroad, but has sounded out; as every place near is filled with the sound of a loud trumpet, so the report of your manfulness is loud, and sounding even like that, is sufficient to fill the world, and to fall with equal sound upon all that are round about. For great actions are more loudly celebrated there, where they have taken place; afar off indeed they are celebrated, but not so much.

But in your case it was not so, but the sound of good report was spread abroad in every part of the earth. And whence know we, says one, that the words were not hyperbolical? For this nation of the Macedonians, before the coming of Christ, was renowned, and celebrated everywhere more than the Romans. And the Romans were admired on this account, that they took them captive. For the actions of the Macedonian king exceeded all report, who, setting out from a little city indeed, yet subdued the world. Wherefore also the Prophet saw him, a winged leopard, showing his swiftness, his vehemence, his fiery nature, his suddenly in a manner flying over the whole world with the trophies of his victory. And they say, that hearing from a certain philosopher, that there were infinite worlds, he groaned bitterly, that when they were numberless, he had not conquered even one. So high-minded was he, and high-souled, and celebrated everywhere. And with the fame of the king the glory of the nation also kept pace. For he was called Alexander, the Macedonian. So that what took place there was also naturally much talked of. For nothing can be concealed that relates to the illustrious. The Macedonians then were not inferior to the Romans.

And this has also arisen from their vehemence. For as if he were speaking of something living, he introduces the word gone forth; so vehement and energetic was their faith. So that we need not to speak anything, says he, for they themselves report concerning us what entering in we had unto you. They do not wait to hear from us, but those who were not present, and have not seen, anticipate those who were present, and have seen your good deeds. So manifest were they everywhere made by report. We shall not therefore need, by relating your actions, to bring them to equal zeal. For the things which they ought to have heard from, us, these they themselves talk of, anticipating us. And yet in the case of such there is frequently envy, but the exceeding greatness of the thing conquered even this, and they are the heralds of your conflicts. And though left behind, not even so are they silenced, but they are beforehand with us. And being such, it is not possible for them to disbelieve our report.

What means, What manner of entering in we had unto you? That it was full of dangers, and numberless deaths, but that none of these things troubled you. But as if nothing had happened, so you adhered to us; as if you had suffered no evil, but had enjoyed infinite good, so you received us after these things. For this was the second entering. They went to Berœa, they were persecuted, and when they came after this they so received them, as though they had been honored by these also, so that they even laid down their lives for them. The expression, What manner of entering in we had, is complicated, and contains an encomium both of them and of themselves. But he himself has turned this to their advantage. And how, he says, you turned to God from idols, to serve a living and true God; that is, that you did it readily, that you did it with much eagerness, that it did not require much labor to make you. In order to serve, says he, a living and true God.

Here also he introduced an exhortation, which is the part of one who would make his discourse less offensive. And to wait, he says, for His Son from heaven, whom He raised from the dead, even Jesus, which delivers us from the wrath to come. And to wait, he says, for His Son from heaven; Him that was crucified, Him that was buried; to wait for Him from heaven. And how from heaven? Whom He raised from the dead. You see all things at the same time; both the Resurrection, and the Ascension, and the second Coming, the Judgment, the retribution of the just, the punishment of the wicked. Jesus, he says, which delivers us from the wrath to come. This is at once comfort, and exhortation, and encouragement. For if He raised Him from the dead, and He is in heaven, and thence will come, (and you believed in Him; for if you had not believed in Him, you would not have suffered so much), this of itself is sufficient comfort. These shall suffer punishment, which he says in his second epistle, and you will have no small consolation.

And to wait, he says, for His Son from heaven. The terrible things are in hand, but the good things are in the future, when Christ shall come from heaven. See how much hope is required, in that He who was crucified has been raised, that He has been taken up into heaven, that He will come to judge the quick and the dead.

Chap. 2:1, 2. For yourselves, brethren, know our entering in unto you, that it has not been found vain: but having suffered before, and been shamefully entreated, as you know, at Philippi, we waxed bold in our God to speak unto you the Gospel of God in much conflict.

Great indeed were your actions also, but yet neither did we have recourse to human speech. But what he says above, that also he repeats here, that from both sides is shown what was the nature of the Preaching, from the miracles, and from the resolution of the preachers, and from the zeal and fervor of those who received it. For yourselves, he says, know our entering in unto you, that it has not been found vain, that is, that it was not according to man, nor of any common kind. For being fresh from great dangers, and deaths, and stripes, we immediately fell into dangers. But, he says, having suffered before, and been shamefully entreated; as you know, at Philippi, we waxed bold in our God. Do you see how again he refers the whole to God? To speak unto you, says he, the Gospel of God in much conflict. It is not possible to say, that there indeed we were in danger, but here we are not; yourselves also know, how great was the danger, with how much contention we were among you. Which also he says in his Epistle to the Corinthians; And I was with you in weakness, and in labor, and in fear, and in much trembling. [1 Corinthians 2:3]

Ver. 3, 4. For our exhortation is not of error nor of uncleanness, nor in guile: but even as we have been approved of God to be entrusted with the Gospel, so we speak; not as pleasing men, but God which proves our hearts.

Do you see that, as I said, from their perseverance he makes a proof that the Preaching is divine? For, if it were not so, if it were a deceit, we should not have endured so many dangers, which allowed us not even to take breath. You were in tribulation, we were in tribulation. What then was it? Unless somewhat of things future had excited us, unless we had been persuaded that there is a good hope, we should not have been filled with the more alacrity by suffering. For who would have chosen for the sake of what we have here to endure so many sufferings, and to live a life of anxiety, and full of dangers? For whom would they persuade? For are not these things of themselves enough to trouble the disciples, when they see their teachers in dangers? But this was not your case.

For our exhortation, that is, our teaching, is not of error. The matter, he says, is not guile nor deceit, that we should give it up. It is not for things abominable, as the tricks of jugglers and sorcerers. And of uncleanness, says he, nor in guile, nor for any insurrection, like what Theudas did. But even as we have been approved of God to be entrusted with the Gospel, so we speak, not as pleasing men, but God. Do you see, that it is not vainglory? But God, he says, which proves our hearts. We do nothing for the sake of pleasing men, he says. For on whose account should we do these things? Then having praised them, he says, Not as wishing to please men, nor seeking the honors that are from men, he adds, But as we have been approved of God to be entrusted with the Gospel. Unless He had seen that we were free from every worldly consideration, He would not have chosen us. As therefore He approved us, such we remain, as having been approved of God. Whence did he approve us, and entrust us with the Gospel? We appeared to God approved, so we remain. It is a proof of our virtue, that we are entrusted with the Gospel; if there had been anything bad in us, God would not have approved us. But the expression that He approved us, does not here imply search. But what we do upon proving, that he does without proving. That is, as he found us proof, and trusted us, so we speak; as it is reasonable that those should, who are approved and entrusted to be worthy of the Gospel, so we speak, not as pleasing men, that is, not on your account do we do all these things. Because previously he had praised them, that he might not bring his speech under suspicion, he says,

Ver. 5, 6. For neither at any time were we found using words of flattery, as you know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ.

For neither at any time, he says, were we found using words of flattery; that is, we did not flatter, which is the part of deceivers, who wish to get possession and to domineer. No one can say that we flattered in order to rule, nor that we had recourse to it for the sake of wealth. Of this, which was manifest, he afterwards calls them to be witnesses. Whether we flattered, he says, you know. But as to what was uncertain, namely, whether it were in the way of covetousness, he calls God to witness. Nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ; that is, not seeking after honors either, nor boasting ourselves, nor requiring attendance of guards. And yet even if we had done this, we should have done nothing out of character. For if persons sent forth by kings are nevertheless in honor, much more might we be. And he has not said, that we were dishonored, nor that we did not enjoy honors, which would have been to reproach them, but we did not seek them. We therefore, who, when we might have sought them, sought them not, even when the preaching required it, how should we do anything for the sake of glory? And yet even if we had sought them, not even in that case would there have been any blame. For it is fit that those men who are sent forth from God, as ambassadors now coming from heaven, should enjoy great honor.

But with an excess of forbearance we do none of these things, that we may stop the mouths of the adversaries. And it cannot be said, that to you we act thus, but not so others. For thus also he said in his Epistle to the Corinthians: For you bear with a man if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, if he smites you on the face. [2 Corinthians 11:20] And again, His bodily presence is weak, and his speech of no account. [2 Corinthians 10:10] And again, Forgive me this wrong. [2 Corinthians 12:13] He shows there also that he was exceeding humble from his suffering so many things. But here he also says concerning money, when we might have been burdensome, as Apostles of Christ.

Ver. 7, 8. But we were gentle in the midst of you, as when a nurse cherishes her own children: even so, being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel of God only, but also our own souls, because you had become very dear to us.

But we were gentle, he says; we exhibited nothing that was offensive or troublesome, nothing displeasing, or boastful. And the expression in the midst of you, is as if one should say, we were as one of you, not taking the higher lot. As when a nurse cherishes her own children. So ought the teacher to be. Does the nurse flatter that she may obtain glory? Does she ask money of her little children? Is she offensive or burdensome to them? Are they not more indulgent to them than mothers? Here he shows his affection. Even so, being affectionately desirous of you, he says, we are so bound to you, he says, and we not only take nothing of you, but if it be necessary even to impart to you our souls, we should not have refused. Tell me, then, is this of a human view? And who is so foolish as to say this? We were well pleased to impart to you, he says, not the Gospel of God only, but also our own souls. So that this is greater than the other. And what is the gain? For from the Gospel is gain, but to give our souls, is with respect to difficulty a greater thing than that. For merely to preach is not the same thing as to give the soul. For that indeed is more precious, but the latter is a matter of more difficulty. We were willing, he says, if it were possible, even to spend our souls upon you. And this we should have been willing to do; for if we had not been willing, we should not have endured the necessity. Since then he praised, and does praise, on this account he says, that, not seeking money, nor flattering you, nor desiring glory, do we do this. For observe; they had contended much, and so ought to be praised and admired even extraordinarily, that they might be more firm; the praise was suspicious. On this account he says all these things, by way of repelling the suspicion. And he also mentions the dangers. And again, that he may not be thought to speak of the dangers on this account, as if laboring for them, and claiming to be honored by them, therefore again, as he had to mention the dangers, he added, Because you had become very dear to us; we would willingly have given our souls for you, because we were vehemently attached to you. The Gospel indeed we proclaim, because God commanded it; but so much do we love you, that, if it were possible, we would have given even our souls.

He who loves, ought so to love, that if he were asked even for his soul, and it were possible, he would not refuse it. I do not say if he were asked, but so that he would even run to present him with the gift. For nothing, nothing can be sweeter than such love; nothing will fall out there that is grievous. Truly a faithful friend is the medicine of life. [Sirach 6:16] Truly a faithful friend is a strong defense. [Sirach 6:14] For what will not a genuine friend perform? What pleasure will he not afford? What benefit? What security? Though you should name infinite treasures, none of them is comparable to a genuine friend. And first let us speak of the great delight of friendship itself. A friend rejoices at seeing his friend, and expands with joy. He is knit to him with an union of soul that affords unspeakable pleasure. And if he only calls him to remembrance, he is roused in mind, and transported.

I speak of genuine friends, men of one soul, who would even die for each other, who love fervently. Do not, thinking of those who barely love, who are table-companions, mere nominal friends, suppose that my discourse is refuted. If any one has a friend such as I speak of, he will acknowledge the truth of my words. He, though he sees his friend every day, is not satiated. For him he prays for the same things as for himself. I know one, who calling upon holy men in behalf of his friend, besought them to pray first for him, and then for himself. So dear a thing is a good friend, that times and places are loved on his account. For as bodies that are luminous spread their radiance to the neighboring places, so also friends leave a grace of their own in the places to which they have come. And oftentimes in the absence of friends, as we have stood on those places, we have wept, and remembering the days which we passed together, have sighed. It is not possible to represent by speech, how great a pleasure the intercourse with friends affords. But those only know, who have experience. From a friend we may both ask a favor, and receive one without suspicion. When they enjoin anything upon us, then we feel indebted to them; but when they are slow to do this, then we are sorrowful. We have nothing which is not theirs. Often despising all things here, on their account we are not willing to depart hence; and they are more longed for by us than the light.

For, in good truth, a friend is more to be longed for than the light; I speak of a genuine one. And wonder not: for it were better for us that the sun should be extinguished, than that we should be deprived of friends; better to live in darkness, than to be without friends. And I will tell you why. Because many who see the sun are in darkness, but they can never be even in tribulation, who abound in friends. I speak of spiritual friends, who prefer nothing to friendship. Such was Paul, who would willingly have given his own soul, even though not asked, nay would have plunged into hell for them. With so ardent a disposition ought we to love.

I wish to give you an example of friendship. Friends, that is, friends according to Christ, surpass fathers and sons. For tell me not of friends of the present day, since this good thing also has past away with others. But consider, in the time of the Apostles, I speak not of the chief men, but of the believers themselves generally; all, he says, were of one heart and soul: and not one of them said that anything of the things which he possessed was his own...and distribution was made unto each, according as any one had need. [Acts 4:32-35] There were then no such words as mine and yours. This is friendship, that a man should not consider his goods his own, but his neighbor's, that his possessions belong to another; that he should be as careful of his friend's soul, as of his own; and the friend likewise.

And where is it possible, somebody says, that such an one should be found? Because we have not the will; for it is possible. If it were not possible, neither would Christ have commanded it; he would not have discoursed so much concerning love. A great thing is friendship, and how great, no one can learn, and no discourse represent, but experience itself. It is this that has caused the heresies. This makes the Greeks to be Greeks. He who loves does not wish to command, nor to rule, but is rather obliged when he is ruled and commanded. He wishes rather to bestow a favor than to receive one, for he loves, and is so affected, as not having satisfied his desire. He is not so much gratified when good is done to him, as when he is doing good. For he wishes to oblige, rather than to be indebted to him; or rather he wishes both to be beholden to him, and to have him his debtor. And he wishes both to bestow favors, and not to seem to bestow them, but himself to be the debtor. I think that perhaps many of you do not understand what has been said. He wishes to be the first in bestowing benefits, and not to seem to be the first, but to be returning a kindness. Which God also has done in the case of men. He purposed to give His own Son for us; but that He might not seem to bestow a favor, but to be indebted to us, He commanded Abraham to offer his son, that while doing a great kindness, He might seem to do nothing great.

For when indeed there is no love, we both upbraid men with our kindnesses and we exaggerate little ones; but when there is love, we both conceal them and wish to make the great appear small, that we may not seem to have our friend for a debtor, but ourselves to be debtors to him, in having him our debtor. I know that the greater part do not understand what is said, and the cause is, that I am speaking of a thing which now dwells in heaven. As therefore if I were speaking of any plant growing in India, of which no one had ever had any experience, no speech would avail to represent it, though I should utter ten thousand words: so also now whatever things I say, I say in vain, for no one will be able to understand me. This is a plant that is planted in heaven, having for its branches not heavy-clustered pearls, but a virtuous life, much more acceptable than they. What pleasure would you speak of, the foul and the honorable? But that of friendship excels them all, though you should speak of the sweetness of honey. For that satiates, but a friend never does, so long as he is a friend; nay, the desire of him rather increases, and such pleasure never admits of satiety. And a friend is sweeter than the present life. Many therefore after the death of their friends have not wished to live any longer. With a friend one would bear even banishment; but without a friend would not choose to inhabit even his own country. With a friend even poverty is tolerable, but without him both health and riches are intolerable. He has another self: I am straitened, because I cannot instance by an example. For I should in that case make it appear that what has been said is much less than it ought to be.

And these things indeed are so here. But from God the reward of friendship is so great, that it cannot be expressed. He gives a reward, that we may love one another, the thing for which we owe a reward. Pray, He says, and receive a reward, for that for which we owe a reward, because we ask for good things. For that which you ask, He says, receive a reward. Fast, and receive a reward. Be virtuous, and receive a reward, though you rather owe a reward. But as fathers, when they have made their children virtuous, then further give them a reward; for they are debtors, because they have afforded them a pleasure; so also God acts. Receive a reward, He says, if you be virtuous, for you delight your Father, and for this I owe you a reward. But if you be evil, not so: for you provoke Him that begot you. Let us not then provoke God, but let us delight Him, that we may obtain the kingdom of Heaven, in Christ Jesus our Lord, to whom be the glory and the strength, world without end. Amen.

1 Thessalonians 2:9-12

For you remember, brethren, our labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God. You are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe: as you know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, to the end that you should walk worthily of God, who calls you into His own kingdom and glory.

The teacher ought to do nothing with a feeling of being burdened, that tends to the salvation of his disciples. For if the blessed Jacob was buffeted night and day in keeping his flocks, much more ought he, to whom the care of souls is entrusted, to endure all toils, though the work be laborious and mean, looking only to one thing, the salvation of his disciples, and the glory thence arising to God. See then, Paul, a man that was a Preacher, an Apostle of the world, and raised to so great honor, worked with his hands that he might not be burdensome to his disciples.

For you remember, he says, my brethren, our labor and travail. He had said previously, we might have been burdensome as the Apostles of Christ, as he also says in the Epistle to the Corinthians, Do you not know that they which minister about sacred things eat of the things of the Temple? Even so also did Christ ordain that they which proclaim the Gospel should live of the Gospel. [1 Corinthians 9:13-14] But I, he says, would not, but I labored; and he did not merely work, but with much diligence. Observe then what he says; For you remember, he has not said, the benefits received from me, but, our labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God. And to the Corinthians he said a different thing, I robbed other Churches, taking wages of them that I might minister unto you. [2 Corinthians 11:8] And yet even there he worked, but of this he made no mention, but urged what was more striking, as if he had said, I was maintained by others when ministering to you. But here it is not so. But what? Working night and day. And there indeed he says, And when I was present with you, and was in want, I was not a burden on any man, and, I took wages that I might minister unto you. [2 Corinthians 11:8-9] And here he shows that the men were in poverty, but there it was not so.

On this account he frequently addresses them as witnesses. For you are witnesses, he says, and God also; God was worthy to be believed, but this other was that which most fully assured them. For that indeed was uncertain to those who were ignorant of it; but this was without doubt to all. For do not enquire whether it was Paul who said these things. Much beyond what was necessary he gives them assurance. Wherefore he says, You are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe. It was proper to praise them again. On this account he sets these things before them, which were sufficient to persuade them. For he that stood there in want, and did not receive anything, would much more not receive anything now. How holily, says he, and righteously and unblamably we behaved ourselves toward you that believe.

As you know how we exhorted and comforted each one of you, as a father does his own children. Above having spoken of his behavior here he speaks of his love, which was more than what belonged to his rule over them. And what is said marks his freedom from pride. As a father his own children, exhorting you, and encouraging you, and testifying, to the end that you should walk worthily of God, who calls you into His own kingdom and glory. When he says, and testifying, then he makes mention of fathers; although we testified, it was not violently, but like fathers. Each one of you. Strange! In so great a multitude to omit no one, neither small nor great, neither rich nor poor. Exhorting you, he says; to bear. And comforting and testifying. Exhorting, therefore they did not seek glory; and testifying, therefore they did not flatter. That you should walk worthily of God, who calls you into His own kingdom and glory. Observe again, how, in relating, he both teaches and comforts. For if He has called them unto His kingdom, if He called them unto glory, they ought to endure all things. We entreat you, not that you should grant us any favor, but that you should gain the kingdom of heaven.

Ver. 13. And for this cause we also thank God without ceasing, that when you received from us the word of the message, even the word of God, you accepted it not as the word of men, but as it is in truth, the word of God, which also works in you that believe.

It cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our course of life. For in hearing us, you gave such heed as if not hearing men, but as if God Himself were exhorting you. Whence is this manifest? Because as he shows from his own temptations and their testimony, and the way in which he acted, that he did not preach with flattery or vainglory; so from their trials, he shows also that they rightly received the word. For whence, he says, unless you had heard as if God were speaking, did you endure such perils? And observe his dignity.

Ver. 14, 15, 16. For you, brethren, became imitators of the Churches of God, which are in Judæa in Christ Jesus: for you also suffered the same things of your own countrymen, even as they did of the Jews; who both killed the Lord Jesus and their own prophets, and drove out us, and please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always: but the wrath has come upon them to the uttermost.

For you, he says, became imitators of the Churches of God which are in Judæa. This is a great consolation. It is no wonder, he says, that they should do these things to you, inasmuch as they have done it also to their own countrymen. And this too is no little proof that the Preaching is true, that even Jews were able to endure all things. For you also, he says, have suffered the same things of your own countrymen, even as they did of the Jews. There is something more in his saying, as they also did in Judæa; it shows that everywhere they rejoiced, as having nobly contended. He says therefore, that you also suffered the same things. And again, what wonder is it, if to you also, when even to the Lord they dared do such things?

Do you see how he introduces this as containing great consolation? And constantly he adverts to it; and upon a close examination one may find it in nearly all his Epistles, how variously, upon all occasions of temptation, he brings forward Christ. Observe accordingly, that here also, when accusing the Jews, he puts them in mind of the Lord, and of the sufferings of the Lord; so well does he know that this is a matter of the greatest consolation.

Who both killed the Lord, he says — but, perhaps, they did not know Him — assuredly they did know Him. What then? Did they not slay and stone their own prophets, whose books even they carry about with them? And they did not do this for the sake of truth. There is therefore not only a consolation under the temptations, but they are reminded not to think that (the Jews) did it for the truth's sake, and be troubled on that account. And drove out us, he says. And we also, he says, have suffered numberless evils. And please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they may be saved. Contrary to all men, he says. How? Because if we ought to speak to the world, and they forbid us, they are the common enemies of the world. They have slain Christ and the prophets, they insult God, they are the common enemies of the world, they banish us, when coming for their salvation. What wonder if they have done such things also to you, when they have done them even in Judæa? Forbidding us to speak to the Gentiles, that they might be saved. It is a mark of envy therefore to hinder the salvation of all. To fill up their sins always. But the wrath has come upon them to the uttermost. What is to the uttermost? These things are no longer like the former. There is here no return back, no limit. But the wrath is near at hand. Whence is this manifest? From that which Christ foretold. For not only is it a consolation to have partakers in our afflictions, but to hear also that our persecutors are to be punished. And if the delay is a grievance, let it be a consolation that they will never lift up their heads again; or rather he has cut short the delay, by saying, THE wrath, showing that it was long ago due, and predetermined, and predicted.

Ver. 17. But we, being taken from you for a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire.

He has not said separated, but what was much more. He had spoken above of flattery, showing that he did not flatter, that he did not seek glory. He speaks here concerning love. Because he had said above, as a father his children, as a nurse, here he uses another expression, being made orphans, which is said of children who have lost their fathers. And yet they were made orphans. No— he says — but we. For if any one should examine our longing, even as little children without a protector, having sustained an untimely bereavement, long for their parents, not only from the feelings of nature itself, but also on account of their deserted state, so truly do we too feel. From this also he shows his own despondency on account of their separation. And this we cannot say, he says, that we have waited a long period, but for a short time, and that in presence, not in heart. For we always have you in our mind. See how great is his love! Although having them always in his heart, he sought also their presence face to face. Tell me not of your superlative philosophy! This is truly fervent love; both to see, and to hear, and speak; and this may be of much advantage. We endeavored the more exceedingly. What is more exceedingly? He either means to say, we are vehemently attached to you, or, as was likely, being bereaved for a season, we endeavored to see your face. Observe the blessed Paul. When of himself he cannot satisfy his longing, he does it through others, as when he sends Timothy to the Philippians, and the same person again to the Corinthians, holding intercourse with them through others, when he cannot of himself. For in loving them, he was like some mad person, not to be restrained, nor to command himself in his affection.

Ver. 18. Wherefore we would fain have come unto you.

Which is the part of love; yet here he mentions no other necessity but that we might see you. I Paul once and again, and Satan hindered us.

What do you say? Does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him from Romans 15:22; and elsewhere Luke says, that the Spirit hindered them from going into Asia. [Acts 16:7] And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations: for a plot, it says, being formed against him by the Jews, he was detained three months in Greece. But it is another thing to remain for the sake of the dispensation, and willingly. For there he says, Wherefore having no more place in these parts [Romans 15:23], and, To spare you I forbare to come unto Corinth. [2 Corinthians 1:23] But here nothing of this sort. But what? That Satan hindered him. Even I Paul, he says, both once and again. Observe, how ambitious he is, and what a display he makes, in his willingness to show that he loved them most of all. I Paul, he says, instead of Although no others. For they indeed were only willing, but I even attempted it.

Ver. 19. For what is our hope, or joy, or crown of glorying? Are not even you before our Lord Jesus at His coming?

Are the Macedonians, tell me, your hope, O blessed Paul? Not these alone, he says. Therefore he has added, Are you not also? For what, he says, is our hope, or joy, or crown of glorying? Observe then the words, which are those of women, inflamed with tenderness, talking to their little children. And crown of glorying, he says. For the name of crown was not sufficient to express the splendor, but also of glorying. Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. My joy and crown, he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children? So that this also is not flattery. For he has not said you, but you also together with the others.

Ver. 20. For you are our glory and our joy.

Chap. 3:1, 2. Wherefore, when we could no longer forbear, we thought it good to be left behind at Athens alone. Instead of saying, we chose. And sent Timothy, our brother and God's minister and our fellow-worker in the Gospel of Christ.

And this he says, not as extolling Timothy, but honoring them, that he sent them the fellow-worker, and minister of the Gospel. As if he had said, Having withdrawn him from his labors we have sent to you the minister of God, and our fellow-laborer in the Gospel of Christ.

To establish you, and to comfort you concerning your faith.

Ver. 3. That no man be moved by these afflictions.

What then does he say here? Because the temptations of the teachers trouble their disciples, and he had then fallen into many temptations, as also he himself says, that Satan hindered us, always saying this; both once, he says, and again I would have come to you, and was not able, which was a proof of great violence. And it was reasonable that this should trouble them, for they are not so much troubled at their own temptations, as at those of their teachers; as neither is the soldier so much troubled at his own trials, as when he sees his general wounded. To establish you, he says; not that they were at all deficient in faith, nor that they required to learn anything.

And to comfort you concerning your faith; that no man be moved by these afflictions; for yourselves know that hereunto we are appointed.

Ver. 4. For verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it came to pass, and you know.

You ought not, he says, to be troubled, for nothing strange, nothing contrary to expectation is happening; which was sufficient to raise them up. For do you see that on this account also Christ foretold to His disciples? For hear Him saying, Now I have told you before it came to pass, that when it has come to pass you may believe. [John 14:29] For greatly indeed, greatly does it tend to the comfort of others, to have heard from their teachers what is to happen. For as he that is sick, if he hear from his physician that this or that is taking place, is not much troubled; but if anything happen unexpectedly, as if he too were at a loss, and the disorder was beyond his art, he is afflicted and troubled; so also is it here. Which Paul foreknowing, foretold to them, we are about to be afflicted, as it came to pass, and you know. He not only says that this came to pass, but that he foretold many things, and they happened. Hereunto we are appointed. So that not only you ought not to be troubled and disturbed about the past, but not even about the future, if any such thing should happen, for hereunto we are appointed.

Moral. Let us hear, who have ears to hear. The Christian is appointed hereunto. For concerning all the faithful is this said, Hereunto we are appointed. And we, as if we were appointed for ease, think it strange if we suffer anything; and yet what reason have we for thinking anything strange? For no season of affliction or temptation has overtaken us, but what is common to man. It is a fit season for us to say to you, You have not yet resisted unto blood, striving against sin [Hebrews 12:4]. Or rather, this is not seasonable for us to say to you — but what? You have not yet despised riches. For to them indeed these words were said with reason, when they had lost all their own possessions, but this is said to those who retain theirs. Who has been robbed of his riches for Christ's sake? Who has been beaten? Who has been insulted? Even in words, I mean. What have you to boast of? What confidence have you to say anything? So many things Christ suffered for us when we were enemies. What can we show that we have suffered for Him? Nothing that we have suffered indeed, but infinite good things that we have received from Him. Whence shall we have confidence in that Day? Do you not know, that the soldier too, when he can show numberless wounds and scars, will then be able to shine in the presence of the king? But if he has no good action to show, though he may have done no harm, he will take rank among the least.

But, you say, it is not the season of war. But if it was, tell me, who would contend? Who would attack? Who would break through the phalanx? Perhaps no one. For when I see that you do not despise riches for the sake of Christ, how shall I believe that you will despise blows? Tell me, do you bear manfully those who insult you, and do you bless them? You do not — but you disobey. What is attended with no danger, you do not; and will you endure blows, in which there is much pain and suffering? Do you not know that it is proper in peace to keep up the exercises of war? Do you not see these soldiers, who though no war disturbs them, but it is profound peace, brightening up their arms, and going forth with the teachers who teach them tactics, into the broad and level plains, I may say, every day, keep up with the greatest strictness the exercises of war? Of our spiritual soldiers, who has done this? No one. For this reason we become in war weak and ignoble, and easily led captive by any.

But what stupidity is this, not to think the present a season of war, when Paul is crying out, Yea, and all that would live godly in Christ Jesus shall suffer persecution [2 Timothy 3:12]; and Christ says, In the world you shall have tribulation. [John 16:33] And again the blessed Paul with a loud voice cries out, saying, Our wrestling is not against flesh and blood, and again, Stand therefore, having girded your loins with truth. [Ephesians 6:12-14] Why do you arm us, tell me, when it is not war? Why do you give us trouble to no purpose? You put breastplates on the soldiers, when it is allowed them to rest and revive. But he would have said, Certainly, however, though it were not war, it would be right to attend to the concerns of war. For he who in peace considers the business of battle, will be formidable in the season of battle; but he who is without experience in the things of war, will be more troubled even in peace. Why so? Because he will weep for the things which he possesses, and not being able to fight for them, will be in anguish. For the possessions of the cowardly and inexperienced and ignoble in war, are the property of all who are brave and warlike. So that on this account first I arm you. But then also the whole time of our life is the season of war. How and in what respect? The devil is ever at hand. Hear what it says, As a roaring lion, he walks about, seeking whom he may devour. [1 Peter 5:8] Numberless bodily affections assail us, which it is necessary to enumerate, that we may not vainly deceive ourselves. For tell me, what does not war against us? Riches, beauty, pleasure, power, authority, envy, glory, pride? For not only does our own glory war against us, forbidding us to descend to humility; but the glory of others also, leading us to envy and ill-nature. But what do their opposites, poverty, dishonor, the being despised, rejected, the having no power? These things indeed are in us. But from men proceed wickedness, plots, deceits, slanders, assaults innumerable. In like manner on the part of the demons, principalities, powers, the world rulers of this darkness, spiritual hosts of wickedness. Some of us are rejoicing, others grieving, both are deviations from the right course. But health and sickness (war against us). From what quarter will not man be falling into sin? Would you that I should tell you from the beginning, commencing even immediately from Adam? What took captive the first created? Pleasure, and eating, and the love of dominion. What the son who came next after him? Grudging and envy. What those in the time of Noah? Fleshly pleasures, and the evils issuing from them. What his son? Insolence and irreverence. What the Sodomites? Insolence, wantonness; and fullness of bread. But often even poverty has this effect. On this account a certain wise man said, Give me neither poverty nor riches. [Proverbs 30:8] However it is neither poverty nor riches, but the will that cannot use either of them. Acknowledge, he says, that you pass through the midst of snares. [Sirach 9:13]

The blessed Paul has admirably said, Hereunto we are appointed. He has not said merely, that we are tempted, but that hereunto we are appointed, as if he had said, For this were we born. This is our business, this our life, and do you seek rest? The executioner does not stand over us, lacerating our sides, and compelling us to sacrifice; but the desire of riches, and of possessing more, is instant, tearing out our eyes. No soldier has kindled a pile, nor placed us on a gridiron, but more than this, the flames of the flesh set fire on our souls. No king is present promising numberless bounties, and putting us out of countenance. But there is present a rage for glory, tickling us worse than he. A great war, truly, exceedingly great, if we would watch.

And the present season too has its crowns. Hear Paul saying, Henceforth there is laid up for me the crown of righteousness, which the righteous Judge shall give me...and not only to me, but also to all them that have loved His appearing. [2 Timothy 4:8] When you have lost a beloved and only son, whom thou were bringing up in much wealth, displaying good hopes, himself being the only one to succeed to your inheritance; do not complain, but give thanks to God, and glorify Him who has taken him, and in this respect you will not be worse than Abraham. For as he gave him to God, when he commanded it, so you have not complained, when He has taken him. Have you fallen into a severe sickness, and do many come, constraining you, some with charms, some with amulets, and others with other things, to remedy the evil? And have you borne it firmly and unflinchingly from the fear of God, and would you have chosen to suffer all things rather than submit to do any of those idolatrous practices? This brings to you the crown of martyrdom. Doubt it not. And how and by what means, I will tell you. For as such an one bears firmly the pains of torture, so as not to worship the image, so thou also bearest the sufferings of your disease, so as to want nothing of those remedies which the other offers, nor to do the things which he prescribes. But those pains are more violent — yes, but these are of longer duration, so that it is the same in the end; nay often these are more violent too. For tell me, when fever is raging and burning within, and you reject the charm that others recommend to you, have you not bound on you the crown of martyrdom?

Again, has any one lost money? Many advise you to have recourse to diviners; but thou, from fear of God, because it is forbidden, choosest rather not to receive your money than to disobey God — you have a reward equal to him who has given it to the poor, if having lost, you give thanks, and when able to have recourse to diviners, you bear not to receive, rather than so to receive it. For as he from the fear of God has given all to the needy, so thou also from fear of God, when they have plundered you, hast not recovered it.

We are the masters of injuring or not injuring ourselves. And if you will, let us make the whole matter plain in the case of theft itself. The thief has cut through the wall, he has rushed into the chamber, he has carried off costly golden vessels, and precious stones, in short, he has cleared your whole treasure, and has not been taken. The fact is grievous, and it seems to be a loss; still as yet it is not so but it depends on you to make it either a loss or a gain. And how, do you say, can this be a gain? I will endeavor to show you how, if you are willing, it will be a great gain, but if unwilling, the loss will be severer than that which has taken place. For as in the case of artificers, when material is before them, he who is skilled in his art uses it to good purpose, but he that is unskillful spoils it, and makes it a loss to him, so also in these matters. How then will it be a gain? If you give thanks to God, if you dost not wail bitterly, if you utter the words of Job, The Lord gave and the Lord has taken away. Naked came I out of my mother's womb, naked shall I also go away. [Job 1:21, Septuagint]

What? do you say, the Lord has taken away? The thief has taken away, and how can you say, the Lord has taken away? Wonder not, for even Job, of things which the devil took away, said, These the Lord has taken away? And shall not thou say of what the thief took, The Lord has taken away? Tell me, whom do you admire? Him who has bestowed all his goods upon the poor, or Job for these words? Is he, who did not then give, inferior to him, who has given alms? For say not, I feel no thankfulness. The matter was not done with my consent, or knowledge, or will. The robber took it. What will be my reward? Neither did these things happen with Job's knowledge or will. For how could it be? Nevertheless, he wrestled.

And it is in your power to receive as great a reward, as if you had cast it away willingly. And perhaps we admire this man more, who thankfully suffers wrongs, than him who gives spontaneously. And why? Because the latter indeed is fed with praises, and supported by conscience, and has good hopes; and having before borne manfully the privation of his goods, he then cast them away; but the former, while yet bound to them, was forcibly deprived of them. And it is not the same thing, having first been induced to part with riches, in that way to bestow them, as it is while yet longing to be deprived of them. If you will say these words, you will receive many times as much, and even more than Job. For he received twice as much here, but to you Christ has promised a hundred fold. From the fear of God, you have not blasphemed? You have not had recourse to diviners? Suffering wrong, you have been thankful? You are like one who despises wealth, for you could not do this, had you not first despised it. And it is not the same thing in a long time to practice the contempt of riches, and all at once to bear a loss that has happened. Thus the loss becomes gain, and you will not be injured, but even benefited by the devil.

But how does the loss also become grievous? When you lose your soul! Tell me, the thief has deprived you of your possessions: will you deprive yourself of salvation? Wherefore, grieving at the evils which you have suffered from others, do you plunge yourself into more evils? He perhaps has involved you in poverty: but thou perversely injurest yourself in things that are fatal. He has deprived you of things that are without you, and that hereafter would spring away from you even against your will. But you deprive yourself of the eternal riches. The devil has grieved you by taking away your wealth; do thou also grieve him, and do not delight him. If you have recourse to diviners, you delight him. If you render thanks to God, you give him his death-blow.

And see what happens. You will not still find it, if you go to the diviners, for it is not in their power to know; and even if by any chance they have told you, thou both losest your own soul besides, and you will be derided by your brethren, and again will lose it wretchedly. For the demon, knowing that you can not bear your loss, but for the sake of these things deniest even your God, again gives you wealth, that he may have an opportunity of deceiving you again, and making you fall away. And if the diviners should tell you, wonder not. The demon is without body: he is everywhere going about. It is he who arms the robbers themselves. For these things do not take place without the demon. If therefore he arms them, he knows also where it is deposited. He is not ignorant of his own ministers. And this is not wonderful. If he sees you grieving at the loss, he adds yet another to it. If he sees you laughing at it, and despising it, he will desist from this course. For as we deal to our enemies those things by which we grieve them, but if we see that they do not grieve, we henceforth desist, as being unable to plague them; so does the devil also.

What do you say? Do you not see those who sail on the sea, how, when a storm arises, they regard not their wealth, but even throw overboard their substance? O man, what do you say? Are you coöperating with the storm and the shipwreck? Before the wave has taken away your wealth, do you do it with your own hands? Why, before the shipwreck, do you wreck yourself? But indeed a rustic inexperienced in the trials of the sea might say this. But the naval man, and one who truly knows what are the causes of calm, and what of storm, will even laugh at him who talks thus. For I throw it overboard, he says, that there may be no whelming sea. So he who is experienced in the events and trials of life, when he sees the storm impending, and the spirits of evil wishing to cause shipwreck, throws overboard even the remainder of his wealth. Have you been plundered? Do alms, and you lighten the ship. Have robbers ravaged you? Give what remains to Christ. So you will console your poverty from your former loss. Lighten the ship, do not hold fast what remains, lest the vessel fill with water. They, to preserve their bodies, throw their goods overboard, and wait not for the assailing wave to overturn the vessel. And will you not stay the shipwreck, that you may save souls?

Make the trial, I beseech you — if you disbelieve, make the trial, and you will see the glory of God. When anything grievous has happened, immediately give alms; render thanks that it has happened, and you will see how much joy will come upon you. For spiritual gain, though it be small, is so great as to throw into the shade all bodily loss. As long as you have to give to Christ, you are rich. Tell me, if when you were robbed, the king coming to you held out his hand, begging to receive something from you, would you not then think yourself richer than all, if the king not even after so great poverty was ashamed of you? Be not carried away with your wealth, only overcome yourself, and you will overcome the assault of the devil. It is in your power to acquire great gain.

Let us despise wealth, that we may not despise the soul. But how can any one despise it? Do you not see in the case of beautiful bodies, and the lovers of them, how as long as they are in their sight the fire is kindled, the flame rises bright; but when any one has removed them afar off, all is extinguished, all is lulled to sleep; so also in the case of wealth, let no one provide gold, nor precious stones, nor necklaces; when seen, they ensnare the eyes. But if you would be rich like the ancients, be rich not in gold, but in necessary things, that you may bestow on others from that which you have ready. Be not fond of ornament. Such wealth is both easy to be plotted against by robbers, and a thing that brings us cares. Not vessels of gold and silver, but let there be stores of bread and wine and oil, not that being sold again they may procure money, but that they may be supplied to those who need. If we withdraw ourselves from those superfluities, we shall obtain the heavenly goods; which God grant that we may all obtain, in Jesus Christ our Lord, with whom, etc.