Other Writings, Part 17

1 Thessalonians 3:5-8

For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain. But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that you have good remembrance of us always, longing to see us, even as we also to see you; for this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if you stand fast in the Lord.

A question lies before us today, which is much disputed, and which is gathered from many sources. But what is this question? For this cause, he says, when I could no longer forbear, I sent Timothy that I might know your faith. What do you say? He, who knew so many things, who heard unutterable words, who ascended even to the third heaven, does not he know, even when he is in Athens? And yet the distance is not great, nor has he been long parted from them. For he says, Being bereaved of you for a short season. He does not know the affairs of the Thessalonians, but is compelled to send Timothy to know their faith, lest, he says, the tempter had tempted you, and our labors should be in vain.

What then is one to say? That the Saints knew not all things. And this one might learn from many instances, both of the early ones, and of those who came after them, as Elisha knew not concerning the woman [2 Kings 4:27]; as Elijah said to God, I only am left, and they seek my life. Wherefore he heard from God, I have left me seven thousand men. [1 Kings 19:10 and 18] Samuel again, when he was sent to anoint David; The Lord said to him, Look not on his countenance, nor on the height of his stature; because I have rejected him: for God sees not as man sees; for man looks on the outward appearance, but God looks on the heart. [1 Samuel 16:7]

And this comes to pass out of great care on God's part. How, and in what way? For the sake both of the Saints themselves, and of those who believe in them. For as He permits that there should be persecutions, so He permits that they should also be ignorant of many things, that they may be kept humble. On this account also Paul said, There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted over much. [2 Corinthians 12:7] And again, lest others also should have great imaginations concerning them. For if they thought they were gods from their miracles, much more if they had continued always knowing all things. And this again he also says: Lest any man should account of me above that which he sees me to be, or hears from me. [2 Corinthians 12:6] And again hear Peter, when he healed the lame man, saying, Why are you looking at us, as if by our own power or godliness we had made him to walk. [Acts 3:12] And if even when they were saying and doing these things, and from these few and small miracles, evil imaginations were thus engendered, much more would they have been from great ones.

But for another reason too these things were allowed. For that no one might be able to say it was as being other than men that they performed those excellent actions, and so all should become supine, he shows their infirmity, that from their folly he might cut off every pretext of shamelessness. For this reason he is ignorant, for this reason also, after having purposed, he frequently does not come, that they might perceive there were many things he knew not. Great advantage then came of this. For if there were some yet saying, This man is that power of God which is called Great [Acts 8:10], and some, that it is this person, or that; unless these things had been so, what would they not have thought?

But here, however, there seems to be a censure on them. But quite otherwise, it even shows their admirable conduct, and proves the excess of their temptations. How? Attend. For if you first sayest that we are appointed thereunto, and let no man be moved, why again do you send Timothy, fearing that something might happen which you would not wish. This indeed he does from his great love. For those who love suspect even what is safe, from their exceeding warmth. But this is caused by their great temptations. For I said indeed that we are appointed thereunto, but the excess of the temptations alarmed me. Wherefore he has not said, I send him as condemning you, but when I could no longer forbear, which is rather an expression of love.

What means, Lest by any means the tempter had tempted you? Do you see that to be shaken in afflictions proceeds from the devil, and from his seduction? For when he cannot shake us ourselves, he takes another way, and shakes the weaker sort through our means, which argues exceeding infirmity, and such as admits of no excuse; as he did in the case of Job, having stirred up his wife, Speak some word against the Lord, she says, and die. [Job 2:9, Septuagint] See how he tempted her.

But wherefore has he not said, shaken, but tempted? Because, he says, I only suspected so much, as that you had been tempted. For he does not call his temptation a wavering. For he who admits his attack is shaken. Strange! How great is the affection of Paul! He did not regard afflictions, nor plots against him. For I think that he then remained there, as Luke says, that he abode in Greece three months, when the Jews laid a plot against him. [Acts 20:3]

His concern therefore was not for his own dangers, but for his disciples. Do you see how he surpassed every natural parent? For we in our afflictions and dangers lose the remembrance of all. But he so feared and trembled for his children, that he sent to them Timothy, whom alone he had for his consolation, his companion and fellow-laborer, and him too in the very midst of dangers.

And our labor, he says, should be in vain. Wherefore! For even if they were turned aside, it was not through your fault, not through your negligence. But nevertheless, though this were the case, I think, from my great love of the brethren, that my labor had been rendered vain.

Lest by any means the tempter had tempted you. But he tempts, not knowing whether he shall overthrow. Does he then, even though he knows not, yet assail us, and do we, who know that we shall completely overcome him, not watch? But that he does attack us, though he knows not, he showed in the case of Job. For that evil demon said to God, Have You not made a hedge about his things within, and his things without? Take away his goods, and surely he will bless You to Your face. [Job 1:10-11, Septuagint] He makes trial; if he sees anything weak, he makes an attack, if strong, he desists. And our labor, he says, be in vain. Let us all hear, how Paul labored. He does not say work, but labor; he does not say, and you be lost, but our labor. So that even if anything had happened, it would be happening with some reason. But that it did not happen was a great wonder. These things indeed we expected, he says, but the contrary happened. For not only did we receive from you no addition to our affliction but even consolation.

But when Timothy came even now unto us, and brought us glad tidings of your faith and love. Brought us glad tidings, he says. Do you see the excessive joy of Paul? He does not say, brought us word, but brought us glad tidings. So great a good did he think their steadfastness and love. For it was necessary, the one remaining firm, that the other also must be steadfast. And he rejoiced in their love, because it was a sign of their faith. And that you have, he says, good remembrance of us always, longing to see us, even as we also to see you. That is, with praises. Not when we were present, nor when we were working miracles, but even now, when we are far off, and are scourged, and are suffering numberless evils, you have good remembrance of us. Hear how disciples are admired, who have good remembrance of their teachers, how they are called blessed. Let us imitate these. For we benefit ourselves, not those who are loved by us. Longing to see us, he says, as we also to see you. And this too cheered them; for to him who loves, to perceive that the beloved person knows that he is beloved, is a great comfort and consolation.

For this cause, brethren, we were comforted over you in all our distress and affliction through your faith. For now we live if you stand fast in the Lord. What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected towards all, as really towards members? Who now would be able to break forth into such speech? Or rather, who will ever be able to have such a thought? He did not require them to be thankful to him for the trials which he suffered for them, but he was thankful to them that they were not moved on account of his trials. As if he had said, that to you rather than to us was injury done by those trials; you were tempted rather than we, you who suffered nothing, rather than we who suffered. Because, he says, Timothy brought us these good tidings, we feel nothing of our sorrows, but were comforted in all our affliction; not in this affliction only. For nothing besides can touch a good teacher, as long as the affairs of his disciples go on to his mind. Through you, he says, we were comforted; you confirmed us. And yet the reverse was the case. For that when suffering they did not yield, but stood manfully, was sufficient to confirm the disciples. But he reverses the whole matter, and turns the encomium over to them. You have anointed us, he says, you have caused us to breathe again; you have not suffered us to feel our trials. And he has not said, we breathe again, nor we are comforted, but what? Now we live, showing that he thinks nothing is either trial or death, but their stumbling, whereas their advancement was even life. How else could any one have set forth either the sorrow for the weakness of one's disciples, or the joy? He has not said we rejoice, but we live, the life to come.

So that without this we do not even think it life to live. So ought teachers to be affected, so disciples; and there will be nothing at any time amiss. Then further softening the expression, see what he says,

Ver. 9, 10. For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?

Not only, he says, are you the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God. Your good behavior, he says, we consider to be the gift of God. Such kindnesses have you shown to us, that we think it to be of God; yea, rather, and it is of God. For such a disposition of mind comes not of a human soul or carefulness.

Night and day, he says, praying exceedingly. This too is a sign of joy. For as any husbandman, hearing concerning his land that has been tilled by himself, that it is burdened with ears of grain, longs with his own eyes to see so pleasant a sight, so Paul to see Macedonia. Praying exceedingly. Observe the excess; that we may see your face, and may perfect that which is lacking in your faith.

Here there is a great question. For if now you live, because they stand fast, and Timothy brought you glad tidings of their faith and love, and you are full of so much joy as not to be able worthily to give thanks to God, how do you say here that there are deficiencies in their faith? Were those then the words of flattery? By no means, far be it. For previously he testified that they endured many conflicts, and were no worse affected than the Churches in Judæa. What then is it? They had not enjoyed the full benefit of his teaching, nor learned all that it behooved them to learn. And this he shows toward the end. Perhaps there had been questionings among them concerning the Resurrection, and there were many who troubled them, not by temptations, nor by dangers, but by acting the part of teachers. This is what he says is lacking in their faith, and for this reason, he has so explained himself, and has not said, that you should be confirmed, where indeed he feared concerning the faith itself, I have sent, he says, Timothy 'to confirm you,' but here, to perfect that which is lacking, which is rather a matter of teaching than of confirming. As also he says elsewhere, that you may be perfected unto every good work. From 1 Corinthians 1:10, or 2 Timothy 3:17 Now the perfected thing is one in which there is some little deficiency: for it is that which is brought to perfection.

Ver. 11, 12. Now may our God and Father Himself, and our Lord Jesus Christ direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you.

This is a proof of excessive love, that he not only prays for them by himself, but even in his Epistles inserts his prayer This argues a fervent soul, and one truly not to be restrained. This is a proof of the prayers made there also, and at the same time also an excuse, as showing that it was not voluntarily, nor from indolence, that they did not go to them. As if he had said, May God Himself cut short the temptations that everywhere distract us, so that we may come directly to you. And the Lord make you to increase and abound. Do you see the unrestrainable madness of love that is shown by his words? Make you to increase and abound, instead of cause you to grow. As if one should say, that with a kind of superabundance he desires to be loved by them. Even as we do also toward you, he says. Our part is already done, we pray that yours may be done. Do you see how he wishes love to be extended, not only toward one another, but everywhere? For this truly is the nature of godly love, that it embraces all. If you love indeed such an one, but do not love such an one, it is human love. But such is not ours. Even as we do also toward you.

Ver. 13. To the end He may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints.

He shows that love produces advantage to themselves, not to those who are loved. I wish, he says, that this love may abound, that there may be no blemish. He does not say to establish you, but your hearts. For out of the heart come forth evil thoughts. [Matthew 15:19] For it is possible, without doing anything, to be a bad man; as for example, to have envy, unbelief, deceit, to rejoice at evils, not to be loving, to hold perverted doctrines, all these things are of the heart; and to be pure of these things is holiness. For indeed chastity is properly by preëminence called holiness, since fornication and adultery is also uncleanness. But universally all sin is uncleanness, and every virtue is purity. For, Blessed, it is said, are the pure in heart. [Matthew 5:8] By the pure He means those who are in every way pure.

For other things also know how to pollute the soul, and no less. For that wickedness defiles the soul, hear the prophet, saying, O Jerusalem, wash your heart from wickedness. [Jeremiah 4:14] And again, Wash you, make you clean, put away the wickednesses from your souls. [Isaiah 1:16, Septuagint] He did not say fornications, so that not only fornication, but other things also defile the soul.

To establish your hearts, he says, unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints. Therefore Christ will then be a Judge, but not before Him (only), but also before the Father we shall stand to be judged. Or does he mean this, to be unblamable before God, as he always says, in the sight of God, for this is sincere virtue— not in the sight of men?

It is love then that makes them unblamable. For it does make men really unblamable. And once when I was discoursing of this to a certain one, and saying, that love makes men unblamable, and that love to our neighbor does not suffer any entrance of transgression, and in my discourse going over, and pursuing all the rest — some one of my acquaintance interposing himself said, What then of fornication, is it not possible both to love, and to commit fornication? And it is indeed from love that this springs. Covetousness indeed, and adultery, and envy, and hostile designs, and everything of this sort can, from love of one's neighbor, be stopped; but how fornication? He said. I therefore told him, that even this can love stop. For if a man should love a woman that commits fornication, he will endeavor both to draw her off from other men, and not himself also to add to her sin. So that to commit fornication with a woman is the part of one exceedingly hating her with whom he commits the fornication, but one who truly loved her would withdraw her from that abominable practice. And there is not, there is not any sin, which the power of love, like fire, cannot consume. For it is easier for a vile faggot to resist a great pile of fire, than for the nature of sin to resist the power of love.

This then let us plant in our own souls, that we may stand with all the Saints. For they all pleased God by their love to their neighbor. Whence was Abel slain, and did not slay? From his vehement love to his brother, he could not even admit such a thought. Whence was the destructive pest of envy received by Cain? For I will no longer call him the brother of Abel! Because the foundations of love had not been firmly fixed in him. Whence did the sons of Noah obtain a good report? Was it not because they vehemently loved their father, and did not endure to see his exposure? And whence was the other cursed? Was it not from not loving him? And whence did Abraham obtain a good report? Was it not from love in doing what he did concerning his nephew? What he did as to his supplication for the Sodomites? For strongly, strongly, were the Saints affected with love and with sympathy.

For consider, I pray; Paul, he that was bold in the face of fire, hard as adamant, firm and unshaken, on every side compact, riveted in the fear of God, and inflexible; for, who (said he) shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? [Romans 8:35] he that was bold in the face of all these things, and of earth and sea, he that laughed to scorn the adamantine gates of death, whom nothing ever withstood — he, when he saw the tears of some whom he loved, was so broken and crushed — the adamantine man — that he did not even conceal his feelings, but said straightway, What are you doing, weeping and breaking my heart? [Acts 21:13] What do you say, tell me? Had a tear the power to crush that soul of adamant? Yea, he says, for I hold out against all things except love. This prevails over me, and subdues me. This is the mind of God. An abyss of water did not crush him, and a few tears crushed him. What are you doing, weeping and crushing my heart? For great is the force of love. Do you not see him again weeping? Why do you weep? Tell me. By the space of three years, he says, I ceased not to admonish every one night and day with tears. [Acts 20:31] From his great love he feared, lest some plague should be introduced among them. And again, For out of much affliction and anguish of heart I wrote to you with many tears. [2 Corinthians 2:4]

And what did Joseph? Tell me, that firm one, who stood up against so great a tyranny, who appears so noble against so great a flame of love, who so out-battled and overcame the madness of his mistress. For what was there not then to charm him? A beautiful person, the pride of rank, the costliness of garments, the fragrance of perfumes, (for all these things know how to soften the soul,) words more soft than all the rest! For you know that she who loves, and so vehemently, nothing so humble but she will bring herself to say it, taking upon her the attitude of a supplicant. For so broken was this woman, though wearing gold, and being of royal dignity, that she threw herself at the knees perhaps of the captive boy, and perhaps even intreated him weeping and clasping his knees, and had recourse to this not once, and a second time, but oftentimes. Then he might see her eye shining most brilliantly. For it is probable that she not simply but with excessive nicety would set off her beauty; as wishing by many nets to catch the lamb of Christ. Add here I pray also many magic charms. Yet nevertheless this inflexible, this firm man, of rocky hardness, when he saw his brothers who had bartered him away, who had thrown him into a pit, who had sold him, who had even wished to murder him, who were the causes both of the prison and the honor, when he heard from them how they had worked upon their father, (for, we said, it says, that one was devoured by a wild beast Genesis 37:20, and 64:28) he was broken, softened, crushed, And he wept, it says, and not being able to bear his feelings, he went in, and composed himself [Genesis 43:30], that is, wiped away his tears.

What is this? Do you weep, O Joseph? And yet the present circumstances are deserving not of tears, but of anger, and wrath, and indignation, and great revenge and retribution. You have your enemies in your hands, those fratricides; you can satiate your wrath. And yet neither would this be injustice. For thou dost not yourself begin the unjust acts, but defendest yourself against those who have done the wrong. For look not to your dignity. This was not of their contrivance, but of God, who shed His favor upon you. Why do you weep? But he would have said, far be it that I, who in all things have obtained a good report, should by this remembrance of wrongs overturn them all. It is truly a season for tears. I am not more brutish than beasts. They pour out a libation to nature, whatever harm they suffer. I weep, he says, that they ever treated me thus.

This man let us also imitate. Let us mourn and weep for those who have injured us. Let us not be angry with them. For truly they are worthy of tears, for the punishment and condemnation to which they make themselves liable. I know, how you now weep, how you rejoice, both admiring Paul, and amazed at Joseph, and pronouncing them blessed. But if any one has an enemy, let him now take him into recollection, let him bring him to his mind, that while his heart is yet warm with the remembrance of the Saints, he may be enabled to dissolve the stubbornness of wrath, and to soften what is harsh and callous. I know, that after your departure hence, after that I have ceased speaking, if anything of warmth and fervor should remain, it will not be so great, as it now is while you are hearing me. If therefore any one, if any one has become cold, let him dissolve the frost. For the remembrance of injuries is truly frost and ice. But let us invoke the Sun of Righteousness, let us entreat Him to send His beams upon us, and there will no longer be thick ice, but water to drink.

If the fire of the Sun of Righteousness has touched our souls, it will leave nothing frozen, nothing hard, nothing burning, nothing unfruitful. It will bring out all things ripe, all things sweet, all things abounding with much pleasure. If we love one another, that beam also will come. Allow me, I beseech you, to say these things with earnestness. Cause me to hear, that by these words we have produced some effect; that some one has gone and thrown both his arms about his enemy, has embraced him, has twined himself around him, has warmly kissed him, has wept. And though the other be a wild beast, a stone, or whatever he be, he will be made gentle by such affectionate kindness. For on what account is he your enemy? Hath he insulted you? Yet he has not injured you at all. But do you for the sake of money suffer your brother to be at enmity with you? Do not so, I beseech you. Let us do away all. It is our season. Let us use it to good purpose. Let us cut asunder the cords of our sins. Before we go away to judgment, let us not ourselves judge one another. Let not the sun (it is said) go down upon your wrath. [Ephesians 4:26] Let no one put it off. These puttings off produce delays. If you have deferred it today, you blush the more, and if you add tomorrow, the shame is greater, and if a third day, yet worse. Let us not then put ourselves to shame, but let us forgive, that we may be forgiven. And if we be forgiven, we shall obtain all blessings, through Jesus Christ our Lord, with whom, etc.

1 Thessalonians 4:1-3

Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as you received of us how you ought to walk and to please God, so you abound more and more. For you know what charge we gave you through the Lord Jesus Christ. For this is the will of God, even your sanctification.

When he has met what was pressing, and what was upon his hands, and is about henceforth to enter upon things that are perpetual, and which they ought continually to hear, he adds this expression, finally, that is, always and forever. We beseech and exhort you in the Lord. Strange! He does not even speak of himself as of sufficient credit to exhort. And yet who was so worthy of credit? But he takes Christ along with him. We exhort you, he says, by God. Which also he said to the Corinthians, God entreats (exhorts) you through us. [2 Corinthians 5:20] That as you received of us. This received is not of words only, but of actions also, viz. how you ought to walk, and he means thereby the whole conduct of life. And to please God, that you abound more and more. That is, that by more abounding you do not stop at the limit of the commandments, but that you even go beyond them. For this it is, that you abound more and more. In what preceded he accepts the marvel of their firm faith, but here he regulates their life. For this is proficiency, even to go beyond the commandments and the statutes. For no longer from the constraint of a teacher, but from their own voluntary choice, is all this performed. For as the earth ought not to bear only what is thrown upon it, so too ought the soul not to stop at those things which have been inculcated, but to go beyond them. Do you see that he has properly said to go beyond? For virtue is divided into these two things, to decline from evil, and to do good. For the withdrawal from evil is not sufficient for the arrival at virtue, but it is a kind of path, and a beginning leading thereto; still we have need of great alacrity. The things therefore to be avoided he tells them in the order of commandment. And justly. For these things indeed being done bring punishment, but not being done, yet bring no praise. The acts of virtue however, such as to give away our goods, and such like, are not of the order of commandment, he says. But what? He that is able to receive, let him receive. [Matthew 19:12] It is profitable, therefore, that as he with much fear and trembling had given these commandments to them, he also by these letters reminds them of that his care. Wherefore he does not repeat them, but reminds them of them.

For you know, he says, what charge we gave you through our Lord Jesus Christ. For this is the will of God, even your sanctification. And observe how he nowhere so vehemently glances at any other thing, as at this. As elsewhere also he writes to this effect; Follow after peace with all men, and the sanctification without which no man shall see the Lord. [Hebrews 12:14] And why do you wonder, if he everywhere writes to his disciples upon this subject, when even in his Epistle to Timothy he has said, Keep yourself pure. [1 Timothy 5:22] Also in his second Epistle to the Corinthians he has said, In much patience, in fastings, by pureness. [2 Corinthians 6:5-6] And one may find this in many places, both in this Epistle to the Romans, and everywhere, and in all his Epistles. For in truth this is an evil pernicious to all. And as a swine full charged with mire, wherever he enters, fills all places with his ill odor, and chokes the senses with dung, so too does fornication; it is an evil not easy to be washed away. But when some even who have wives practice this, how excessive is the outrage! For this, he says, is the will of God, even your sanctification, that you abstain from all fornication. For there are many forms of disorderly conduct. The pleasures of wantonness are of many kinds and various, it were not tolerable to mention them. But having said from all fornication, he leaves it to those who know them.

Ver. 4, 5. That each one of you know how to possess himself of his own vessel in sanctification and honor, not in the passion of lust, even as the Gentiles which know not God.

He says, That each one of you know how to possess himself of his own vessel. It is, then, a matter to be learned, and that diligently, not to be wanton. But we possess our vessel, when it is pure; when it is impure, sin possesses it. And reasonably. For it does not do the things which we wish, but what sin commands. Not in the passion of lust, he says. Here he shows also the manner, according to which one ought to be temperate; that we should cut off the passions of lust. For luxury, and wealth, and idleness, and sloth, and ease, and all such things, lead us on to irregular lust. Even as the Gentiles, he says, which know not God. For such are they who do not expect that they shall suffer punishment.

Ver. 6. That no man transgress, and wrong his brother in the matter.

He has well said, that no man transgress. To each man God has assigned a wife, he has set bounds to nature, that intercourse with one only: therefore intercourse with another is transgression, and the taking of more than belongs to one, and robbery; or rather it is more cruel than any robbery; for we grieve not so much, when our riches are carried off, as when marriage is invaded. Do you call him brother, and wrongest him, and that in things which are unlawful? Here he speaks concerning adultery, but above also concerning all fornication. For since he was about to say, That no man transgress and wrong his brother, Do not think, he says, that I say this only in the case of brethren; you must not have the wives of others at all, nor even women that have no husbands, and that are common. You must abstain from all fornication; Because, he says, the Lord is an avenger in all these things. He exhorted them first, he shamed them, saying, even as the Gentiles. Then from reasonings he showed the impropriety of defrauding a brother. Afterwards he adds the principal thing; Because, he says, the Lord is an avenger in all these things, as also we forewarned you and testified. For we do not these things without being punished, neither do we enjoy so much pleasure, as we undergo punishment.

Ver. 7. For God called us not for uncleanness, but in sanctification.

Because he had said his brother, and had also added, that God is the avenger, showing that even if an unbeliever has suffered this, he who has done it shall suffer punishment, he says, it is not as avenging him that He punishes you, but because you have insulted Himself. He Himself called you, you have insulted Him who called you. On this account, he has added,

Ver. 8. Therefore he that rejects, rejects not man, but God, who gives His Holy Spirit unto you.

So that even if you should defile the Empress, he says, or even your own handmaid, that has a husband, the crime is the same. Why? Because He avenges not the persons that are injured, but Himself. For you are equally defiled, you have equally insulted God; for both the one and the other is adultery, as both the one and the other is marriage. And though you should not commit adultery, but fornication, though the harlot has no husband, yet nevertheless God avenges, for He avenges Himself. For thou dost this act, not despising the man, so much as God. And it is manifest from this, that you do it concealing it from man, but you pretend that God does not see you. For tell me, if one who was thought worthy of the purple, and of infinite honor from the king (Emperor), and was commanded to live suitably to the honor, should go and defile himself with any woman; whom has he insulted? Her, or the king who gave him all? She indeed is insulted too, but not equally.

Wherefore, I beseech you, let us guard against this sin. For as we punish women, when, being married to us, they give themselves to others, so also are we punished, though not by the Roman laws, yet by God. For this also is adultery. For not only is adultery committed in doing so by her who is married to another, but by him also, who is yoked to a wife. Attend carefully to what I say. For although what is said is offensive to many, it is necessary to be said, to set the matter right for the future. Not only is this adultery, when we defile a woman who is married to a man; but if we ourselves being married to a woman defile one who is free and disengaged, the matter is adultery. For what, if she with whom the adultery is committed is not bound? Yet are you bound. You have transgressed the law. You have injured your own flesh. For tell me, wherefore do you punish your wife, if she commit fornication with a man who is loosed, and has not a wife? Because it is adultery. Why? Yet he who defiled her has not a wife, but she is bound to a husband. Well then, thou also art bound to a wife; so that in like manner your offense also is adultery. For it is said, Every one that puts away his wife, saving for the cause of fornication, makes her an adulteress: and whosoever shall marry her when she is put away, commits adultery. [Matthew 5:32] If he who marries her who is divorced commits adultery, he who, with a wife of his own, defiles himself also with that other — it is manifest to every one. But perhaps to you who are men, enough has been said on this subject. For concerning them that are such, Christ says, Their worm will not die and the fire will not be quenched. [Mark 9:44] But for the sake of the young it is necessary to speak to you, not to the young themselves so much, but to you. For these things are suitable not to them only, but also to you. And how? I will now tell you. He who has not learned to commit fornication, will neither know how to commit adultery. But he who wallows among harlots, will quickly also arrive at the other, and will defile himself, if not with the married, yet with those who are disengaged.

What then do I advise, so as to extirpate the roots? So many of you as have young sons, and are bringing them up to a worldly life, quickly draw them under the yoke of marriage. For since while he is yet young desires trouble him, for the time before marriage, by admonitions, threats, fears, promises, and numberless other methods restrain them. But at the season of marriage, let no one defer it. Behold, I speak the words of a match-maker, that you should let your sons marry. But I am not ashamed to speak thus, since not even Paul was ashamed to say, Defraud ye not one the other [1 Corinthians 7:5], which seems more shameful than what I have said; yet he was not ashamed. For he did not pay heed to words, but to the acts that were set right by words. When your son is grown up, before he enters upon warfare, or any other course of life, consider of his marriage. And if he sees that you will soon take a bride for him, and that the time intervening will be short, he will be able to endure the flame patiently. But if he perceives that you are remiss and slow, and waitest until he shall acquire a large income, and then you will contract a marriage for him, despairing at the length of the time, he will readily fall into fornication. But alas! The root of evils here also is the love of money. For since no one cares how far his son shall be sober and modest, but all are mad for gold, for this reason no one makes this a matter of concern. Wherefore I exhort you first to regulate well their souls. If he find his bride chaste, and know that body alone, then will both his desire be vehement, and his fear of God the greater, and the marriage truly honorable, receiving bodies pure and undefiled; and the offspring will be full-charged with blessing, and the bride and bridegroom will comply with one another, for both being inexperienced in the manners of others, they will submit to one another. But one that begins when younger to wax wanton, and to have experience of the ways of harlots, for the first and second evening will praise his own wife; but after that he will soon fall back into that wantonness, seeking that dissolute and disorderly laughter, the words that are full of base import, the dissolute deportment, and all the other indecency, which it is not tolerable that we should mention. But a woman of free estate would not endure to make such exhibitions, nor to tarnish herself. For she was espoused to her husband to be his partner in life, and for the procreation of children, not for the purposes of indecency and laughter; that she might keep the house, and instruct him also to be grave, not that she might supply to him the fuel of fornication.

But the gestures of a harlot seem to you agreeable. I know it. For the Scripture says, The lips of a strange woman drop honey. [Proverbs 5:3] For on this account I take all this trouble, that you may have no experience of that honey, for it straightway turns into gall. And this also the Scripture says, Who for a season is smooth to your throat, but afterwards you shall find her more bitter than gall, and sharper than a two-edged sword. [Proverbs 5:3-4, Septuagint] What do you say? Bear with me speaking somewhat impure, if I may say so — and expressing myself as one shameless and unblushing. For I do not submit to this willingly, but on account of those who are shameless in their actions, I am compelled to speak this sort of words. And many such we see even in the Scriptures. For even Ezekiel, reproaching Jerusalem, utters many such things, and is not ashamed. And justly. For he did not say them from his own inclination, but from his concern. For although the words seem to be indecent, yet his aim is not indecent, but even highly becoming one who wishes to banish uncleanness from the soul. For if the shameless soul does not hear the very words, it is not affected. For a physician wishing to remove a putrid sore, first thrusts his fingers into the wound, and if he does not first defile his healing hands, he will not be able to cure it. So it is with me. Unless I first defile my mouth, that heals your passions, I shall not be able to heal you. But rather neither is my mouth defiled, nor his hands. Why then? Because the uncleanness is not that of nature, nor from our own body, as neither in that case from his hands, but from what is another's. But if where the body is another's, he does not refuse to dip his own hands, tell me, shall we refuse, where it is our own body? For you are our body, sickly indeed and impure, but ours nevertheless.

What then is this which I say, and for which I have made so long a digression? A garment indeed which your slave wears, you would not choose ever to wear, being disgusted on account of its filth, but you would rather go naked than make use of it. But a body that is unclean and filthy, and which is used not only by your slave, but by numberless others, that will you abuse, and not be disgusted? Are you ashamed at hearing this? But be ashamed of the actions, not of the words. And I pass over all other things, the rudeness, and the corruption of their manners, the servility and illiberality of the rest of their life. Tell me, should you and your servant go to the same woman? And I wish it were only your servant, and not, it may be, the executioner! And yet you could not bear to take the executioner by the hand; but her who has been made one body with him you kiss and embrace, and do not shudder, nor fear! Are, you not ashamed? Are you not abashed? Are you not pierced with anguish?

I said indeed to your fathers, that they ought early to lead you to marriage: but nevertheless neither are you without liability to punishment. For if there were not other young men also, more numerous than you, living in chastity, both formerly, and now, there would perhaps be some excuse for you. But if there are, how can you say, that we were not able to restrain the flame of lust? For they, who have been able, are your accusers, in that they are partakers of the same nature. Hear Paul saying, Follow after peace...and the sanctification, without which no man shall see the Lord. [Hebrews 12:14] Is not this threat sufficient to terrify you? Do you see others continuing altogether in chastity, and in gravity passing their lives; and cannot you command yourself even so long as the period of youth? Do you see others ten thousand times overcoming pleasure, and cannot you once refrain? With your leave, I will tell you the cause. For youth is not the cause, since then all young men would be dissolute. But we thrust ourselves into the fire. For when you go up to the theater, and sit feasting your eyes with the naked limbs of women, for the time indeed you are delighted, but afterwards, you have nourished thence a mighty fever. When you see women exhibited as it were in the form of their bodies and spectacles and songs containing nothing else but irregular loves: such a woman, it is said, loved such a man, and not obtaining him, hanged herself; and unlawful loves having mothers for their object; when you receive these things by hearing also, and through women, and through figures, yea, and even through old men, (for many there put masks upon their faces, and play the parts of women,) tell me, how will you be able to continue chaste afterwards, these narratives, these spectacles, these songs occupying your soul, and dreams of this sort henceforth succeeding. For it is the nature of the soul for the most part to raise visions of such things, as it wishes for and desires in the daytime. Therefore when you there both see base actions, and hear baser words, and receive indeed the wounds but do not apply the remedies, how will not the sore naturally be increased? How will not the disease become more intense; and in a much greater degree than in our bodies? For if we were willing, our will admits of correction more easily than our bodies. For there indeed drugs, and physicians, and time are required, but here it is sufficient having but the will, to become both good and bad. So that you have rather admitted the disorder. When therefore we gather to us indeed the things that injure, but pay no regard to the things that benefit, how can there ever be any health?

On this account Paul said, even as the Gentiles who knew not God. Let us be ashamed, let us be afraid, if the Gentiles, that know not God, are often chaste. Let us turn for shame, when we are worse than they. It is easy to achieve chastity, if we will, if we withdraw ourselves from those things that are injurious, since it is not even easy to avoid fornication, if we will not. For what is more easy than to walk in the market-place? But from the excess of laziness it has become difficult, not only in the case of women, but sometimes even in that of men. What is more easy than to sleep? But we have made even this difficult. Many however of the rich toss themselves through a whole night, from their not waiting for the need of sleep, and then sleeping. And in short nothing is difficult, when men are willing; as nothing is easy, when they are unwilling; for we are masters of all these things. On this account the Scripture says, If you be willing and hear me. [Isaiah 1:19, Septuagint] And again, If you be unwilling, and hear not. [Isaiah 1:20] So that all depends upon being willing or unwilling. On this account we both are punished and are praised. But may it be ours, being of those who are praised, to obtain the promised blessings, by the grace and lovingkindness, etc.

1 Thessalonians 4:9, 10

But concerning love of the brethren we have no need to write unto you: for you yourselves are taught of God to love one another; for indeed you do it toward all the brethren, and those which are in all Macedonia.

Why then having discoursed with them earnestly concerning chastity, and being about to discourse about the duty of working, and about the not sorrowing for the departed, does he introduce that which was the principal of all good things, love, as if he were passing it over, saying, We have no need to write to you? This also is from his great wisdom, and belongs to spiritual instruction. For here he shows two things. First, that the thing is so necessary, as not to require instruction. For things that are very important are manifest to all. And secondly, by saying this he makes them more ashamed than if he had admonished them. For he who thinks that they have behaved aright, and therefore does not admonish them, even if they had not behaved aright, would the sooner lead them to it. And observe, he does not speak of love towards all, but of that towards the brethren. We have no need to write unto you. He ought then to have been silent, and to say nothing, if there was no need. But now by saying there is no need, he has done a greater thing, than if he had said it.

For you yourselves are taught of God. And see with how high a praise he has made God their Teacher in this matter. You need not, he says, to learn from man. Which also the prophet says, and they shall all be taught of God. [Isaiah 54:13] For you yourselves, he says, are taught of God to love one another. For indeed you do it toward all the brethren, and those which are in all Macedonia; and toward all the others, he means. These words are very encouraging to make them do so. And I do not merely say, that you are taught of God, but I know it from the things which you do. And in this respect he bore many testimonies to them.

But we exhort you, brethren, that you abound more and more, and study; that is, increase and study.

Ver. 11, 12. To be quiet, and to do your own business, and to work with your hands, even as we charged you: that you may walk honestly toward them that are without, and may have need of nothing.

He shows of how many evils idleness is the cause, and of how many benefits industry. And this he makes manifest from things which happen among us, as he often does, and that wisely. For by these things the majority are led on more than by spiritual things. For it is a mark of love to our neighbors not to receive from them, but to impart to them. And observe. Being about to exhort and admonish, he places in the middle their good conduct, both that they may recover even from the preceding admonition, and from the threat, when he said, He therefore that rejects, rejects not man, but God, and that they may not be restive at this. And this is the effect of working, that one does not receive of others, nor live idly, but by working imparts to others. For it is said, It is more blessed to give than to receive. [Acts 20:35] And to work, he says, with your hands. Where are those, who look out for work that is spiritual? Do you see how he takes from them every excuse, saying, with your hands? But does one practice fasting with his hands? Or watchings all night? Or lyings on the ground? This no one can say. But he is speaking of spiritual work. For it is truly spiritual, that one should by working impart to others, and there is nothing equal to this. That you may walk, he says, becomingly. Do you see whence he touches them? He has not said, that you may not be shamed by begging. But he has indeed insinuated the same, yet he puts it in a milder way, so as both to strike and not to do this severely. For if those who are among us are offended at these things, much more those who are without, finding numberless accusations and handles, when they see a man who is in good health and able to support himself, begging and asking help of others. Wherefore also they call us Christ-mongers. On this account, he means, the name of God is blasphemed. [Romans 2:24] But none of these things has he stated; but that which was able to touch them most nearly, the disgracefulness of the thing.

Ver. 13. But we would not have you ignorant, brethren, concerning them that are asleep; that you sorrow not, even as the rest, which have no hope.

These two things, poverty and despondency, distressed them most, which also pertain to all men. See therefore how he remedies them. But their poverty arose from their goods being taken from them. But if he commands those, whose goods had been taken from them for Christ's sake, to support themselves by working, much more then others. For that they were taken away is manifest from his saying, You became partakers with the churches of God. How partakers with them? And you took joyfully the spoiling of your possessions. [Hebrews 10:34]

Here he proceeds now to start his discourse concerning the Resurrection. And why? Had he not discoursed with them upon that point? Yes, but here he glances at some further mystery. What then is this? That we that are alive, he says, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep. The discourse then of the Resurrection was sufficient to comfort him that was grieving. But that which is now said is sufficient also to make the Resurrection eminently worthy of credit. But first let us speak of what precedes, But we would not have you ignorant, brethren, concerning them that are asleep; that you sorrow not, even as the rest, which have no hope. See how here also he treats them mildly. He does not say, Are you so without understanding? as he said to the Corinthians, foolish? That, knowing there is a resurrection, you so sorrow, as those who do not believe; but he speaks very mildly, showing respect to their other virtues. And he has not said concerning the dead, but them that are asleep, even at the beginning suggesting consolation to them. That you sorrow not, he says, even as the rest, which have no hope. Therefore to afflict yourselves for the departed is to act like those who have no hope. And they justly. For a soul that knows nothing of the Resurrection, but thinks that this death is death, naturally afflicts itself, and bewails and mourns intolerably as for lost ones. But you, who expectest a resurrection, on what account do you lament? To lament then is the part of those who have no hope.

Hear this, you women, as many of you as are fond of wailing, as many as at times of mourning take the sorrow impatiently, that you act the part of heathens. But if to grieve for the departed is the part of heathens, then tell me whose part it is to beat one's self, and tear the cheeks? On what account do you lament, if you believe that he will rise again, that he has not perished, that the matter is but a slumber and a sleep? You say, On account of his society, his protection, his care of our affairs, and all his other services. When therefore you lose a child at an untimely age, who is not yet able to do anything, on what account do you lament? Why do you seek to recall him? He was displaying, you say, good hopes, and I was expecting that he would be my supporter. On this account I miss my husband, on this account my son, on this account I wail and lament, not disbelieving the Resurrection, but being left destitute of support, and having lost my protector, my companion, who shared with me in all things — my comforter. On this account I mourn. I know that he will rise again, but I cannot bear the intermediate separation. A multitude of troubles rushes in upon me. I am exposed to all who are willing to injure me. Those of my servants who formerly feared me now despise me, and trample upon me. If any one has been benefited, he has forgotten the benefit he received from him; if any one was ill-treated by the departed, to return the grudge against him, he lets loose his anger upon me. These things do not suffer me to bear my widowhood. It is for these things that I afflict myself, for these things I bewail.

How then shall we comfort such? What shall we say? How shall we banish their sorrow? In the first place I shall endeavor to convict them, that their wailing proceeds not from these things they say, but from an unreasonable passion. For if you mourn for these things, you ought always to mourn the departed. But if when a year has passed away, you forget him as if he had never been, you do not bewail the departed nor his protection. But you cannot endure the separation, nor the breaking off of your society? And what can they say, who even enter into second marriages? Sure enough! It is the former husbands that they long for. But let us not direct our discourse to them, but to those who preserve a kind affection towards the departed. Why do you lament your child? Why your husband? The former, because I had not enjoyed him, you say; the latter, because I expected that I should have enjoyed him longer. And this very thing, what want of faith does it argue, to suppose that your husband or your son constitutes your safety, and not God! How do you not think to provoke Him? For often on this account He takes them away, that you may not be so bound to them, so that it may withdraw your hopes from them. For God is jealous, and wills to be loved by us most of all things: and that, because He loves us exceedingly. For you know that this is the custom of those who love to distraction. They are excessively jealous, and would choose rather to throw away their life, than to be surpassed in esteem by any of their rival lovers. On this account also God has taken him because of these words.

For, tell me, on what account were there not in old times widowhoods, and untimely orphanhoods? Wherefore did He permit Abraham and Isaac to live a long time? Because even when he was living he preferred God before him. He said indeed, slay; and he slew him. Why did he bring Sarah to so great an age? Because, even while she was living, he listened to God rather than to her. For this reason God said to him, Hear Sarah your wife. From Genesis 21:12 No one then either from love to husband or wife, or on account of the protection of a child, provoked God to anger. But now because we are declining downwards, and have exceedingly fallen off, we men love our wives more than God, and we women honor our husbands more than God. It is on this account that He draws us even against our will to the love of Himself. Love not your husband more than God, and you shall not ever experience widowhood. Or rather, even if it should happen, you shall not have the feeling of it. Why? Because you have an immortal Protector who loves you better. If you love God more, mourn not: for He who is more beloved is immortal, and does not suffer you to feel the loss of him who is less beloved. This I will make manifest to you by an example. Tell me, if you have a husband, complying with you in all things, one that is respected, and that makes you honorable everywhere, and not to be despised, one respected among all, intelligent and wise, and loving you, thou being esteemed happy on his account, and in conjunction with him should you also bring forth a child, and then before it has arrived at the age of maturity, that child should depart; will you then feel the affliction? By no means. For he that is more beloved makes it disappear. And now if you love God more than your husband, assuredly He will not soon take him away. But even if He should take him, you will not be sensible of the affliction. For this reason the blessed Job felt no severe suffering, when he heard of the death of his children all at once, because he loved God more than them. And while He whom he loved was living, those things would not be able to afflict him.

What do you say, O woman? Your husband or your son was your protector? But does not your God spare you? Who gave you your very husband? Was it not He? And who made you? Was it not He? He surely who brought you out of nothing into being, and breathed into you a soul, and put in you a mind, and vouchsafed to favor you with the knowledge of Himself, and for your sake spared not His only-begotten Son, does not He spare you? And does your fellow-servant spare you? What wrath is due to these words! What of this kind have you had from your husband? You can not say anything. For if he has even done you any kindness, it was after he had received kindness, you having previously begun. But in the case of God no one can say any such thing. For it is not as having received any favors from us that God benefits us, but being incapable of want, from His goodness alone He does good to mankind. He has promised you a kingdom, He has given immortal life, glory, brotherhood, adoption. He has made you fellow-heir with His Only-Begotten. And do you after so great benefits remember your husband? What has he bestowed of this kind? He has made His sun to shine, He has given rain, He sustains you with yearly nourishment. Woe to us for our great ingratitude!

For this reason He takes your husband, that you may not seek him. But do you still cling to him though departed, and forsakest God, when it was your duty to give thanks, to cast it all upon Him? For what is it that you have received from your husband? The pains of childbirth, and labors, and insults and reproaches often, and chidings, and bursts of anger. Are not these the things that come from husbands? But there are, you say, other things too that are good. Of what sort then are these? Did he set off your beauty with costly garments? Did he put gold ornaments about your face? Did he make you respected by all? But if you will, you shall adorn yourself with a much better ornament than the departed. For gravity makes its possessor much more admirable than golden ornaments. This King also has garments, not of this sort, but much better. With those, if you will, invest yourself. Of what sort then are they? There is a clothing which has fringes of gold; if you will, array the soul. But did he make you not to be despised by men? And what is there great in that? Your widowhood suffers you not to be despised by the demons. Then you ruled over your servants, if at least you at all ruled over them. But now, instead of your servants, you have mastery over unbodied powers, principalities, authorities, the ruler of this world. And thou dost not mention the troubles, in which you shared with him, sometimes the fear of magistrates, sometimes the preference given to neighbors. From all these things you are now delivered, from dread and fear. But are you solicitous who will support the children that are left you? The Father of the fatherless. For tell me, who gave them? Do you not hear Christ in the Gospels saying, Is not the life more than the food, and the body than the raiment? [Matthew 6:25]

Do you see, that your lamentation is not from loss of his society, but from want of faith. But the children of a father that is dead are not equally illustrious. Wherefore? They have God for their Father, and are they not illustrious? How many can I show you brought up by widows, who have become famous, how many who have been under their fathers, and have been undone! For if you bring them up from their first youth, as they ought to be brought up, they will enjoy an advantage much greater than a father's protection. For that it is the business of widows— I speak of the bringing up of children — hear Paul saying, If she has brought up children [1 Timothy 5:10]; and again, She shall be saved through the child-bearing, (he has not said through her husband,) if they continue in faith and love and sanctification with sobriety. [1 Timothy 2:15] Instill into them the fear of God from their first youth, and He will protect them better than any father; this will be a wall not to be broken. For when there is a guard seated within, we have no need of contrivances without: but where he is not, all our outward contrivances are vain.

This will be to them wealth and glory too and ornament. This will make them illustrious, not upon earth, but even in heaven. For do not look to those who are begirt with the golden girdles, nor those who are borne on horses, nor those who shine in kings' palaces on account of their fathers, nor those who have footmen and tutors. For these things perhaps cause widows to bewail over their orphans, thinking that this my son also, if his father at least were living, would have enjoyed so much happiness; but now he is in a state of depression and dishonor, and worthy of no consideration. Think not of these things, O woman, but open to you in thought the gates of heaven, consider the palace there, behold the King who is there seated. Consider if those who are upon the earth can be more illustrious than your son there — and then groan. But if some are of good repute on earth, this is not worth any consideration. It is allowed him, if you will, to be a soldier in heaven, to enlist him in the ranks of that army. For those who are enlisted there are not borne on horses, but in the clouds. They walk not upon earth, but are caught up into heaven. They have not slaves to go before them, but the Angels themselves. They stand not in the presence of a mortal king, but of Him who is immortal, the King of kings and Lord of lords. They have not a leathern girdle about their loins, but that glory which is unspeakable, and they are more splendid than kings, or whoever have been most illustrious. For in those royal courts not wealth is required, nor noble birth, nothing else than virtue alone; and where that is present, nothing is wanting to their obtaining the chief place.

Nothing is painful to us, if we are willing to cultivate wisdom. Look up to heaven, and see how much more splendid it is than the roofs of palaces. And if the pavement of the palaces above is so much more grand than those below, that the one may be considered as dirt in comparison with the other; if any one should be thought worthy to see those palaces perfectly, what blessedness will not be his!

But she, he says, that is a widow indeed, and desolate, has her hope set on God. [1 Timothy 5:5] To whom is this said? To those who have no children, because they are more highly approved, and have a greater opportunity of pleasing God, because all their chains are loosened to them. There is no one to hold them fast, no one to compel them to drag their chains after them. You are separated from your husband, but art united to God. You have not a fellow-servant for your associate, but you have your Lord. When you pray, tell me, do you not converse with God? When you read, hear Him conversing with you. And what does He say to you? Much kinder words than your husband. For though indeed your husband should flatter you, the honor is not great, for he is your fellow-servant. But when the Lord flatters the slave, then is the courtship great. How then does He court us? Hear by what means he does it. Come, He says, unto Me, all you that labor and are heavy laden, and I will give you rest. [Matthew 11:28] And again through the Prophet He calls, saying, Will a woman forget to have compassion on the offspring of her womb? But even if a woman should forget, yet will I not forget you, says the Lord. [Isaiah 49:15, Septuagint] Of how great a love are these words? And again, Turn unto Me [Isaiah 45:22]; and again elsewhere, Turn unto Me, and you shall be saved. [Isaiah 43:22] And if one was willing to select too from the Canticles, taking them in the more mystical way, he will hear Him conversing and saying to every soul that is fitted for Him, My fair one, my dove. [Canticles 2:10] What is sweeter than these words? Do you see the conversation of God with men? But what? Tell me, do you not see how many children of those blessed women are gone, and are in their tombs; how many have suffered more severely, and with their husbands have lost also their children? To these things let us attend; let us be anxious about these things, and nothing will be grievous to us, but we shall continue passing all our time in spiritual joy; and we shall enjoy the eternal blessings, of which may we all be partakers, by the grace and lovingkindness, etc.

1 Thessalonians 4:13

But we would not have you ignorant, brethren, concerning them that are asleep; that you sorrow not, even as the rest, which have no hope.

There are many things which from ignorance alone cause us sorrow, so that if we come to understand them well, we banish our grief. This therefore Paul also showing, says, I would not have you ignorant, that you sorrow not, even as the rest, which have no hope. Is it on this account you would not have them ignorant? But wherefore do you not speak of the punishment that is laid up? Ignorant, says he, of the doctrine of the Resurrection. But why? This is manifest from the other, and is admitted. But meanwhile, together with that, there will also be this not inconsiderable gain. For since they did not disbelieve the Resurrection, but nevertheless bewailed, on this account he speaks. And he discourses indeed with those who disbelieve the Resurrection in one way, but with these in another. For it is manifest that they knew, who were enquiring about the times and seasons. [1 Thessalonians 5:1]

Ver. 14. For if we believe, he says, that Jesus died and rose again, and lived, even so them also that are fallen asleep in Jesus will God bring with Him.

Where are they who deny the Flesh? For if He did not assume Flesh, neither did He die. If He did not die, neither did He rise again. How then does he exhort us from these things to faith? Was he not then according to them a trifler and a deceiver? For if to die proceeds from sin, and Christ did not sin, how does he now encourage us? And now, concerning whom does he say, O men, for whom do you mourn? For whom do you sorrow? For sinners, or simply for those who die? And why does he say, Even as the rest, which have no hope? For whom do the rest mourn? So that to them all these things are vapid. The firstborn from the dead [Colossians 1:18], he says, the first-fruits. Therefore there must also be others left. And see how here he introduces nothing from reasonings, because they were docile. For in writing to the Corinthians, he started many things also from reasonings, and then he added, You fool, that which you sow is not quickened. [1 Corinthians 15:36] For this is more authoritative, but it is when he converses with the believer. But with him who is without, what authority would this have? Even so, he says, them also that are fallen asleep in Jesus will God bring with Him. Again, fallen asleep: he nowhere says, the dead. But with respect to Christ, his words are, He died, because there followed mention of the Resurrection, but here them that are fallen asleep. How through Jesus? Either that they fell asleep through Jesus, or that through Jesus will He bring them. The phrase that fell asleep through Jesus means the faithful. Here the heretics say, that he is speaking of the baptized. What place then is there for even so? For Jesus did not fall asleep through Baptism. But on what account does he say, them that are fallen asleep? So that he is discoursing not of a general Resurrection, but of a partial one. Them that are fallen asleep through Jesus, he says, and thus he speaks in many places.

Ver. 15. For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep.

Speaking concerning the faithful, and them which are fallen asleep in Christ [1 Corinthians 15:18]; and again, the dead shall rise in Christ. Since his discourse is not concerning the Resurrection only, but both concerning the Resurrection and concerning the honor in glory; all then shall partake of a Resurrection, he says, but not all shall be in glory, only those in Christ. Since therefore he wishes to comfort them, he comforts them not with this only, but also with the abundant honor, and with its speedy arrival, since they knew that. For in proof that he wishes to comfort them with the honor, as he goes on, he says, And we shall be ever with the Lord: and we shall be caught up in the clouds.

But how do the faithful fall asleep in Jesus? It means having Christ within themselves. But the expression, He shall bring with Him, shows that they are brought from many places. This. Something strange he was about to tell them. On this account he also adds what makes it worthy of credit; From the word of the Lord, he says, that is, we speak not of ourselves, but having learned from Christ, That we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep. Which also he says in his Epistle to the Corinthians; In a moment, in the twinkling of an eye. [1 Corinthians 15:52] Here he gives a credibility to the Resurrection by the manner also [in which it will occur].

For because the matter seems to be difficult he says that as it is easy for the living to be taken up, so also for the departed. But in saying we, he does not speak of himself, for he was not about to remain until the Resurrection, but he speaks of the faithful. On this account he has added, We that are left unto the coming of the Lord shall in nowise precede them that are fallen asleep. As if he had said, Think not that there is any difficulty. It is God that does it. They who are then alive shall not anticipate those who are dissolved, who are rotted, who have been dead ten thousand years. But as it is easy to bring those who are entire, so is it also those who are dissolved.

But there are some who disbelieve the matter, because they know not God. For, tell me, which is the more easy, to bring one into being out of nothing, or to raise up again him that was dissolved? But what say they? A certain one suffered shipwreck and was drowned in the sea, and having fallen many fishes caught him, and each of the fish devoured some member. Then of these very fishes, one was caught in this gulf, and one in that, and this was eaten by one man, and that by another, while having in it the devoured pieces of flesh. And again, those who ate the fishes, that had eaten up the man, died in different places, and were themselves perhaps devoured by wild beasts. And — when there has been so great a confusion and dispersion — how shall the man rise again? Who shall gather up the dust? But wherefore do you say this, O man, and weavest strings of trifles, and makest it a matter of perplexity? For tell me, if the man had not fallen into the sea, if the fish had not eaten him, nor the fish again been devoured by numberless men — but he had been preserved with care in a coffin, and neither worms nor anything else had disturbed him, how shall that which is dissolved rise again? How shall the dust and ashes be again conglutinated? Whence shall there be any more its bloom for the body? But is not this a difficulty?

If indeed they be Greeks who raise these doubts, we shall have numberless things to say to them. What then? For there are among them those who convey souls into plants, and shrubs, and dogs. Tell me, which is more easy, to resume one's own body, or that of another? Others again say that they are consumed by fire, and that there is a resurrection of garments and of shoes, and they are not ridiculed. Others say atoms. With them, however, we have no argument at all; but to the faithful, (if we ought to call them faithful who raise questions,) we will still say what the Apostle has said, that all life springs from corruption, all plants, all seeds. Do you see not the fig tree, what a trunk it has, what stems, how many leaves, and branches, stalks, and roots, occupying so much ground and embosomed therein. This then, such and so great as it is, springs from the grain which was thrown into the ground and itself first corrupted. And if it be not rotted and dissolved, there will be none of these things. Tell me, whence does this happen? And the vine too, which is so fair both to see and to partake of, springs from that which is vile in appearance. And what, tell me, is not the water that descends from above one thing? How is it changed into so many things? For this is more wonderful than the Resurrection. For there indeed the same seed and the same plant is the subject, and there is a great affinity. But here tell me how, having one quality and one nature, it turns into so many things? In the vine it becomes wine, and not only wine, but leaves and sap. For not only is the cluster of grapes, but the rest of the vine nourished by it. Again, in the olive (it becomes) oil, and the other so numerous things. And what is wonderful, here it is moist, there dry, here sweet there sour, here astringent, elsewhere bitter. Tell me how it turns into so many things? Show me the reason! But you cannot.

And in the case of yourself, tell me, for this comes nearer, this seed, that is deposited, how is it fashioned and molded into so many things? How into eyes? How into ears? How into hands? How into heart? Are there not in the body ten thousand differences of figures, of sizes, of qualities, of positions, of powers, of proportions? Nerves and veins and flesh and bones and membranes, and arteries and joints and cartilages, and as many more things beside these, as the sons of the physicians precisely specify, which compose our nature — and these come from that one seed! Does not this then seem to you much more difficult than those things? How is the moist and soft congealed into the dry and cold, that is, bone? How into the warm and moist, which are united in the blood? How into the cold and soft, the nerve? How into the cold and moist, the artery? Tell me, whence are these things? Are you not quite at a loss about these things? Do you not see every day a resurrection and a death taking place in the periods of our life? Whither is our youth gone? Whence is our age come? How is it that he who is grown old cannot indeed make himself young, but begets another, a very young child, and what he cannot give to himself, that he bestows upon another?

This also we may see in trees and in animals. And yet that which gives to another ought first to bestow upon itself. But this is what human reasoning demands. But when God creates, let all things give way. If these things are so difficult, nay, so excessively difficult, I am reminded of those mad persons, who are curious about the incorporeal Generation of the Son. Things that take place every day, that are within the grasp of our hands, and that have been enquired into ten thousand times, no one has yet been able to discover; tell me, then, how is it they are curious about that secret and ineffable Generation? Is not the mind of such men wearied in treading that void? Has it not been whirled into ten thousand giddinesses? Is it not dumfounded? And yet not even so are they instructed. When they are able to say nothing about grapes and figs, they are curious about God! For tell me, how is that grape-stone resolved into leaves and stems? How before this were they not in it, nor seen in it? But it is not the grape-stone, you say, but all is from the earth. Then how is it that without this the earth bears nothing of itself? But let us not be void of understanding. What takes place is neither from the earth, nor from the grape-stone, but from Him who is Lord both of the earth and of its seeds. For this reason He has caused the same thing to be made both without them, and with them. In the first place, showing His own power, when he said, Let the earth bring forth the herb of grass. From Genesis 1:11 And secondly, besides showing His power, instructing us also to be laborious and industrious.

Why then have these things been said by us? Not idly, but that we may believe also in the Resurrection, and that, when we again wish to apprehend something by our reasonings, but do not find it, we may not be angry and take offense, but discreetly withdrawing and checking our reasoning, we may take refuge in the power and skillfulness of God. Knowing these things therefore, let us put a curb upon our reasonings. Let us not transgress our bounds, nor the measures that have been assigned to our knowledge. For, If any man, he says, thinks that he knows anything, he knows nothing yet as he ought to know. [1 Corinthians 8:2]

I speak not concerning God, he says, but concerning everything. For what? Would you learn about the earth? What do you know? Tell me. How great is its measure? What is its size? What is its manner of position? What is its essence? What is its place? Where does it stand, and upon what? None of these things can you tell? But that it is cold, and dry, and black, this you can tell — and nothing farther. Again, concerning the sea? But there you will be reduced to the same uncertainty, not knowing where it begins, and where it ends, and upon what it is borne, what supports the bottom of it, and what sort of place there is for it, and whether after it there is a continent, or it ends in water and air. And what do you know of the things that are in it? But what? Let me pass over the elements. Would you have us select the smallest of plants? The unfruitful grass, a thing which we all know, tell me, how it is brought forth? Is not the material of it water, and earth, and dung? What is it that makes it appear so beautiful, and have such an admirable color? Whence does that beauty so fade away? This is not the work of water, or of earth. Do you see that there is everywhere need of faith? How does the earth bring forth, how does it travail? Tell me. But you can tell me none of these things.

Be instructed, O man, in things that are here below, and be not curious nor overmeddling about heaven. And would it were heaven, and not the Lord of heaven! Do you not know the earth from which you were brought forth, in which you were nourished, which thou inhabitest, on which you walk, without which you can not even breathe; and are you curious about things so far removed? Truly man is vanity. [Psalm 39:5, and 144:5] And if any one should bid you descend into the deep, and trace out things at the bottom of the sea, you would not tolerate the command. But, when no one compels you, you are willing of yourself to fathom the unsearchable abyss? Do not so, I beseech you. But let us sail upwards, not floating, for we shall soon be weary, and sink; but using the divine Scriptures, as some vessel, let us unfurl the sails of faith. If we sail in them, then the Word of God will be present with us as our Pilot. But if we float upon human reasonings, it will not be so. For to whom of those who float, is a Pilot present? So that the danger is twofold, in that there is no vessel, and that the Pilot is absent. For if even the boat without a pilot is unsafe, when both are wanting, what hope is there of safety? Let us not then throw ourselves into manifest danger, but let us go upon a safe vessel, having fastened ourselves by the sacred anchor. For thus we shall sail into the tranquil haven, with much merchandise, and at the same time with great safety, and we shall obtain the blessings laid up for them that love Him, in Christ Jesus our Lord, with whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and always and world without end. Amen.

1 Thessalonians 4:15-17

For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep. For the Lord Himself shall descend from heaven, with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

The Prophets indeed, wishing to show the credibility of the things said by them, before all other things say this, The vision which Isaiah saw [Isaiah 1:1]; and again, The word of the Lord which came to Jeremiah [Jeremiah 1:1, Septuagint]; and again, Thus says the Lord; with many such expressions. And many of them even saw God sitting, as far as it was possible for them to see Him. But Paul not having seen Him sitting, but having Christ speaking in himself, instead of Thus says the Lord, said, Do you seek a proof of Christ speaking in me? [2 Corinthians 13:3] And again, Paul, an Apostle of Jesus Christ. For the Apostle speaks the things of Him who sent him; showing that nothing is of himself. And again, I think that I also have the Spirit of God. [1 Corinthians 7:40] All those things therefore he spoke by the Spirit, but this, which he now says, he heard even expressly from God. As also that which he had said discoursing to the Elders of Ephesus, It is more blessed to give than to receive, he heard among things not recorded. [Acts 20:35]

Let us then see what he now also says. For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep. For the Lord Himself shall descend from heaven, with a shout, with the voice of the Archangel, and with the last trump. For then, he says, The powers of the heavens shall be shaken. [Matthew 24:29] But wherefore with the trumpet? For we see this on Mount Sinai too, and Angels there also. But what means the voice of the Archangel? As he said in the parable of the Virgins, Arise! The Bridegroom comes. From Matthew 25:6 Either it means this, or that as in the case of a king, so also shall it then be, Angels ministering at the Resurrection. For He says, let the dead rise, and the work is done, the Angels not having power to do this, but His word. As if upon a king's commanding and saying it, those who were shut up should go forth, and the servants should lead them out, yet they do this not from their own power, but from that Voice. This also Christ says in another place: He shall send forth his Angels with a great trumpet, and they shall gather together his Elect from the four winds, from one end of heaven to the other. [Matthew 24:31] And everywhere you see the Angels running to and fro. The Archangel therefore I think is he, who is set over those who are sent forth, and who shouts thus: Make all men ready, for the Judge is at hand. And what is at the last trumpet? Here he implies that there are many trumpets, and that at the last the Judge descends. And the dead, he says, in Christ shall rise first. Then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Ver. 18. Wherefore comfort one another with these words.

If He is about to descend, on what account shall we be caught up? For the sake of honor. For when a king drives into a city, those who are in honor go out to meet him; but the condemned await the judge within. And upon the coming of an affectionate father, his children indeed, and those who are worthy to be his children, are taken out in a chariot, that they may see and kiss him; but those of the domestics who have offended remain within. We are carried upon the chariot of our Father. For He received Him up in the clouds, and we shall be caught up in the clouds. [Acts 1:9] Do you see how great is the honor? And as He descends, we go forth to meet Him, and, what is more blessed than all, so we shall be with Him.

Who shall speak of the mightinesses of the Lord, and make all His praises to be heard? [Psalm 106:2, Septuagint] How many blessings has He vouchsafed to the human race! Those who are dead are raised first, and thus the meeting takes place together. Abel who died before all shall then meet Him together with those who are alive. So that they in this respect will have no advantage, but he who is corrupted, and has been so many years in the earth, shall meet Him with them, and so all the others. For if they awaited us, that we might be crowned, as elsewhere he says in an Epistle, God having provided some better thing concerning us, that apart from us they should not be made perfect [Hebrews 11:40], much more shall we also await them; or rather, they indeed awaited, but we not at all. For the Resurrection takes place in a moment, in the twinkling of an eye.

But as to the saying, that they are gathered together; they arise indeed everywhere, but are gathered together by the Angels. The former therefore is the work of the power of God commanding the earth to give up its deposit, and there is no one who ministers in it, as He then called Lazarus, Lazarus, come forth [John 11:43]; but the gathering is the work of ministers. But if Angels gather them together, and run to and fro, how are they caught up here? They are caught up after the descent, after that they are gathered together.

For this is also done without any one being aware. For when they see the earth agitated, the dust mingling, the bodies rising perchance on every side, no one ministering to this, but the shout being sufficient, the whole earth filled (for consider how great a thing it is that all the men from Adam unto His coming shall then stand with wives and children) — when they see so great a tumult upon the earth — then they shall know. As therefore in the Dispensation that was in the Flesh, they had foreseen nothing of it, so also will it then be.

When these things then are done, then also will be the voice of the Archangel shouting and commanding the Angels, and the trumpets, or rather the sound of the trumpet. What trembling then, what fear will possess those that remain upon the earth. For one woman is caught up and another is left behind, and one man is taken, and another is passed over. [Matthew 24:40-41; Luke 17:34-35] What will be the state of their souls, when they see some indeed taken up, but themselves left behind? Will not these things be able to shake their souls more terribly than any hell? Let us represent then in word that this is now present. For if sudden death, or earthquakes in cities, and threatenings thus terrify our souls; when we see the earth breaking up, and crowded with all these, when we hear the trumpets, and the voice of the Archangel louder than any trumpet, when we perceive the heaven shriveled up, and God the King of all himself coming near — what then will be our souls? Let us shudder, I beseech you, and be frightened as if these things were now taking place. Let us not comfort ourselves by the delay. For when it must certainly happen, the delay profits us nothing.

How great will then be the fear and trembling! Have you ever seen men led away to death? What do you think is the state of their souls, as they are going on the way to the gate? Is it not worse than many deaths? What would they not choose both to do and to suffer, so that they might be delivered from that cloud of darkness? I have heard many say, who have been recalled by the mercy of the king (Emperor), after having been led away, that they did not even see men as men, their souls being so troubled, so horror-struck, and beside themselves. If then the death of the body thus frightens us, when eternal death approaches, what will be our feelings? And why do I speak of those who are led away? A crowd then stands around, the greater part not even knowing them. If any one looked into their souls, no one is so cruel, no one so hard-hearted, no one so firm, as not to have his soul dejected, and relaxed with fear and despair. And if when others are taken off by this death, which differs nothing from sleep, those who are not concerned in it are thus affected; when we ourselves fall into greater evils, what then will be our state? It is not, believe me, it is not possible to represent the suffering by words.

Nay, you say, but God is full of love to man, and none of these things will happen! Then it is written in vain! No, you say, but only as a threat, that we may become wise! If then we are not wise, but continue evil, will He not, tell me, inflict the punishment? Will He not then recompense the good either with rewards? Yes, you say, for that is becoming to Him, to do good even beyond desert. So that those things indeed are true and will certainly be, while the punishments will not be at all, but are only for the purpose of a threat, and of terror! By what means I shall persuade you, I know not. If I say, that the worm will not die, and the fire will not be quenched [Mark 9:44]; if I say, that they shall go away into everlasting fire [Matthew 25:41-46]; if I set before you the rich man already suffering punishment, you will say that it is all a matter of threatening. Whence then shall I persuade you? For this is a Satanic reasoning, indulging you with a favor that will not profit, and causing you to be slothful.

How then can we banish it? Whatever things we say from Scripture, you will say, are for the purpose of threatening. But with respect to future things this indeed might be said, but not so concerning things that have happened, and have had an end. You have heard of the deluge. And were those things also said by way of threat? Did they not actually happen? Those men too said many such things, and for a hundred years while the ark was building, and the wood was being wrought, and the righteous man was calling aloud, there was no one who believed. But because they did not believe the threat in words, they suffered the punishment in very deed. And this will be our fate too, if we shall not have believed. On this account it is that He compares His coming with the days of Noah, because as some disbelieved in that deluge, so will they in the deluge of hell. Were these things a threat? Were they not a fact? Then will not He, who then brought punishment upon them so suddenly, much more inflict it now also? For the things that are committed now are not less than the offenses of that time. How?— because then, it says, the sons of God went in unto the daughters of men [Genesis 6:4], and those mixtures were the great offense. But now there is no form of wickedness, which is unattempted. Do you then believe that the deluge took place? Or does it seem to you a fable? And yet even the mountains where the ark rested, bear witness; I speak of those in Armenia.

But, even superabundantly, I will turn my discourse to another thing more evident than that. Has any one of you ever traveled in Palestine? For I will no longer mention report, but facts, and yet the other were clearer than facts. For whatever things the Scripture says, are more to be trusted than things we see. Has any one of you then ever traveled in Palestine? I suppose so. What then? Bear witness then for me, you who have seen the places, to those who have not been there. For above Ascalon and Gaza up to the very end of the river Jordan there is a country wide and fruitful — or rather there was — for it is not now. This then is that which was as a garden. For it is said, Lot beheld all the plain of Jordan — and it was well watered everywhere, like the garden of the Lord. [Genesis 13:10] This, therefore, that was so flourishing, and that rivaled all countries, which for thrivingness exceeded the Paradise of God, is now more desolate than any wilderness. And there stand trees, indeed, and they bear fruit. But the fruit is a monument of the wrath of God. For there stand pomegranates, I speak both of the tree and the fruit, having a very fine appearance, and to the ignorant man holding out great hopes. But if they are taken into the hand, being broken open they display no fruit indeed, but much dust and ashes stored up within. Such also is the whole land. If you find a stone, you will find it full of ashes. And why do I speak of stone and wood and earth, where the air and water partake of the calamity? For as when a body is burnt and consumed, the shape remains, and the outline in the appearance of the fire, and the bulk and the proportion, but the power is no more, so truly there you may see earth, which yet has nothing of earth about it, but all ashes; trees and fruit, but nothing of trees and fruit about them; air and water, but nothing of water nor of air about them, for even these are turned to ashes. And yet how could air ever have been burnt, or water, while it remained water? For wood and stones indeed it is possible to burn, but air and water it is altogether impossible. Impossible to us, but possible to Him who did these things. Therefore the air is nothing else than a furnace, the water is a furnace. All things are unfruitful, all unproductive, all for vengeance; images of wrath that has gone before, and proofs of that which is to come.

Are these too but threatening words? Are these but the sound of words? For to me indeed the former things were not incredible, but things not seen were equally credible with things that were seen. But even to the unbeliever these are sufficient to produce faith. If any one disbelieves hell, let him consider Sodom, let him reflect upon Gomorrha, the vengeance that has been inflicted, and which yet remains. This is a proof of the eternity of punishment. Are these things grievous? And is it not grievous, when you say that there is no hell, but that God has merely threatened it? When you slack the hands of the people? It is thou who disbelievest that compel lest me to say these things; it is thou that hast drawn me out into these words. If you believed the words of Christ I should not be compelled to bring forward facts to induce belief. But since you have evaded them, you shall be persuaded henceforth, whether willing or unwilling. For what have you to say concerning Sodom? Would you wish also to know the cause, for which these things were then done? It was one sin, a grievous and accursed one certainly, yet but one. The men of that time had a passion for boys, and on that account they suffered this punishment. But now ten thousand sins equal and even more grievous than these are committed. Then He who for one sin poured forth so much anger, and neither regarded the supplication of Abraham, nor yet Lot who dwelt among them, the man who from honor to His servants offered his own daughters to insult, will He spare, when there are so many sins? These things truly are ridiculous, trifling, delusion, and diabolical deceit!

Do you wish that I should also bring forward another? You have certainly heard of Pharaoh, king of the Egyptians; you know therefore the punishment also which he suffered, how even with his whole host, chariots and horses and all, he was engulfed in the Erythræan sea. Would you hear also other examples? He perhaps was an impious man, or rather not perhaps, but certainly he was an impious man. Would you see those also punished, who were of the number of believers, and who held fast to God, but were not of upright life? Hear Paul saying, Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us murmur, as some of them murmured, and perished by the destroyer. Neither let us tempt Christ, as some of them tempted, and perished by the serpents. [1 Corinthians 10:8-10] And if fornication, and if murmuring had such power, what will not be the effect of our sins?

And if you dost not now pay the penalty, do not wonder. For they knew not of a hell, therefore they were visited with punishments following close at their heels. But you, whatever sins thou commit, though you should escape present penalty, will pay for it all There. Did he so punish those who were nearly in the state of children, and who did not sin so greatly — and will He spare us? It would not be reasonable. For if we commit the same sins with them, we shall deserve a greater punishment than they did. Wherefore? Because we have enjoyed more grace. But when our offenses are numerous, and more heinous than theirs, what vengeance shall we not undergo? They — and let no one think I say it as admiring them, or excusing them; far be it: for when God punishes, he who passes a contrary sentence, does it at the suggestion of the devil; I say this therefore, not praising them nor excusing them, but showing our wickedness— they therefore, although they murmured, were, however, traveling a wilderness road: but we murmur though we have a country, and are in our own houses. They, although they committed fornication, yet it was just after they came out of the evils of Egypt, and had hardly heard of such a law. But we do it, having previously received from our forefathers the doctrine of salvation, so that we are deserving of greater punishment.

Would you hear also of other things? What were their sufferings in Palestine, famines, pestilences, wars, captivities, under the Babylonians, and under the Assyrians, and their miseries from the Macedonians, and those under Hadrian and Vespasian? I have something that I wish, beloved, to relate to you; nay, do not run away! Or rather I will tell you another thing before it. There was once a famine, it says, and the king was walking upon the wall; then a woman came to him and uttered these words: O king, this woman said to me, Let us roast your son today, and eat him — tomorrow mine. And we roasted and ate, and now she does not give me hers. From 2 Kings 6:28 What can be more dreadful than this calamity? Again, in another place the Prophet says, The hands of the pitiful women have sodden their own children. [Lamentations 4:10] The Jews then suffered such punishment, and shall we not much rather suffer?

Would you also hear other calamities of theirs? Read over Josephus, and you will learn that whole tragedy, if perchance we may persuade you from these things, that there is a hell. For consider, if they were punished, why are we not punished? Or how is it reasonable that we are not now punished, who sin more grievously than they? Is it not manifest that it is, because the punishment is kept in store for us? And, if you please, I will tell you in the person of every individual how they were punished. Cain murdered his brother. A horrible sin indeed, who can deny it? But he suffered punishment; and a heavy one, equivalent to ten thousand deaths, for he would rather have died ten thousand times. For hear him saying, If Thou castest me out from the land, and I shall be hidden from Your face, then it will happen that every one who finds me will slay me. [Genesis 4:14, Septuagint] Tell me then, do not many even now do the same things that he did? For when you slay not your brother according to the flesh, but your spiritual brother, do you not do the same? For what, though not by the sword? Yet by some other means; when being able to relieve his hunger, you neglect him. What then? Has no one now envied his brother? Has no one plunged him into dangers? But here they have not suffered punishment, yet they will suffer it. Then he, who never heard the written laws, nor the prophets, nor saw great miracles suffered such great vengeance; and shall he who has done the same things in another way, and was not rendered wise by so many examples, shall he go unpunished? Where then is the justice of God, and where His goodness?

Again, a certain one for having gathered sticks on the Sabbath was stoned, and yet this was a small commandment, and less weighty than circumcision. He then who gathered sticks on the Sabbath was stoned; but those who often commit ten thousand things contrary to the Law have gone off unpunished! If then there be not a hell, where is His justice, where His impartiality, that respects not persons? And yet He lays to their charge many such things, that they did not observe the Sabbath.

Again, another, Charmi, having stolen a devoted thing, was stoned with all his family. What then? Has no one from that time committed sacrilege? Saul, again, having spared contrary to the command of God, suffered so great punishment. Has no one from that time spared? Would indeed that it were so! Have we not, worse than wild beasts, devoured one another contrary to the command of God, and yet no one has fallen in war? Again, the sons of Eli, because they ate before the incense was offered, suffered the most severe punishment together with their father. Has no father then been neglectful with respect to his children? And are there no wicked sons? But no one has suffered punishment. Where will they suffer it then, if there be no hell?

Again, numberless instances one might enumerate. What? Ananias and Sapphira were immediately punished, because they stole part of what they had offered. Has no one then since that time been guilty of this? How was it then that they did not suffer the same punishment?

Do we then persuade you that there is a hell, or do you need more examples? Therefore we will proceed also to things that are unwritten, such as now take place in life. For it is necessary that this idea should be gathered by us from every quarter, that we may not, by vainly gratifying ourselves, do ourselves harm. Do you not see many visited by calamities, maimed in their bodies, suffering infinite troubles, but others in good repute? For what reason do some suffer punishment for murders, and others not? Hear Paul saying, Some men's sins are evident,...and some men they follow after. [1 Timothy 5:24] How many murderers have escaped! How many violators of the tombs! But let these things pass. How many do you not see visited with the severest punishment? Some have been delivered to a long disease, others to continued tortures, and others to numberless other ills. When therefore you see one who has been guilty of the same things as they, or even much worse — and yet not suffering punishment, will you not suspect, even against your will, that there is a hell? Reckon those here who before you have been severely punished, consider that God is no respecter of persons, and that though you have done numberless wickednesses, you have suffered no such thing, and you will have the idea of hell. For God has so implanted that idea within us, that no one can ever be ignorant of it. For poets and philosophers and fabulists, and in short all men, have philosophized concerning the retribution that is there, and have said that the greater number are punished in Hades. And if those things are fables, yet what we have received are not so.

I say not these things as wishing to frighten you, nor to lay a burden on your souls, but to make them wise, and render them easier. I could wish also myself that there were no punishment — yes, myself most of all men. And why so? Because while each of you fears for his own soul, I have to answer for this office also in which I preside over you. So that most of all it is impossible for me to escape. But it cannot be that there is not punishment and a hell. What can I do? Where then, they say, is the kindness of God to men? In many places. But on this subject I will rather discourse at some other season, that we may not confuse the discourses concerning hell. In the meantime let not that slip, which we have gained. For it is no small advantage to be persuaded concerning hell. For the recollection of such discourses, like some bitter medicine, will be able to clear off every vice, if it be constantly settled in your mind. Let us therefore use it, that having a pure heart, we may so be thought worthy to see those things, which eye has not seen, nor ear heard, nor have entered into the heart of man. Which may we all obtain by the grace and mercy of our Lord Jesus Christ, with whom, etc.

1 Thessalonians 5:1, 2

But concerning the times and the seasons, brethren, you have no need that anything be written unto you. For yourselves know perfectly that the day of the Lord so comes as a thief in the night.

Nothing, as it seems, is so curious, and so fondly prone to pry into things obscure and concealed, as the nature of men. And this is wont to happen to it, when the mind is unsettled and in an imperfect state. For the simpler sort of children never cease teasing their nurses, and tutors, and parents, with their frequent questions, in which there is nothing else but when will this be? and when that? And this comes to pass also from living in indulgence, and having nothing to do. Many things therefore our mind is in haste to learn already and to comprehend, but especially concerning the period of the consummation; and what wonder if we are thus affected, for those holy men, themselves, were most of all affected in the same way? And before the Passion, the Apostles come and say to Christ, Tell us, when shall these things be, and what shall be the sign of Your coming, and of the end of the world? [Matthew 24:23] And after the Passion and the Resurrection from the dead, they said to Him, Tell us, dost Thou at this time restore again the kingdom to Israel? From Acts 1:6 And they asked Him nothing sooner than this.

But it was not so afterwards, when they had been vouchsafed the Holy Ghost. Not only do they not themselves inquire, nor complain of this ignorance, but they repress those who labor under this unseasonable curiosity. Hear for instance what the blessed Paul now says, But concerning the times and the seasons, brethren, you have no need that anything be written unto you. Why has he not said that no one knows? Why has he not said, that it is not revealed, instead of saying, You have no need that anything be written unto you? Because in that case he would have grieved them more, but by speaking thus he comforted them. For by the expression, You have no need, as if it were both superfluous, and inexpedient, he suffers them not to enquire.

For tell me, what would be the advantage? Let us suppose that the end would be after twenty or thirty or a hundred years, what is this to us? Is not the end of his own life the consummation to every individual? Why are you curious, and travailest about the general end? But the case is the same with us in this, as in other things. For as in other things, leaving our own private concerns, we are anxious about things in general, saying, Such an one is a fornicator, such an one an adulterer, that man has robbed, another has been injurious; but no one takes account of what is his own, but each thinks of anything rather than his own private concerns; so here also, each omitting to take thought about his own end, we are anxious to hear about the general dissolution. Now what concern is that of yours? For if you make your own a good end, you will suffer no harm from the other; be it far off, or be it near. This is nothing to us.

For this reason Christ did not tell it, because it was not expedient. How, you say, was it not expedient? He who also concealed it knows wherefore it was not expedient. For hear Him saying to His Apostles, It is not for you to know times, or seasons, which the Father has set within His own authority. [Acts 1:7] Why are you curious? Peter, the chief of the Apostles, and his fellows, heard this said, as if they were seeking things too great for them to know. True, you say; but it were possible to stop the mouths of the Greeks in this way. How? Tell me. Because they say, that this world is a god; if we knew the period of its dissolution, we should have stopped their mouths. Why, is this what will stop their mouths, to know when it will be destroyed, or to know that it will be destroyed? Tell them this, that it will have an end. If they do not believe this, neither will they believe the other.

Hear Paul saying, For yourselves know perfectly that the day of the Lord so comes as a thief in the night. Not the general day only, but that of every individual. For the one resembles the other, is also akin to it. For what the one does collectively, that the other does partially. For the period of consummation took its beginning from Adam, and then is the end of the consummation; since even now one would not err in calling it a consummation. For when ten thousand die every day, and all await That Day, and no one is raised before it, is it not the work of That Day? And if you would know on what account it is concealed, and why it so comes as a thief in the night, I will tell you how I think I can well account for it. No one would have ever cultivated virtue during his whole life; but knowing his last day, and, after having committed numberless sins, then having come to the Laver, he would so have departed. For if now, when the fear arising from its uncertainty shakes the souls of all, still all, having spent their whole former life in wickedness, at their last breath give themselves up to Baptism, — if they had fully persuaded themselves concerning this matter, who would ever have cultivated virtue? If many have departed without Illumination, and not even this fear has taught them, while living, to cultivate the things that are pleasing to God; if this fear also had been removed, who would ever have been sober, or who gentle? There is not one! And another thing again. The fear of death and the love of life restrain many. But if each one knew that tomorrow he would certainly die, there is nothing he would refuse to attempt before that day, but he would murder whomsoever he wished, and would retrieve himself by taking vengeance on his enemies, and would perpetrate ten thousand crimes.

For a wicked man, who despairs of his life here, pays no regard even to him who is invested with the purple. He therefore who was persuaded that he must at all events die would both be revenged upon his enemy, and after having first satisfied his own soul, so would meet his end. Let me mention also a third thing. Those who are fond of life, and vehemently attached to the things of this world, would be ruined by despair and grief. For if any of the young knew that before he reached old age, he should meet his end, as the most sluggish of wild beasts, when they are taken, become still more sluggish from expecting their end, so would he also be affected. Besides, not even the men that are courageous would have had their reward. For if they knew that after three years they must certainly die, and before that time it was not possible, what reward would they have gained for daring in the face of dangers? For any one might say to them, Because you are confident of the three years of life, for this reason you throw yourselves into dangers, knowing that it is not possible for you to pass away. For he, that expects from each danger that he may come by his death, and knows that he shall live indeed, if he does not expose himself to peril, but shall die if he attempts such and such actions, he gives the greatest proof of his zeal, and of his contempt for the present life. And this I will make plain to you by an example. Tell me, if the patriarch Abraham, foreknowing that he should not have to sacrifice his son, had brought him to the place, would he then have had any reward? And what if Paul, foreknowing that he should not die, had despised dangers, in what respect would he have been admirable? For so even the most sluggish would rush into the fire, if he could find any one he could trust to ensure his safety. But not such were the Three Children. For hear them saying, O king, there is a God in heaven, who will deliver us out of your hands, and out of this furnace; and if not, be it known to you that we do not serve your gods, nor worship the golden image which you have set up. [Daniel 3:17, Septuagint]

You see how many advantages there are, and yet there are more than these that arise from not knowing the time of our end. Meanwhile it is sufficient to learn these. On this account He so comes as a thief in the night; that we may not abandon ourselves to wickedness, nor to sloth; that He may not take from us our reward. For yourselves know perfectly, he says. Why then are you curious, if you are persuaded? But that the future is uncertain, learn from what Christ has said. For that on this account He said it, hear what he says, Watch therefore: for you know not at what hour the thief comes. [Matthew 24:42] On this account also Paul said,

Ver. 3. When they are saying peace and safety, then sudden destruction comes upon them, as travail upon a woman with child; and they shall in nowise escape.

Here he has glanced at something which he has also said in his second Epistle. For since they indeed were in affliction, but they that warred on them at ease and in luxury, and then while he comforted them in their present sufferings by this mention of the Resurrection, the others insulted them with arguments taken from their forefathers, and said, When will it happen?— which the Prophets also said, Woe unto them that say, Let him make speed, let God hasten his work, that we may see it: and let the counsel of the Holy One of Israel come, that we may know it! [Isaiah 5:19]; and again Woe unto them that desire the day of the Lord. [Amos 5:18] He means this day; for he does not speak simply of persons who desire it, but of those who desire it because they disbelieve it: and the day of the Lord, he says, is darkness, and not light — see then how Paul consoles them, as if he had said, Let them not account their being in a prosperous state, a proof that the Judgment is not coming. For so it is that it will come.

But it may be worth while to ask, If Antichrist comes, and Elias comes, how is it when they say Peace and safety, that then a sudden destruction comes upon them? For these things do not permit the day to come upon them unawares, being signs of its coming. But he does not mean this to be the time of Antichrist, and the whole day, because that will be a sign of the coming of Christ, but Himself will not have a sign, but will come suddenly and unexpectedly. For travail, indeed, you say, does not come upon the pregnant woman unexpectedly: for she knows that after nine months the birth will take place. And yet it is very uncertain. For some bring forth at the seventh month, and others at the ninth. And at any rate the day and the hour is uncertain. With respect to this therefore, Paul speaks thus. And the image is exact. For there are not many sure signs of travail; many indeed have brought forth in the high roads, or when out of their houses and abroad, not foreseeing it. And he has not only glanced here at the uncertainty, but also at the bitterness of the pain. For as she while sporting, laughing, not looking for anything at all, being suddenly seized with unspeakable pains, is pierced through with the pangs of labor — so will it be with those souls, when the Day comes upon them.

And they shall in nowise escape. As he was saying just now.

Ver. 4. But you, brethren, are not in darkness, that that day should overtake you as a thief.

Here he speaks of a life that is dark and impure. For it is just as corrupt and wicked men do all things as in the night, escaping the notice of all, and inclosing themselves in darkness. For tell me, does not the adulterer watch for the evening, and the thief for the night? Does not the violator of the tombs carry on all his trade in the night? What then? Does it not overtake them as a thief? Does it not come upon them also uncertainly, but do they know it beforehand? How then does he say, You have no need that anything be written unto you? He speaks here not with respect to the uncertainty, but with respect to the calamity, that is, it will not come as an evil to them. For it will come uncertainly indeed even to them, but it will involve them in no trouble. That that Day, he says, may not overtake you as a thief. For in the case of those who are watching and who are in the light, if there should be any entry of a robber, it can do them no harm: so also it is with those who live well. But those who are sleeping he will strip of everything, and go off; that is, those who are trusting in the things of this life.

Ver. 5. For you are all, he says, sons of light, and sons of the day.

And how is it possible to be sons of the day? Just as it is said, sons of destruction and sons of hell. Wherefore Christ also said to the Pharisees, Woe unto you — for you compass sea and land to make one proselyte, and when he has become so, you make him a son of hell. [Matthew 23:15] And again Paul said, For which things' sake comes the wrath of God upon the sons of disobedience. [Colossians 3:6] That is, those who do the works of hell and the works of disobedience. So also sons of God are those who do things pleasing to God; so also sons of day and sons of light, those who do the works of light. And we are not of the night nor of darkness.

Ver. 6, 7, 8. So then let us not sleep, as do also the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, since we are of the day, be sober.

Here he shows, that to be in the day depends on ourselves. For here indeed, in the case of the present day and night, it does not depend on ourselves. But night comes even against our will, and sleep overtakes us when we do not wish it. But with respect to that night and that sleep, it is not so, but it is in our power always to have it day, it is in our power always to watch. For to shut the eyes of the soul, and to bring on the sleep of wickedness, is not of nature, but of our own choice. But let us watch, he says, and be sober. For it is possible to sleep while awake, by doing nothing good. Wherefore he has added, and be sober. For even by day, if any one watches, but is not sober, he will fall into numberless dangers, so that sobriety is the intensity of watchfulness. They that sleep, he says, sleep in the night, and they that be drunken are drunken in the night. The drunkenness he here speaks of is not that from wine only, but that also which comes of all vices. For riches and the desire of wealth is a drunkenness of the soul, and so carnal lust; and every sin you can name is a drunkenness of the soul. On what account then has he called vice sleep? Because in the first place the vicious man is inactive with respect to virtue: again, because he sees everything as a vision, he views nothing in its true light, but is full of dreams, and oftentimes of unreasonable actions: and if he sees anything good, he has no firmness, no fixedness. Such is the present life. It is full of dreams, and of phantasy. Riches are a dream, and glory, and everything of that sort. He who sleeps sees not things that are and have a real subsistence, but things that are not he fancies as things that are. Such is vice, and the life that is passed in vice. It sees not things that are, that is, spiritual, heavenly, abiding things, but things that are fleeting and fly away, and that soon recede from us.

But it is not sufficient to watch and be sober, we must also be armed. For if a man watch and is sober, but has not arms, the robbers soon dispatch him. When therefore we ought both to watch, and to be sober, and to be armed, and we are unarmed and naked and asleep, who will hinder him from thrusting home his sword? Wherefore showing this also, that we have need of arms, he has added:

Ver. 8. Putting on the breastplate of faith and love: and for a helmet the hope of salvation.

Of faith and love, he says. Here he glances at life and doctrine. He has shown what it is to watch and be sober, to have the breastplate of faith and love. Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast — so do thou also, he says, surround your soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual. For neither wickedness, nor hatred, nor envy, nor flattery, nor hypocrisy, nor any other thing will be able to penetrate such a soul. He has not simply said love, but he has bid them put it on as a strong breastplate. And for a helmet the hope of salvation. For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it. And while nothing falls on it, neither does it slip of itself. For it is not possible that one who is fortified with such arms as these, should ever fall. For now abides faith, hope, love. [1 Corinthians 13:13] Then having said, Put on, and array yourselves, he himself provides the armor, whence faith, hope, and love may be produced, and may become strong.

Ver. 9. For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us.

Thus God has not inclined to this, that He might destroy us, but that He might save us. And whence is it manifest that this is His will? He has given His own Son for us. So does He desire that we should be saved, that He has given His Son, and not merely given, but given Him to death. From these considerations hope is produced. For do not despair of yourself, O man, in going to God, who has not spared even His Son for you. Faint not at present evils. He who gave His Only-Begotten, that He might save you and deliver you from hell, what will He spare henceforth for your salvation? So that you ought to hope for all things kind. For neither should we fear, if we were going to a judge who was about to judge us, and who had shown so much love for us, as to have sacrificed his son. Let us hope therefore for kind and great things, for we have received the principal thing; let us believe, for we have seen an example; let us love, for it is the extreme of madness for one not to love who has been so treated.

Ver. 10, 11. That, whether we wake or sleep, he says, we should live together with Him. Wherefore exhort one another, and build each other up, even as also you do.

And again, whether we wake or sleep; by sleep there he means one thing, and here another. For here, whether we sleep signifies the death of the body; that is, fear not dangers; though we should die, we shall live. Do not despair because you are in danger. You have a strong security. He would not have given His Son if He had not been inflamed by vehement love for us. So that, though you should die, you will live; for He Himself also died. Therefore whether we die, or whether we live, we shall live with Him. This is a matter of indifference: it is no concern of mine, whether I live or die; for we shall live with Him. Let us therefore do everything for that life: looking to that, let us do all our works. Vice, O beloved, is darkness, it is death, it is night; we see nothing that we ought, we do nothing that becomes us. As the dead are unsightly and of evil odor, so also the souls of those who are vicious are full of much impurity. Their eyes are closed, their mouth is stopped, they remain without motion in the bed of vice; or rather more wretched than those who are naturally dead. For they truly are dead to both, but these are insensible indeed to virtue, but alive to vice. If one should strike a dead man, he perceives it not, he revenges it not, but is like a dry stick. So also his soul is truly dry, having lost its life; it receives daily numberless wounds, and has no feeling of any, but lies insensible to everything.

One would not err in comparing such men to those who are mad, or drunk, or delirious. All these things belong to vice, and it is worse than all these. He that is mad is much allowed for by those who see him, for his disease is not from choice, but from nature alone; but how shall he be pardoned, who lives in vice? Whence then is vice? Whence are the majority bad? Tell me, whence have diseases their evil nature? Whence is frenzy? Whence is lethargy? Is it not from carelessness? If physical disorders have their origin in choice, much more those which are voluntary. Whence is drunkenness? Is it not from intemperance of soul? Is not frenzy from excess of fever? And is not fever from the elements too abundant in us? And is not this superabundance of elements from our carelessness? For when either from deficiency or excess we carry any of the things within us beyond the bounds of moderation, we kindle that fire. Again, if when the fire is kindled, we continue to neglect it, we make a conflagration for ourselves, which we are not able to extinguish. So is it also with vice. When we do not restrain it at its beginning, nor cut it off, we cannot afterwards reach to the end of it, but it becomes too great for our power. Wherefore, I beseech you, let us do everything that we may never become drowsy. Do you not see that when sentinels have only given way a little to sleep, they derive no advantage from their long watch, for by that little they have ruined the whole, having given perfect security to him who is prepared to steal. For as we do not see thieves in the same way that they see us, so also the devil most of all is ever instant, and lying in wait, and grinding his teeth. Let us not then slumber. Let us not say, on this side there is nothing, on that side nothing; we are often plundered from a quarter whence we did not expect it. So it is with vice; we perish from a quarter whence we did not expect it. Let us look carefully round upon all things, let us not be drunken, and we shall not sleep. Let us not be luxurious, and we shall not slumber. Let us not be mad for external things, and we shall continue in sobriety. Let us discipline ourselves on every side. And as men who walk upon a tight rope cannot be off their guard ever so little, for that little causes great mischief: for the man losing his balance is at once precipitated down and perishes; so neither is it possible for us to be off our guard. We walk upon a narrow road intercepted by precipices on either side, not admitting of two feet at the same time. Do you see not how much carefulness is necessary? Do you see not how those who travel on such roads guard not only their feet, but their eyes also? For if he should choose to gaze on one side, though his foot stand firm, his eye becoming dizzy from the depth, plunges the whole body down. But he must take heed to himself and to his steps; wherefore he says, neither to the right hand, nor to the left. [Proverbs 4:27] Great is the depth of vice, high the precipices, much darkness below. Let us take heed to the narrow way, let us walk with fear and trembling. No one, who is traveling such a road, is dissolved in laughter nor heavy with drunkenness, but travels such a road with sobriety and fasting. No one traveling such a road carries with him any superfluities; for he would be contented even lightly equipped to be able to escape. No one entangles his own feet, but leaves them disengaged, and free to move.

But we, chaining ourselves down with numberless cares, and carrying with us the numberless burdens of this life, staring about, and loosely rambling, how do we expect to travel in that narrow road? He has not merely said that narrow is the way [Matthew 7:14], but with wonder, how narrow is the way, that is, exceedingly narrow. And this we also do in things that are quite objects of wonder. And straitened, he says, is the way which leads unto life. And he has well said it. For when we are bound to give an account of our thoughts, and words, and actions, and all things, truly it is narrow. But we ourselves make it more narrow, spreading out and widening ourselves, and shuffling out our feet. For the narrow way is difficult to every one, but especially to him who is incumbered with fat, as he who makes himself lean will not perceive its narrowness. So that he who has practiced himself in being pinched, will not be discouraged at its pressure.

Let not any one therefore expect that he shall see heaven with ease. For it cannot be. Let no one hope to travel the narrow road with luxury, for it is impossible. Let no one traveling in the broad way hope for life. When therefore you see such and such an one luxuriating in baths, in a sumptuous table, or in other matters having troops of attendants; think not yourself unhappy, as not partaking of these things, but lament for him, that he is traveling the way to destruction. For what is the advantage of this way, when it ends in tribulation? And what is the injury of that straitness, when it leads to rest? Tell me, if any one invited to a palace should walk through narrow ways painful and precipitous, and another led to death should be dragged through the midst of the market-place, which shall we call happy? Which shall we commiserate? Him, shall we not, who walks through the broad road? So also now, let us think happy, not those who are luxurious, but those who are not luxurious. These are hastening to heaven, those to hell.

And perhaps indeed many of them will even laugh at the things that are said by us. But I most of all lament and bewail them on this account, that they do not even know what they ought to laugh at, and for what they ought especially to mourn, but they confound and disturb and disorder everything. On this account I bewail them. What do you say, O man, when you are to rise again, and to give an account of your actions, and to undergo the last sentence, do you pay no regard indeed to these, but give thought to gratifying your belly, and being drunken? And do you laugh at these things? But I bewail you, knowing the evils that await you, the punishment that is about to overtake you. And this I most especially bewail, that you dost laugh! Mourn with me, bewail with me your own evils. Tell me, if one of your friends perishes, do you not turn from those who laugh at his end, and think them enemies, but love those who weep and sympathize with you? Then indeed if the dead body of your wife were laid out, you turn from him that laughs: but when your soul is done to death, do you turn from him that weeps, and laugh yourself? Do you see how the devil has disposed us to be enemies and adversaries to ourselves? For once let us be sober, let us open our eyes, let us watch, let us lay hold on eternal life, let us shake off this long sleep. There is a Judgment, there is a Punishment, there is a Resurrection, there is an Inquisition into what we have done! The Lord comes in the clouds Before Him, he says, a fire will be kindled, and round about Him a mighty tempest [Psalm 50:3, Septuagint] A river of fire rolls before him, the undying worm, unquenchable fire, outer darkness, gnashing of teeth. Although you should be angry with me ten thousand times for mentioning these things, I shall not cease from mentioning them. For if the prophets, though stoned, did not keep silence, much more ought we to bear with enmities, and not to discourse to you with a view to please, that we may not, for having deceived you, be ourselves cut in sunder. There is punishment, deathless, unallayed, and no one to stand up for us. Who will pity, he says, the charmer that is bitten by a serpent? [Sirach 12:13] When we pity not our own selves, tell me, who will pity us? If you see a man piercing himself with a sword, will you be able to spare his life? By no means. Much more, when having it in our power to do well we do not do well, who will spare us? No one! Let us pity ourselves. When we pray to God, saying, Lord, have mercy upon me, let us say it to ourselves, and have mercy upon ourselves. We are the arbiters of God's having mercy upon us. This grace He has bestowed upon us. If we do things worthy of mercy, worthy of His loving-kindness towards us, God will have mercy upon us. But if we have not mercy on ourselves, who will spare us? Have mercy on your neighbor, and you shall find mercy of God Himself. How many every day come to you, saying, Have pity on me, and thou dost not turn towards them; how many naked, how many maimed, and we do not bend toward them, but dismiss their supplications. How then do you claim to obtain mercy, when you yourself dost nothing worthy of mercy? Let us become compassionate, let us become pitiful, that so we may be well-pleasing to God, and obtain the good things promised to those that love Him, by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

1 Thessalonians 5:12, 13

But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work's sake. Be at peace among yourselves.

It must needs happen that a ruler should have many occasions of enmities. As physicians are compelled to give much trouble to the sick, preparing for them both diet and medicines that are not pleasant indeed, but attended with benefit; and as fathers are often annoying to their children: so also are teachers, and much more. For the physician, though he be odious to the sick man, yet has the relations and friends on good terms with him, nay, and often the sick man himself. And a father also, both from the force of nature and from external laws, exercises his dominion over his son with great ease; and if he should chastise and chide his son against his will, there is no one to prevent him, nor will the son himself be able to raise a look against him. But in the case of the Priest there is a great difficulty. For in the first place, he ought to be ruling people willing to obey, and thankful to him for his rule; but it is not possible that this should soon come to pass. For he who is convicted and reproved, be he what he may, is sure to cease from being thankful, and to become an enemy. In like manner he will act who is advised, and he who is admonished and he who is exhorted. If therefore I should say, empty out wealth on the needy, I say what is offensive and burdensome. If I say, chastise your anger, quench your wrath, check your inordinate desire, cut off a small portion of your luxury, all is burdensome and offensive. And if I should punish one who is slothful, or should remove him from the Church, or exclude him from the public prayers, he grieves, not because he is deprived of these things, but because of the public disgrace. For this is an aggravation of the evil, that, being interdicted from spiritual things, we grieve not on account of our deprivation of these great blessings, but because of our disgrace in the sight of others. We do not shudder at, do not dread, the thing itself.

For this reason Paul from one end to the other discourses largely concerning these persons. And Christ indeed has subjected them with so strict a necessity, that He says, The Scribes and the Pharisees sit on Moses' seat. All things therefore whatsoever they bid you, these do and observe: but do not ye after their works. [Matthew 23:2-3] And again, when He healed the leper, He said, Go your way, show yourself to the priest, and offer the gift that Moses commanded for a testimony unto them. [Matthew 8:4] And yet You say, You make him twofold more a son of hell than yourselves. [Matthew 23:15] For this reason I said, answers He, Do not the things which they do. Therefore he has shut out all excuse from him that is under rule. In his Epistle to Timothy also this Apostle said, Let the elders that rule well be counted worthy of double honor. [1 Timothy 5:17] And in his Epistle to the Hebrews also he said, Obey them that have the rule over you, and submit to them. [Hebrews 13:17] And here again, But we beseech you, brethren, to know them that labor among you, and are over you in the Lord. For since he had said, build each other up, lest they should think that he raised them to the rank of teachers, he has added, See, however, that I gave leave to you also to edify one another, for it is not possible for a teacher to say everything. Them that labor among you, he says, and are over you in the Lord, and admonish you. And how, he says, is it not absurd? If a man stand up for you before a man, you do anything, you confess yourself much indebted; but he stands up for you before God, and thou dost not own the favor. And how does he stand up for me? You say, Because he prays for you, because he ministers to you the spiritual gift that is by Baptism, he visits, he advises and admonishes you, he comes at midnight if you call for him; he is nothing else than the constant subject of your mouth, and he bears your injurious speeches. What necessity had he? Has he done well or ill? Thou indeed hast a wife, and livest luxuriously, and choosest a life of commerce. But from this the Priest has hindered himself by his occupation; his life is no other than to be employed about the Church. And to esteem them, he says, exceeding highly in love for their work's sake; be at peace with them. Do you see how well he is aware that unpleasant feelings arise? He does not merely say love, but very highly, as children love their fathers. For through them you were begotten by that eternal generation: through them you have obtained the kingdom: through their hands all things are done, through them the gates of heaven are opened to you. Let no one raise divisions, let no one be contentious. He who loves Christ, whatever the Priest may be, will love him, because through him he has obtained the awful Mysteries. Tell me, if wishing to see a palace resplendent with much gold, and radiant with the brightness of precious stones, you could find him who had the key, and he being called upon immediately opened it, and admitted you within, would you not prefer him above all men? Would you not love him as dearly as your eyes? Would you not kiss him? This man has opened heaven to you, and thou dost not kiss him, nor pay him court. If you have a wife, do you not love him above all, who procured her for you? So if you love Christ, if you love the kingdom of heaven, acknowledge through whom you obtained it. On this account he says, for their work's sake, be at peace with them.

Ver. 14. And we exhort you, brethren, admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all.

Here he addresses those who have rule. Admonish, he says, the disorderly, not of imperiousness, he says, nor of self-will rebuke them, but with admonition. Encourage the fainthearted, support the weak, be longsuffering toward all. For he who is rebuked with harshness, despairing of himself, becomes more bold in contempt. On this account it is necessary by admonition to render the medicine sweet. But who are the disorderly? All those who do what is contrary to the will of God. For this order of the Church is more harmonious than the order of an army; so that the reviler is disorderly, the drunkard is disorderly, and the covetous, and all who sin; for they walk not orderly in their rank, but out of the line, wherefore also they are overthrown. But there is also another kind of evils, not such as this indeed, but itself also a vice, little mindedness. For this is destructive equally with sloth. He who cannot bear an insult is feeble-minded. He who cannot endure trial is feeble-minded. This is he who is sown upon the rock. There is also another sort, that of weakness. Support the weak, he says; now weakness occurs in regard to faith. But observe how he does not permit them to be despised. And elsewhere also in his Epistles he says, Receive those who are weak in the faith. [Romans 14:1] For in our bodies too we do not suffer the weak member to perish. Be longsuffering toward all, he says. Even toward the disorderly? Yes, certainly. For there is no medicine equal to this, especially for the teacher, none so suitable to those who are under rule. It can quite shame and put out of countenance him that is fiercer and more shameless than all men.

Ver. 15. See that none render unto any one evil for evil.

If we ought not to render evil for evil, much less evil for good; much less, when evil has not been previously done, to render evil, Such an one, you say, is a bad man, and has aggrieved me, and done me much injury. Do you wish to revenge yourself upon him? Do not retaliate. Leave him unpunished. Well, is this the stopping-place? By no means;

But always follow after that which is good, one toward another, and toward all.

This is the higher philosophy, not only not to requite evil with evil, but to render good for evil. For this is truly revenge that brings harm to him and advantage to yourself, or rather great advantage even to him, if he will. And that you may not think that this is said with respect to the faithful, therefore he has said, both one toward another and toward all.

Ver. 16. Rejoice always.

This is said with respect to the temptations that bring in affliction. Hear ye, as many as have fallen into poverty, or into distressing circumstances. For from these joy is engendered. For when we possess such a soul that we take revenge on no one, but do good to all, whence, tell me, will the sting of grief be able to enter into us? For he who so rejoices in suffering evil, as to requite even with benefits him that has done him evil, whence can he afterwards suffer grief? And how, you say, is this possible? It is possible, if we will. Then also he shows the way.

Ver. 17, 18. Pray without ceasing; In every thing giving thanks: for this is the will of God.

Always to give thanks, this is a mark of a philosophic soul. Have you suffered any evil? But if you will, it is no evil. Give thanks to God, and the evil is changed into good. Say thou also as Job said, Blessed be the name of the Lord forever. [Job 1:21] For tell me, what such great thing have you suffered? Has disease befallen you? Yet it is nothing strange. For our body is mortal, and liable to suffer. Has a want of possessions overtaken you? But these also are things to be acquired, and again to be lost, and that abide here. But is it plots and false accusations of enemies? But it is not we that are injured by these, but they who are the authors of them. For the soul, he says, that sins, itself shall also die. [Ezekiel 18:4] And he has not sinned who suffers the evil, but he who has done the evil.

Upon him therefore that is dead you ought not to take revenge, but to pray for him that you may deliver him from death. Do you not see how the bee dies upon the sting? By that animal God instructs us not to grieve our neighbors. For we ourselves receive death first. For by striking them perhaps we have pained them for a little time, but we ourselves shall not live any longer, even as that animal will not. And yet the Scripture commends it, saying that it is a worker, whose work kings and private men make use of for their health. [Sirach 11:3] But this does not preserve it from dying, but it must needs perish. And if its other excellence does not deliver it when it does injury, much less will it us.

For indeed it is the part of the fiercest beasts, when no one has injured you, to begin the injury, or rather not even of beasts. For they, if you permit them to feed in the wilderness, and dost not by straitening them reduce them to necessity, will never harm you, nor come near you, nor bite you, but will go their own way.

But you being a rational man, honored with so much rule and honor and glory, do not even imitate the beasts in your conduct to your fellow-creature, but you injure your brother, and devour him. And how will you be able to excuse yourself? Do you not hear Paul saying, Why not rather take wrong? Why not rather be defrauded? Nay, but you yourselves do wrong, and defraud, and that your brethren. [1 Corinthians 6:7-8] Do you see that suffering wrong consists in doing wrong, but that to suffer wrongfully is to receive a benefit? For tell me, if any one were to revile his rulers, if he were to insult those in power, whom does he injure? Himself, or them? Clearly himself. Then he who insults a ruler insults not him, but himself — and he that insults a Christian does he not through him insult Christ? By no means, you say. What do you say? He that casts a stone at the images of the king (Emperor), at whom does he cast a stone? Is it not at himself? Then does he who casts a stone at the image of an earthly king, cast a stone at himself, and does not he who insults the image of God (for man is the image of God) injure himself?

How long shall we love riches? For I shall not cease exclaiming against them: for they are the cause of everything. How long do we not get our fill of this insatiable desire? What is the good of gold? I am astonished at the thing! There is some enchantment in the business, that gold and silver should be so highly valued among us. For our own souls indeed we have no regard, but those lifeless images engross much attention. Whence is it that this disease has invaded the world? Who shall be able to effect its destruction? What reason can cut off this evil beast, and destroy it with utter destruction? The desire is deep sown in the minds of men, even of those who seem to be religious. Let us be put to shame by the commands of the Gospel. Words only lie there in Scripture, they are nowhere shown by works.

And what is the specious plea of the many? I have children, one says, and I am afraid lest I myself be reduced to the extremity of hunger and want, lest I should stand in need of others. I am ashamed to beg. For that reason therefore do you cause others to beg? I cannot, you say, endure hunger. For that reason do you expose others to hunger? Do you know what a dreadful thing it is to beg, how dreadful to be perishing by hunger? Spare also your brethren! Are you ashamed, tell me, to be hungry, and are you not ashamed to rob? Are you afraid to perish by hunger, and not afraid to destroy others? And yet to be hungry is neither a disgrace nor a crime; but to cast others into such a state brings not only disgrace, but extreme punishment.

All these are pretenses, words, trifles. For that it is not on account of your children that you act thus, they testify who indeed have no children, nor will have, but who yet toil and harass themselves, and are busy in acquiring wealth, as much as if they had innumerable children to leave it to. It is not the care for his children that makes a man covetous, but a disease of the soul. On this account many even who have not children are mad about riches, and others living with a great number of children even despise what they have. They will accuse you in that Day. For if the necessities of children compelled men to accumulate riches, they also must necessarily have the same longing, the same lust. And if they have not, it is not from the number of children that we are thus mad, but from the love of money. And who are they, you say, who having children, yet despise riches? Many, and in many places. And if you will allow me, I will speak also of instances among the ancients.

Had not Jacob twelve children? Did he not lead the life of a hireling? Was he not wronged by his kinsman? And did he not often disappoint him? And did his number of children ever compel him to have recourse to any dishonest counsel? What was the case with Abraham? With Isaac, had he not also many other children? What then? Did he not possess all he had for the benefit of strangers? Do you see, how he not only did not do wrong, but even gave up his possessions, not only doing good, but choosing to be wronged by his nephew? For to endure being robbed for the sake of God is a much greater thing than to do good. Why? Because the one is the fruit of the soul and of free choice, whence also it is easily performed: but the other is injurious treatment and violence. And a man will more easily throw away ten thousand talents voluntarily, and will not think that he has suffered any harm, than he will bear meekly being robbed of three pence against his will. So that this rather is philosophy of soul. And this, we see, happened in the case of Abraham. For Lot, it is said, beheld all the plain; and it was well watered as the garden of God, and he chose it. [Genesis 13:10-11] And Abraham said nothing against it. Do you see, that he not only did not wrong him, but he was even wronged by him? Why, O man, do you accuse your own children? God did not give us children for this end, that we should seize the possessions of others. Take care, lest in saying this thou provoke God. For if you say that your children are the causes of your grasping and your avarice, I fear lest you be deprived of them, as injuring and ensnaring you. God has given you children that they may support your old age, that they may learn virtue from you.

For God on this account has willed that mankind should thus be held together, providing for two most important objects: on the one hand, appointing fathers to be teachers, and on the other, implanting great love. For if men were merely to come into being, no one would have any relation towards any other. For if now, when there are the relations of fathers, and children, and grandchildren, many do not regard many, much more would it then be the case. On this account God has given you children. Do not therefore accuse the children.

But if they who have children have no excuse, what can they say for themselves, who having no children wear themselves out about the acquisition of riches? But they have a saying for themselves, which is destitute of all excuse. And what is this? That, instead of children we may have, they say, may have our riches as a memorial. This is truly ridiculous. Instead of children, one says, my house becomes the immortal memorial of my glory. Not of your glory, O man, will it be the memorial, but of your covetousness. Do you not see how many now as they pass the magnificent houses say one to another, What frauds, what robberies such an one committed, that he might build this house, and now he has become dust and ashes, and his house has passed into the inheritance of others! It is not of your glory then that you leave a memorial, but of your covetousness. And your body indeed is concealed in the earth, but thou dost not permit the memorial of your covetousness to be concealed, as it might have been by length of time, but causest it to be turned up and disinterred through your house. For as long as this stands, bearing your name, and called such an one's, certainly the mouths of all too must needs be opened against you. Do you see that it is better to have nothing than to sustain such an accusation?

And these things indeed here. But what shall we do There? Tell me, having so much at our disposal here, if we have imparted to no one of our possessions, or at least very little; how shall we put off our dishonest gains? For he that wishes to put off covetous gain, does not give a little out of a great deal, but many times more than he has robbed, and he ceases from robbing. Hear what Zacchæus says, And for as many things as I have taken wrongfully, I restore fourfold. [Luke 19:8] But you, taking wrongfully ten thousand talents, if you give a few drachmas, thinkest you have restored the whole, and art affected as if you had given more. And even this grudgingly. Why? Because you ought both to have restored these, and to have added other out of your own private possessions. For as the thief is not excused when he gives back only what he has stolen, but often he has added even his life; and often he compounds upon restoring many times as much: so also should the covetous man. For the covetous man also is a thief and a robber, far worse than the other, by how much he is also more tyrannical. He indeed by being concealed, and by making his attack in the night, cuts off much of the audacity of the attempt, as if he were ashamed, and feared to sin. But the other having no sense of shame, with open face in the middle of the market-place steals the property of all, being at once a thief and a tyrant. He does not break through walls, nor extinguish the lamp, nor open a chest, nor tear off seals. But what? He does things more insolent than these, in the sight of those who are injured he carries things out by the door, he with confidence opens everything, he compels them to expose all their possessions themselves. Such is the excess of his violence. This man is more wicked than those, inasmuch as he is more shameless and tyrannical. For he that has suffered by fraud is indeed grieved, but he has no small consolation, that he who injured him was afraid of him. But he who together with the injury he suffers is also despised, will not be able to endure the violence. For the ridicule is greater. Tell me, if one committed adultery with a woman in secret, and another committed it in the sight of her husband, who grieved him the most, and was most apt to wound him. For he indeed, together with the wrong he has done, treated him also with contempt. But the former, if he did nothing else, showed at least that he feared him whom he injured. So also in the case of money. He that takes it secretly, does him honor in this respect, that he does it secretly; but he who robs publicly and openly, together with the loss adds also the shame.

Let us therefore, both poor and rich, cease from taking the property of others. For my present discourse is not only to the rich, but to the poor also. For they too rob those who are poorer than themselves. And artisans who are better off, and more powerful, outsell the poorer and more distressed, tradesmen outsell tradesmen, and so all who are engaged in the market-place. So that I wish from every side to take away injustice. For the injury consists not in the measure of the things plundered and stolen, but in the purpose of him that steals. And that these are more thieves and defrauders, who do not despise little gains, I know and remember that I have before told you, if you also remember it. But let us not be over exact. Let them be equally bad with the rich. Let us instruct our mind not to covet greater things, not to aim at more than we have. And in heavenly things let our desire of more never be satiated, but let each be ever coveting more. But upon earth let every one be for what is needful and sufficient, and seek nothing more, that so he may be able to obtain the real goods, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, strength, honor, now and always, and world without end. Amen.

1 Thessalonians 5:19-22

Quench not the Spirit. Despise not prophesyings. But prove all things; hold fast that which is good. Abstain from every form of evil.

A thick mist, a darkness and cloud is spread over all the earth. And, showing this, the Apostle said, For we were once darkness. [Ephesians 5:8] And again, You, brethren, are not in darkness, that that day should overtake you as a thief. Since therefore there is, so to speak, a moonless night, and we walk in that night, God has given us a bright lamp, having kindled in our souls the grace of the Holy Spirit. But some who have received this light have rendered it more bright and shining, as, for instance, Paul and Peter, and all those Saints; while others have even extinguished it, as the five virgins, as those who have made shipwreck concerning the faith, as the fornicator of Corinth, as the Galatians who were perverted.

On this account Paul says, Quench not the Spirit, that is, the gift of grace, for it is his custom so to call the gift of the Spirit. But this an impure life extinguishes. For as any one, who has sprinkled both water and dust upon the light of our lamp, extinguishes it, and if he does not this, but only takes out the oil — so it is also with the gift of grace. For if you have cast over it earthly things, and the cares of fluctuating matters, you have quenched the Spirit. And if you have done none of these things, but a temptation coming from some other quarter has vehemently assailed it, as some wind, and if the light be not strong, and it has not much oil, or you have not closed the opening, or have not shut the door, all is undone. But what is the opening? As in the lamp, so is it also in us: it is the eye and the ear. Suffer not a violent blast of wickedness to fall upon these, since it would extinguish the lamp, but close them up with the fear of God. The mouth is the door. Shut it, and fasten it, that it may both give light, and repel the attack from without. For instance, has any one insulted and reviled you? Do you shut the mouth; for if you open it, you add force to the wind. Do you not see in houses, when two doors stand directly opposite, and there is a strong wind, if you shut one, and there is no opposite draught, the wind has no power, but the greater part of its force is abated? So also now, there are two doors, your mouth, and his who insults and affronts you; if you shut your mouth, and dost not allow a draught on the other side, you have quenched the whole blast; but if you open it, it will not be restrained. Let us not therefore quench it.

And the flame is often liable to be extinguished even when no temptation assails it. When the oil fails, when we do not alms, the Spirit is quenched. For it came to you as an alms from God. Then He sees this fruit not existing in you, and he abides not with an unmerciful soul. But the Spirit being quenched, you know what follows, as many of you as have walked on a road in a moonless night. And if it is difficult to walk by night in a road from land to land, how is it safe in the road that leads from earth to heaven? Do you not know how many demons there are in the intervening space, how many wild beasts, how many spirits of wickedness? If indeed we have that light, they will be able to do us no hurt; but if we extinguish it, they soon take us captive, they soon rob us of everything. Since even robbers first extinguish the lamp, and so plunder us. For they indeed see in this darkness, since they do the works of darkness: but we are unaccustomed to that light. Let us not then extinguish it. All evil doing extinguishes that light, whether reviling, or insolence, or whatever you can mention. For as in the case of fire, everything that is foreign to its nature is destructive of it, but that kindles it which is congenial to it; whatever is dry, whatever is warm, whatever is fiery, kindles the flame of the Spirit. Let us not therefore overlay it with anything cold or damp; for these things are destructive of it.

But there is also another explanation. There were among them many indeed who prophesied truly, but some prophesied falsely. This also he says in the Epistle to the Corinthians, that on this account He gave the discernings of spirits. [1 Corinthians 12:10] For the devil, of his vile craft, wished through this gift of grace to subvert everything pertaining to the Church. For since both the demon and the Spirit prophesied concerning the future, the one indeed uttering falsehood, and the other truth, and it was not possible from any quarter to receive a proof of one or the other, but each spoke without being called to account, as Jeremiah and Ezekiel had done, but when the time came they were convicted, He gave also the discernings of spirits. Since therefore then also among the Thessalonians many were prophesying, glancing at whom he says, Neither by word, nor by epistle, as from us, as that the day of the Lord is now present [2 Thessalonians 2:2], he says this here. That is, do not, because there are false prophets among you, on their account prohibit also these, and turn away from them; quench them not, that is, despise not prophesyings.

Do you see that this is what he means by, Prove all things? Because he had said, Despise not prophesyings, lest they should think that he opened the pulpit to all, he says, Prove all things, that is, such as are really prophecies; and hold fast that which is good. Abstain from every form of evil; not from this or that, but from all; that you may by proof distinguish both the true things and the false, and abstain from the latter, and hold fast the former. For thus both the hatred of the one will be vehement and the love of the other arises, when we do all things not carelessly, nor without examination, but with careful investigation.

Ver. 23. And the God of peace Himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.

Observe the affection of the Teacher. After the admonition he adds a prayer; not only that, but even introduces it in his letter. For we need both counsel and prayer. For this reason we also first giving you counsel, then offer prayers for you. And this the Initiated know. But Paul indeed did this with good reason, having great confidence towards God, whereas we are confounded with shame, and have no freedom of speech. But because we were appointed to this we do it, being unworthy even to stand in His presence, and to hold the place of the lowest disciples. But because grace works even through the unworthy, not for our own sakes but for theirs who are about to be benefited, we contribute our parts.

Sanctify you wholly, he says, and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ. What does he here call the spirit? The gift of grace. For if we depart hence having our lamps bright, we shall enter into the bridechamber. But if they are quenched, it will not be so. For this reason he says your spirit. For if that remains pure, the other remains also. And soul and body, he says. For neither the one nor the other then admits anything evil.

Ver. 24. Faithful is He that calls you, who will also do it.

Observe his humility. For, because he had prayed, Think not, he says, that this happens from my prayers, but from the purpose, with which He called you. For if He called you to salvation, and He is true, He will certainly save you, in that He wills it.

Ver. 25. Brethren, pray for us also.

Strange! What humility is here! But he indeed said this for the sake of humility, but we, not from humility, but for the sake of great benefit, and wishing to gain some great profit from you, say, Pray for us also. For although you do not receive any great or wonderful benefit from us, do it nevertheless for the sake of the honor and the title itself. Some one has had children, and even if they had not been benefited by him, nevertheless, because he has been their father, he perhaps sets this before them, saying, For one day I have not been called father by you. On this account we too say, Pray for us also. I am not merely saying this, but really desiring your prayers. For if I have become responsible for this presidency over you all, and shall have to render an account, much more ought I to have the benefit of your prayers. On your account my responsibilities are greater, therefore the help also from you should be greater.

Ver. 26. Salute all the brethren with a holy kiss.

Oh! What fervor! Oh! What mad passion is here! Because being absent he could not greet them with the kiss, he greets them through others, as when we say, Kiss him for me. So also do you yourselves retain the fire of love. For it does not admit of distances, but even through long intervening ways it extends itself, and is everywhere present.

Ver. 27. I adjure you by the Lord that this Epistle be read unto all the holy brethren.

And this command is rather from love, and not so much in the way of teaching; that with them also, he means, I may be conversing.

Ver. 28. The grace of our Lord Jesus Christ be with you. Amen.

And he does not merely command, but adjures them, and this from a fervent mind, that even though they should despise him, for the sake of the adjuration they may practice what is commanded. For men had a great dread of that appeal, but now that too is trampled under foot. And often when a slave is scourged, and adjures by God and His Christ, and says, So may you die a Christian, yet no one gives heed, no one regards it; but if he adjures him by his own son, immediately, though unwilling, and grinding his teeth, he gives up his anger. Again, another being dragged and led away through the middle of the market-place, in the presence both of Jews and Greeks, adjures him that leads him away with the most fearful adjurations, and no one regards it. What will not the Greeks say, when one of the faithful adjures a faithful man and a Christian, and no regard is paid to it, but we even despise him.

Will you allow me to tell you a certain story which I myself have heard? For I do not say it of my own invention, but having heard it from a person worthy of credit. There was a certain maid-servant united to a wicked man, a vile run-away slave; she, when her husband having committed many faults was about to be sold by her mistress; (for the offenses were too great for pardon, and the woman was a widow, and was not able to punish him who was the plague of her house, and therefore resolved to sell him; then considering that it was an unholy thing to separate the husband from the wife, the mistress, although the girl was useful, to avoid separating her from him, made up her mind to sell her also with him;) then the girl seeing herself in these straits, came to a venerable person who was intimate with her mistress, and who also told it to me, and clasping her knees, and with a thousand lamentations, besought her to entreat her mistress in her behalf; and having wasted many words, at last she added this also, as thereby especially to persuade her, laying on her a most awful adjuration, and the adjuration was this, So may thou see Christ at the Day of Judgment, as you neglect not my petition. And having so said, she departed. And she who had been entreated, upon the intrusion of some worldly care, such as happens in families, forgot the matter. Then suddenly late in the afternoon, the most awful adjuration came into her mind, and she felt great compunction, and she went and with great earnestness asked, and obtained her request. And that very night she suddenly saw the heavens opened, and Christ Himself. But she saw Him, as far as it was possible for a woman to see Him. Because she at all regarded the adjuration, because she was afraid, she was thought worthy of this vision.

And these things I have said, that we may not despise adjurations, especially when any entreat us for things that are good, as for alms, and for works of mercy. But now poor men, who have lost their feet, sit and see you hastening by, and when they cannot follow you with their feet, they expect to detain you, as with a kind of hook, by the fear of an adjuration, and stretching out their hands, they adjure you to give them only one or two pennies. But you hasten by, though adjured by your Lord. And if he adjure you by the eyes either of your husband, who is gone abroad, or of your son, or your daughter, immediately you yield, your mind is transported, you are warmed; but if he adjure you by your Lord, you hasten by. And I have known many women who, hearing indeed the name of Christ, have hastened by; but being commended for their beauty by those who came to them, have been melted and softened, and have stretched out their hand.

Yea thus they have reduced suffering and wretched beggars to this, even to deal in making sport! For when they do not touch their souls by uttering vehement and bitter words, they have recourse to this way by which they delight them exceedingly. And our great wickedness compels him that is in calamity or is straitened by hunger, to utter encomiums upon the beauty of those who pity him. And I wish this were all. But there is even another form worse than this. It compels the poor to be jugglers, and buffoons, and filthy jesters. For when he fastens on his fingers cups and bowls and cans, and plays on them as cymbals, and having a pipe, whistles on it those base and amorous melodies, and sings them at the top of his voice; and then many stand round, and some give him a piece of bread, some a penny, and others something else, and they detain him long, and both men and women are delighted; what is more grievous than this? Are not these things deserving of much groaning? They are indeed trifling, and are considered trifling, but they engender great sins in our character. For when any obscene and sweet melody is uttered, it softens the mind, and corrupts the very soul itself. And the poor man indeed who calls upon God, and invokes a thousand blessings upon us, is not vouchsafed a word from you; but he who instead of these things introduces sportive sallies, is admired.

And what has now come into my mind to say to you, that I will utter. And what is this? When you are involved in poverty and sickness, if from no other quarter, at least from those who beg, who wander through the narrow streets, learn to give thanks to the Lord. For they, spending their whole life in begging, do not blaspheme, are not angry, nor impatient, but make the whole narrative of their beggary in thanksgiving, magnifying God, and calling Him merciful. He indeed that is perishing with hunger, calls Him merciful, but you who are living in plenty, if you cannot get the possessions of all, call Him cruel. How much better is he! How will he condemn us! God has sent the poor through the world, as common teachers in our calamities, and consolation under them. Have you suffered anything contrary to your wishes? Yet nothing like what that poor man suffers. You have lost an eye, but he both his. You have long labored under disease, but he has one that is incurable. You have lost your children, but he even the health of his own body. You have suffered a great loss, but you are not yet reduced to supplicate from others. Give thanks to God. You see them in the furnace of poverty, and begging indeed from all, but receiving from few. When you are weary of praying, and dost not receive, consider how often you have heard a poor man calling upon you, and hast not listened to him, and he has not been angry nor insulted you. And yet thou indeed actest thus from cruelty; but God from mercy even declines to hear. If therefore thou, yourself from cruelty not hearing your fellow-servant, expectest not to be found fault with, do you find fault with the Lord, who out of mercy does not hear His servant? Do you see how great the inequality, how great the injustice?

Let us consider these things constantly, those who are below us, those who are under greater calamities, and so we shall be able to be thankful to God. Life abounds with many such instances. And he who is sober, and willing to attend, gains no small instruction from the houses of prayer. For on this account the poor sit before the vestibule both in the churches and in the chapels of the Martyrs, that we may receive great benefit from the spectacle of these things. For consider, that when we enter into earthly palaces, we can see nothing of this kind; but men that are dignified and famous, and wealthy and intelligent, are everywhere hastening to and fro. But into the real palaces, I mean the Church, and the oratories of the Martyrs, enter the demoniacs, the maimed, the poor, the aged, the blind, and those whose limbs are distorted. And wherefore? That you may be instructed by the spectacle of these things; in the first place that if you have entered drawing after you any pride from without, having looked upon these, and laid aside your arrogance, and become contrite in heart, so you may go in, and hear the things that are said; for it is not possible that he who prays with an arrogant mind should be heard. That when you see an aged man, you may not be elated at your youth, for these old men were once young. That when you boast highly of your warfare, or your kingly power, you may consider that from these are sprung those who have become illustrious in kings' courts. That, when you presume upon your bodily health, taking heed to these, you may abate your lofty spirit. For the healthy man who continually enters here will not be highminded on account of his bodily health; and the sick man will receive no slight consolation.

But they do not sit here only on this account, but that they may also make you compassionate, and you may be inclined to pity; that you may admire the lovingkindness of God; for if God is not ashamed of them, but has set them in His vestibules, much less be thou ashamed; that you may not be highminded on account of palaces upon earth. Be not ashamed, when called upon by a poor man; and if he should draw near, if he should catch your knees, shake him not off. For these are certain admirable dogs of the Royal Courts. For I do not call them dogs as dishonoring them — far be it — but even highly commending them. They guard the King's court. Therefore feed them. For the honor passes on to the King. There all is pride — I speak of the palaces on earth — here all is humility. You learn especially from the very vestibules that human beings are nothing. From the very persons who sit before them, you are taught that God delights not in riches. For their sitting and assembling there is all but an admonition, sending forth a clear voice regarding the nature of all men, and saying that human things are nothing, that they are shadow and smoke. If riches were a good, God would not have seated the poor before His own vestibule. And if He admits rich people also, wonder not for He admits them not on this account, that they may continue rich, but that they may be delivered from their encumbrance. For hear what Christ says to them, You cannot serve God and Mammon [Matthew 6:24]; and again, It is hard for a rich man to enter into the kingdom of heaven; and again, 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 19:23-24] On this account He receives the rich, that they may hear these words, that they may long for the eternal riches, that they may covet things in heaven. And why do you wonder that He does not disdain to seat such at His vestibules? For He does not disdain to call them to His spiritual Table, and make them partakers of that Feast. But the maimed and the lame, the old man that is clothed in rags and filth, and has catarrh, comes to partake of that Table with the young and the beautiful, and with him even who is clothed in purple, and whose head is encircled with a diadem — and is thought worthy of the spiritual Feast, and both enjoy the same benefits, and there is no difference.

Does then Christ not disdain to call them to His Table with the king (Emperor) — for both are called together — and you perhaps disdain even to be seen giving to the poor, or even conversing with them? Fie upon your haughtiness and pride! See that we suffer not the same with the rich man formerly. He disdained even to look upon Lazarus, and did not allow him to share his roof or shelter, but he was without, cast away at his gate, nor was he even vouchsafed a word from him. But see how, when fallen into straits, and in want of his help, he failed to obtain it. For if we are ashamed of those of whom Christ is not ashamed, we are ashamed of Christ, being ashamed of His friends. Let your table be filled with the maimed and the lame. Through them Christ comes, not through the rich. Perhaps you laugh at hearing this; therefore, that you may not think it is my word, hear Christ Himself speaking, that you may not laugh, but shudder: When you make a dinner or a supper, call not your friends nor your brethren, nor your kinsmen, nor rich neighbors; lest haply they also bid you again, and a recompense be made you. But when you make a feast, bid the poor, the maimed, the halt, the blind; and you shall be blessed; because they have not wherewith to recompense you: for you shall be recompensed in the Resurrection of the just. [Luke 14:12-14] And greater is your glory even here, if you love that. For from the former class of guests arise envy, and malice, and slanders, and revilings, and much fear lest anything unbecoming should occur. And you stand like a servant before his master, if those who are invited are your superiors, fearing their criticism and their lips. But in the case of these there is nothing of this sort, but whatever you bring them, they receive all with pleasure; and ample is the applause, brighter the glory, higher the admiration. All they that hear do not so much applaud the former, as the latter. But if you disbelieve, you who are rich, make the trial, you who invite generals and governors. Invite the poor, and fill your table from them, and see if you are not applauded by all, if you are not loved by all, if all do not hold you as a father. For of those feasts there is no advantage, but for these heaven is in store, and the good things of heaven — of which may we all be partakers, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and world without end. Amen.

Having said in his former Epistle that we pray night and day to see you, and that we could not forbear, but were left in Athens alone, and that I sent Timothy from 1 Thessalonians 3:1-10, by all these expressions he shows the desire which he had to come among them. When therefore he had perhaps not had time to go, and to perfect what was lacking in their faith, on this account he adds a second Epistle, filling up by his writings what was wanting of his presence. For that he did not depart, we may conjecture from hence: for he says in this Epistle, We beseech you by the coming of our Lord Jesus Christ. [2 Thessalonians 2:1] For in his first Epistle he said, Concerning the times and the seasons you have no need that anything be written unto you. [1 Thessalonians 5:1] So that if he had gone, there would have been no need of his writing. But since the question was deferred, on this account he adds this Epistle, as in his Epistle to Timothy he says, They subvert the faith of some, saying that the Resurrection is already past from 2 Timothy 2:18; that the faithful henceforth hoping for nothing great or splendid, might faint under their sufferings.

For since that hope supported them, and did not allow them to yield to the present evils, the devil wishing to cut it off, as being a kind of anchor, when he was not able to persuade them that the things to come were false, went to work another way, and having suborned certain pestilential men, endeavored to deceive those who believed into a persuasion that those great and splendid things had received their fulfillment. Accordingly these men then said that the Resurrection was already past. But now they said that the Judgment and the coming of Christ were at hand, that they might involve even Christ in a falsehood, and having pointed out to them that there is hereafter no retribution, nor judgment-seat, nor punishment and vengeance for those who had done them evil, they might both render these more bold, and those more dispirited. And, what was worse than all, some attempted merely to report words as if they were said by Paul, but others even to forge Epistles as written by him. On this account, cutting off all access for them, he says, Be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us. [2 Thessalonians 2:2] Neither by spirit, he says, glancing at the false prophets. Whence then shall we know them, he says? For this very reason, he added, The salutation of me Paul with my own hand, which is the token in every Epistle: so I write. The grace of our Lord Jesus Christ be with you all. [2 Thessalonians 3:17-18] He does not here mean, that this is the token — for it is probable that others also imitated this — but that I write the salutation with my own hand, as is the custom also now among us. For by the subscription the writings of those who send letters are made known. But he comforts them, as being excessively pinched by their troubles; both praising them from their present state, and encouraging them from a prospect of the futurity, and from the punishment, and from the recompense of good things prepared for them; and he more clearly enlarges upon the topic, not indeed revealing the time itself, but showing the sign of the time, namely, Antichrist. For a weak soul is then most fully assured, not when it merely hears, but when it learns something more particular.

And Christ too bestowed great care upon this point, and being seated on the Mount, He with great particularity discoursed to His disciples upon the Consummation. And wherefore? That there might be no room for those who introduce Antichrists and false Christs. And He Himself also gives many signs, one indeed, and that the most important, saying, when the Gospel shall be preached to all nations from Matthew 24:14, and another also, that they should not be deceived with respect to His coming. As the lightning [Matthew 24:27], He says, shall He come; not concealed in any corner, but shining everywhere. It requires no one to point it out, so splendid will it be, even as the lightning needs no one to point it out. And He has spoken in a certain place also concerning Antichrist, when He said, I have come in My Father's name, and you receive Me not: if another shall come in His own name, Him you will receive. [John 5:43] And He said that those unspeakable calamities one after another were a sign of it, and that Elias must come.

The Thessalonians indeed were then perplexed, but their perplexity has been profitable to us. For not to them only, but to us also are these things useful, that we may be delivered from childish fables and from old women's fooleries. And have you not often heard, when you were children, persons talking much even about the name of Antichrist, and about his bending the knee? For the devil scatters these things in our minds, while yet tender, that the doctrine may grow up with us, and that he may be able to deceive us. Paul therefore, in speaking of Antichrist, would not have passed over these things if they had been profitable. Let us not therefore enquire into these things. For he will not come so bending his knees, but exalting himself against all that is called God, or that is worshipped; so that he sits in the temple of God, setting himself forth as God. [2 Thessalonians 2:4] For as the devil fell by pride, so he who is wrought upon by him is anointed unto pride.

Wherefore, I beseech you, let us all be earnest to be far removed from this affection, that we may not fall into his condemnation, that we may not subject ourselves to the same punishment, that we may not partake of the vengeance. Not a novice, he says, lest being puffed up he fall into the condemnation of the devil. [1 Timothy 3:6] He who is puffed up therefore, suffers the same punishment with the devil. For the beginning of pride is not to know the Lord. [Sirach 10:12-13] Pride is the beginning of sin, the first impulse and movement toward evil. Perhaps indeed it is both the root and the foundation. For the beginning means either the first impulse towards evil, or the grounding. As if one should say, the beginning of chastity is to abstain from the sight of an improper object, that is the first impulse. But if we should say, the beginning of chastity is fasting, that is the foundation and establishment. So also pride is the beginning of sin. For every sin begins from it, and is maintained by it. For that, whatever good things we do, this vice suffers them not to remain and not fall away, but is as a certain root not letting them abide unshaken, is manifest from hence: see what things the Pharisee did, but they profited him nothing. For he did not extirpate the root, but it corrupted all his performances, because the root remained. From pride springs contempt of the poor, desire of riches, the love of power, the longing for much glory. Such an one is prompt to revenge an insult. For he who is proud cannot bear to be insulted even by his superiors, much less by his inferiors. But he who cannot bear to be insulted cannot bear either to suffer any ill. See how pride is the beginning of sin.

But how is it the beginning of pride, not to know the Lord? Justly. For he who knows God as he ought to know Him, he who knows that the Son of God humbled Himself so much, is not lifted up. But he who knows not these things, is lifted up. For pride anoints him unto arrogance. For tell me, whence is it that they who make war upon the Church say that they know God? Is it not from arrogance? See into what a precipice it plunges them, not to know the Lord! For if God loves a contrite spirit [Psalm 51:17]¹ There is therefore no evil like pride. It renders a man a demon, insolent, blasphemous, perjured, and makes him desirous of deaths and murders. The proud man always lives in troubles, is always angry, always unhappy. There is nothing which can satiate his passion. If he should see the king stooping down to him, and prostrating himself, he is not satisfied, but is the more inflamed. For as the lovers of money, the more they receive, want so much the more, so also the proud, the more honor they enjoy, the more they desire. For their passion is increased; for a passion it is, and a passion knows not limit, but then stops when it has slain its possessor. Do you not see that drunkards are always thirsty? For it is a passion, not the desire of nature, but some perverted disease. Do you not see how those who are affected with bulimy, as it is called, are always hungry? For it is a passion, as the children of the physicians say, already exceeding the bounds of nature. The busy-bodies, and the over-curious, whatever they have learned, do not stop. For it is a passion, and has no limit. [Sirach 23:17] Again, they who delight in fornication, they too cannot desist. To a fornicator, it is said, all bread is sweet. He will not cease, till he is devoured. For it is a passion.

But they are indeed passions, not however incurable, but admitting of cure, and much more than bodily affections. For if we will, we can extinguish them. How then can a man extinguish pride? By knowing God. For if it arises from not knowing God, if we know Him, all pride is banished. Think of Hell. Think of those who are much better than yourself. Think of your sins. Think for how many things you deserve punishment from God. If you think of these, you will soon bring down your proud mind, you will soon bend it. But can you not do these things? Are you too weak? Consider things present, human nature itself, the nothingness of man! When you see a dead body carried through the market-place, orphan children following it, a widow beating her breast, servants bewailing, friends looking dejected, reflect upon the nothingness of things present, and that they differ not from a shadow, or a dream.

Does this not suit you? Think of those who are very rich, who perish anyhow in war; look round on the houses, that belonged to the great and illustrious, and are now leveled to the ground. Consider how mighty they were, and now not even a memorial of them is left. For, if you will, every day you may find examples of these things — the successions of rulers — the confiscations of rich men's goods. Many tyrants have sat upon the ground — and he who was never thought on, has worn a diadem. [Sirach 11:15] Do not these things happen every day? Do not our affairs resemble a kind of wheel? Read, if you will, both our own (books), and those without: for they also abound in such examples. If you despise ours, and this from pride; if you admire the works of philosophers, go even to them. They will instruct you, relating ancient calamities, as will poets, and orators, and sophists, and all historians. From every side, if you will, you may find examples.

But if you will none of these things, reflect upon our very nature, of what it consists, and wherein it ends. Consider, when you sleep, of what worth are you? Will not even a little beast be able to destroy you? For often a little animal falling from the roof has deprived many persons of sight, or has been the cause of some other danger. But what? Are you not less than all beasts? But what do you say? That you excel in reason? But behold, you have not reason: for pride is a sign of the want of reason. And for what, tell me, are you high-minded after all? Is it upon the good constitution of your body? But the prize of victory here is with the irrational creatures; this is possessed also by robbers and murderers, and violators of the tombs. But are you proud of your understanding? It is no proof of understanding to be proud. By this then first you deprive yourself of becoming intelligent. Let us bring down our high thoughts. Let us be moderate, and lowly, and gentle. For such even Christ has pronounced blessed above all, saying, Blessed are the poor in spirit. [Matthew 5:3] And again, He cried, saying, Learn of Me, for I am meek and lowly in heart. [Matthew 11:29] For this reason He washed the feet of His disciples, affording us an example of humility. From all these things let us gain profit, that we may be able to obtain the blessings promised to those who love Him, by the grace and lovingkindness, etc.

Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace to you and peace from God the Father and the Lord Jesus Christ.

The greater part of men do and devise all things with a view to ingratiate themselves with rulers, and with those who are greater than themselves; and they account it a great thing, and think themselves happy, if they can obtain that object. But if to obtain favor with men is so great an advantage, how great must it be to find favor with God? On this account he always thus prefaces his Epistle, and invokes this upon them, knowing that if this be granted, there will be nothing afterwards grievous, but whatever troubles there may be, all will be done away. And that you may learn this, Joseph was a slave a young man, inexperienced, unformed, and suddenly the direction of a house was committed to his hands, and he had to render an account to an Egyptian master. And you know how prone to anger and unforgiving that people is, and when authority and power is added, their rage is greater, being inflamed by power. And this too is manifest from what he did afterwards. For when the mistress made accusation, he bore with it. And yet it was not the part of those who held the garment, but of him who was stripped, to have suffered violence. For he ought to have said, If he had heard that you raised your voice, as you say, he would have fled, and if he had been guilty, he would not have waited for the coming of his master. But nevertheless he took nothing of this sort into consideration, but unreasonably giving way altogether to anger, he cast him into prison. So thoughtless a person was he. And yet even from other things he might have conjectured the good disposition and the intelligence of the man. But nevertheless, because he was very unreasonable, he never considered any such thing. He therefore who had to do with such a harsh master, and who was entrusted with the administration of his whole house, being a stranger, and solitary, and inexperienced; when God shed abundant grace upon him, passed through all, as if his temptations had not even existed, both the false accusation of his mistress, and the danger of death, and the prison, and at last came to the royal throne.

This blessed man therefore saw how great is the grace of God, and on this account he invokes it upon them. And another thing also he effects, wishing to render them well-disposed to the remaining part of the Epistle; that, though he should reprove and rebuke them, they might not break away from him. For this reason he reminds them before all things of the grace of God, mollifying their hearts, that, even if there be affliction, being reminded of the grace by which they were saved from the greater evil, they may not despair at the less, but may thence derive consolation. As also elsewhere in an Epistle he has said, For if, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved by His life. [Romans 5:10]

Grace to you and peace, he says, from God the Father and the Lord Jesus Christ.

Ver. 3. We are bound to give thanks to God always for you, brethren, even as it is meet.

Again a sign of great humility. For he led them to reflect and consider, that if for our good actions others do not admire us first, but God, much more also ought we. And in other respects too he raises up their spirits, because they suffer such things as are not worthy of tears and lamentations, but of thanksgiving to God. But if Paul is thankful for the good of others, what will they suffer, who not only are not thankful, but even pine at it.

For that your faith grows exceedingly, and the love of each one of you all toward one another abounds.

And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other — then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. For as in the case of the flood all the stony and lower parts are soon hidden, but as many things as are above, it reaches not them, so also the faith that has become lofty, is not drawn downwards. For this reason he does not say your faith grows; but grows exceedingly, and the love of each one of you all toward one another abounds. Do you see how this contributes for the ease of affliction, to be in close guard together, and to adhere to one another? From this also arose much consolation. The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. For a soul that is in grief, when it is weak, can add nothing to itself; but that which is strong does it then most. And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, of each one of you all toward one another. For it was equally poised, as that of one body. Since even now we find love existing among many, but this love becoming the cause of division. For when we are knit together in parties of two or three, and the two indeed, or three or four, are closely bound to one another, but draw themselves off from the rest, because they can have recourse to these, and in all things confide in these; this is the division of love— not love. For tell me, if the eye should bestow upon the hand the foresight which it has for the whole body, and withdrawing itself from the other members, should attend to that alone, would it not injure the whole? Assuredly. So also if we confine to one or two the love which ought to be extended to the whole Church of God, we injure both ourselves and them, and the whole. For these things are not of love, but of division; schisms, and distracting rents. Since even if I separate and take a member from the whole man, the part separated indeed is united in itself, is continuous, all compacted together, yet even so it is a separation, since it is not united to the rest of the body.

For what advantage is it, that you love a certain person exceedingly? It is a human love. But if it is not a human love, but you love for God's sake, then love all. For so God has commanded to love even our enemies. And if He has commanded to love our enemies, how much more those who have never aggrieved us? But, do you say, I love, but not in that way. Rather, you do not love at all. For when you accuse, when you envy, when you lay snares, how do you love? But, do you say, I do none of these things. But when a man is ill spoken of, and you do not shut the mouth of the speaker, dost not disbelieve his sayings, dost not check him, of what love is this the sign? And the love, he says, of each one of you all toward one another abounds.

Ver. 4. So that we ourselves glory in you in the Churches of God.

Indeed in the first Epistle he says, that all the Churches of Macedonia and Achaia resounded, having heard of their faith. So that we need not, he says, to speak anything. For they themselves report concerning us what manner of entering in we had unto you. [1 Thessalonians 1:8] But here he says, so that we glory. What then is it that is said? There he says that they need not instruction from him, but here he has not said that we teach them, but we glory, and are proud of you. If therefore we both give thanks to God for you, and glory among men, much more ought you to do so for your own good deeds. For if your good actions are worthy of boasting from others, how are they worthy of lamentation from you? It is impossible to say. So that we ourselves, he says, glory in you in the Churches of God, for your patience and faith.

Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. And he does not merely say patience. It is the part of patience indeed properly not yet to enjoy the promised blessings. But here he speaks of a greater patience. And of what sort is that? That which is shown in persecutions. For your patience, he says, and faith in all your persecutions and in the afflictions which you endure. For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. Let all those blush who for the sake of the patronage of men pass over to other doctrines. For while it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.

Ver. 5. Which is a manifest token of the righteous judgment of God.

See how he gathers comfort for them. He had said, We give thanks to God, he had said, We glory among men: these things indeed are honorable. But that which he most seeks for, who is in suffering, is, deliverance from evils, and vengeance upon those who are evil entreating them. For when the soul is weak, it most seeks for these things, for the philosophic soul does not even seek these things. Why then does he say, a token of the righteous Judgment of God? Here he has glanced at the retribution on either side, both of those who do the ill, and of those who suffer it, as if he had said, that the justice of God may be shown when He crowns you indeed, but punishes them. At the same time also he comforts them, showing that from their own labors and toils they are crowned, and according to the proportion of righteousness. But he puts their part first. For although a person even vehemently desires revenge, yet he first longs for reward. For this reason he says,

That you may be counted worthy of the kingdom of God, for which you also suffer.

This then does not come to pass from the circumstance that those who injure them are more powerful than they, but because it is so that they must enter into the kingdom. For through many tribulations, he says, we must enter into the kingdom of God. [Acts 14:22]

Ver. 6, 7. If so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us at the revelation of the Lord Jesus from heaven with the Angels of His power.

The phrase If so be that here is put for because, which we also use, in speaking of things that are quite evident and not to be denied; instead of saying, Because it is exceedingly righteous. If so be, he says, that it is a righteous thing with God to punish these, he will certainly punish them. As if he had said, If God cares for human affairs, If God takes thought. And he does not put it of his own opinion, but among things confessedly true; as if one said, If God hates the wicked, that he may compel them to grant that He does hate them. For such sentences are above all indisputable, inasmuch as they also themselves know that it is just. For if this is just with men, much more with God.

To recompense, he says, affliction to them that afflict you, and to you that are afflicted rest. What then? Is the retribution equal? By no means, but see by what follows how he shows that it is more severe, and the rest much greater. Behold also another consolation, in that they have their partners in the afflictions, as partners also in the retribution. He joins them in their crowns with those who had performed infinitely more and greater works. Then he adds also the period, and by the description leads their minds upward, all but opening heaven already by his word, and setting it before their eyes; and he places around Him the angelic host, both from the place and from the attendants amplifying the image, so that they may be refreshed a little. And to you that are afflicted rest with us, he says, at the revelation of the Lord Jesus from heaven with the Angels of his power.

Ver. 8. In flaming fire rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus.

If they that have not obeyed the Gospel suffer vengeance, what will not they suffer who besides their disobedience also afflict you? And see his intelligence; he says not here those who afflict you, but those who obey not. So that although not on your account, yet on His own it is necessary to punish them. This then is said in order to full assurance, that it is altogether necessary for them to be punished: but what was said before, was said that they also might be honored, because they suffer these things on your account. The one causes them to believe concerning the punishment; the other to be pleased, because for the sake of what has been done to them they suffer these things.

All this was said to them, but it applies also to us. When therefore we are in affliction, let us consider these things. Let us not rejoice at the punishment of others as being avenged, but as ourselves escaping from such punishment and vengeance. For what advantage is it to us when others are punished? Let us not, I beseech you, have such souls. Let us be invited to virtue by the prospect of the kingdom. For he indeed who is exceedingly virtuous is induced neither by fear nor by the prospect of the kingdom, but for Christ's sake alone, as was the case with Paul. Let us, however, even thus consider the blessings of the kingdom, the miseries of hell, and thus regulate and school ourselves; let us in this way bring ourselves to the things that are to be practiced. When you see anything good and great in the present life, think of the kingdom, and you will consider it as nothing. When you see anything terrible, think of hell, and you will deride it. When you are possessed by carnal desire, think of the fire, think also of the pleasure of sin itself, that it is nothing worth, that it has not even pleasure in it. For if the fear of the laws that are enacted here has so great power as to withdraw us from wicked actions, how much more should the remembrance of things future, the vengeance that is immortal, the punishment that is everlasting? If the fear of an earthly king withdraws us from so many evils, how much more the fear of the King Eternal?

Whence then can we constantly have this fear? If we continually hearken to the Scriptures. For if the sight only of a dead body so depresses the mind, how much more must hell and the fire unquenchable, how much more the worm that never dies. If we always think of hell, we shall not soon fall into it. For this reason God has threatened punishment; if it was not attended with great advantage to think of it, God would not have threatened it. But because the remembrance of it is able to work great good, for this reason He has put into our souls the terror of it, as a wholesome medicine. Let us not then overlook the great advantage arising from it, but let us continually advert to it, at our dinners, at our suppers. For conversation about pleasant things profits the soul nothing, but renders it more languid, while that about things painful and melancholy cuts off all that is relaxed and dissolute in it, and converts it, and braces it when unnerved. He who converses of theaters and actors does not benefit the soul, but inflames it more, and renders it more careless. He who concerns himself and is busy in other men's matters, often even involves it in dangers by this curiosity. But he who converses about hell incurs no dangers, and renders it more sober.

But do you fear the offensiveness of such words? Have you then, if you are silent, extinguished hell? Or if you speak of it, have you kindled it? Whether you speak of it or not, the fire boils forth. Let it be continually spoken of, that you may never fall into it. It is not possible that a soul anxious about hell should readily sin. For hear the most excellent advice, Remember, it says, your latter end [Sirach 28:6], and you will not sin forever. A soul that is fearful of giving account cannot but be slow to transgression. For fear being vigorous in the soul does not permit anything worldly to exist in it. For if discourse raised concerning hell so humbles and brings it low, does not the reflection constantly dwelling upon the soul purify it more than any fire?

Let us not remember the kingdom so much as hell. For fear has more power than the promise. And I know that many would despise ten thousand blessings, if they were rid of the punishment, inasmuch as it is even now sufficient for me to escape vengeance, and not to be punished. No one of those who have hell before their eyes will fall into hell. No one of those who despise hell will escape hell. For as among us those who fear the judgment-seats will not be apprehended by them, but those who despise them are chiefly those who fall under them, so it is also in this case. If the Ninevites had not feared destruction, they would have been overthrown, but because they feared, they were not overthrown. If in the time of Noah they had feared the deluge, they would not have been drowned. And if the Sodomites had feared they would not have been consumed by fire. It is a great evil to despise a threat. He who despises threatening will soon experience its reality in the execution of it. Nothing is so profitable as to converse concerning hell. It renders our souls purer than any silver. For hear the prophet saying, Your judgments are always before me. From Psalm 17:22, Septuagint For although it pains the hearer, it benefits him very much.

For such indeed are all things that profit. For medicines too, and food, at first annoy the sick, and then do him good. And if we cannot bear the severity of words, it is manifest that we shall not be able to bear affliction in very deed. If no one endures a discourse concerning hell, it is evident, that if persecution came on, no one would ever stand firm against fire, against sword. Let us exercise our ears not to be over soft and tender: for from this we shall come to endure even the things themselves. If we be habituated to hear of dreadful things, we shall be habituated also to endure dreadful things. But if we be so relaxed as not to endure even words, when shall we stand against things? Do you see how the blessed Paul despises all things here, and dangers one after another, as not even temptations? Wherefore? Because he had been in the practice of despising hell, for the sake of what was God's will. He thought even the experience of hell to be nothing for the sake of the love of Christ; while we do not even endure a discourse concerning it for our own advantage. Now therefore having heard a little, go your ways; but I beseech you if there is any love in you, constantly to revert to discourses concerning these things. They can do you no harm, even if they should not benefit, but assuredly they will benefit you too. For according to our discourses, the soul is qualified. For evil communications, he says, corrupt good manners. Therefore also good communications improve it; therefore also fearful discourses make it sober. For the soul is a sort of wax. For if you apply cold discourses, you harden and make it callous; but if fiery ones, you melt it; and having melted it, you form it to what you will, and engrave the royal image upon it. Let us therefore stop up our ears to discourses that are vain. It is no little evil; for from it arise all evils.

If our mind had been practiced to apply to divine discourses, it would not apply to others; and not applying to others, neither would it betake itself to evil actions. For words are the road to works. First we think, then we speak, then we act. Many men, even when before sober, have often from disgraceful words gone on to disgraceful actions. For our soul is neither good nor evil by nature, but becomes both the one and the other from choice. As therefore the sail carries the ship wherever the wind may blow, or rather as the rudder moves the ship, if the wind be favorable, so also thought will sail without danger, if good words from a favorable quarter waft it. But if the contrary, often they will even overwhelm the reason. For what winds are to ships, that discourses are to souls. Wherever you will, you may move and turn it. For this reason one exhorting says, Let your whole discourse be in the law of the Most High. [Sirach 20:20] Wherefore, I exhort you, when we receive children from the nurse, let us not accustom them to old wives' stories, but let them learn from their first youth that there is a Judgment, that there is a punishment; let it be instilled in their minds. This fear being rooted in them produces great good effects. For a soul that has learned from its first youth to be subdued by this expectation, will not soon shake off this fear. But like a horse obedient to the bridle, having the thought of hell seated upon it, walking orderly, it will both speak and utter things profitable; and neither youth nor riches, nor an orphan state, nor any other thing, will be able to injure it, having its reason so firm and able to hold out against everything.

By these discourses let us regulate as well ourselves as our wives too, our servants, our children, our friends, and, if possible, our enemies. For with these discourses we are able to cut off the greater part of our sins, and it is better to dwell upon things grievous than upon things agreeable, and it is manifest from hence. For, tell me, if you should go into a house where a marriage is celebrated, for a season you are delighted at the spectacle, but afterwards having gone away, you pine with grief that you have not so much. But if you enter the house of mourners, even though they are very rich, when you go away you will be rather refreshed. For there you have not conceived envy, but comfort and consolation in your poverty. You have seen by facts, that riches are no good, poverty no evil, but they are things indifferent. So also now, if you talk about luxury, you the more vex your soul, that is not able perhaps to be luxurious. But if you are speaking against luxury, and introduce discourse concerning hell, the thing will cheer you, and beget much pleasure. For when you consider that luxury will not be able to defend us at all against that fire, you will not seek after it; but if you reflect that it is wont to kindle it even more, you will not only not seek, but will turn from it and reject it.

Let us not avoid discourses concerning hell, that we may avoid hell. Let us not banish the remembrance of punishment, that we may escape punishment. If the rich man had reflected upon that fire, he would not have sinned; but because he never was mindful of it, therefore he fell into it. Tell me, O man, being about to stand before the Judgment-seat of Christ, do you speak of all things rather than of that? And when you have a matter before a judge, often only relating to words, neither day nor night, at no time or season do you talk of anything else, but always of that business, and when you are about to give an account of your whole life, and to submit to a trial, can you not bear even with others reminding you of that Judgment? For this reason therefore all things are ruined and undone, because when we are about to stand before a human tribunal concerning matters of this life, we move everything, we solicit all men, we are constantly anxious about it, we do everything for the sake of it: but when we are about, after no long time, to come before the Judgment-seat of Christ, we do nothing either by ourselves, or by others; we do not entreat the Judge. And yet He grants to us a long season of forbearance, and does not snatch us away in the midst of our sins, but permits us to put them off, and that Goodness and Lovingkindness leaves nothing undone of all that belongs to Himself. But all is of no avail; on this account the punishment will be the heavier. But God forbid it should be so! Wherefore, I beseech you, let us even if but now become watchful. Let us keep hell before our eyes. Let us consider that inexorable Account, that, thinking of those things, we may both avoid vice, and choose virtue, and may be able to obtain the blessings promised to those who love Him, by the grace and lovingkindness, etc.

Who shall suffer punishment, even eternal destruction from the face of the Lord, and from the glory of His might, when He shall come to be glorified in His Saints, and to be marveled at in all them that believed.

There are many men, who form good hopes not by abstaining from their sins, but by thinking that hell is not so terrible as it is said to be, but milder than what is threatened, and temporary, not eternal; and about this they philosophize much. But I could show from many reasons, and conclude from the very expressions concerning hell, that it is not only not milder, but much more terrible than is threatened. But I do not now intend to discourse concerning these things. For the fear even from bare words is sufficient, though we do not fully unfold their meaning. But that it is not temporary, hear Paul now saying, concerning those who know not God, and who do not believe in the Gospel, that they shall suffer punishment, even eternal destruction. How then is that temporary which is everlasting? From the face of the Lord, he says. What is this? He here wishes to say how easily it might be. For since they were then much puffed up, there is no need, he says, of much trouble; it is enough that God comes and is seen, and all are involved in punishment and vengeance. His coming only to some indeed will be Light, but to others vengeance.

And from the glory of His might, he says, when He shall come to be glorified in His Saints, and to be marveled at in all them that believed.

Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faithful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence. And to be marveled at, he says, in all them that believed, that is, through them that believed. See here again, in is used for through. For through them He is shown to be admirable, when He brings to so much splendor those who were pitiable and wretched, and who had suffered unnumbered ills, and had believed. His power is shown then; because although they seem to be deserted here, yet nevertheless they there enjoy great glory; then especially is shown all the glory and the power of God. How?

Because our testimony unto you was believed in that day.

Ver. 11. To which end also we pray always for you.

That is, when those are brought into public view, who have suffered unnumbered ills, deigned to make them apostatize from the faith, and yet have not yielded, but have believed, God is glorified. Then is shown the glory of these men also. Judge none blessed, it says, before his death. [Sirach 11:28] On this account he says, in that day will be shown those who believed. To which end also we pray, he says, always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and every work of faith, with power.

That He may count you, he says, worthy of calling; for they were not called. Therefore he has added, and fulfill every desire of goodness. Since he also who was clothed in filthy garments, was called, but did not abide in his calling, but for this reason was the more rejected. Of the calling, namely that to the bride-chamber. Since the five virgins also were called. Arise it says, the bridegroom comes. From Matthew 25:6 And they prepared themselves, but did not enter in. But he speaks of that other calling. Showing therefore what calling he is speaking of, he has added, And fulfill every desire of goodness and every work of faith, with power. This is the calling, he says, that we seek. See how gently he takes them down. For that they may not be rendered vain by the excess of commendation, as if they had done great deeds, and may not become slothful, he shows that something still is wanting to them, so long as they are in this life. Which also he said in his Epistle to the Hebrews. You have not yet resisted unto blood, striving against sin. [Hebrews 12:4] Unto all well pleasing, he says, that is, His gratification, persuasion, full assurance. That is, that the persuasion of God may be fulfilled, that nothing may be wanting to you, that you may be so, as He wills. And every work of faith, he says, with power. What is this? The patient endurance of persecutions, that we may not faint, he says.

Ver. 12. That the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.

He spoke there of glory, he speaks of it also here. He said, that they are glorified, so that they might even boast. He said, what was much more, that they also glorify God. He said, that they will receive that glory. But here too he means; For the Master being glorified, the servants also are glorified. For those who glorify their Master, are much more glorified themselves, both by that very thing, and apart from it. For tribulation for the sake of Christ is glory, and that thing he everywhere calls glory. And by how much the more we suffer anything dishonorable, so much the more illustrious we become. Then again showing that this also itself is of God, he says, according to the grace of our God and the Lord Jesus Christ; that is, this grace He Himself has given us, that He may be glorified in us, and that He may glorify us in Him. How is He glorified in us? Because we prefer nothing before Him. How are we glorified in Him? Because we have received power from Him, so that we do not at all yield to the evils that are brought upon us. For when temptation happens, at the same time God is glorified, and we too. For they glorify Him, because He has so nerved us; they admire us, because we have rendered ourselves worthy. And all these things are done by the grace of God.

Chap. 2:1, 2. Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that you be not quickly shaken from your mind.

When the Resurrection will be, he has not said, but that it will not be now, he has said. And our gathering together unto Him. This also is no little matter. See how the exhortation also is again accompanied with commendation and encouragement, in that He and all the Saints will certainly appear with us. Here he is discoursing concerning the resurrection and our gathering together. For these things will happen at the same time. He raises up their minds. That you be not quickly shaken, he says, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is now present.

Here he seems to me to intimate that certain persons went about having forged an Epistle, as if from Paul, and showing this, said that the Day of the Lord is at hand, that thence they might lead many into error. Therefore that they might not be deceived, Paul gives security by the things he writes, and says, be not troubled, either by spirit or by word: and this is the meaning of what he says: Though any one having the spirit of prophecy should say this, believe it not. For when I was with you I told you these things, so that you ought not to change your persuasion from the things which you were taught. Or thus, by spirit: so he calls the false prophet, speaking what they spoke by an unclean spirit. For these men, willing the more to be believed, not only endeavored to deceive by persuasive words, (for this he shows, saying, or by word,) but they also showed a forged letter, as from Paul, declaring the same thing. Wherefore pointing out this also, he has added, or by letter as from us. Having therefore secured them on every side, he thus sets forth his own doctrine, and says:

Ver. 3, 4. Let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposes and exalts himself against all that is called God or that is worshipped; so that he sits in the temple of God, setting himself forth as God.

Here he discourses concerning the Antichrist, and reveals great mysteries. What is the falling away? He calls him Apostasy, as being about to destroy many, and make them fall away. So that if it were possible, He says, the very Elect should be offended. From Matthew 24:24 And he calls him the man of sin. For he shall do numberless mischiefs, and shall cause others to do them. But he calls him the son of perdition, because he is also to be destroyed. But who is he? Is it then Satan? By no means; but some man, that admits his fully working in him. For he is a man. And exalts himself against all that is called God or is worshipped. For he will not introduce idolatry, but will be a kind of opponent to God; he will abolish all the gods, and will order men to worship him instead of God, and he will be seated in the temple of God, not that in Jerusalem only, but also in every Church. Setting himself forth, he says; he does not say, saying it, but endeavoring to show it. For he will perform great works, and will show wonderful signs.

Ver. 5. Do you not remember that when I was yet with you, I told you these things?

Do you see that it is necessary continually to say the same things, and to enlarge upon them in the same words? For behold, they heard him saying these things when present, and again they had need to be reminded of them. For as when they had heard concerning afflictions, For verily, he says, when we were with you, we told you beforehand that we are to suffer affliction [1 Thessalonians 3:4]; they nevertheless forgot it, and he confirms them again by letters; so also having heard concerning the Coming of Christ, they again needed letters to compose them. He therefore reminds them, showing that he speaks of nothing strange, but what he had always said.

For as in the case of husbandmen, the seeds are indeed cast into the earth once for all, yet do not constantly remain, but require much preparation withal, and if they do not break up the earth, and cover over the seeds sown, they sow for the birds that gather grain; so we also, unless by constant remembrance we cover over what has been sown, have but cast it all into the air. For both the devil carries it away, and our sloth destroys it, and the sun dries it up, and the rain washes it away, and the thorns choke it: so that it is not sufficient after once sowing it to depart, but there is need of much assiduity, driving off the birds, rooting up the thorns, filling up the stony ground with much earth, checking, and fencing off, and taking away everything injurious. But in the case of the earth all depends upon the husbandman, for it is a lifeless subject, and prepared only to be passive. But in the spiritual soil it is quite otherwise. All is not the teachers' part, but half at least, if not more, that of the disciples. It is our part indeed to cast the seed, but yours to do the things spoken for your recollection, by your works to show the fruits, to pull up the thorns by the roots.

For wealth truly is a thorn, bearing no fruit, both uncomely to the sight, and unpleasant for use, injuring those that meddle with it, not only not itself bearing fruit, but even hindering that which was shooting forth. Such is wealth. It not only does not bear eternal fruit but it even hinders those who wish to gain it. Thorns are the food of irrational camels; they are devoured and consumed by fire, being useful for nothing. Such also is wealth, useful for nothing, but to kindle the furnace, to light up The Day that burns as an oven, to nourish passions void of reason, revenge and anger. For such is also the camel that feeds on thorns. For it is said by those who are acquainted with such things, that there is no animal so implacable, so sulky and revengeful, as a camel. Such is wealth. It nourishes the unreasonable passions of the soul but it pierces and wounds the rational, as is the case with thorns. This plant is hard and rough, and grows up of itself.

Let us see how it grows up, that we may root it out. It grows in places that are precipitous, stony and dry, where there is no moisture. When therefore anyone is rough and precipitous, that is unmerciful, the thorn grows in him. But when the sons of husbandmen wish to root them up, they do it not with iron. How then? Having set fire to it, they in that way extract all the bad quality of the land. For since it is not enough to cut away the upper part, while the root remains below, nor even to extirpate the root, (for it remains in the earth from its bad quality, and, as when some pestilence has assailed the body, there are still left the remains of it,) the fire from above, drawing up all that moisture of the thorns, like some poison, extracts it by means of the heat from the bowels of the earth. For as the cupping glass placed upon the part draws all the disorder to itself, so also the fire draws off all the base quality that was in the thorns, and makes the land pure.

On what account then do I say these things? Because it behooves you to purge off all affection for riches. With us also there is a fire that draws this bad quality from the soul; I mean that of the Spirit. This if we let work on them, we shall be able not only to dry up the thorns, but also the humor from them, since if they be deeply fixed, all is rendered vain. For mark, has a rich man entered here, or also a rich woman? She does not regard how she shall hear the oracles of God, but how she shall make a show, how she shall sit with pomp, how with much glory, how she shall surpass all other women in the costliness of her garments, and render herself more dignified both by her dress, and look, and gait. And all her care and concern is, Did such a woman see me? Did she admire me? Is my beauty handsomely set off? So that her garments may not rot, nor be rent; and about this is all her care. In like manner also the rich man enters, meaning to exhibit himself to the poor man, and to strike him with awe by the garments which are about him, and by the number of his slaves, who also stand round, driving off the crowd. But he from his great pride does not condescend even to do this but considers it a work so unworthy of a gentleman, that although excessively puffed up, he cannot bear to do it, but commits it to his slaves. For to do this requires truly servile and impudent manners. Then when he is seated, the cares of his house immediately intrude themselves, distracting him on every side. The pride that possesses his soul overflows. He thinks that he does a favor both to us, and to the people, and perhaps even to God, because he has entered into the house of God. But he who is thus inflamed, how shall he ever be cured?

Tell me then, if any one should go to the shop of a physician, and not ask a favor of the physician, but think that he was doing him a favor, and declining to request a medicine for his wound, should concern himself about his garments; would he go away having received any benefit? I think not indeed. But, with your leave, I will tell you the cause of all these things. They think when they enter in here, that they enter into our presence, they think that what they hear they hear from us. They do not lay to heart, they do not consider, that they are entering into the presence of God, that it is He who addresses them. For when the Reader standing up says, Thus says the Lord, and the Deacon stands and imposes silence on all, he does not say this as doing honor to the Reader, but to Him who speaks to all through him. If they knew that it was God who through His prophet speaks these things, they would cast away all their pride. For if when rulers are addressing them, they do not allow their minds to wander, much less would they, when God is speaking. We are ministers, beloved. We speak not our own things, but the things of God, letters coming from heaven are every day read.

Tell me then, I beseech you, if now, when we are all present some one entered, having a golden girdle, and drawing himself up, and with an air of consequence said that he was sent by the king that is on the earth, and that he brought letters to the whole city concerning matters of importance; would you not then be all turned towards him? Would you not, without any command from a deacon, observe a profound silence? Truly I think so. For I have often heard letters from kings read here. Then if any one comes from a king, you all attend; and does a Prophet come from God, and speak from heaven, and no one attend? Or do you not believe that these things are messages from God? These are letters sent from God; therefore let us enter with becoming reverence into the Churches, and let us hearken with fear to the things here said.

What do I come in for, you say, if I do not hear some one discoursing? This is the ruin and destruction of all. For what need of a person to discourse? This necessity arises from our sloth. Wherefore any necessity for a homily? All things are clear and open that are in the divine Scriptures; the necessary things are all plain. But because you are hearers for pleasure's sake, for that reason also you seek these things. For tell me, with what pomp of words did Paul speak? And yet he converted the world. Or with what the unlettered Peter? But I know not, you say, the things that are contained in the Scriptures. Why? For are they spoken in Hebrew? Are they in Latin, or in foreign tongues? Are they not in Greek? But they are expressed obscurely, you say: What is it that is obscure? Tell me. Are there not histories? For (of course) you know the plain parts, in that you enquire about the obscure. There are numberless histories in the Scriptures. Tell me one of these. But you cannot. These things are an excuse, and mere words. Every day, you say, one hears the same things. Tell me, then, do you not hear the same things in the theaters? Do you not see the same things in the race-course? Are not all things the same? Is it not always the same sun that rises? Is it not the same food that we use? I should like to ask you, since you say that you every day hear the same things; tell me, from what Prophet was the passage that was read? From what Apostle, or what Epistle? But you cannot tell me — you seem to hear strange things. When therefore you wish to be slothful, you say that they are the same things. But when you are questioned, you are in the case of one who never heard them. If they are the same, you ought to know them. But you are ignorant of them.

This state of things is worthy of lamentation — of lamentation and complaint: for the coiner coins but in vain. For this you ought more especially to attend, because they are the same things, because we give you no labor, nor speak things that are strange or variable. What then, since you say, that those are the same things, but our discourses are not the same things, but we always speak things that are new to you, do you pay heed to these? By no means. But if we say, Why do you not retain even these? We hear them but once, you say, and how can we retain them? If we say, Why do you not attend to those other things? The same things, you say, are always said— and every way these are words of sloth and excuse. But they will not always serve, but there will be a time when we shall lament in vain and without effect. Which may God forbid, and grant that having repented here, and attending with understanding and godly fear to the things spoken, we may both be urged on to the due performance of good works, and may amend our own lives with all diligence, that we may be able to obtain the blessings promised to those who love Him, by the grace and lovingkindness, etc.

And now you know that which restrains, to the end that he may be revealed in his own season. For the mystery of lawlessness does already work: only there is one that restrains now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of His mouth, and bring to nought by the manifestation of His coming: even he whose coming is according to the working of Satan.

One may naturally enquire, what is that which withholds, and after that would know, why Paul expresses it so obscurely. What then is it that withholds, that is, hinders him from being revealed? Some indeed say, the grace of the Spirit, but others the Roman empire, to whom I most of all accede. Wherefore? Because if he meant to say the Spirit, he would not have spoken obscurely, but plainly, that even now the grace of the Spirit, that is the gifts, withhold him. And otherwise he ought now to have come, if he was about to come when the gifts ceased; for they have long since ceased. But because he said this of the Roman empire, he naturally glanced at it, and speaks covertly and darkly. For he did not wish to bring upon himself superfluous enmities, and useless dangers. For if he had said that after a little while the Roman empire would be dissolved, they would immediately have even overwhelmed him, as a pestilent person, and all the faithful, as living and warring to this end. And he did not say that it will be quickly, although he is always saying it — but what? that he may be revealed in his own season, he says,

For the mystery of lawlessness does already work. He speaks here of Nero, as if he were the type of Antichrist. For he too wished to be thought a god. And he has well said, the mystery; that is, it works not openly, as the other, nor without shame. For if there was found a man before that time, he means, who was not much behind Antichrist in wickedness, what wonder, if there shall now be one? But he did not also wish to point him out plainly: and this not from cowardice, but instructing us not to bring upon ourselves unnecessary enmities, when there is nothing to call for it. So indeed he also says here. Only there is one that restrains now, until he be taken out of the way, that is, when the Roman empire is taken out of the way, then he shall come. And naturally. For as long as the fear of this empire lasts, no one will willingly exalt himself, but when that is dissolved, he will attack the anarchy, and endeavor to seize upon the government both of man and of God. For as the kingdoms before this were destroyed, for example, that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans: so will this also be by the Antichrist, and he by Christ, and it will no longer withhold. And these things Daniel delivered to us with great clearness.

And then, he says, shall be revealed the lawless one. And what after this? The consolation is at hand. Whom the Lord Jesus shall slay with the breath of His mouth, and bring to nought by the manifestation of His coming, even he whose coming is according to the working of Satan.

For as fire merely coming on even before its arrival makes torpid and consumes the little animals that are afar off; so also Christ, by His commandment only, and Coming. It is enough for Him to be present, and all these things are destroyed. He will put a stop to the deceit, by only appearing. Then who is this, whose coming is after the working of Satan, With all display all power, but nothing true, but for deceit. And lying wonder, he says, that is, false, or leading to falsehood.

Ver. 10. And with all deceit of unrighteousness for them that are perishing.

Why then, you say, did God permit this to be? And what dispensation is this? And what is the advantage of his coming, if it takes place for the ruin of our race? Fear not, beloved, but hear Him saying, In them that are perishing, he has strength, who, even if he had not come, would not have believed. What then is the advantage? That these very men who are perishing will be put to silence. How? Because both if he had come, and if he had not come, they would not have believed in Christ; He comes therefore to convict them. For that they may not have occasion to say, that since Christ said that He was God — although He nowhere said this openly — but since those who came after proclaimed it, we have not believed. Because we have heard that there is One God from whom are all things, therefore we have not believed. This their pretext then Antichrist will take away. For when he comes, and comes commanding nothing good, but all things unlawful, and is yet believed from false signs alone, he will stop their mouths. For if you believe not in Christ, much more ought you not to believe in Antichrist. For the former said that He was sent from the Father, but the latter the contrary. For this reason Christ said, I have come in My Father's name, and you receive Me not: if another shall come in his own name. him you will receive. [John 5:43] But we have seen signs, you say. But many and great signs were also wrought in the case of Christ; much more therefore ought you to have believed in Him. And yet many things were predicted concerning this one, that he is the lawless one, that he is the son of perdition, that his coming is after the working of Satan. But the contrary concerning the other, that He is the Saviour, that He brings with Him unnumbered blessings.

Ver. 10, 11, 12. For because they received not the love of the truth, that they might be saved; for this cause God will send them a working of error, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness.

That they might be judged. He does not say, that they might be punished; for even before this they were about to be punished; but that they might be condemned, that is, at the dreadful Seat of Judgment, in order that they might be without excuse. Who believed not the truth, but had pleasure in unrighteousness. He calls Christ, the Love of the Truth. For because, says he, they received not the love of the truth. For He was both, and came for the sake of both, both as loving men, and on behalf of things that were true.

But had pleasure, he says, in unrighteousness. For he came to the destruction of men and to injure them. For what will he not then work? He will change and confound all things, both by his commandments, and by the fear of him. He will be terrible in every way, from his power, from his cruelty, from his unlawful commandments.

But fear not. In those that perish he will have his strength. For Elijah too will then come to give confidence to the faithful, and this Christ says; Elijah comes, and shall restore all things. [Matthew 17:11] Therefore it is said, In the spirit and power of Elijah. [Luke 1:17] For he neither wrought signs nor wonders, as Elijah did. For John, it is said, did no miracle, but all things which John spoke of this Man were true. How then was it in the spirit and power of Elijah? That is, he will take upon him the same ministry. As the one was the forerunner of His first Coming, so will the other be of His second and glorious Coming, and for this he is reserved. Let us not therefore fear. He has calmed the minds of the hearers. He causes them no longer to think present things dreadful but worthy of thankfulness. Wherefore he has added,

Ver. 13. But we are bound to give thanks always to God for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation, in sanctification of the Spirit and belief of the truth.

How unto salvation? By sanctifying you through the Spirit. For these are the things that are the efficient causes of our salvation. It is nowhere of works, nowhere of righteous deeds, but through belief of the truth. Here again, in is used for through. And through sanctification of the Spirit, he says,

Ver. 14. Whereunto He called you through our Gospel to the obtaining of the glory of our Lord Jesus Christ.

This too is no little thing, if Christ considers our salvation His glory. For it is the glory of the Friend of man that they that are saved should be many. Great then is our Lord, if the Holy Spirit so desires our salvation. Why did he not say faith first? Because even after sanctification we have yet need of much faith, that we may not be shaken. Do you see how He shows that nothing is of themselves, but all of God?

Ver. 15. So then, brethren, stand fast, and hold the traditions which you were taught, whether by word, or by Epistle of ours.

Hence it is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition, seek no farther. Here he shows that there were many who were shaken.

Ver. 16, 17. Now our Lord Jesus Christ Himself, and God our Father, which loved us, and gave us eternal comfort and good hope through grace, comfort your hearts, and establish them in every good work and word.

Again a prayer after an admonition. For this is truly to benefit. Which loved us, he says, and gave us eternal comfort and good hope through grace. Where now are those who lessen the Son, because He is named in the grace of the Laver after the Father? For, lo, here it is the contrary. Which loved us, he says, and gave us eternal comfort. Of what sort then is this? Even the hope of things future. Do you see how by the method of prayer he stirs up their mind, giving them the unspeakable care of God for pledges and signs. Comfort your heart, he says, in every good work and word, that is, through every good work and word. For this is the comfort of Christians, to do something good and pleasing to God. See how he brings down their spirit. Which gave us comfort, he says, and good hope through grace. At the same time he makes them also full of good hopes with respect to future things. For if He has given so many things by grace, much more things future. I indeed, he says, have spoken, but the whole is of God. Stablish; confirm you, that you be not shaken, nor turned aside. For this is both His work and ours, so that it is in the way both of doctrines, and of actions. For this is comfort, to be established. For when any one is not turned aside, he bears all things, whatever may happen to him, with much longsuffering; whereas if his mind be shaken, he will no longer perform any good or noble action, but like one whose hands are paralyzed, so also his soul is shaken, when it is not fully persuaded that it is advancing to some good end.

Chap. iii.

1. Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you.

He indeed had prayed for them, that they might be established; and now he asks of them, entreating them to pray for him, not that he may not incur danger, for to this he was appointed, but that the word of the Lord may run and be glorified, even as also it is with you. And the request is accompanied with commendation. Even as also it is with you.

Ver.

2. And that we may be delivered from unreasonable and evil men; for all have not faith.

This is the manner of one showing also his dangers as to which especially he besought them. From unreasonable and evil men, he says, for all have not faith. Thus he is speaking of those who contradict the Preaching, who oppose and contend against the doctrines. For this he has intimated by saying, For all men have not faith. And here he seems to me not to glance at dangers, but at the men who contradicted and hindered his word, as did Alexander the copper-smith. For he says, he greatly withstood our words. [2 Timothy 4:15] That is, there are some to whom it is given. As if he were speaking of a paternal inheritance, that it is not for all to serve in the Palace. And at the same time he also excites them, as already having such ground of confidence as to be able both to deliver their Teacher from dangers, and to facilitate his preaching.

Therefore we also say the same things. Let no one condemn us of arrogance, nor from an excessive humility deprive us of so great an assistance. For neither do we speak from the same motive from which Paul spoke. For he indeed said these things from a wish to comfort his disciples; but we to reap some great and good fruit. And we are very confident, if you all be willing with one mind to stretch forth your hands to God in behalf of our littleness, that you will succeed in all things. Thus let us make war with our enemies with prayers and supplications. For if thus the ancients made war with men in arms, much more ought we so to make war with men without arms. So Hezekiah triumphed over the Assyrian king, so Moses over Amalek, so Samuel over the men of Ascalon, so Israel over the thirty-two kings. If where there was need of arms, and of battle array, and of fighting, they, leaving their arms. had recourse to prayer; here where the matter has to be accomplished by prayers alone, does it not much more behoove us to pray?

But there, you say, the rulers entreated for the people, but you request the people to entreat for the ruler. I also know it. For those under rule at that time were wretched and mean persons. Wherefore they were saved by the claims and the virtue of their commander alone; but now, when the grace of God has prevailed, and we shall find among those who are ruled many or rather the greater part excelling their ruler in a great degree; do not deprive us of this succor, raise up our hands that they may not be faint, open our mouth for us, that it may not be closed. Entreat God — for this cause entreat Him. It is in our behalf indeed that it is done, but it is wholly for your sakes. For we are appointed for your advantage, and for your interests we are concerned. Entreat every one of you, both privately and publicly. Mark Paul saying, 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]; that is, that He may give grace to many. If in the case of men, the people coming forward ask a pardon for persons condemned and led away to execution, and the king from regard to the multitude revokes the sentence, much more will God be influenced by regard to you, not by your multitude but your virtue.

For violent is the enemy we have. For each of you indeed anxiously thinks of his own interests, but we the concerns of all together. We stand in the part of the battle that is pressed on. The devil is more violently armed against us. For in wars too, he that is on the opposite side endeavors before all others to overthrow the general. For this reason all his fellow-combatants hasten there. For this reason there is much tumult, every one endeavoring to rescue him; they surround him with their shields, wishing to preserve his person. Hear what all the people say to David. (I say not this, as comparing myself to David, I am not so mad, but because I wish to show the affection of the people for their ruler.) You shall go no more out with us to battle, they say, that you quench not the lamp of Israel. [2 Samuel 21:17] See how anxious they were to spare the old man. I am greatly in need of your prayers. Let no one, as I have said, from an excessive humility deprive me of this alliance and succor. If our part be well approved, your own also will be more honorable. If our teaching flow abundantly, the riches will redound to you. Hear the prophet saying, Do the shepherds feed themselves? From Ezekiel 34:2, Septuagint

Do you observe Paul constantly seeking these prayers? Do you hear that thus Peter was delivered from prison, when fervent prayer was made for him? [Acts 12:5] I verily believe that your prayer will have great effect, offered with so great unanimity. Do you not think that it is a matter much too great for my littleness to draw near to God, and entreat Him for so numerous a people? For if I have not confidence to pray for myself, much less for others. For it belongs to men of high estimation, to beseech God to be merciful to others; it is for those who have rendered Him favorable to themselves. But he who is himself an offender, how shall he entreat for another? But nevertheless, because I embrace you with a father's heart, because love dares everything, not only in the Church, but in the house also, I make my prayer above all other things for your health both in soul and in body. For there is no other people, before his own. For if Job rising up immediately made so many offerings for his children in the flesh, how much more ought we to do this for our spiritual children?

Why do I say these things? Because if we who are so far removed from the greatness of the work, offer supplications and prayers for you, much more is it just that you should do it. For that one should entreat for many, is exceedingly bold, and requires much confidence: but that many having met together should offer supplication for one, is nothing burdensome. For every one does this not trusting to his own virtue, but to the multitude, and to their unanimity, to which God everywhere has much respect. For He says, where two or three are gathered together in My Name, there am I in the midst of them. [Matthew 20:18] If where two or three are gathered together, He is in the midst, much more is He among you. For that which a man praying by himself is not able to receive, that he shall receive praying with a multitude. Why? Because although his own virtue has not, yet the common consent has much power.

Where two or three, it is said, are gathered together. Why did you say, Two? For if there be one in Your Name, why are You not there? Because I wish all to be together, and not to be separated. Let us therefore close up together; let us bind one another together in love, let no one separate us. If any one accuses, or is offended, let him not retain it in his mind, whether against his neighbor, or against us. This favor I ask of you, to come to us, and bring the accusation, and receive our defense. Reprove him, it says, lest haply he has not said it. Reprove him, lest haply he has not done it [Sirach 19:14-15]; and if he has done it, that he add not thereto. For we have either defended ourselves, or being condemned have asked pardon, and henceforth endeavor not to fall into the same faults. This is expedient both for you and for us. For you indeed having accused us perhaps without reason, when you have learned the truth of the matter, will stand corrected, and we have offended unawares and are corrected. For you indeed it is not expedient. For punishment is appointed for those who utter any idle word. But we put off accusations, whether false or true. The false, by showing that they are false; the true, by not again doing the same things. For it must needs happen that he who has the care of so many things should be ignorant, and through ignorance commit errors. For if every one of you having a house, and presiding over wife and children, and slaves, one more and another fewer, among souls that are so easily numbered, is nevertheless compelled to commit many errors involuntarily, or from ignorance, or when wishing to set something right; much more must it be so with us who preside over so many people.

And may God still multiply you and bless you, the little with the great! For although the care becomes greater from the increase of numbers, we do not cease praying that this our care may be increased, and that this number may be added to, and be many times as great and without limit. For fathers, although often harassed by the number of their children, nevertheless do not wish to lose any one. All things are equal between us and you, even the very chief of our blessings. I do not partake of the holy Table with greater abundance, and you with less, but both equally participate of the same. And if I take it first, it is no great privilege, since even among children, the elder first extends his hand to the feast, but nevertheless no advantage is gained thereby. But with us all things are equal. The saving life that sustains our souls is given with equal honor to both. I do not indeed partake of one Lamb and you of another, but we partake of the same. We both have the same Baptism. We have been vouchsafed the same Spirit. We are both hastening to the same kingdom. We are alike brethren of Christ, we have all things in common.

Where then is my advantage? In cares, in labors, in anxieties, in grieving for you. But nothing is sweeter than this grief, since even a mother grieving for her child is delighted with her grief, she thinks carefully of those whom she has brought forth, she is delighted at her cares. And yet care in itself is bitter, but when it is for children, at least it has in it much pleasure. Many of you have I begotten, but after this are my pangs. For in the case of mothers in the flesh the pangs are first, and then the birth. But here the pangs last till the latest breath, lest there should be anywhere some abortion even after the birth. And I indeed have a further longing; for although perchance another has begotten you, yet I nevertheless am harassed with cares. For we do not of ourselves beget you, but it is all of the grace of God. But if we both through the Spirit beget, he will not err who calls those begotten by me, his children, and those begotten by him, mine. All these things then consider, and stretch forth your hand, that you may be our boast and we yours, in the day of our Lord Jesus Christ, which God grant that we may all see with confidence, through Jesus Christ our Lord, with whom, etc.

But the Lord is faithful, who shall establish you, and guard you from the evil one. And we have confidence in the Lord touching you that you both do and will do the things which we command you. And the Lord direct your hearts into the love of God, and into the patience of Christ.

Neither ought we, having committed everything to the prayers of the Saints, to be idle ourselves, and run into wickedness, and to lay hold of nothing; nor again when working good to despise that succor. For great indeed are the things which prayer for us can effect, but it is when we ourselves also work. For this reason Paul also, praying for them, and again giving them assurance from the promise, says, But the Lord is faithful, who shall establish you, and guard you from the evil one. For if He has chosen you to salvation, He does not deceive you, nor suffer you utterly to perish. But that he may not by these means lead them to sloth, and lest they thinking the whole to be of God should themselves sleep, see how he also demands coöperation from them, saying, And we have confidence in the Lord touching you, that you both do and will do the things which we command you. The Lord indeed, he says, is faithful, and having promised to save will certainly save; but as He promised. And how did He promise? If we be willing, and hear Him; not simply (hearing), nor like stocks and stones, being inactive.

And he has well introduced the words, We have confidence in the Lord, that is, we trust to His lovingkindness. Again he brings them down, making everything depend thereupon. For if he had said, We have confidence in you, the commendation indeed was great, but it would not have taught them to make all things dependent upon God. And if he had said, We have confidence in the Lord, that He will preserve you, and had not added as touching you, and, that you do and will do the things which we command you, he would have made them more slothful, by casting everything upon the power of God. For it becomes us indeed to cast everything upon Him, yet working also ourselves, embarked in the labors and the conflicts. And he shows that even if our virtue alone were sufficient to save, yet nevertheless it ought to be persevering, and to abide with us until we come to our latest breath.

But the Lord, he says, direct your hearts into the love of God, and the patience of Christ.

Again he commends them, and prays, showing his concern for them. For when he is about to enter upon reproof, he previously smooths down their minds, by saying, I am confident that you will hear, and by requesting prayers from them, and by again invoking upon them infinite blessings.

But the Lord, he says, direct your hearts into the love of God. For there are many things that turn us aside from love, and there are many paths that draw us away from thence. In the first place the path of Mammon, laying, as it were, certain shameless hands upon our soul, and tenaciously holding it in its grasp, draws and drags us thence even against our will. Then vainglory and often afflictions and temptations, turn us aside. For this reason we need, as a certain wind, the assistance of God, that our sail may be impelled, as by some strong wind, to the love of God. For tell me not, I love Him, even more than myself. These are words. Show it to me by your works, if you love Him more than yourself. Love Him more than money, and then I shall believe that you love Him even more than yourself. But you who despisest not riches for the sake of God, how will you despise yourself? But why do I say riches? Thou who despisest not covetousness, which you ought to do even without the commandments of God, how will you despise yourself?

And into the patience of Christ, he says. What is into the patience? That we should endure even as He endured, or that we should do those things, or that with patience also we should wait for Him, that is, that we should be prepared. For since He has promised many things, and Himself is coming to judge the quick and the dead, let us wait for Him, and let us be patient. But wherever he speaks of patience, he of course implies affliction. For this is to love God; to endure, and not to be troubled.

Ver. 6. Now we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother that walks disorderly and not after the tradition which they received of us.

That is, it is not we that say these things, but Christ, for that is the meaning of in the name of our Lord Jesus Christ; equivalent to through Christ. Showing the fearfulness of the message, he says, through Christ. Christ therefore commanded us in no case to be idle. That you withdraw yourselves, he says, from every brother. Tell me not of the rich, tell me not of the poor, tell me not of the holy. This is disorder. That walks, he says, that is, lives. And not after the tradition which they received from me. Tradition, he says, which is through works. And this he always calls properly tradition.

Ver. 7, 8. For yourselves know how you ought to imitate us: for we behaved not ourselves disorderly among you; neither did we eat bread for nought at any man's hand.

And yet even if they had eaten, it would not have been for nought. For the laborer, he says, is worthy of his hire. [Luke 10:7]

But in labor and travail, working night and day, that we might not burden any of you. Not because we have not the right, but to make ourselves an ensample unto you that you should imitate us. For even when we were with you, this we commanded you, If any will not work, neither let him eat.

See how in the former Epistle indeed he discourses somewhat more mildly concerning these things; as when he says, We beseech you, brethren — that you would abound more and more — and that you study [1 Thessalonians 4:1-11]— and nowhere does he say, we command, nor in the Name of our Lord Jesus Christ, which was fearful and implied danger, but that you abound, he says, and study, which are the words of one exhorting to virtue; that you may walk honestly (becomingly), he says. [1 Thessalonians 4:12] But here is nothing of this kind, but if any one will not work, says he, neither let him eat. For if Paul, not being under a necessity, and having a right to be idle, and having undertaken so great a work, did nevertheless work, and not merely work, but night and day, so that he was able even to assist others — much more ought others to do this.

Ver. 11. For we hear of some that walk among you disorderly, that work not at all, but are busybodies.

This indeed he says here; but there, in the first Epistle, he says, that you may walk honestly towards them that are without. On what account? Perhaps there was as yet no such thing. For upon another occasion also admonishing, he says, It is more blessed to give than to receive. [Acts 20:35] But the expression, walk honestly has no reference to disorder; wherefore he added, that you may have need of nothing. [1 Thessalonians 4:12] And here he sets down another necessity, for thus doing what was honorable and good towards all. (For as he proceeds, he says, be not weary in well doing.) For certainly he that is idle and yet able to work must needs be a busybody. But alms are given to those only who are not able to support themselves by the work of their own hands, or who teach, and are wholly occupied in the business of teaching. For you shall not muzzle the ox, he says, when he treads out the grain. [Deuteronomy 25:4] And the laborer is worthy of his hire. [1 Timothy 5:18, and Luke 10:7] So that neither is he idle, but receives the reward of work and great work too. But to pray and fast, being idle, is not the work of the hands. For the work that he is here speaking of is the work of the hands. And that you may not suspect any such thing, he has added,

That work not at all, but are busybodies. Now them that are such we command and exhort through our Lord Jesus Christ.

Because he had touched them severely, wishing to render his discourse more mild, he adds, through the Lord, again what is authoritivate and fearful.

That with quietness, he says, they work, and eat their own bread.

For why has he not said, But if they are not disorderly let them be maintained by you; but requires both, that they be quiet, and that they work? That they may eat their own bread, says he, not that of another.

Ver. 13. But you, brethren, be not weary in well doing.

See how immediately the fatherly heart was overcome. He was not able to carry out his reproof farther, but again pitied them. And see with what discretion! He has not said, But pardon them, until they are amended; but what? But you, be not weary in well doing. Withdraw yourselves, he says, from them, and reprove them; do not, however, suffer them to perish with hunger. What then, he says, if having abundance from us, he should remain idle? In that case, he says, I have spoken of a mild remedy, that you withdraw yourselves from him, that is, do not partake with him in free conversation; show that you are angry. This is no little matter. For such is the reproof that is given to a brother, if we wish really to amend him. We are not ignorant of the methods of reproof. For tell me, if you had a brother in the flesh, would you then overlook him pining with hunger? Truly I think not; but perhaps you would even correct him.

Ver. 14. And if any man obeys not our word by this Epistle.

He has not said, He that disobeys, disobeys me, but note that man. This is no slight chastisement. Have no company with him. Then again he says, that he may be ashamed. And he does not permit them to proceed farther. For as he had said, if any does not work neither let him eat fearing lest they should perish by hunger, he has added, But in doing good, be not weary. Thus having said, Withdraw yourselves, and have no company with him, then fearing lest this very thing might cut him off from the brotherhood — for he who gives himself up to despair will quickly be lost if he is not admitted to freedom of conversation — he has added,

Ver. 15. Yet count him not as an enemy, but admonish him as a brother.

By this he shows that he has assigned a heavy punishment against him, in depriving him of freedom of conversation.

For if to be a receiver even with many others is worthy of disgrace, when they even reprove while they offer it, and withdraw themselves, how great is the reproach, quite sufficient to sting the soul. For if only giving rather tardily, and with murmuring, they inflame the receivers — for tell me not of impudent beggars, but of the faithful — if they were to reprove while they give, what would they not do? To what punishment would it not be equal? We do not do so, but as if we had been greatly injured, we so insult and turn away from those who beg of us. Thou dost not give, but why do you also grieve him? Admonish them, he says, as brethren, do not insult them as enemies. He who admonishes his brother, does it not publicly. He does not make an open show of the insult, but he does it privately and with much address, and grieving, as hurt, and weeping and lamenting. Let us bestow therefore with the disposition of a brother, let us admonish with the good will of a brother, not as if we grieved at giving, but as if we grieved for his transgressing the commandment. Since what is the advantage? For if, even after giving, you insult, you destroy the pleasure of giving. But when you do not give and yet insult, what wrong do you not do to that wretched and unfortunate man? He came to you, to receive pity from you, but he goes away having received a deadly blow, and weeps the more. For when by reason of his poverty he is compelled to beg, and is insulted on account of his begging, think how great will be the punishment of those who insult him. He that dishonors the poor, it says, provokes his Maker. [Proverbs 14:12-31, Septuagint] For tell me, did He allow him to be poor for your sake, that you might be able to heal yourself — and do you insult him who for your sake is poor? What obstinacy is this! What an act of ingratitude is it! Admonish him as a brother, he says, and after having given, he orders you to admonish him. But if even without giving we insult him, what excuse shall we have?

Ver. 16. Now the Lord of peace Himself give you peace at all times in all ways.

See how, when he mentions the things that are to be done, he sets his mark upon them by prayer, adding prayer and supplication, like certain marks set upon things that are laid up. Give you peace, he says, at all times, in all ways. For since it was likely that contentions would arise from these things, those men becoming exasperated, and the others not supplying such persons so readily as formerly, he with good reason now offered this prayer for them, saying, Give you peace at all times. For this is what is sought, that they may ever have it. In every way, says he. What is, in every? So that they may have no occasion of contention from any quarter. For everywhere peace is a good thing, even towards those who are without. For hear him elsewhere saying, If it be possible, as much as in you lies, be at peace with all men. [Romans 12:18] For nothing is so conducive to the right performance of the things which we wish, as to be peaceable and undisturbed, and to be flee from all hatred, and to have no enemy.

The Lord be with you all.

Ver. 17, 18. The salutation of me Paul with my own hand, which is the token in every Epistle: so I write. The grace of our Lord Jesus Christ be with you all.

This he says that he writes in every Epistle, that no one may be able to counterfeit them, his subscription being subjoined as a great token. And he calls the prayer a salutation, showing that everything they then did was spiritual; even when it was proper to offer salutation, the thing was attended with advantage; and it was prayer, not merely a symbol of friendship. With this he began, and with it he ended, guarding with strong walls what he had said elsewhere, and laying safe foundations, he brought it also to a safe end. Grace be unto you and peace, he says; and again, The grace of our Lord Jesus Christ be with you all. Amen. This the Lord also promised, saying to His disciples, Lo, I am with you always, even unto the end of the world. [Matthew 28:20] But this takes place when we are willing. For He will not be altogether with us, if we place ourselves at a distance. I will be with you, He says, always. Let us not therefore drive away grace. He tells us to withdraw from every brother that walks disorderly. This was then a great evil, to be separated from the whole body of the brethren. By this indeed he punishes all, as elsewhere in his Epistle to the Corinthians he said, With such a one no, not to eat. [1 Corinthians 5:11] But now the majority do not think this a great evil. But all things are confounded and corrupted. With adulterers, with fornicators, with covetous persons, we mix freely, and as a matter of course. If we ought to withdraw ourselves from one who was only supported in idleness, how much more from the others. And that you may know how fearful a thing it was to be separated from the company of the brethren, and what advantage it produces to those who receive reproof with a right mind, hear how that man, who was puffed up with sin, who had proceeded to the extreme of wickedness, who had committed such fornication as is not named even among the heathens, who was insensible of his wound — for this is the excess of perversion — he after all, though such an one, was so bent down and humbled that Paul said, Sufficient to such a one is this punishment which was inflicted by the many. Wherefore confirm your love toward him. [2 Corinthians 2:6-8] For as a member separated from the rest of the body, so was he at that time.

But the cause, and that from which this was then so terrible, was, because even the being with them was thought by them a great blessing. For like men who inhabit one house, and are under one father, and partake of one table, so did they then dwell in every Church. How great an evil therefore was it to fall from so great love! But now it is not even thought to be a great evil, because neither is it considered any great thing when we are united with one another. What was then in the order of punishment, this, on account of the great coldness of love, now takes place even apart from punishment, and we withdraw from one another causelessly, and from coldness. For it is the cause of all evils that there is no love. This has dissolved all ties, and has disfigured all that was venerable and splendid in the Church, in which we ought to have gloried.

Great is the confidence of the Teacher, when from his own good actions he is entitled to reprove his disciples. Wherefore also Paul said, For yourselves know how you ought to imitate us. [2 Thessalonians 3:7] And he ought to be a Teacher more of life than of the word. And let no one think that this is said from a spirit of boasting. For it was as reduced to necessity that he spoke it, and with a view to general advantage. For we behaved not ourselves, he says, disorderly among you. From this do you not see his humility, in that he calls it, for nought, and disorderly behavior? We did not behave ourselves disorderly among you, he says, neither did we eat any man's bread for nought. Here he shows that perhaps also they were poor; and tell me not, that they were poor. For he is discoursing concerning the poor, and those who obtained their necessary subsistence from no other source than from the work of their hands. For he has not said, that they may have it from their fathers, but that by working they should eat their own bread. For if I, he says, a herald of the word of doctrine, was afraid to burden you, much more he who does you no service. For this is truly a burden. And it is a burden too, when one does not give with much alacrity; but this is not what he hints at, but as if they were not able to do it easily. For why do you not work? For God has given you hands for this purpose, not that you should receive from others, but that you should impart to others.

But the Lord, he says, be with you. This prayer also we may offer for ourselves, if we do the things of the Lord. For hear Christ saying to His disciples, Go and make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I commanded you: and, lo, I am with you always, even unto the end of the world. [Matthew 28:19-20] If you do these things, assuredly. For that the promise is not made to them only, but to those also who walk in their steps, is manifest from His saying to the end of the world.

What then does He say to those who are not teachers? Each of you, if he will, is a teacher, although not of another, yet of himself. Teach yourself first. If you teach to observe all things whatsoever He commanded, even by this means you will have many emulating you. For as a lamp, when it is shining, is able to light ten thousand others, but being extinguished will not give light even to itself, nor can it lighten other lamps; so also in the case of a pure life, if the light that is in us be shining, we shall make both disciples and teachers numberless, being set before them as a pattern to copy. For neither will the words proceeding from me be able so to benefit the hearers, as your life. For let a man, tell me, be dear to God, and shining in virtue, and having a wife; (for it is possible for a man having a wife and children and servants and friends to please God;) will he not be able much more than I to benefit them all? For me they will hear once or twice in a month, or not even once, and even though they have kept what they have heard as far as the threshold of the Church, they presently let it drop away from them: but seeing the life of that man constantly, they receive great advantage. For when being insulted he insults not again, does he not almost instill and engrave upon the soul of the insulter the reverence of his meekness? And though he does not immediately confess the benefit, being ashamed from anger, or put to confusion, yet nevertheless he immediately is made sensible of it. And it is impossible for a man that is insolent, though he be a very beast, to associate with one who is patient of evil, without going away much benefited. For although we do not what is good, we however all praise it and admire it. Again, the wife, if she see her husband gentle, being always with him receives great advantage, and the child also. It is therefore in the power of every one to be a teacher. For he says, Build each other up, even as also you do. [1 Thessalonians 5:11] For tell me, has any loss befallen the family? The wife is disturbed, as being weaker, and more extravagant, and fond of ornament; the man if he be a philosopher, and a derider of loss, both consoles her, and persuades her to bear it with fortitude. Tell me, then, will he not benefit her much more than our words? For it is easy to talk, but to act, when we are reduced to the necessity, is in every way difficult. On this account human nature is wont rather to be regulated by deeds. And such is the superiority of virtue, that even a slave often benefits a whole family together with the master.

For not in vain, nor without reason, does Paul constantly command them to practice virtue, and to be obedient to their master, not so much regarding the service of their masters, as that the word of God and the doctrine be not blasphemed. But when it is not blasphemed, it will soon also be admired. And I know of many families, that they have greatly benefited by the virtue of their slaves. But if a servant placed under authority can improve his master, much more can the master his servants. Divide then with me, I beseech you, this ministry. I address all generally, do you each individual privately and let each charge himself with the salvation of his neighbors. For that it becomes one to preside over those of his household in these matters, hear where Paul sends women for instruction; And if they would learn anything, let them ask their own husbands at home [1 Corinthians 14:35]; and he does not lead them to the Teacher. For as in the schools of learning, there are teachers even among the disciples, so also in the Church. For he wishes the Teacher not to be troubled by all. Wherefore? Because then there will be great advantages, not only that the labor will be light to the Teacher, but that each of the disciples also, having taken pains, is soon able to become a teacher, making this his concern.

For see how great a service the wife contributes. She keeps the house, and takes care of all things in the house, she presides over her handmaids, she clothes them with her own hands, she causes you to be called the father of children, she delivers you from brothels, she aids you to live chastely, she puts a stop to the strong desire of nature. And do thou also benefit her. How? In spiritual things stretch forth your hand. Whatever useful things you have heard, these, like the swallows, bearing off in your mouth, carry away and place them in the mouth of the mother and the young ones. For how is it not absurd, in other things to think yourself worthy of the preeminence, and to occupy the place of the head, but in teaching to quit your station. The ruler ought not to excel the ruled in honors, so much as in virtues. For this is the duty of a ruler, for the other is the part of the ruled, but this is the achievement of the ruler himself. If you enjoy much honor, it is nothing to you, for you received it from others. If you shine in much virtue, this is all your own.

You are the head of the woman, let then the head regulate the rest of the body. Do you not see that it is not so much above the rest of the body in situation, as in forethought, directing like a steersman the whole of it? For in the head are the eyes both of the body, and of the soul. Hence flows to them both the faculty of seeing, and the power of directing. And the rest of the body is appointed for service, but this is set to command. All the senses have thence their origin and their source. Thence are sent forth the organs of speech, the power of seeing, and of smelling, and all touch. For thence is derived the root of the nerves and of the bones. Do you see not that it is superior in forethought more than in honor? So let us rule the women; let us surpass them, not by seeking greater honor from them, but by their being more benefited by us.

I have shown that they afford us no little benefit, but if we are willing to make them a return in spiritual things, we surpass them. For it is not possible in bodily things to offer an equivalent. For what? Do you contribute much wealth? But it is she who preserves it, and this care of hers is an equivalent, and thus there is need of her, because many, who had great possessions, have lost all because they had not one to take care of them. But as for the children, you both communicate, and the benefit from each is equal. She indeed in these things rather has the more laborious service, always bearing the offspring, and being afflicted with the pains of childbirth; so that in spiritual things only will you be able to surpass her.

Let us not therefore regard how we shall have wealth, but how we shall present with confidence to God the souls with which we are entrusted. For by regulating them we shall also most highly benefit ourselves. For he who teaches another, although he does nothing else, yet in speaking is affected with compunction, when he sees himself responsible for those things, on account of which he reproves others. Since therefore we benefit both ourselves and them, and through them the household, and this is preëminently pleasing to God; let us not be weary of taking care both of our own souls and of those who minister to us, that for all we may receive a recompense, and with much riches may arrive at the holy City our mother, the Jerusalem that is above, from which God grant that we may never fall, but that having shone in the most excellent course of life, we may be thought worthy with much confidence to see our Lord Jesus Christ; with whom to the Father, together with the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.

1. Timothy too was one of the disciples of the Apostle Paul. To the extraordinary qualities of this youth testimony is borne by Luke, who informs us, that he was well reported of by the brethren that were at Lystra and Iconium. [Acts 16:2] He became at once a disciple and a teacher, and gave this singular instance of his prudence, that hearing Paul preach without insisting upon circumcision, and understanding that he had formerly withstood Peter upon that point, he chose not only not to preach against it, but to submit to that rite. For Paul, it is said, took and circumcised him [Acts 16:3], though he was of adult age, and so trusted him with his whole economy.

The affection of Paul for him is a sufficient evidence of his character. For he elsewhere says of him, You know the proof of him, that as a son with a father, he has served with me in the Gospel. [Philippians 2:22] And to the Corinthians again he writes: I have sent unto you Timothy, who is my beloved son, and faithful in the Lord. [1 Corinthians 4:17] And again: Let no man despise him, for he works the work of the Lord, as I also do. [1 Corinthians 16:10-11] And to the Hebrews he writes, Know that our brother Timothy is set at liberty. [Hebrews 13:23] Indeed his love for him is everywhere apparent, and the miracles that are now wrought still attest his claims.

2. If it should be asked why he addresses Epistles to Titus and Timothy alone, though Silas was approved, as also was Luke, for he writes, Only Luke is with me [2 Timothy 4:11], and Clement was one of his associates, of whom he says, with Clement and other my fellow-laborers [Philippians 4:3], for what reason then does he write only to Titus and Timothy? It is because he had already committed the care of churches to these, and certain marked places had been assigned to them, but the others were in attendance upon him. For so preëminent in virtue was Timothy, that his youth was no impediment to his promotion; therefore he writes, Let no man despise your youth [1 Timothy 4:12, and 5:2]; and again, The younger women as sisters. For where there is virtue, all other things are superfluous, and there can be no impediment. Therefore when the Apostle discourses of Bishops, among the many things he requires of them, he makes no particular mention of age. And if he speaks of a Bishop being the husband of one wife, and having his children in subjection [1 Timothy 3:2-4], this is not said, as if it were necessary he should have a wife and children; but that if any should happen from a secular life to be advanced to that office, they might be such as knew how to preside over their household and children, and all others committed to them. For if a man were both secular and deficient in these points, how should he be entrusted with the care of the Church?

3. But why, you will say, does he address an Epistle to a disciple already appointed to the office of a Teacher? Ought he not to have been made perfect for his office, before he was sent? Yes; but the instruction which he needed was not that which was suited to a disciple, but that which was proper for a Teacher. You will perceive him therefore through the whole Epistle adapting his instructions to a Teacher. Thus at the very beginning he does not say, Do not attend to those who teach otherwise, but, Charge them that they teach no other doctrine. [1 Timothy 1:3]

Paul, an Apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. [The R.V. omits κυρίου and translates: Christ Jesus our hope, τῆς ἐλπίδος ἡμῶν .]

1. Great and admirable is the dignity of an Apostle, and we find Paul constantly setting forth the causes of it, not as if he took the honor to himself, but as entrusted with it, and being under the necessity of so doing. For when he speaks of himself as called, and that by the will of God, and again elsewhere, a necessity is laid upon me [1 Corinthians 9:16], and when he says, for this I was separated, by these expressions all idea of arrogance and ambition is removed. For as he deserves the severest blame, who intrudes into an office which is not given him of God, so he who refuses, and shrinks from it when offered to him, incurs blame of another kind, that of rebellion and disobedience. Therefore Paul, in the beginning of this Epistle, thus expresses himself, Paul, an Apostle of Jesus Christ by the commandment of God. He does not say here, Paul called, but by commandment. He begins in this manner, that Timothy may not feel any human infirmity from supposing that Paul addresses him on the same terms as his disciples. But where is this commandment given? We read in the Acts of the Apostles: The Spirit said, Separate me Paul and Barnabas. [Acts 13:2] And everywhere in his writings Paul adds the name of Apostle, to instruct his hearers not to consider the doctrines he delivered as proceeding from man. For an Apostle can say nothing of his own, and by calling himself an Apostle, he at once refers his hearers to Him that sent him. In all his Epistles therefore he begins by assuming this title, thus giving authority to his words, as here he says, Paul, an Apostle of Jesus Christ according to the commandment of God our Saviour. Now it does not appear that the Father anywhere commanded him. It is everywhere Christ who addresses him. Thus, He said to me, Depart, for I will send you far hence unto the Gentiles [Acts 22:21]; and again, You must be brought before Cæsar. [Acts 27:24] But whatever the Son commands, this he considers to be the commandment of the Father, as those of the Spirit are the commandments of the Son. For he was sent by the Spirit, he was separated by the Spirit, and this he says was the commandment of God. What then? Does it derogate from the power of the Son, that His Apostle was sent forth by the commandment of the Father? By no means. For observe, how he represents the power as common to both. For having said, according to the commandment of God our Saviour; he adds, and Lord Jesus Christ, our hope. And observe, with what propriety he applies the titles. And indeed, the Psalmist applies this to the Father, saying, The hope of all the ends of the earth. [Psalm 64:5] And again, the blessed Paul in another place writes, For therefore we both labor, and suffer reproach, because we have hope in the living God. The teacher must suffer dangers even more than the disciple. For I will smite the shepherd, (he says,) and the sheep shall be scattered abroad. [Zechariah 13:7] Therefore the devil rages with greater violence against teachers, because by their destruction the flock also is scattered. For by slaying the sheep, he has lessened the flock, but when he has made away with the shepherd, he has ruined the whole flock, so that he the rather assaults him, as working greater mischief by a less effort; and in one soul effecting the ruin of all. For this reason Paul, at the beginning, elevates and encourages the soul of Timothy, by saying, We have God for our Saviour and Christ for our hope. We suffer much, but our hopes are great; we are exposed to snares and perils, but to save us we have not man but God. Our Saviour is not weak, for He is God, and whatever be our dangers they will not overcome us; nor is our hope made ashamed, for it is Christ. For in two ways we are enabled to bear up against dangers, when we are either speedily delivered from them, or supposed by good hopes under them.

But Paul never calls himself the Apostle of the Father, but always of Christ. Because he makes everything common to both. The Gospel itself he calls the Gospel of God. And whatever we suffer here, he implies, things present are as nothing.

Unto Timothy, my own son in the faith.

This too is encouraging. For if he evinced such faith as to be called peculiarly Paul's own son, he might be confident also with respect to the future. For it is the part of faith not to be cast down or disturbed, though circumstances occur that seem contrary to the promises. But observe he says, my son, and even my own son, and yet he is not of the same substance. But what? Was he of irrational kind? Well, says one, he was not of Paul, so this does not imply 'being of' another. What then? Was he of another substance? Neither was it so, for after saying my own son, he adds, in the faith, to show that he was really his own son, and truly from him. There was no difference. The likeness he bore to him was in respect to his faith, as in human births there is a likeness in respect of substance. The son is like the father in human beings, but with respect to God the proximity is greater. For here a father and a son, though of the same substance, differ in many particulars, as in color, figure, understanding, age, bent of mind, endowments of soul and body, and in many other things they may be like or unlike, but there is no such dissimilarity in the divine Essence. By commandment. This is a stronger expression than called, as we learn from other passages. As he here calls Timothy my own son, in like manner he says to the Corinthians, in Christ Jesus I have begotten you, i.e. in faith; but he adds the word own, to show his particular likeness to himself, as well as his own love and great affection for him. Notice again the in applied to the faith. My own son, he says, in the faith. See what an honorable distinction, in that he calls him not only his son, but his own son.

Ver.

2. Grace, mercy, and peace from God our Father and Jesus Christ our Lord.

Why is mercy mentioned here, and not in the other Epistles? This is a further mark of his affection. Upon his son he invokes greater blessings, with the anxious apprehension of a parent. For such was his anxiety, that he gives directions to Timothy, which he has done in no other case, to attend to his bodily health; where he says, Use a little wine for your stomach's sake, and your frequent infirmities [1 Timothy 5:23] Teachers indeed stand more in need of mercy.

From God our Father, he says, and Jesus Christ our Lord.

Here too is consolation. For if God is our Father, He cares for us as sons, as Christ says, What man is there of you, whom if his son ask bread, will he give him a stone? [Matthew 7:9]

Ver.

3. As I besought you to abide still at Ephesus, when I went into Macedonia.

Observe the gentleness of the expression, more like that of a servant than of a master. For he does not say I commanded, or bade or even exhorted, but I besought you. But this tone is not for all: only meek and virtuous disciples are to be treated thus. The corrupt and insincere are to be dealt with in a different manner, as Paul himself elsewhere directs, Rebuke them with all authority [Titus 2:15]; and here he says charge, not beseech, but charge some that they teach no other doctrine. What means this? That Paul's Epistle which he sent them was not sufficient? Nay, it was sufficient; but men are apt sometimes to slight Epistles, or perhaps this may have been before the Epistles were written. He had himself passed some time in that city. There was the temple of Diana, and there he had been exposed to those great sufferings. For after the assembly in the Theater had been dissolved, and he had called to him and exhorted the disciples, he found it necessary to sail away, though afterwards he returned to them. It were worth enquiry, whether he stationed Timothy there at that time. For he says, that you might charge some that they teach no other doctrine: he does not mention the persons by name, that he might not, by the openness of his rebuke, render them more shameless. There were in that city certain false Apostles of the Jews, who wished to oblige the faithful to observe the Jewish law, a fault he is everywhere noticing in his Epistles; and this they did not from motives of conscience, so much as from vainglory, and a wish to have disciples, from jealousy of the blessed Paul, and a spirit of opposition to him. This is meant by teaching another doctrine.

Ver.

4. Neither give heed to fables and endless genealogies.

By fables he does not mean the law; far from it; but inventions and forgeries and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable points. They numbered up their fathers and grandfathers, that they might have the reputation of historical knowledge and research. That you might charge some, he says, that they teach no other doctrine, neither give heed to fables and endless genealogies. Why does he call them endless? It is because they had no end, or none of any use, or none easy for us to apprehend. Mark how he disapproves of questioning. For where faith exists, there is no need of question. Where there is no room for curiosity, questions are superfluous. Questioning is the subversion of faith. For he that seeks has not yet found. He who questions cannot believe. Therefore it is his advice that we should not be occupied with questions, since if we question, it is not faith; for faith sets reasoning at rest. But why then does Christ say, Seek and you shall find, knock and it shall be opened unto you [Matthew 7:7]; and, Search the Scriptures, for in them you think you have eternal life? [John 5:39] The seeking there is meant of prayer and vehement desire, and He bids search the Scriptures, not to introduce the labors of questioning, but to end them, that we may ascertain and settle their true meaning, not that we may be ever questioning, but that we may have done with it. And he justly said, Charge some that they teach no other doctrine, neither give heed to fables, and endless genealogies, which minister questions rather than the dispensation of God in faith. Justly has he said, the dispensation of God. For great are the blessings which God is willing to dispense; but the greatness of them is not conceived by reasoning. This must then be the work of faith, which is the best medicine of our souls. This questioning therefore is opposed to the dispensation of God. For what is dispensed by faith? To receive His mercies and become better men; to doubt and dispute of nothing; but to repose in confidence. For what ministers questions displaces faith and that which faith has wrought and built. Christ has said that we must be saved by faith; this these teachers questioned and even denied. For since the announcement was present, but the issue of it future, faith was required. But they bring preoccupied by legal observances threw impediments in the way of faith. He seems also here to glance at the Greeks, where he speaks of fables and genealogies, for they enumerated their Gods.

Moral. Let us not then give heed to questions. For we were called Faithful, that we might unhesitatingly believe what is delivered to us, and entertain no doubt. For if the things asserted were human, we ought to examine them; but since they are of God, they are only to be revered and believed. If we believe not, how shall we be persuaded of the existence of a God? For how do you know that there is a God, when you call Him to account? The knowledge of God is best shown by believing in Him without proofs and demonstrations. Even the Greeks know this; for they believed their Gods telling them, says one, even without proof; and what?— That they were the offspring of the Gods. But why do I speak of the Gods? In the case of the man, a deceiver and sorcerer, (I speak of Pythagoras,) they acted in like manner, for of him it was said, He said it. And over their temples was an image of Silence, and her finger on her mouth, compressing her lips, and significantly exhorting all that passed by to be silent. And were their doctrines so sacred, and are ours less so? And even to be ridiculed? What extreme madness is this! The tenets of the Greeks indeed are rightly questioned. For they were of that nature, being but disputes, conflicts of reasonings, and doubts, and conclusions. But ours are far from all these. For human wisdom invented theirs, but ours were taught by the grace of the Spirit. Their doctrines are madness and folly, ours are true wisdom. In their case there is neither teacher nor scholar; but all alike are disputants. Here whether teacher or scholar, each is to learn of him from whom he ought to learn, and not to doubt, but obey; not to dispute, but believe. For all the ancients obtained a good report through faith, and without this everything is subverted. And why do I speak of it in heavenly things? We shall find upon examination that earthly things depend upon it no less. For without this there would be no trade nor contracts, nor anything of the sort. And if it be so necessary here in things that are false, how much more in those.

This then let us pursue, to this let us adhere, so shall we banish from our souls all destructive doctrines, such, for instance, as relate to nativity and fate. If you believe that there is a resurrection and a judgment, you will be able to expel from your mind all those false opinions. Believe that there is a just God, and you will not believe that there can be an unjust nativity. Believe that there is a God, and a Providence, and you will not believe that there can be a nativity, that holds all things together. Believe that there is a place of punishment, and a Kingdom, and you will not believe in a nativity that takes away our free agency, and subjects us to necessity and force. Neither sow, nor plant, nor go to war, nor engage in any work whatever! For whether you will or not, things will proceed according to the course of nativity! What need have we more of Prayer? And why should you deserve to be a Christian, if there be this nativity? For you will not then be responsible. And whence proceed the arts of life? Are these too from nativity? Yes, you say, and it is fated to one to become wise with labor. But can you show me one who has learned an art without labor? You cannot. It is not then from nativity but from labor that he derives his skill.

But why does a man who is corrupt and wicked become rich, without inheriting it from his father, while another, amidst infinite labors, remains poor? For such are the questions they raise, always arguing upon wealth and poverty, and never taking the case of vice and virtue. Now in this question talk not of that, but show me a man who has become bad, while he was striving to be good; or one that, without striving, has become good. For if Fate has any power, its power should be shown in the most important things; in vice and virtue, not in poverty and riches. Again you ask, why is one man sickly and another healthy? Why is one honored, another disgraced? Why does every thing succeed well with this man, while another meets with nothing but failure and impediments? Lay aside the notion of nativity, and you will know. Believe firmly that there is a God and a Providence, and all these things will be cleared up. But I cannot, you say, conceive that there is a Providence, when there is such disorder. Can I believe that the good God gives wealth to the fornicator, the corrupt and dishonest man, and not to the virtuous? How can I believe this? For there must be facts to ground belief. Well then, do these cases proceed from a nativity that was just, or unjust? Unjust, you say. Who then made it? Not God, you say, it was unbegotten. But how can the unbegotten produce these things? For they are contradictions. These things are not then in any wise the works of God. Shall we then enquire who made the earth, the sea, the heavens, the seasons? Nativity, you answer. Did nativity then produce in things inanimate such order and harmony, but in us, for whom these things were made, so much disorder? As if one, in building a house, should be careful to make it magnificent, but bestow not a thought upon his household. But who preserves the succession of the seasons? Who established the regular laws of nature? Who appointed the courses of day and night? These things are superior to any such nativity. But these, you say, came to be of themselves. And yet how can such a well-ordered system spring up of itself?

But whence, you say, come the rich, the healthy, the renowned, and how are some made rich by covetousness, some by inheritance, some by violence? And why does God suffer the wicked to be prosperous? We answer, Because the retribution, according to the desert of each, does not take place here, but is reserved for hereafter. Show me any such thing taking place Then! Well, say you, give me here, and I do not look for hereafter. But it is because you seek here, that you receive not. For if when earthly enjoyment is not within your reach, you seek present things so eagerly as to prefer them to future, what would you do if you were in possession of unmixed pleasure? God therefore shows you that these things are nothing, and indifferent; for if they were not indifferent, He would not bestow them on such men. You will own that it is a matter of indifference whether one be tall or short, black or white; so is it whether one be rich or poor. For, tell me, are not things necessary bestowed on all equally, as the capacity for virtue, the distribution of spiritual gifts? If you understood aright the mercies of God, you would not complain of wanting worldly things, while you enjoyed these best gifts equally with others; and knowing that equal distribution you would not desire superiority in the rest. As if a servant enjoying from his master's bounty food, clothing, and lodging, and all other necessaries equally with his fellow-servants, should pride himself upon having longer nails, or more hair upon his head; so it is for a Christian to be elated on account of those things, which he enjoys only for a time. For this reason it is, that God withdraws those things from us, to extinguish this madness, and transfer our affections from them to heaven. But nevertheless we do not learn wisdom. As if a child possessing a toy, should prefer it to things necessary, and his father, to lead him against his will to what was better for him, should deprive him of his toy; so God takes these things from us, that He may lead us to heaven. If you ask then why He permits the wicked to be rich, it is because they are not high in His esteem. And if the righteous too are rich, it is rather that He allows it to be, than that He makes them so. Now these things we say superficially, as to men not knowing the Scriptures. But our discourses would be unnecessary if you would believe and take heed to the divine word, for that would teach you all things. And that you may understand that neither riches, nor health, nor glory, are anything, I can show you many, who, when they might gain wealth, do not seek wealth; when they might enjoy health, mortify their bodies; when they might rise to glory, make it their aim to be despised. But there is no good man, who ever studied to be bad. Let us therefore desist from seeking things below, and let us seek heavenly things; for so we shall be able to attain them, and we shall enjoy eternal delights, by the grace and lovingkindness of our Lord Jesus Christ. To Whom with the Father and the Holy Ghost be glory, power, and honor, now, and ever, and world without end. Amen.

Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.

Nothing is so injurious to mankind as to undervalue friendship; and not to cultivate it with the greatest care; as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father [Matthew 18:19]; and again, Because iniquity shall abound, love shall wax cold. [Matthew 24:12] It is this that has been the occasion of all heresies. For men, because they loved not their brethren, have envied those who were in high repute, and from envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul having said, that you might charge some that they teach no other doctrine, now shows that the manner in which this may be effected is by charity. As therefore when he says, Christ is the end of the Law [Romans 10:4], that is, its fulfillment, and this is connected with the former, so this commandment is implied in love. The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. From a pure heart, he says, either with respect to a right conversation, or sincere affection. For an impure life too produces divisions. For every one that does evil, hates the light. [John 3:20] There is indeed a friendship even among the wicked. Robbers and murderers may love one another, but this is not from a good conscience, not from a pure but from an impure heart, not from faith unfeigned, but from that which is false and hypocritical. For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.

Ver. 6. From which some having swerved have turned aside to vain jangling.

He has well said, swerved, for it requires skill, to shoot straight and not beside the mark, to have the direction of the Spirit. For there are many things to turn us aside from the right course, and we should look but to one object.

Ver. 7. Desiring to be teachers of the law.

Here we see another cause of evil, the love of power. Wherefore Christ said, Be not called Rabbi [Matthew 23:8]; and the Apostle again, For neither do they keep the law, but that they may glory in your flesh. [Galatians 6:13] They desire preëminence, he means, and on that account disregard truth.

Understanding neither what they say, nor whereof they affirm.

Here he censures them, because they know not the end and aim of the Law, nor the period for which it was to have authority. But if it was from ignorance, why is it called a sin? Because it was incurred not only from their desiring to be teachers of the law, but from their not retaining love. Nay, and their very ignorance arose from these causes. For when the soul abandons itself to carnal things, the clearness of its vision is dimmed, and falling from love it drops into contentiousness, and the eye of the mind is blinded. For he that is possessed by any desire for these temporal things, intoxicated, as he is, with passion, cannot be an impartial judge of truth.

Not knowing whereof they affirm.

For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.

Ver. 8, 9. But we know that the law is good, if a man use it lawfully. Knowing this, that the law is not made for a righteous man.

The law, he seems to say, is good, and again, not good. What then? If one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to use it lawfully as here intended. But when they expound it in their words, and neglect it in their deeds, that is using it unlawfully. For such an one uses it, but not to his own profit. And another way may be named besides. What is it? That the law, if you use it aright, sends you to Christ. For since its aim is to justify man, and it fails to effect this, it remits us to Him who can do so. Another way again of using the law lawfully, is when we keep it, but as a thing superfluous. And how as a thing superfluous? As the bridle is properly used, not by the prancing horse that champs it, but by that which wears it only for the sake of appearance, so he uses the law lawfully, who governs himself, though not as constrained by the letter of it. He uses the law lawfully who is conscious that he does not need it, for he who is already so virtuous that he fulfills it not from fear of it, but from a principle of virtue, uses it lawfully and safely: that is, if one so use it, not as being in fear of it, but having before his eyes rather the condemnation of conscience than the punishment hereafter. Moreover he calls him a righteous man, who has attained unto virtue. He therefore uses the law lawfully, who does not require to be instructed by it. For as points in reading are set before children; but he who does what they direct, without their aid, from other knowledge, shows more skill, and is a better reader; so he who is above the law, is not under the schooling of the law. For he keeps it in a much higher degree, who fulfills it not from fear, but from a virtuous inclination; since he that fears punishment does not fulfill it in the same manner as he that aims at reward. He that is under the law does it not as he that is above the law. For to live above the law is to use it lawfully. He uses it lawfully, and keeps it, who achieves things beyond the law, and who does not need its instructions. For the law, for the most part, is prohibition of evil; now this alone does not make a man righteous, but the performance of good actions besides. Hence those, who abstain from evil like slaves, do not come up to the mark of the law. For it was appointed for the punishment of transgression. Such men indeed use it, but it is to dread its punishment. It is said, Will you not be afraid of the power? Do that which is good [Romans 13:3]: which implies, that the law threatens punishment only to the wicked. But of what use is the law to him whose actions deserve a crown? As the surgeon is of use only to him who has some hurt, and not to the sound and healthy man. But for the lawless and disobedient, for the ungodly and for sinners. He calls the Jews lawless and disobedient too. The law (he says) works wrath, that is, to the evil doers. But what to him who is deserving of reward? By the law is the knowledge of sin. [Romans 3:20] What then with respect to the righteous? the law is not made, he says, for a righteous man. Wherefore? Because he is exempted from its punishment, and he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster.

But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers. Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were murderers of fathers and murderers of mothers: they were profane and unholy, for these too he means when he says, ungodly and sinners, and being such, the law was necessarily given to them. For did they not repeatedly worship idols? Did they not stone Moses? Were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous. For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine; for all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, to sound doctrine.

Ver. 11. According to the glorious Gospel of the blessed God, which was committed to my trust.

Thus the Law is still necessary for the confirmation of the Gospel, yet to those who obey it is unnecessary. And he calls the Gospel glorious. There were some who were ashamed of its persecutions, and of the sufferings of Christ, and so for the sake of these, as well as for others, he has called it the glorious Gospel, thus showing that the sufferings of Christ are our glory. And perhaps he glances too at the future. For if our present state is exposed to shame and reproach, it will not be so hereafter; and it is to things future, and not to things present, that the Gospel belongs. Why then did the Angel say, Behold, I bring you good tidings of great joy, for unto you is born a Saviour? [Luke 2:10] Because He was born to be their Saviour, though His miracles did not commence from His birth. According to the Gospel, he says, of the blessed God. The glory he means is either that of the service of God, or, in that if present things are filled with its glory, yet much more will things future be so; when His enemies shall be put under His feet [1 Corinthians 15:25], when there shall be nothing opposed, when the just shall behold all those blessed things, which eye has not seen, nor ear heard, and which has not entered into the heart of man. [1 Corinthians 2:9] For I will says our Saviour, that they also may be with Me, where I am, that they may behold My glory, which You have given Me. [John 17:24]

Moral. Let us then learn who these are, and let us esteem them blessed, considering what felicities they will then enjoy, of what light and glory they will then participate. The glory of this world is worthless and not enduring, or if it abides, it abides but till death, and after that is wholly extinguished. For his glory, it says, shall not descend after him. [Psalm 49:17] And with many it lasts not even to the end of life. But no such thing is to be thought of in that glory; it abides, and will have no end. For such are the things of God, enduring, and above all change or end. For the glory of that state is not from without, but from within. I mean, it consists not in a multitude of servant, or of chariot, nor in costly garments. Independently of these things, the man himself is clothed with glory. Here, without these things, the man appears naked. In the baths, we see the illustrious, the undistinguished, and the base, alike bare. Often have the great been exposed to danger in public, being left on some occasion by their servants. But in that world men carry their glory about with them, and the Saints, like the Angels, wherever they appear, have their glory in themselves. Yea rather as the sun needs no vestures, and requires no foreign aid, but wherever he appears, his glory at once shines forth; so shall it then be.

Let us then pursue that glory, than which nothing is more venerable; and leave the glory of the world, as beyond anything worthless. Boast not of your clothing and raiment. [Sirach 11:4] This was the advice given of old to the simple. Indeed the dancer, the harlot, the player, are arrayed in a gayer and more costly robe than you. And besides, this boasting were of that, which if but moths attack, they can rob you of its enjoyment. Do you see what an unstable thing it is, this glory of the present life? Thou pridest yourself upon that which insects make and destroy. For Indian insects, it is said, spin those fine threads of which your robes are made. But rather seek a clothing woven from things above, an admirable and radiant vesture, raiment of real gold; of gold not dug by malefactors' hands out of the mine, but the produce of virtue. Let us clothe ourselves with a robe not the manufacture of poor men or slaves, but wrought by our Lord Himself. But your garments, you say, are in-wrought with gold! And what is that to you? He that wrought it, not he that wears it, is the object of admiration, for there it is really due. It is not the frame on which the garment is stretched at the fuller's, but the maker of it, that is admired. Yet the block wears it, and has it bound on itself. And as that wears it, but not for use, even so do some of these women, for the benefit of the garment, to air it, they say, that it may not be moth-eaten! Is it not then the extreme of folly to be solicitous about a thing so worthless, to do anything whatever, to risk your salvation for it, to make a mock at Hell, to set God at defiance, to overlook Christ hungering? Talk not of the precious spices of India, Arabia, and Persia, the moist and the dry, the perfumes and ointments, so costly and so useless. Why, O woman, do you lavish perfumes upon a body full of impurity within? Why spend on what is offensive, as if one should waste perfumes upon dirt, or distill balms upon a brick. There is, if you desire it, a precious ointment and a fragrance, with which you might anoint your soul; not brought from Arabia, or Ethiopia, nor from Persia, but from heaven itself; purchased not by gold, but by a virtuous will, and by faith unfeigned. Buy this perfume, the odor of which is able to fill the world. It was of this the Apostles savored. For we are (he says) a sweet savor, to some of death, to others of life. [2 Corinthians 2:15-16] And what means this? That it is as they say, that the swine is suffocated by perfumes! But this spiritual fragrance scented not only the bodies but the garments of the Apostles; and Paul's garments were so impregnated with it, that they cast out devils. What balmy leaf, what cassia, what myrrh so sweet or so efficacious as this perfume? For if it put devils to flight, what could it not effect? With this ointment let us furnish ourselves. And the grace of the Spirit will provide it through almsgiving. Of these we shall savor, when we go into the other world. And as here, he that is perfumed with sweet odors draws upon himself the notice of all, and whether at the bath, or the assembly, or any other concourse of men, all follow him, and observe him; so, in that world, when souls come in that are fragrant with this spiritual savor, all arise and make room. And even here devils and all vices are afraid to approach it, and cannot endure it, for it chokes them. Let us then not bear about us that perfume which is a mark of effeminacy, but this, which is a mark of manhood, which is truly admirable, which fills us with a holy confidence. This is a spice which is not the produce of the earth, but springs from virtue, which withers not, but blooms forever. This is it that renders those who possess it honorable. With this we are anointed at our Baptism, then we savor sweetly of it; but it must be by our care afterwards that we retain the savor. Of old the Priests were anointed with ointment, as an emblem of the virtue, the fragrance of which a Priest should diffuse around him.

But nothing is more offensive than the savor of sin, which made the Psalmist say, My wounds stink and are corrupt. [Psalm 38:5] For sin is more foul than putrefaction itself. What, for instance, is more offensive than fornication? And if this is not perceived at the time of its commission, yet, after it is committed, its offensive nature, the impurity contracted in it, and the curse, and the abomination of it is perceived. So it is with all sin. Before it is committed it has something of pleasure, but after its commission, the pleasure ceases and fades away, and pain and shame succeed. But with righteousness it is the reverse. At the beginning it is attended with toil, but in the end with pleasure and repose. But even here, as in the one case the pleasure of sin is no pleasure, because of the expectation of disgrace and punishment, so in the other the toil is not felt as toil, by reason of the hope of reward. And what is the pleasure of drunkenness? The poor gratification of drinking, and hardly that. For when insensibility follows, and the man sees nothing that is before him, and is in a worse state than a madman, what enjoyment remains? Nay, one might well say there is no pleasure in fornication itself. For when passion has deprived the soul of its judgment, can there be any real delights? As well might we say that the itch is a pleasure! I should call that true pleasure, when the soul is not affected by passion, not agitated nor overpowered by the body. For what pleasure can it be to grind the teeth, to distort the eyes, to be irritated and inflamed beyond decency? But so far is it from being pleasant, that men hasten to escape from it, and when it is over are in pain. But if it were pleasure, they would wish not to escape from it, but to continue it. It has therefore only the name of pleasure.

But not such are the pleasures enjoyed by us; they are truly delightful, they do not agitate nor inflame. They leave the soul free, and cheer and expand it. Such was the pleasure of Paul when he said, In this I rejoice, yea, and I will rejoice; and again, Rejoice in the Lord always. [Philippians 1:18, and 4:4] For sinful pleasure is attended with shame and condemnation; it is indulged in secret, and is attended with infinite uneasiness. But from all these the true pleasure is exempt. This then let us pursue, that we may attain those good things to come, through the grace and mercy of our Lord Jesus Christ, to whom, etc.

And I thank Christ Jesus our Lord, who has enabled me, for that he counted me faithful, putting me into the ministry [R.V.: to his service, εἰς διακονίαν ]; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus.

The advantages arising from humility are generally acknowledged, and yet it is a thing not easily to be met with. There is affectation of humble talking enough and to spare, but humbleness of mind is nowhere to be found. This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to themselves of great merits must struggle much with themselves if they would be humble. And he too was one likely to be under violent temptations, his own good conscience swelling him up like a gathering humor. Observe therefore his method in this place. I was entrusted, he had said, with the glorious Gospel of God, of which they who still adhere to the law have no right to partake; for it is now opposed to the Gospel, and their difference is such, that those who are actuated by the one, are as yet unworthy to partake of the other; as we should say, that those who require punishments, and chains, have no right to be admitted into the train of philosophers. Being filled therefore with high thoughts, and having used magnificent expressions, he at once depresses himself, and engages others also to do the like. Having said therefore that the Gospel was committed to his trust; lest this should seem to be said from pride, he checks himself at once, adding by way of correction, I thank Christ Jesus our Lord, who has enabled me, for that He counted me faithful, putting me into the ministry. Thus everywhere, we see, he conceals his own merit, and ascribes everything to God, yet so far only, as not to take away free will. For the unbeliever might perhaps say, If everything is of God, and we contribute nothing of ourselves, while He turns us, as if we were mere wood and stone, from wickedness to the love of wisdom, why then did He make Paul such as he was, and not Judas? To remove this objection, mark the prudence of his expression, Which was committed, he says, to my trust. This was his own excellence and merit, but not wholly his own; for he says, I thank Christ Jesus, who enabled me. This is God's part: then his own again, Because He counted me faithful. Surely because he would be serviceable of his own part.

Ver. 13. Putting me into his service, who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly in unbelief.

Thus we see him acknowledge both his own part and that of God, and while he ascribes the greater part to the providence of God, he extenuates his own, yet so far only, as we said before, as was consistent with free will. And what is this, Who enabled me? I will tell you. He had so heavy a burden to sustain, that he needed much aid from above. For think what it was to be exposed to daily insults, and mockeries, and snares, and dangers, scoffs, and reproaches, and deaths; and not to faint, or slip, or turn backward, but though assaulted every day with darts innumerable, to bear up manfully, and remain firm and imperturbable. This was the effect of no human power, and yet not of Divine influence alone, but of his own resolution also. For that Christ chose him with a foreknowledge of what he would be, is plain from the testimony He bore to him before the commencement of his preaching. He is a chosen vessel unto me, to bear my name before the Gentiles and kings. [Acts 9:15] For as those who bear the royal standard in war require both strength and address, that they may not let it fall into the hands of the enemy; so those who sustain the name of Christ, not only in war but in peace, need a mighty strength, to preserve it uninjured from the attacks of accusers. Great indeed is the strength required to bear the name of Christ, and to sustain it well, and bear the Cross. For he who in action, or word, or thought, does anything unworthy of Christ, does not sustain His name, and has not Christ dwelling in him. For he that sustains that name bears it in triumph, not in the concourse of men, but through the very heavens, while all angels stand in awe, and attend upon him, and admire him.

I thank the Lord, who has enabled me. Observe how he thanks God even for that which was his own part. For he acknowledges it as a favor from Him that he was a chosen vessel. For this, O blessed Paul, was your own part. For God is no respecter of persons. But I thank Him that he thought me worthy of this ministry. For this is a proof that He esteemed me faithful. The steward in a house is not only thankful to his master that he is trusted, but considers it as a sign that he holds him more faithful than others: so it is here. Then observe how he magnifies the mercy and loving-kindness of God, in describing his former life, who was formerly, he says, a blasphemer, and a persecutor, and injurious. And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. For I bear them record that they have a zeal for God, but not according to knowledge. [Romans 10:2] But of himself he says, Who was a blasphemer and a persecutor. Observe his lowering of himself! So free was he from self-love, so full of humility, that he is not satisfied to call himself a persecutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he Gas a blasphemer, but in the madness of his blasphemy he persecuted those who were willing to be godly.

But I obtained mercy because I did it ignorantly in unbelief.

Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly, but willfully, well knowing what they did. For this we have the testimony of the Evangelist. Many of the Jews believed on Him, but because of the Pharisees they did not confess Him. For they loved the praise of men more than the praise of God. [John 12:42-43] And Christ again said to them, How can you believe, who receive honor one of another [John 5:44]? And the parents of the blind man said these things for fear of the Jews, lest they should be put out of the synagogue. [John 9:22] Nay the Jews themselves said, Perceive how we avail nothing? Behold, the world is gone after Him. [John 12:19] Thus their love of power was everywhere in their way. When they admitted that no one can forgive sins but God only, and Christ immediately did that very thing, which they had confessed to be a sign of divinity, this could not be a case of ignorance. But where was Paul then? Perhaps one should say he was sitting at the feet of Gamaliel, and took no part with the multitude who conspired against Jesus: for Gamaliel does not appear to have been an ambitious man. Then how is it that afterwards Paul was found joining with the multitude? He saw the doctrine growing, and on the point of prevailing, and being generally embraced. For in the lifetime of Christ, the disciples consorted with Him, and afterwards with their teachers, but when they were completely separated, Paul did not act as the other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine pernicious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, The Romans will come and take away both our place and nation. [John 11:48] What fear was this that agitated them, but that of man? But it is worthy of enquiry, how one so skillful in the law as Paul could be ignorant? For it is he who says, which He had promised before by His holy prophets. [Romans 4:2] How is it then that you know not, you who are zealous of the law of their fathers, who were brought up at the feet of Gamaliel? Yet they who spent their days on lakes and rivers, and the very publicans, have embraced the Gospel, while you that study the law are persecuting it! It is for this he condemns himself, saying, I am not meet to be called an Apostle. [1 Corinthians 9:9] It is for this he confesses his ignorance, which was produced by unbelief. For this cause, he says, that he obtained mercy. What then does he mean when he says, He counted me faithful? He would give up no right of his Master's: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, Sirs, why do ye these things to us? We also are men of like passions with you. [Acts 14:15] So again, He counted me faithful. And again, I labored more abundantly than they all, yet not I, but the grace of God which was with me. [1 Corinthians 15:10] And again, It is He that works in us both to will and to do. [Philippians 2:13] Thus in acknowledging that he obtained mercy, he owns that he deserved punishment, since mercy is for such. And again in another place he says of the Jews, Blindness in part is happened to Israel. [Romans 11:25]

Ver. 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

This is added, lest hearing that he obtained mercy, we should understand by it only, that being deserving of punishment, as a persecutor and blasphemer, nevertheless he was not punished. But mercy was not confined to this, that punishment was not inflicted; many other great favors are implied by it. For not only has God released us from the impending punishment, but He has made us righteous too, and sons, and brethren, and heirs, and joint-heirs. Therefore it is he says, that grace was exceeding abundant. For the gifts bestowed were beyond mercy, since they are not such as would come of mercy only, but of affection and excessive love. Having thus enlarged upon the love of God which, not content with showing mercy to a blasphemer and persecutor, conferred upon him other blessings in abundance, he has guarded against that error of the unbelievers which takes away free will, by adding, with faith and love which is in Christ Jesus. Thus much only, he says, did we contribute. We have believed that He is able to save us.

Moral. Let us then love God through Christ. What means through Christ? That it is He, and not the Law, who has enabled us to do this. Observe what blessings we owe to Christ, and what to the Law. And he says not merely that grace has abounded, but abounded exceedingly, in bringing at once to the adoption those who deserved infinite punishment.

And observe again that in is used for through. For not only faith is necessary, but love. Since there are many still who believe that Christ is God, who yet love Him not, nor act like those who love Him. For how is it when they prefer everything to Him, money, nativity, fate, augury, divinations, omens? When we live in defiance of Him, pray, where is our love? Has any one a warm and affectionate friend? Let him love Christ but equally. So, if no more, let him love Him who gave His Son for us His enemies, who had no merits of our own. Merits did I say? Who had committed numberless sins, who had dared Him beyond all daring, and without cause! Yet He, after numberless instances of goodness and care, did not even then cast us off. At the very time when we did Him the greatest wrong, then did He give His Son for us. And still we, after so great benefits, after being made His friends, and counted worthy through Him of all blessings, have not loved Him as our friend! What hope then can be ours? You shudder perhaps at the word, but I would that you shuddered at the fact! What? How shall it appear that we do not love God even as our friends, you say? I will endeavor to show you — and would that my words were groundless, and to no purpose! But I am afraid they are borne out by facts. For consider: friends, that are truly friends, will often suffer loss for those they love. But for Christ, no one will suffer loss, or even be content with his present state. For a friend we can readily submit to insults, and undertake quarrels; but for Christ, no one can endure enmity: and the saying is, Be loved for nothing — but be not hated for nothing.

None of us would fail to relieve a friend who was hungering, but when Christ comes to us from day to day, and asks no great matter, but only bread, we do not even regard him, yea though we are nauseously over full, and swollen with gluttony: though our breath betrays the wine of yesterday, and we live in luxury, and waste our substance on harlots and parasites and flatterers, and even on monsters, idiots, and dwarfs; for men convert the natural defects of such into matter for amusement. Again, friends, that are truly such, we do not envy, nor are mortified at their success, yet we feel this toward (the minister of) Christ, and our friendship for men is seen to be more powerful than the fear of God, for the envious and the insincere plainly respect men more than God. And how is this? God sees the heart, yet man does not forbear to practice deceit in His sight; yet if the same man were detected in deceit by men, he thinks himself undone, and blushes for shame. And why speak of this? If a friend be in distress, we visit him, and should fear to be condemned, if we deferred it for a little time. But we do not visit Christ, though He die again and again in prison; nay, if we have friends among the faithful, we visit them, not because they are Christians, but because they are our friends. Thus we do nothing from the fear or the love of God, but some things from friendship, some from custom. When we see a friend depart on travel, we weep and are troubled, and if we see his death, we bewail him, though we know that we shall not be long separated, that he will be restored to us at the Resurrection. But though Christ departs from us, or rather we reject Him daily, we do not grieve, nor think it strange, to injure, to offend, to provoke Him by doing what is displeasing to Him; and the fearful thing is not that we do not treat Him as a friend; for I will show that we even treat Him as an enemy. How, do you ask? Because the carnal mind is enmity against God, as Paul has said, and this we always carry about us. And we persecute Christ, when He advances toward us, and comes to our very doors. For wicked actions in effect do this, and every day we subject him to insults by our covetousness and our rapacity. And does any one by preaching His word, and benefiting His Church, obtain a good reputation? Then he is the object of envy, because he does the work of God. And we think that we envy him, but our envy passes on to Christ. We affect to wish the benefit to come not from others, but from ourselves. But this cannot be for Christ's sake, but for our own: otherwise, it would be a matter of indifference, whether the good were done by others or ourselves. If a physician found himself unable to cure his son, who was threatened with blindness, would he reject the aid of another, who was able to effect the cure? Far from it! Let my son be restored, he would almost say to him, whether it is to be by you or by me. And why? Because he would not consider himself, but what was beneficial to his son. So, were our regard to Christ, it would lead us to say, Let good be done, whether by ourselves or by any other. As Paul said, Whether in pretense or in truth Christ is preached. [Philippians 1:18]. In the same spirit Moses answered, when some would have excited his displeasure against Eldad and Modad, because they prophesied, Do you envy for my sake? Would God that all the Lord's people were prophets! [Numbers 11:29] These jealous feelings proceed from vainglory; and are they not those of opponents and enemies? Does any one speak ill of you? Love him! It is impossible, you say. Nay, if you will, it is quite possible. For if you love him only who speaks well of you, what thanks have you? It is not for the Lord's sake, but for the sake of the man's kind speech that you do it. Has any one injured you? Do him good! For in benefiting him who has benefited you there is little merit. Have you been deeply wronged and suffered loss? Make a point of requiting it with the contrary. Yes, I entreat you. Let this be the way we do our own part. Let us cease from hating and injuring our enemies. He commands us to love our enemies [Matthew 5:44]: but we persecute Him while He loves us. God forbid! We all say in words, but not so in deeds. So darkened are our minds by sin, that we tolerate in our actions what in words we think intolerable. Let us desist then from things that are injurious and ruinous to our salvation, that we may obtain those blessings which as His friends we may obtain. For Christ says, I will that where I am, there My disciples may be also, that they may behold My glory [John 17:24], which may we all attain, through the grace and love of Jesus Christ.

This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe in Him to life everlasting.

The favors of God so far exceed human hope and expectation, that often they are not believed. For God has bestowed upon us such things as the mind of man never looked for, never thought of. It is for this reason that the Apostles spend much discourse in securing a belief of the gifts that are granted us of God. For as men, upon receiving some great good, ask themselves if it is not a dream, as not believing it; so it is with respect to the gifts of God. What then was it that was thought incredible? That those who were enemies, and sinners, neither justified by the law, nor by works, should immediately through faith alone be advanced to the highest favor. Upon this head accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. This is a faithful saying, he says, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.

As the Jews were chiefly attracted by this, he persuades them not to give heed to the law, since they could not attain salvation by it without faith. Against this he contends; for it seemed to them incredible, that a man who had mis-spent all his former life in vain and wicked actions, should afterwards be saved by his faith alone. On this account he says, It is a saying to be believed. But some not only disbelieved but even objected, as the Greeks do now. Let us then do evil, that good may come. This was the consequence they drew in derision of our faith, from his words, Where sin abounded grace did much more abound. [Romans 3:8, and 5:20] So when we discourse to them of Hell they say, How can this be worthy of God? When man has found his servant offending, he forgives it, and thinks him worthy of pardon and does God punish eternally? And when we speak of the Laver, and of the remission of sins through it, this too they say is unworthy of God, that he who has committed offenses without number should have his sins remitted. What perverseness of mind is this, what a spirit of contention does it manifest! Surely if forgiveness is an evil, punishment is a good; but if punishment is an evil, remission of it is a good. I speak according to their notions, for according to ours, both are good. This I shall show at another time, for the present would not suffice for a matter so deep, and which requires to be elaborately argued. I must lay it before your Charity at a fitting season. At present let us proceed with our proposed subject. This is a faithful saying, he says. But why is it to be believed?

This appears both from what precedes and from what follows. Observe how he prepares us for this assertion, and how he then dwells upon it. For he has previously declared that He showed mercy to me a blasphemer and a persecutor; this was in the way of preparation. And not only did He show mercy, but He accounted me faithful. So far should we be, he means, from disbelieving that He showed mercy. For no one, who should see a prisoner admitted into a palace, could doubt whether he obtained mercy. And this was visibly the situation of Paul, for he makes himself the example. Nor is he ashamed to call himself a sinner, but rather delights in it, as he thus can best demonstrate the miracle of God's regard for him, and that He had thought him worthy of such extraordinary kindness.

But how is it, that he here calls himself a sinner, nay, the chief of sinners, whereas he elsewhere asserts that he was touching the righteousness which is in the law blameless? [Philippians 3:6] Because with respect to the righteousness which God has wrought, the justification which is really sought, even those who are righteous in the law are sinners, for all have sinned, and come short of the glory of God. [Romans 3:23] Therefore he does not say righteousness simply, but the righteousness which is in the law. As a man that has acquired wealth, with respect to himself appears rich, but upon a comparison with the treasures of kings is very poor and the chief of the poor; so it is in this case. Compared with Angels, even righteous men are sinners; and if Paul, who wrought the righteousness that is in the law, was the chief of sinners, what other man can be called righteous? For he says not this to condemn his own life as impure, let not this be imagined; but comparing his own legal righteousness with the righteousness of God, he shows it to be nothing worth, and not only so, but he proves those who possess it to be sinners.

Ver. 16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe in Him to life everlasting.

See how he further humbles and depreciates himself, by naming a fresh and less creditable reason. For that he obtained mercy on account of his ignorance, does not so much imply that he who obtained mercy was a sinner, or under deep condemnation; but to say that he obtained mercy in order that no sinner hereafter might despair of finding mercy, but that each might feel sure of obtaining the like favor, this is an excess of humiliation, such that even in calling himself the chief of sinners, a blasphemer and a persecutor, and one not meet to be called an Apostle, he had said nothing like it. This will appear by an example. Suppose a populous city, all whose inhabitants were wicked, some more so, and some less, but all deserving of condemnation; and let one among that multitude be more deserving of punishment than all the rest, and guilty of every kind of wickedness. If it were declared that the king was willing to pardon all, it would not be so readily believed, as if they were to see this most wicked wretch actually pardoned. There could then be no longer any doubt. This is what Paul says, that God, willing to give men full assurance that He pardons all their transgressions, chose, as the object of His mercy, him who was more a sinner than any; for when I obtained mercy, he argues, there could be no doubt of others: as familiarly speaking we might say, If God pardons such an one, he will never punish anybody; and thus he shows that he himself, though unworthy of pardon, for the sake of others' salvation, first obtained that pardon. Therefore, he says, since I am saved, let no one doubt of salvation. And observe the humility of this blessed man; he says not, that in me he might show forth His longsuffering, but all longsuffering; as if he had said, greater longsuffering He could not show in any case than in mine, nor find a sinner that so required all His pardon, all His long-suffering; not a part only, like those who are only partially sinners, but all His longsuffering.

For a pattern to those who should hereafter believe. This is said for comfort, for encouragement. But because he had spoken highly of the Son, and of the great love which He has manifested, lest he should be thought to exclude the Father from this, he ascribes the glory to Him also.

Ver. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.

For these things, then, we glorify not the Son only, but the Father. Here let us argue with the heretics. Speaking of the Father, he says, To the only God. Is the Son then not God? The only immortal. Is the Son then not immortal? Or does He not possess that Himself, which hereafter He will give to us? Yes, they say, He is God and immortal, but not such as the Father. What then? Is He of inferior essence, and therefore of inferior immortality? What then is a greater and a less immortality? For immortality is nothing else than the not being subject to destruction. For there is a greater and a less glory; but immortality does not admit of being greater or less: as neither is there a greater and a less health. For a thing must either be destructible, or altogether indestructible. Are we men then immortal even as He? God forbid! Surely not! Why? Because He has it by nature, but we adventitiously. Why then do you make the difference? Because the Father, he says, is made such as He is by no other: but the Son is what He is, from the Father. This we also confess, not denying that the Son is generated from the Father incorruptibly. And we glorify the Father, he means, for having generated the Son, such as He is. Thus you see the Father is most glorified, when the Son has done great things. For the glory of the Son is referred again to Him. And since He generated Him omnipotent and such as He is in Himself, it is not more the glory of the Son than of the Father, that He is self-sufficient, and self-maintained, and free from infirmity. It has been said of the Son, By whom He made the worlds. [Hebrews 1:2] Now there is a distinction observed among us between creation and workmanship. For one works and toils and executes, another rules; and why? Because he that executes is the inferior. But it is not so there; nor is the sovereignty with One, the workmanship with the Other. For when we hear, By whom He made the worlds, we do not exclude the Father from creation. Nor when we say, To the King immortal, do we deny dominion to the Son. For these are common to the One and the Other, and each belongs to Both. The Father created, in that He begot the creating Son; the Son rules, as being Lord of all things created. For He does not work for hire, nor in obedience to others, as workmen do among us, but from His own goodness and love for mankind. But has the Son ever been seen? No one can affirm this. What means then, To the King immortal, invisible, the only wise God? Or when it is said, There is no other name whereby we must be saved: and again, There is salvation in no other? [Acts 4:12]

To Him be honor and glory forever. Amen.

Now honor and glory are not mere words; and since He has honored us not by words only, but by what He has done for us, so let us honor Him by works and deeds. Yet this honor touches us, while that reaches not Him, for He needs not the honor that comes from us, we do need that which is from Him.

In honoring Him, therefore, we do honor to ourselves. He who opens his eyes to gaze on the light of the sun, receives delight himself, as he admires the beauty of the star, but does no favor to that luminary, nor increases its splendor, for it continues what it was; much more is this true with respect to God. He who admires and honors God does so to his own salvation, and highest benefit; and how? Because he follows after virtue, and is honored by Him. For them that honor Me, He says, I will honor. [1 Samuel 4:30] How then is He honored, if He enjoys no advantage from our honor? Just as He is said to hunger and thirst. For He assumes everything that is ours, that He may in anywise attract us to Him. He is said to receive honors, and even insults, that we may be afraid. But with all this we are not attracted towards Him!

Moral. Let us then glorify God, and bear God both in our body and in our spirit. [1 Corinthians 6:20] And how is one to glorify Him in the body? Says one, and how in the spirit? The soul is here called the spirit to distinguish it from the body. But how may we glorify Him in the body and in the spirit? He glorifies Him in the body, who does not commit adultery or fornication, who avoids gluttony and drunkenness, who does not affect a showy exterior, who makes such provision for himself as is sufficient for health only: and so the woman, who does not perfume nor paint her person, but is satisfied to be such as God made her, and adds no device of her own. For why do you add your own embellishments to the work which God made? Is not His workmanship sufficient for you? Or do you endeavor to add grace to it, as if forsooth you were the better artist? It is not for yourself, but to attract crowds of lovers, that you thus adornest your person, and insultest your Creator. And do not say, What can I do? It is no wish of my own, but I must do it for my husband. I cannot win his love except I consent to this. God made you beautiful, that He might be admired even in your beauty, and not that He might be insulted. Do not therefore make Him so ill a return, but requite Him with modesty and chastity. God made you beautiful, that He might increase the trials of your modesty. For it is much harder for one that is lovely to be modest, than for one who has no such attractions, for which to be courted. Why does the Scripture tell us, that Joseph was a goodly person, and well favored [Genesis 39:6], but that we might the more admire his modesty coupled with beauty? Has God made you beautiful? Why do you make yourself otherwise? For as though one should overlay a golden statue with a daubing of mire, so it is with those women that use paints. Thou besmearest yourself with red and white earth! But the homely, you say, may fairly have recourse to this. And why? To hide their ugliness? It is a vain attempt. For when was the natural appearance improved upon by that which is studied and artificial? And why should you be troubled at your want of beauty, since it is no reproach? For hear the saying of the Wise Man, Commend not a man for his beauty, neither abhor a man for his outward appearance. [Sirach 11:2] Let God be rather admired, the best Artificer, and not man, who has no merit in being made such as he is. What are the advantages, tell me, of beauty? None. It exposes its possessor to greater trials, mishaps, perils, and suspicions. She that wants it escapes suspicion; she that possesses it, except she practice a great and extraordinary reserve, incurs an evil report, and what is worse than all, the suspicion of her husband, who takes less pleasure in beholding her beauty, than he suffers pain from jealousy. And her beauty fades in his sight from familiarity, while she suffers in her character from the imputation of weakness, dissipation, and wantonness, and her very soul becomes degraded and full of haughtiness. To these evils personal beauty is exposed. But she who has not this attraction, escapes unmolested. The dogs do not assail her; she is like a lamb, reposing in a secure pasture, where no wolf intrudes to harass her, because the shepherd is at hand to protect her.

The real superiority is, not that one is fair, and the other homely, but it is a superiority that one, even if she is not fair, is unchaste, and the other is not wicked. Tell me wherein is the perfection of eyes? Is it in their being soft, and rolling, and round, and dark, or in their clearness and quicksightedness. Is it the perfection of a lamp to be elegantly formed, and finely turned, or to shine brightly, and to enlighten the whole house? We cannot say it is not this, for the other is indifferent, and this the real object. Accordingly we often say to the maid whose charge it is, You have made a bad lamp of it. So entirely is it the use of a lamp to give light. So it matters not what is the appearance of the eye, while it performs its office with full efficiency. We call the eye bad, which is dim or disordered, and which, when open, does not see. For that is bad, which does not perform its proper office — and this is the fault of eyes. And for a nose, tell me, when is it a good one? When it is straight, and polished on either side, and finely proportioned? Or when it is quick to receive odors, and transmit them to the brain? Any one can answer this.

Come now, let us illustrate this by an example — as of gripers, I mean the instruments so called; we say those are well-made, which are able to take up and hold things, not those which are only handsomely and elegantly shaped. So those are good teeth which are fit for the service of dividing and chewing our food, not those which are beautifully set. And applying the same reasoning to other parts of the body, we shall call those members beautiful, which are sound, and perform their proper functions aright. So we think any instrument, or plant, or animal good, not because of its form or color, but because it answers its purpose. And he is thought a good servant, who is useful and ready for our service, not one who is comely but dissolute. I trust you now understand how it is in your power to be beautiful.

And since the greatest and most important benefits are equally enjoyed by all, we are under no disadvantage. Whether we are beautiful or not, we alike behold this universe, the sun, the moon, and the stars; we breathe the same air, we partake alike of water, and the fruits of the earth. And if we may say what will sound strange, the homely are more healthy than the beautiful. For these, to preserve their beauty, engage in no labor, but give themselves up to indolence and delicate living, by which their bodily energies are impaired; while the others, having no such care, spend all their attention simply and entirely on active pursuits.

Let us then glorify God, and take and bear Him in our body. [1 Corinthians 6:20] Let us not affect a beautiful appearance; that care is vain and unprofitable. Let us not teach our husbands to admire the mere outward form; for if such be your adornment, his very habit of viewing your face will make him easy to be captivated by a harlot. But if you teach him to love good manners, and modesty, he will not be ready to wander, for he will see no attractions in a harlot, in whom those qualities are not found, but the reverse. Neither teach him to be captivated by laughter, nor by a loose dress, lest you prepare a poison against yourself. Accustom him to delight in modesty, and this you will do, if your attire be modest. But if you have a flaunting air, an unsteady manner, how can you address him in a serious strain? And who will not hold you in contempt and derision?

But how is it possible to glorify God in our spirit? By practicing virtue, by adorning the soul. For such embellishment is not forbidden. Thus we glorify God, when we are good in every respect, and we shall be glorified by Him in a much higher degree in that great day. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. [Romans 8:18] Of which that we may all be partakers, God grant, by the grace and lovingkindness of our Lord Jesus Christ.

This charge I commit unto you, son [my child, τέκνον ] Timothy, according to the prophecies which went before on you, that you by them might [may] war a good warfare; holding faith, and a good conscience; which some having put away have made shipwreck concerning the faith.

The office of a Teacher and that of a Priest is of great dignity, and to bring forward one that is worthy requires a divine election. So it was of old, and so it is now, when we make a choice without human passion, not looking to any temporal consideration, swayed neither by friendship, nor enmity. For though we be not partakers of so great a measure of the Spirit as they, yet a good purpose is sufficient to draw unto us the election of God. For the Apostles, when they elected Matthias, had not yet received the Holy Spirit, but having committed the matter to prayer, they chose him into the number of the Apostles. For they looked not to human friendships. And so now too it ought to be with us. But we have advanced to the extreme of negligence; and even what is clearly evident, we let pass. Now when we overlook what is manifest, how will God reveal to us what is unseen? As it is said, If you have not been faithful in that which is little, who will commit to you that which is great and true? [Luke 16:11] But then, when nothing human was done, the appointment of Priests too was by prophecy. What is by prophecy? By the Holy Spirit. For prophecy is not only the telling of things future, but also of the present. It was by prophecy that Saul was discovered hidden among the stuff. [1 Samuel 10:22] For God reveals things to the righteous. So it was said by prophecy, Separate me Barnabas and Saul. [Acts 13:2] In this way Timothy also was chosen, concerning whom he speaks of prophecies in the plural; that, perhaps, upon which he took and circumcised him, and when he ordained him, as he himself says in his Epistle to him, Neglect not the gift that is in you. [1 Timothy 4:14] Therefore to elevate him, and prepare him to be sober and watchful, he reminds him by whom he was chosen and ordained, as if he had said, God has chosen you. He gave you your commission, you were not made by human vote. Do not therefore abuse or bring into disgrace the appointment of God. When again he speaks of a charge, which implies something burdensome, he adds, This charge I commit to you, son Timothy. He charges him as his son, his own son, not so much with arbitrary or despotic authority as like a father, he says, my son Timothy. The committing, however, implies that it is to be diligently kept, and that it is not our own. For we did not obtain it for ourselves, but God conferred it upon us; and not it only, but also faith and a good conscience. What He has given us then, let us keep. For if He had not come, the faith had not been to be found, nor that pure life which we learn by education. As if he had said, It is not I that charge you, but He who chose you, and this is meant by the prophecies that went before on you. Listen to them, obey them.

And say; what do you charge? That by them you should war a good warfare. They chose you, that then for which they chose you do thou, war a good warfare. He named a good warfare, since there is a bad warfare, of which he says, As you have yielded your members instruments to uncleanness and to iniquity. [Romans 6:19] Those men serve under a tyrant, but you serve under a King. And why calls he it a warfare? To show how mighty a contest is to be maintained by all, but especially by a Teacher; that we require strong arms, and sobriety, and awakenedness, and continual vigilance: that we must prepare ourselves for blood and conflicts, must be in battle array, and have nothing relaxed. That you should war in them, he says. For as in an army all do not serve in the same capacity, but in their different stations; so also in the Church one has the office of a Teacher, another that of a disciple, another that of a private man. But you are in this. And, because this is not sufficient he adds,

Ver. 19. Holding faith, and a good conscience.

For he that would be a Teacher must first teach himself. For as he who has not first been a good soldier, will never be a general, so it is with the Teacher; wherefore he says elsewhere, Lest when I have preached to others, I myself should be a cast-away. [1 Corinthians 9:27] Holding faith, he says, and a good conscience, that so you may preside over others. When we hear this, let us not disdain the exhortations of our superiors, though we be Teachers. For if Timothy, to whom all of us together are not worthy to be compared, receives commands and is instructed, and that being himself in the Teacher's office, much more should we. Which some having put away, have made shipwreck concerning the faith. And this follows naturally. For when the life is corrupt, it engenders a doctrine congenial to it, and from this circumstance many are seen to fall into a gulf of evil, and to turn aside into Heathenism. For that they may not be tormented with the fear of futurity, they endeavor to persuade their souls, that what we preach is false. And some turn aside from the faith, who seek out everything by reasoning; for reasoning produces shipwreck, while faith is as a safe ship.

They then who turn aside from the faith must suffer shipwreck; and this he shows by an example.

Ver. 20. Of whom are Hymenæus and Alexander.

And from them he would instruct us. You see how even from those times there have been seducing Teachers, curious enquirers, and men holding off from the faith, and searching out by their own reasonings. As the shipwrecked man is naked and destitute of all things, so is he that falls away from the faith without resource, he knows not where to stand or where to stay himself, nor has he the advantage of a good life so as to gain anything from that quarter. For when the head is disordered, what avails the rest of the body? And if faith without a good life is unavailing, much more is the converse true. If God despises His own for our sakes, much more ought we to despise our own for His sake. For so it is, where any one falls away from the faith, he has no steadiness, he swims this way and that, till at last he is lost in the deep.

Whom I delivered to Satan, that they might be taught not to blaspheme! Thus it is blasphemy to search into divine things by our own reasonings. For what have human reasonings in common with them? But how does Satan instruct them not to blaspheme? Can he instruct others, who has not yet taught himself, but is a blasphemer still? It is not that he should instruct, but that they should be instructed. It is not he that does it, though such is the result. As elsewhere he says in the case of the fornicator: To deliver such an one to Satan for the destruction of the flesh. Not that he may save the body, but that the spirit may be saved. [1 Corinthians 5:5] Therefore it is spoken impersonally. How then is this effected? As executioners, though themselves laden with numberless crimes, are made the correctors of others; so it is here with the evil spirit. But why did you not punish them yourself, as you did that Bar-Jesus, and as Peter did Ananias, instead of delivering them to Satan? It was not that they might be punished, but that they might be instructed. For that he had the power appears from other passages, What will you? Shall I come unto you with a rod? [1 Corinthians 4:21] And again, Lest I should use sharpness, according to the power which the Lord has given me to edification, and not to destruction. [2 Corinthians 13:10] Why did he then call upon Satan to punish them? That the disgrace might be greater, as the severity and the punishment was more striking. Or rather, they themselves chastised those who did not yet believe, but those who turned aside, they delivered to Satan. Why then did Peter punish Ananias? Because while he was tempting the Holy Ghost, he was still an unbeliever. That the unbelieving therefore might learn that they could not escape, they themselves inflicted punishment upon them; but those who had learned this, yet afterwards turned aside, they delivered to Satan; showing that they were sustained not by their own power, but by their care for them; and as many as were lifted up into arrogance were delivered to him. For as kings with their own hands slay their enemies, but deliver their subjects to executioners for punishment, so it is in this case. And these acts were done to show the authority committed to the Apostles. Nor was it a slight power, to be able thus to subject the devil to their commands. For this shows that he served and obeyed them even against his will, and this was no little proof of the power of grace. And listen how he delivered them: When you are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan. [1 Corinthians 5:4] He was then immediately expelled from the common assembly, he was separated from the fold, he became deserted and destitute; he was delivered to the wolf. For as the cloud designated the camp of the Hebrews, so the Spirit distinguished the Church. If any one therefore was without, he was consumed, and it was by the judgment of the Apostles that he was cast out of the pale. So also the Lord delivered Judas to Satan. For immediately after the sop Satan entered into him. [John 13:27] Or this may be said; that those whom they wished to amend, they did not themselves punish, but reserved their punishments for those who were incorrigible. Or otherwise, that they were the more dreaded for delivering them up to others. Job also was delivered to Satan, but not for his sins, but for fuller proof of his worth.

Many such instances still occur. For since the Priests cannot know who are sinners, and unworthy partakers of the holy Mysteries, God often in this way delivers them to Satan. For when diseases, and attacks, and sorrows, and calamities, and the like occur, it is on this account that they are inflicted. This is shown by Paul. For this cause many are weak and sickly among you, and many sleep. [1 Corinthians 11:30] But how? Says one, when we approach but once a year! But this is indeed the evil, that you determine the worthiness of your approach, not by the purity of your minds, but by the interval of time. You think it a proper caution not to communicate often; not considering that you are seared by partaking unworthily, though only once, but to receive worthily, though often, is salutary. It is not presumptuous to receive often, but to receive unworthily, though but once in a whole life. But we are so miserably foolish, that, though we commit numberless offenses in the course of a year, we are not anxious to be absolved from them, but are satisfied, that we do not often make bold impudently to insult the Body of Christ, not remembering that those who crucified Christ, crucified Him but once. Is the offense then the less, because committed but once? Judas betrayed his Master but once. What then, did that exempt him from punishment? Why indeed is time to be considered in this matter? Let our time of coming be when our conscience is pure. The Mystery at Easter is not of more efficacy than that which is now celebrated. It is one and the same. There is the same grace of the Spirit, it is always a Passover. You who are initiated know this. On the Preparation, on the Sabbath, on the Lord's day, and on the day of Martyrs, it is the same Sacrifice that is performed. For as often, he says, as you eat this bread and drink this cup, you do show the Lord's death. [1 Corinthians 11:26] No time is limited for the performance of this Sacrifice, why then is it then called the Paschal feast? Because Christ suffered for us then. Let not the time, therefore, make any difference in your approach. There is at all times the same power, the same dignity, the same grace, one and the same body; nor is one celebration of it more or less holy than another. And this you know, who see upon these occasions nothing new, save these worldly veils, and a more splendid attendance. The only thing that these days have more is that from them commenced the day of our salvation when Christ was sacrificed. But with respect to these mysteries, those days have no further preëminence.

When you approach to take bodily food, you wash your hands and your mouth, but when you draw near to this spiritual food, you do not cleanse your soul, but approach full of uncleanness. But you say, Are not the forty days' fastings sufficient to cleanse the huge heap of our sins? But of what use is it, tell me? If wishing to store up some precious ointment, you should make clean a place to receive it, and a little after having laid it up, should throw dung upon it, would not the fine odor vanish? This takes place with us too. We make ourselves to the best of our power worthy to approach; then we defile ourselves again! What then is the good of it? This we say even of those who are able in those forty days to wash themselves clean.

Let us then, I beseech you, not neglect our salvation, that our labor may not be in vain. For he who turns from his sins, and goes and commits the same again, is like a dog that returns to his vomit. [Proverbs 26:11] But if we act as we ought, and take heed to our ways, we shall be thought worthy of those high rewards, which that we may all obtain, God grant through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth. [R.V.: who wills that all men should be saved, etc.]

The Priest is the common father, as it were, of all the world; it is proper therefore that he should care for all, even as God, Whom he serves. For this reason he says, I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. From this, two advantages result. First, hatred towards those who are without is done away; for no one can feel hatred towards those for whom he prays: and they again are made better by the prayers that are offered for them, and by losing their ferocious disposition towards us. For nothing is so apt to draw men under teaching, as to love, and be loved. Think what it was for those who persecuted, scourged, banished, and slaughtered the Christians, to hear that those whom they treated so barbarously offered fervent prayers to God for them. Observe how he wishes a Christian to be superior to all ill-treatment. As a father who was struck on the face by a little child which he was carrying, would not lose anything of his affection for it; so we ought not to abate in our good will towards those who are without, even when we are stricken by them. What is first of all? It means in the daily Service; and the initiated know how this is done every day both in the evening and the morning, how we offer prayers for the whole world, for kings and all that are in authority. But some one perhaps will say, he meant not for all men, but for all the faithful. How then does he speak of kings? For kings were not then worshipers of God, for there was a long succession of ungodly princes. And that he might not seem to flatter them, he says first, for all men, then for kings; for if he had only mentioned kings, that might have been suspected. And then since the soul of some Christians might be slow at hearing this, and reject the exhortation, if at the celebration of the holy Mysteries it was necessary to offer prayers for a heathen king, he shows them the advantage of it, thus at least to reconcile them to the advice, that we may lead a quiet and peaceable life; as much as to say, Their safety is a security to us; as also in his Epistle to the Romans, he exhorts them to obey their rulers, not for wrath but for conscience' sake. [Romans 13:5] For God has appointed government for the public good. When therefore they make war for this end, and stand on guard for our security, were it not unreasonable that we should not offer prayers for their safety in wars and dangers? It is not therefore flattery, but agreeable to the rules of justice. For if they were not preserved, and prospered in their wars, our affairs must necessarily be involved in confusion and trouble; and if they were cut off, we must either serve ourselves, or be scattered up and down as fugitives. For they are a sort of bulwarks thrown up before us, within which those who are inclosed are in peace and safety.

He says, supplications, prayers, intercessions, and giving of thanks. For we must give thanks to God for the good that befalls others, as that He makes the sun to shine upon the evil and the good, and sends His rain both upon the just and the unjust. Observe how he would unite and bind us together, not only by prayer but by thanksgiving. For he who is urged to thank God for his neighbor's good, is also bound to love him, and be kindly disposed towards him. And if we must give thanks for our neighbor's good, much more for what happens to ourselves, and for what is unknown, and even for things against our will, and such as appear grievous to us, since God dispenses all things for our good.

Moral. Let every prayer of ours, then, be accompanied with thanksgiving. And if we are commanded to pray for our neighbors, not only for the faithful, but for the unbelieving also, consider how wrong it is to pray against your brethren. What? Has He commanded you to pray for your enemies, and do you pray against your brother? But your prayer is not against him, but against yourself. For you provoke God by uttering those impious words, Show him the same! So do to him! Smite him! Recompense him! Far be such words from the disciple of Christ, who should be meek and mild. From the mouth that has been vouchsafed such holy Mysteries, let nothing bitter proceed. Let not the tongue that has touched the Lord's Body utter anything offensive, let it be kept pure, let not curses be borne upon it. For if revilers shall not inherit the kingdom of God [1 Corinthians 6:10], much less those who curse. For he that curses must be injurious; and injuriousness and prayer are at variance with each other, cursing and praying are far apart, accusation and prayer are wide asunder. Do you propitiate God with prayer, and then utter imprecations? If you forgive not, you will not be forgiven. [Matthew 6:15] But instead of forgiving, you beseech God not to forgive; what excessive wickedness in this! If the unforgiving is not forgiven, he that prays his Lord not to forgive, how shall he be forgiven? The harm is to yourself, not him. For though your prayers were on the point of being heard for yourself, they would never be accepted in such a case, as offered with a polluted mouth. For surely the mouth that curses is polluted with all that is offensive and unclean.

When you ought to tremble for your own sins, to wrestle earnestly for the pardon of them, you come to move God against your brother — do you not fear, nor think of what concerns yourself? Do you not see what you are doing? Imitate even the conduct of children at school. If they see their own class within giving account of their lessons, and all beaten for their idleness, and one by one severely examined and chastised with blows, they are frightened to death, and if one of their companions strikes them, and that severely, they cannot have while to be angry, nor complain to their master; so is their soul possessed with fear. They only look to one thing, that they may go in and come out without stripes, and their thoughts are on that time. And when they come out, whether beaten or not, the blows they have received from their playmates never enter their minds for the delight. And you, when you stand anxiously concerned for your own sins, how can you but shudder at making mention of others' faults? How can you implore pardon of God? For your own case is made worse on the terms of your imprecations against another, and you forbid Him to make allowance for your own faults. Might He not say, If you would have Me so severe in exacting offenses against you, how can you expect Me to pardon your offenses against Me? Let us learn at last to be Christians! If we know not how to pray, which is a very simple and easy thing, what else shall we know? Let us learn to pray like Christians. Those are the prayers of Gentiles, the supplications of Jews. The Christian's are the reverse, for the forgiveness and forgetting of offenses against us. Being reviled, it is said, we bless; being persecuted, we suffer it; being defamed, we entreat. [1 Corinthians 4:12-13] Hear Stephen saying, Lord, lay not this sin to their charge. [Acts 6:60] Instead of praying against them, he prayed for them. You, instead of praying for them, utter imprecations against them. You then are wicked in the degree that he was excellent. Whom do we admire, tell me; those for whom he prayed, or him who prayed for them? Him certainly! And if we, much more then God. Would you have your enemy stricken? pray for him: yet not with such intention, not to strike him. That will indeed be the effect, but let it not be your object. That blessed martyr suffered all unjustly, yet he prayed for them: we suffer many things justly from our enemies. And if he who suffered unjustly dared not forbear to pray for his enemies, what punishment do we deserve, who suffer justly, and yet do not pray for them, nay, pray against them? You think indeed that you are inflicting a blow upon another, but in truth you are thrusting the sword against yourself. You allow not the Judge to be lenient to your own offenses, by this way of urging Him to anger against others. For, with what measure you measure, He says, it shall be measured to you again; and with what judgment you judge, you shall be judged. [Matthew 7:2] Let us therefore be disposed to pardon, that God may be so disposed towards us.

These things I wish you not only to hear, but to observe. For now the memory retains only the words, and perhaps hardly those. And after we are separated, if any one who was not present were to ask you, what had been our discourse, some could not tell: others would know merely the subject we had spoken of, and answer that there had been a Homily upon the subject of forgiving injuries, and praying for our enemies, but would omit all that had been said, as they could not remember: others remember a little, but still somewhat. If therefore you gain nothing by what you hear, I entreat you not even to attend at the discourse. For of what use is it? The condemnation is greater, the punishment more severe, if after so many exhortations, we continue in the same course. For this reason God has given us a definite form of prayer, that we might ask for nothing human, nothing worldly. And you that are faithful know what you ought to pray for, how the whole Prayer is common. But one says, It is not commanded there to pray for unbelievers. This you would not say, if you understood the force, the depth, the hidden treasure of that Prayer. Only unfold it, and you find this also comprised within it. For it is implied, when one says in prayer, Your will be done on earth, as it is in Heaven. Now, because in heaven there is no unbeliever nor offender; if therefore it was for the faithful alone, there would be no reason in that expression. If the faithful were to do the will of God and the unbelievers not to do it, His will were not done in earth as it is in heaven. But it means; As there is none wicked in heaven, so let there be none on earth; but draw all men to the fear of You, make all men angels, even those who hate us, and are our enemies. Do you not see how God is daily blasphemed and mocked by believers and unbelievers, both in word and in deed? What then? Has He for this extinguished the sun? Or stayed the course of the moon? Has He crushed the heavens and uprooted the earth? Has He dried up the sea? Has He shut up the fountains of waters? Or confounded the air? Nay, on the contrary, He makes His sun to rise, His rain to descend, gives the fruits of the earth in their seasons, and thus supplies yearly nourishment to the blasphemers, to the insensible, to the polluted, to persecutors; not for one day or two, but for their whole life. Imitate Him then, emulate Him as far as human powers admit. Can you not make the sun arise? Abstain from evil speaking. Can you not send rain? Forbear reviling. Can you not give food? Refrain from insolence. Such gifts from you are sufficient. The goodness of God to His enemies is shown by His works. Do thou so at least by words: pray for your enemies, so will you be like your Father who is in heaven. How many times have we discoursed upon this subject! nor shall we cease to discourse; only let something come of it. It is not that we are drowsy, and weary of speaking; only do not you that hear be annoyed. Now a person seems to be annoyed, when he will not do what one says. For he who practices, loves often to hear the same thing, and is not annoyed by it; for it is his own commendation. But annoyance arises simply from not doing what is prescribed. Hence the speaker is troublesome. If a man practices almsgiving, and hears another speak of almsgiving, he is not wearied, but pleased, for he hears his own good actions recommended and proclaimed. So that when we are displeased at hearing a discourse upon the forgiveness of injuries, it is because we have no interest in forbearance, it is not practiced by us; for if we had the reality, we should not be pained at its being named. If therefore you would not have us wearisome or annoying, practice as we preach, exhibit in your actions the subject of our discourses. For we shall never cease discoursing upon these things till your conduct is agreeable to them. And this we do more especially from our concern and affection for you. For the trumpeter must sound his trumpet, though no one should go out to war; he must fulfill his part. We do it, not as wishing to bring heavier condemnation upon you, but to avert it from ourselves. And besides this, love for you constrains us, for it would tear and torture our hearts if that should befall you, which God avert! It is not any costly process that we recommend to you: it does not require the spoiling of goods, nor a long and toilsome journey. It is only to will. It is a word, it is a purpose of the mind. Let us only set a guard on our tongues, a door and a bar upon our lips, that we may utter nothing offensive to God. It is for our own advantage, not for theirs for whom we pray, to act thus. For let us ever consider, that he who blesses his enemy, blesses himself, he who curses his enemy, curses himself, and he who prays for his enemy, prays not for him, but for himself. If we thus act, we shall be able to reduce to practice this excellent virtue, and so to obtain the promised blessings, through the grace and lovingkindness of our Lord Jesus Christ.

That we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who wills that all men should be saved, and come unto the knowledge of the truth.

If in order to put an end to public wars, and tumults, and battles, the Priest is exhorted to offer prayers for kings and governors, much more ought private individuals to do it. For there are three very grievous kinds of war. The one is public, when our soldiers are attacked by foreign armies: The second is, when even in time of peace, we are at war with one another: The third is, when the individual is at war with himself, which is the worst of all. For foreign war will not be able to hurt us greatly. What, I pray, though it slaughters and cuts us off? It injures not the soul. Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, For my love they are my adversaries, but I give myself unto prayer [Psalm 109:4]; and again, I was at peace with them that hate peace; and, I am for peace; but when I speak, they are for war. [Psalm 120:6-7, Septuagint] But from the third, we cannot escape without danger. For when the body is at variance with the soul, and raises up evil desires, and arms against it sensual pleasures, or the bad passions of anger, and envy; we cannot attain the promised blessings, till this war is brought to an end; whoever does not still this tumult, must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that, if stirred up, it may not last, but be quelled and laid asleep. For what advantage is it, that the world enjoys profound peace, if you are at war with yourself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end the public peace contributes no little: whence it is said, That we may lead a quiet and peaceable life. But if any one is disturbed when there is quiet, he is a miserable creature. Do you see that He speaks of this peace which I call the third kind? Therefore when he has said, that we may lead a quiet and peaceable life, he does not stop there, but adds in all godliness and honesty. But we cannot live in godliness and honesty, unless that peace be established. For when curious reasonings disturb our faith, what peace is there? Or when spirits of uncleanness, what peace is there?

For that we may not suppose that he speaks of that sort of life which all men live, when he says, that we may lead a quiet and peaceable life, he adds, in all godliness and honesty, since a quiet and peaceable life may be led by heathens, and profligates, and voluptuous and wanton persons may be found living such a life. That this cannot be meant, is plain, from what he adds, in all godliness and honesty. Such a life is exposed to snares, and conflicts, and the soul is daily wounded by the tumults of its own thoughts. But what sort of life he really means is plain from the sequel, and plain too, in that he speaks not simply of godliness, but adds, of all godliness. For in saying this he seems to insist on a godliness not only of doctrine, but such as is supported by life, for in both surely must godliness be required. For of what advantage is it to be godly as to doctrine, but ungodly in life? And that it is very possible to be ungodly in life, hear this same blessed Apostle saying elsewhere, They profess that they know God, but in works they deny Him. [Titus 1:16] And again, He has denied the faith, and is worse than an infidel. [1 Timothy 5:8] And, If any man that is called a brother be a fornicator, or covetous, or an idolater [1 Corinthians 5:11], such a man honors not God. And, He that hates his brother, knows not God. [1 John 2:9] Such are the various ways of ungodliness. Therefore he says, All godliness and good order. For not only is the fornicator not honest, but the covetous man may be called disorderly and intemperate. For avarice is a lust no less than the bodily appetites, which he who does not chastise, is called dissolute. For men are called dissolute from not restraining their desires, so that the passionate, the envious, the covetous, the deceitful, and every one that lives in sin, may be called dissolute, disorderly, and licentious.

Ver. 3. For this is good and acceptable in the sight of God our Saviour.

What is said to be acceptable? The praying for all men. This God accepts, this He wills.

Ver. 4. Who wills that all men should be saved, and come to the knowledge of the truth.

Imitate God! If He wills that all men should be saved, there is reason why one should pray for all, if He has willed that all should be saved, be thou willing also; and if you wish it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, showing how great advantage springs from it; that we may lead a quiet and peaceable life; and what is much more than this, that it is pleasing to God, and thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another.

But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to yourself. It draws them to love, and it inclines you to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this is what he now calls the salvation of God, who will have all men to be saved; without this all other is nothing great, a mere nominal salvation, and only in words. And to come to the knowledge of the truth. The truth: what truth? Faith in Him. And indeed he had previously said, Charge some that they teach no other doctrine. But that no one may consider such as enemies, and on that account raise troubles against them; he says that He wills that all men should be saved, and come to the knowledge of the truth; and having said this, he adds,

Ver. 5. For there is one God, and one Mediator between God and men.

He had before said, to come to the knowledge of the truth, implying that the world is not in the truth. Now he says, that there is one God, that is, not as some say, many, and that He has sent His Son as Mediator, thus giving proof that He will have all men to be saved. But is not the Son God? Most truly He is; why then does he say, One God? In contradistinction to the idols; not to the Son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties, between whom he is to mediate. For this is the property of a mediator, to be in close communion with each of those whose mediator he is. For he would be no longer a mediator, if he were connected with one but separated from the other. If therefore He partakes not of the nature of the Father, He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He came to men, so is He partaker of the nature of God, because He came from God. Because He was to mediate between two natures, He must approximate to the two natures; for as the place situated between two others is joined to each place, so must that between natures be joined to either nature. As therefore He became Man, so was He also God. A man could not have become a mediator, because he must also plead with God. God could not have been mediator, since those could not receive Him, toward whom He should have mediated. And as elsewhere he says, There is one God the Father,...and one Lord Jesus Christ [1 Corinthians 8:6]; so also here One God, and One Mediator; he does not say two; for he would not have that number wrested to Polytheism, of which he was speaking. So he wrote One and One. You see how accurate are the expressions of Scripture! For though one and one are two, we are not to say this, though reason suggests it. And here you say not one and one are two, and yet you say what reason does not suggest. If He begot He also suffered. For there is one God, he says, and one Mediator between God and men, the Man Christ Jesus.

Ver. 6. Who gave Himself a ransom for all to be testified in due time.

Was Christ then a ransom for the Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear to pray for them. Why then, you ask, did they not believe? Because they would not: but His part was done. His suffering was a Testimony, he says; for He came, it is meant, to bear witness to the truth of the Father, and was slain. Thus not only the Father bore witness to Him, but He to the Father. For I came, He says, in my Father's name. [John 5:43] And again, No man has seen God at any time. [John 1:18] And again, That they might know You, the only true God. [John 17:3] And, God is a Spirit, [John 4:24] And He bore witness even to the death. But this, in due time, means, In the fittest time.

Ver. 7. Whereunto I am ordained a preacher and an Apostle, (I speak the truth in Christ, and lie not:) a teacher of the Gentiles in faith and verity.

Since therefore Christ suffered for the Gentiles, and I was separated to be a teacher of the Gentiles, why do you refuse to pray for them? He fully shows his own credibility, by saying that he was ordained [Acts 13:2], that is, separated, for this purpose, the other Apostles being backward in teaching the Gentiles; he adds, in faith and verity, to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.

He gave himself a ransom, he says, how then was He delivered up by the Father? Because it was of His goodness. And what means ransom? God was about to punish them, but He forbore to do it. They were about to perish, but in their stead He gave His own Son, and sent us as heralds to proclaim the Cross. These things are sufficient to attract all, and to demonstrate the love of Christ. Moral. So truly, so inexpressibly great are the benefits which God has bestowed upon us. He sacrificed Himself for His enemies, who hated and rejected Him. What no one would do for friends, for brethren, for children, that the Lord has done for His servants; a Lord not Himself such an one as His servants, but God for men; for men not deserving. For had they been deserving, had they done His pleasure, it would have been less wonderful; but that He died for such ungrateful, such obstinate creatures, this it is which strikes every mind with amazement. For what men would not do for their fellow-men, that has God done for us! Yet after such a display of love towards us, we hold back, and are not in earnest in our love of Christ. He has sacrificed Himself for us; for Him we make no sacrifice. We neglect Him when He wants necessary food; sick and naked we visit Him not. What do we not deserve, what wrath, what punishment, what hell? Were there no other inducement, it should be sufficient to prevail with every one that He condescended to make human sufferings His own, to say I hunger, I thirst.

O the tyranny of wealth! Or rather the wickedness of those who are its willing slaves! For it has no great power of itself, but through our weakness and servility: it is we that are mean and groveling, that are carnal and without understanding. For what power has money? It is mute and insensible. If the devil, that wicked spirit, that crafty confounder of all things, has no power, what power has money? When you look upon silver, fancy it is tin! Cannot you? Then hold it for what it really is; for earth it is. But if you cannot reason thus, consider that we too shall perish, that many of those who have possessed it have gained scarce any advantage by it, that thousands who gloried in it are now dust and ashes. That they are suffering extreme punishment, and far more beggarly than they that fed from glass and earthenware; that those who once reclined on ivory couches, are poorer now than those who are lying on the dunghill. But it delights the eyes! How many other things delight them more! The flowers, the pure sky, the firmament, the bright sun, are far more grateful to the eye. For it has much of rust, whence some have asserted that it was black, which appears from the images that turn black. But there is no blackness in the sun, the heaven, the stars. Much greater delight is there in these brilliants than in its color. It is not therefore its brilliancy that makes it please, but covetousness and iniquity; these, and not money, give the pleasure. Cast these from your soul, and what appeared so precious will seem to you more worthless than clay. Those who are in a fever long for mud when they see it, as if it were spring water; but those in sound health seldom wish even for water. Cast off this morbid longing, and you will see things as they are. And to prove that I do not speak falsely, know, that I can point out many who have done so. Quench this flame, and you will see that these things are of less worth than flowers.

Is gold good? Yes, it is good for almsgiving, for the relief of the poor; it is good, not for unprofitable use, to be hoarded up or buried in the earth, to be worn on the hands or the feet or the head. It was discovered for this end, that with it we should loose the captives, not form it into a chain for the image of God. Use your gold for this, to loose him that is bound, not to chain her that is free. Tell me, why do you value above all things what is of so little worth? Is it the less a chain, because it is of gold? Does the material make any difference? whether it be gold or iron, it is still a chain; nay the gold is the heavier. What then makes it light, but vainglory, and the pleasure of being seen to wear a chain, of which you ought rather to be ashamed? To make this evident, fasten it, and place the wearer in a wilderness or where there is no one to see, and the chain will at once be felt heavy, and thought burdensome.

Beloved, let us fear, lest we be doomed to hear those terrible words, Bind him hand and foot. [Matthew 22:13] And why, O woman, do you now do so to yourself? No prisoner has both his hands and his feet bound. Why do you bind your head too? For you are not content with hands and feet, but bindest your head and your neck with many chains. I pass over the care that comes of these things, the fear, the alarm, the strife occasioned by them with your husband if ever he wants them, the death it is to people when they lose any of them. Can you call this a pleasure? To gratify the eyes of others, do you subject yourself to chains, and cares, and perils, and uneasiness, and daily quarrels? This is deserving of every censure and condemnation. Nay, I entreat you, let us not do thus, let us burst every bond of iniquity [Acts 8:23]; let us break our bread to the hungry, and let us do all other things, which may ensure to us confidence before God, that we may obtain the blessings promised through Jesus Christ our Lord, with whom, etc.

I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array; but (which becomes women professing godliness) with good works.

When you pray, says Christ, you shall not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father, which is in secret; and your Father, which sees in secret, shall reward you openly. [Matthew 6:5-6] What then says Paul? I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. This is not contrary to the other, God forbid, but quite in harmony with it. But how, and in what way? We must first consider what means, enter into your closet, and why Christ commands this, if we are to pray in every place? Or whether we may not pray in the church, nor in any other part of the house, but the closet? What then means that saying? Christ is recommending us to avoid ostentation, when He bids us offer our prayers not only privately, but secretly. For, when He says, Let not your left hand know what your right hand does [Matthew 6:3], it is not the hands that He considers, but He is bidding them use the utmost caution against ostentation: and He is doing the like here; He did not limit prayer to one place, but required one thing alone, the absence of vainglory. The object of Paul is to distinguish the Christian from the Jewish prayers, therefore observe what he says: In every place lifting up holy hands, which was not permitted the Jews, for they were not allowed to approach God, to sacrifice and perform their services, elsewhere, but assembling from all parts of the world in one place, they were bound to perform all their worship in the temple. In opposition to this he introduces his precept, and freeing them from this necessity, he says in effect, Our ways are not like the Jewish; for as Christ commanded us to pray for all men because He died for all men, and I preach these things for all men, so it is good to pray everywhere. Henceforth the consideration is not of the place but of the manner of the prayer; pray everywhere, but everywhere lift up holy hands. That is the thing required. And what is holy? Pure. And what is pure? Not washed with water, but free from covetousness, murder, rapacity, violence, without wrath and doubting. What means this? Who is angry when he prays? It means, without bearing malice. Let the mind of him that prays be pure, freed from all passion. Let no one approach God in enmity, or in an unamiable temper, or with doubting. What is without doubting? Let us hear. It implies that we should have no misgiving but that we shall be heard. For it is said, whatever you ask believing you shall receive. [Matthew 21:22] And again, when you stand praying forgive, if you have anything against any one. [Mark 11:25] This is to pray without wrath and doubting. But how can I believe that I shall obtain my request? By asking nothing opposed to that which He is ready to grant, nothing unworthy of the great King, nothing worldly, but all spiritual blessings; if you approach Him without wrath, having pure hands, holy hands: hands employed in almsgiving are holy. Approach Him thus, and you will certainly obtain your request. For if you being evil know how to give good gifts to your children, how much more shall your Father which is in Heaven give good things to them that ask Him? [Matthew 7:11] By doubting he means misgiving. In like manner he says, I will that women approach God without wrath and doubting, lifting up holy hands: that they should not follow their own desires, nor be covetous or rapacious. For what if a woman does not rob or steal herself, but does it through means of her husband? Paul however requires something more of women, that they adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becomes women professing godliness) with good works. But what is this modest apparel? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.

Moral. What? Do you approach God to pray, with broidered hair and ornaments of gold? Have you come to a dance? To a marriage? To a gay procession? There such a broidery, such costly garments, had been seasonable, here not one of them is wanted. You have come to pray, to supplicate for pardon of your sins, to plead for your offenses, beseeching the Lord, and hoping to render Him propitious to you. Why do you adorn yourself? This is not the dress of a suppliant. How can you groan? How can you weep? How pray with fervency, when thus attired? Should thou weep, your tears will be the ridicule of the beholders. She that weeps ought not to be wearing gold. It were but acting, and hypocrisy. For is it not acting to pour forth tears from a soul so overgrown with extravagance and ambition? Away with such hypocrisy! God is not mocked! This is the attire of actors and dancers, that live upon the stage. Nothing of this sort becomes a modest woman, who should be adorned with shamefacedness and sobriety.

Imitate not therefore the courtesans. For by such a dress they allure their many lovers; and hence many have incurred a disgraceful suspicion, and, instead of gaining any advantage from their ornaments, have injured many by bearing this character. For as the adulteress, though she may have a character for modesty, derives no benefit from that character, in the Day, when He who judges the secrets of men shall make all things manifest; so the modest woman, if she contrive by this dress to pass for an adulteress, will lose the advantage of her chastity. For many have suffered harm by this opinion. What can I do, you say, if another suspects me? But you give the occasion by your dress, your looks, your gestures. It is for this reason that Paul discourses much of dress and much of modesty. And if he would remove those things which are only the indications of wealth, as gold, and pearls, and costly array; how much more those things which imply studied ornament, as painting, coloring the eyes, a mincing gait, the affected voice, a languishing and wanton look; the exquisite care in putting on the cloak and bodice, the nicely wrought girdle, and the closely-fitted shoes? For he glances at all these things, in speaking of modest apparel and shamefacedness. For such things are shameless and indecent.

Bear with me, I beseech you, for it is not my aim by this plain reproof to wound or pain you, but to remove from my flock all that is unbecoming to them. But if these prohibitions are addressed to those who have husbands, who are rich, and live luxuriously; much more to those who have professed virginity. But what virgin, you say, wears gold, or broidered hair? Yet there may be such a studied nicety in a simple dress, as that these are nothing to it. You may study appearance in a common garment more than those who wear gold. For when a very dark colored robe is drawn closely round the breast with the girdle (as dancers on the stage are attired), with such nicety that it may neither spread into breadth nor shrink into scantiness, but be between both; and when the bosom is set off with many folds, is not this more alluring than any silken robes? And when the shoe, shining through its blackness, ends in a sharp point, and imitates the elegance of painting, so that even the breadth of the sole is scarce visible — or when, though you do not indeed paint the face, you spend much time and pains on washing it, and spread a veil across the forehead, whiter than the face itself — and above that put on a hood, of which the blackness may set off the white by contrast — is there not in all this the vanity of dress? What can one say to the perpetual rolling of the eyes? To the putting on of the stomacher; so artfully as sometimes to conceal, sometimes to disclose, the fastening? For this too they sometimes expose, so as to show the exquisiteness of the cincture, winding the hood entirely round the head. Then like the players, they wear gloves so closely fitted, that they seem to grow upon the hands: and we might speak of their walk, and other artifices more alluring than any ornament of gold. Let us fear, beloved, lest we also hear what the Prophet said to the Hebrew women who were so studious of outward ornament; Instead of a girdle, you shall be girded with a halter, instead of well-set hair, baldness. [Isaiah 3:24, Septuagint] These things and many others, invented only to be seen and to attract beholders, are more alluring than golden ornaments. These are no trifling faults, but displeasing to God, and enough to mar all the self-denial of virginity.

You have Christ for your Bridegroom, O virgin, why do you seek to attract human lovers? He will judge you as an adulteress. Why do you not wear the ornament that is pleasing to Him; modesty, chastity, orderliness, and sober apparel? This is meretricious, and disgraceful. We can no longer distinguish harlots and virgins, to such indecency have they advanced. A virgin's dress should not be studied, but plain, and without labor; but now they have many artifices to make their dress conspicuous. O woman, cease from this folly. Transfer this care to your soul, to the inward adorning. For the outward ornament that invests you, suffers not that within to become beautiful. He that is concerned for that which is without, despises that which is within, even as he that is unconcerned about the exterior, bestows all his care upon the interior. Say not, Alas! I wear a threadbare garment, mean shoes, a worthless veil; what is there of ornament in these? Do not deceive yourself. It is impossible, as I said, to study appearance more by these than by costlier dresses; especially when they are close-fitted to the body, fashioned to an immodest show, and of shining neatness. You excuse yourself to me, but what can you say to God, who knows the heart and the spirit with which you do these things? It is not done for fornication! Perhaps not, but for admiration; and do you not blush for shame to be admired for such things? But you say, It is but chance I am so dressed, and for no motive of this kind. God knows what you say to me: is it to me you must give account? Nay, it is to Him who is present at your actions, and will one day inquire into them, to whom all things are naked and open. It is on this account that we now urge these things, that we may not let you be amenable to those severe judgments. Let us fear, therefore, lest He reprove you in the words of the Prophet to the Jewish women. They come to be seen of me wantoning and mincing as they go, and making a tinkling with their feet. [Isaiah 3:16]

You have taken upon you a great contest, where wrestling, not ornament is required; where the battle awaits you, not sloth and ease. Observe the combatants and wrestlers in the games. Do they concern themselves about their walk or their dress? No, but scorning all these, and throwing about them a garment dripping with oil, they look only to one thing, to wound, and not be wounded. The devil stands grinding his teeth, watching to destroy you every way, and you remain unconcerned, or concerned only about this satanic ornament. I say nothing about the voice, though much affectation is shown in this also, nor about perfumes, and other such luxuries. It is for these things we are ridiculed by the women of the world. The respect for virginity is lost. No one honors a virgin as she ought to be honored. They have given occasion to their own dishonor. Ought not they to be looked up to in the Church of God, as women coming from heaven? But now they are despised, and deservedly, though not those among them who are discreet. But when one who has a husband and children, and presides over a household, sees you, who ought to be crucified to the world, more devoted to the world than herself, will she not ridicule and despise you? See what care! What pains! In your humble dress, you exceed her who wears the costliest ornament, and art more studious of appearance than she who is arrayed in gold. What is becoming to you you seek not; that which misbecomes you you pursue, when you ought to be occupied in good works. On this account virgins are less honored than women of the world. For they do not perform works worthy of their virgin profession. This is not said to all; or rather it is said to all; to those who are in fault, that they may learn modesty; to those who are free from blame, that they may teach modesty to others. But beware lest this rebuke be verified in deed. For we have not said these things that we may grieve, but that we may correct you, that we may glory in you. And may we all do those things which are acceptable to God, and live to His glory, that we may obtain the blessings promised by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in [through the] child-bearing, if they continue in faith and charity and holiness with sobriety.

Great modesty and great propriety does the blessed Paul require of women, and that not only with respect to their dress and appearance: he proceeds even to regulate their speech. And what says he? Let the woman learn in silence; that is, let her not speak at all in the church; which rule he has also given in his Epistle to the Corinthians, where he says, It is a shame for women to speak in the church [1 Corinthians 14:35]; and the reason is, that the law has made them subject to men. And again elsewhere, And if they will learn anything, let them ask their husbands at home. [1 Corinthians 14:35] Then indeed the women, from such teaching, kept silence; but now there is apt to be great noise among them, much clamor and talking, and nowhere so much as in this place. They may all be seen here talking more than in the market, or at the bath. For, as if they came hither for recreation, they are all engaged in conversing upon unprofitable subjects. Thus all is confusion, and they seem not to understand, that unless they are quiet, they cannot learn anything that is useful. For when our discourse strains against the talking, and no one minds what is said, what good can it do to them? To such a degree should women be silent, that they are not allowed to speak not only about worldly matters, but not even about spiritual things, in the church. This is order, this is modesty, this will adorn her more than any garments. Thus clothed, she will be able to offer her prayers in the manner most becoming.

But I suffer not a woman to teach. I do not suffer, he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty, so having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach, but occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative: and for this reason he restrains them on all sides. For Adam, says he, was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.

If it be asked, what has this to do with women of the present day? It shows that the male sex enjoyed the higher honor. Man was first formed; and elsewhere he shows their superiority. Neither was the man created for the woman, but the woman for the man. [1 Corinthians 11:9] Why then does he say this? He wishes the man to have the preeminence in every way; both for the reason given above, he means, let him have precedence, and on account of what occurred afterwards. For the woman taught the man once, and made him guilty of disobedience, and wrought our ruin. Therefore because she made a bad use of her power over the man, or rather her equality with him, God made her subject to her husband. Your desire shall be to your husband? [Genesis 3:16] This had not been said to her before.

But how was Adam not deceived? If he was not deceived, he did not then transgress? Attend carefully. The woman said, The serpent beguiled me. But the man did not say, The woman deceived me, but, she gave me of the tree, and I did eat. Now it is not the same thing to be deceived by a fellow-creature, one of the same kind, as by an inferior and subordinate animal. This is truly to be deceived. Compared therefore with the woman, he is spoken of as not deceived. For she was beguiled by an inferior and subject, he by an equal. Again, it is not said of the man, that he saw the tree was good for food, but of the woman, and that she did eat, and gave it to her husband: so that he transgressed, not captivated by appetite, but merely from the persuasion of his wife. The woman taught once, and ruined all. On this account therefore he says, let her not teach. But what is it to other women, that she suffered this? It certainly concerns them; for the sex is weak and fickle, and he is speaking of the sex collectively. For he says not Eve, but the woman, which is the common name of the whole sex, not her proper name. Was then the whole sex included in the transgression for her fault? As he said of Adam, After the similitude of Adam's transgression, who is the figure of Him that was to come [Romans 5:14]; so here the female sex transgressed, and not the male. Shall not women then be saved? Yes, by means of children. For it is not of Eve that he says, If they continue in faith and charity and holiness with sobriety. What faith? What charity? What holiness with sobriety? It is as if he had said, You women, be not cast down, because your sex has incurred blame. God has granted you another opportunity of salvation, by the bringing up of children, so that you are saved, not only by yourselves, but by others. See how many questions are involved in this matter. The woman, he says, being deceived was in the transgression. What woman? Eve. Shall she then be saved by child-bearing? He does not say that, but, the race of women shall be saved. Was not it then involved in transgression? Yes, it was, still Eve transgressed, but the whole sex shall be saved, notwithstanding, by childbearing. And why not by their own personal virtue? For has she excluded others from this salvation? And what will be the case with virgins, with the barren, with widows who have lost their husbands, before they had children? will they perish? Is there no hope for them? Yet virgins are held in the highest estimation. What then does he mean to say?

Some interpret his meaning thus. As what happened to the first woman occasioned the subjection of the whole sex, (for since Eve was formed second and made subject, he says, let the rest of the sex be in subjection,) so because she transgressed, the rest of the sex are also in transgression. But this is not fair reasoning; for at the creation all was the gift of God, but in this case, it is the consequence of the woman's sin. But this is the amount of what he says. As all men died through one, because that one sinned, so the whole female race transgressed, because the woman was in the transgression. Let her not however grieve. God has given her no small consolation, that of childbearing. And if it be said that this is of nature, so is that also of nature; for not only that which is of nature has been granted, but also the bringing up of children. If they continue in faith and charity and holiness with sobriety; that is, if after childbearing, they keep them in charity and purity. By these means they will have no small reward on their account, because they have trained up wrestlers for the service of Christ. By holiness he means good life, modesty, and sobriety.

Chap. iii. ver.

1. This is a faithful saying.

This relates to the present subject, not to what follows, respecting the office of a Bishop. For as it was doubted, he affirms it to be a true saying, that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said she shall receive a great recompense for this also.

Moral. Hear this, you fathers and mothers, that your bringing up of children shall not lose its reward. This also he says, as he proceeds, Well reported of for good works; if she have brought up children. [1 Timothy 5:10] Among other commendations he reckons this one, for it is no light praise to devote to God those children which are given them of God. For if the basis, the foundation which they lay be good, great will be their reward; as great, if they neglect it, will be their punishment. It was on account of his children that Eli perished. For he ought to have admonished them, and indeed he did admonish them, but not as he ought; but from his unwillingness to give them pain he destroyed both himself and them. Hear this, you fathers, bring your children up with great care in the nurture and admonition of the Lord. [Ephesians 6:4] Youth is wild, and requires many governors, teachers, directors, attendants, and tutors; and after all these, it is a happiness if it be restrained. For as a horse not broken in, or a wild beast untamed, such is youth. But if from the beginning, from the earliest age, we fix it in good rules, much pains will not be required afterwards; for good habits formed will be to them as a law. Let us not suffer them to do anything which is agreeable, but injurious; nor let us indulge them, as forsooth but children. Especially let us train them in chastity, for there is the very bane of youth. For this many struggles, much attention will be necessary. Let us take wives for them early, so that their brides may receive their bodies pure and unpolluted, so their loves will be more ardent. He that is chaste before marriage, much more will he be chaste after it; and he that practiced fornication before, will practice it after marriage. All bread, it is said, is sweet to the fornicator. [Sirach 23:17] Garlands are wont to be worn on the heads of bridegrooms, as a symbol of victory, betokening that they approach the marriage bed unconquered by pleasure. But if captivated by pleasure he has given himself up to harlots, why does he wear the garland, since he has been subdued?

Let us admonish them of these things. Let us employ sometimes advice, sometimes warnings, sometimes threatening. In children we have a great charge committed to us. Let us bestow great care upon them, and do everything that the Evil One may not rob us of them. But now our practice is the very reverse of this. We take all care indeed to have our farm in good order, and to commit it to a faithful manager, we look out for it an ass-driver, and muleteer, and bailiff, and a clever accomptant. But we do not look out for what is much more important, for a person to whom we may commit our son as the guardian of his morals, though this is a possession much more valuable than all others. It is for him indeed that we take such care of our estate. We take care of our possessions for our children, but of the children themselves we take no care at all. What an absurdity is this! Form the soul of your son aright, and all the rest will be added hereafter. If that is not good, he will derive no advantage from his wealth, and if it is formed to goodness he will suffer no harm from poverty. Would you leave him rich? Teach him to be good: for so he will be able to acquire wealth, or if not, he will not fare worse than they who possess it. But if he be wicked, though you leave him boundless wealth, you leave him no one to take care of it, and you render him worse than those who are reduced to extreme poverty. For poverty is better than riches for those children who are not well-disposed. For it retains them in some degree of virtue even against their will. Whereas money does not suffer those who would be sober to continue so, it leads them away, ruins them, and plunges them into infinite dangers.

Mothers, be specially careful to regulate your daughters well; for the management of them is easy. Be watchful over them, that they may be keepers at home. Above all, instruct them to be pious, modest, despisers of wealth, indifferent to ornament. In this way dispose of them in marriage. For if you form them in this way, you will save not only them, but the husband who is destined to marry them, and not the husband only, but the children, not the children only, but the grandchildren. For the root being made good, good branches will shoot forth, and still become better, and for all these you will receive a reward. Let us do all things therefore, as benefiting not only one soul, but many through that one. For they ought to go from their father's house to marriage, as combatants from the school of exercise, furnished with all necessary knowledge, and to be as leaven able to transform the whole lump to its own virtue. And let your sons be so modest, as to be distinguished for their steadiness and sobriety, that they may receive great praise both from God and men. Let them learn to govern their appetites, to avoid extravagance, to be good economists, affectionate, and submissive to rule. For so they will be able to secure a good reward to their parents, so all things will be done to the glory of God, and to our salvation, through Christ Jesus our Lord, with whom, etc.

If a man desire the office of a Bishop, he desires a good work. A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that rules well his own house, having his children in subjection with all gravity.

As now proceeding to discourse of the Episcopal office, he sets out with showing what sort of a person a Bishop ought to be. And here he does not do it as in the course of his exhortation to Timothy, but addresses all, and instructs others through him. And what says he? If a man desire the office of a Bishop, I do not blame him, for it is a work of protection. If any one has this desire, so that he does not covet the dominion and authority, but wishes to protect the Church, I blame him not. For he desires a good work. Even Moses desired the office, though not the power, and his desire exposed him to that taunt, Who made you a ruler and a judge over us? [Acts 7:27; Exodus 2:14] If any one, then, desire it in this way, let him desire it. For the Episcopate is so called from having the oversight of all.

A Bishop then, he says, must be blameless, the husband of one wife. This he does not lay down as a rule, as if he must not be without one, but as prohibiting his having more than one. For even the Jews were allowed to contract second marriages, and even to have two wives at one time. For marriage is honorable, [Hebrews 13:4] Some however say, that this is said that he should be the husband of one wife. Blameless. Every virtue is implied in this word; so that if any one be conscious to himself of any sins, he does not well to desire an office for which his own actions have disqualified him. For such an one ought to be ruled, and not to rule others. For he who bears rule should be brighter than any luminary; his life should be unspotted, so that all should look up to him, and make his life the model of their own. But in employing this exhortation, he had no common object in view. For he too was about to appoint Bishops, (which also he exhorts Titus to do in his Epistle to him,) and as it was probable that many would desire that office, therefore he urges these admonitions. Vigilant, he says, that is, circumspect, having a thousand eyes about him, quicksighted, not having the eyes of his mind dimmed. For many things occur which permit not a man to see clearly, to see things as they are. For care and troubles, and a load of business on all sides press upon him. He must therefore be vigilant, not only over his own concerns, but over those of others. He must be well awake, he must be fervent in spirit, and, as it were, breathe fire; he must labor and attend upon his duty by day and by night, even more than a general upon his army; he must be careful and concerned for all. Sober, of good behavior, given to hospitality. Because these qualities are possessed by most of those who are under their rule, (for in these respects they ought to be equal to those who rule over them,) he, to show what is peculiar to the Bishops, adds, apt to teach. For this is not required of him that is ruled, but is most essential to him who has this rule committed to him.

Not given to wine: here he does not so much mean intemperate, as insolent and impudent. No striker: this too does not mean a striker with the hands. What means then no striker? Because there are some who unseasonably smite the consciences of their brethren, it seems to be said with reference to them. Not greedy of filthy lucre, but patient: not a brawler, not covetous; one that rules well his own house, having his children in subjection with all gravity. If then he who is married cares for the things of the world [1 Corinthians 7:33], and a Bishop ought not to care for the things of the world, why does he say the husband of one wife? Some indeed think that he says this with reference to one who remains free from a wife. But if otherwise, he that has a wife may be as though he had none. [1 Corinthians 7:29] For that liberty was then properly granted, as suited to the nature of the circumstances then existing. And it is very possible, if a man will, so to regulate his conduct. For as riches make it difficult to enter into the kingdom of Heaven, yet rich men have often entered in, so it is with marriage. But why does he say, speaking of a Bishop, that he should be not given to wine, hospitable, when he should name greater things? Why said he not that he should be an Angel, not subject to human passions? Where are those great qualities of which Christ speaks, which even those under their rule ought to possess? To be crucified to the world, to be always ready to lay down their lives, as Christ said. The good Shepherd gives his life for the sheep [John 10:11]; and again, He that takes not his cross and follows after me, is not worthy of me. [Matthew 10:38] But not given to wine, he says; a good prospect indeed, if such are the things of which a Bishop is to be admonished! Why has he not said that he ought to be already raised above the world? But do you demand less of the Bishop, than even of those in the world? For to these he says, Mortify your members which are upon the earth [Colossians 3:5], and He that is dead, is freed from sin. [Romans 6:7] They that are Christ's have crucified the flesh; and Christ again says, Whosoever forsakes not all that he has, he is not worthy of Me. [Luke 15:33] Why are not these things required by Paul? Plainly because few could be found of such a character, and there was need of many Bishops, that one might preside in every city.

But because the Churches were to be exposed to attacks, he requires not that superior and highly exalted virtue, but a moderate degree of it; for to be sober, of good behavior, and temperate, were qualities common to many. Having his children in subjection with all gravity. This is necessary, that an example might be exhibited in his own house. For who would believe that he who had not his own son in subjection, would keep a stranger under command? One that rules well his own house. Even those who are without say this, that he who is a good manager of a house will be a good statesman. For the Church is, as it were, a small household, and as in a house there are children and wife and domestics, and the man has rule over them all; just so in the Church there are women, children, servants. And if he that presides in the Church has partners in his power, so has the man a partner, that is, his wife. Ought the Church to provide for her widows and virgins? So there are in a family servants, and daughters, to be provided for. And, in fact, it is easier to rule the house; therefore he asks, if a man know not how to rule his own house, how shall he take care of the Church of God?

Ver. 6. Not a novice. He does not say, not a young man, but not a new convert. For he had said, I have planted, Apollos watered, but God gave the increase. [1 Corinthians 3:6] Wishing them to point out such an one, he used this word. For, otherwise, what hindered him from saying, Not a young man? For if youth only was an objection, why did he himself appoint Timothy, a young man? (and this he proves by saying to him, Let no man despise your youth.) [1 Timothy 4:12] Because he was aware of his great virtue, and his great strictness of life. Knowing which he writes, From a child you have learned the holy Scriptures. [2 Timothy 3:15] And that he practiced intense fasting is proved by the words, Use a little wine for your frequent infirmities; which he wrote to him among other things, as, if he had not known of such good works of his, he would not have written, nor given any such charge to his disciple. But as there were many then who came over from the Heathen, and were baptized, he says, Do not immediately advance to a station of dignity a novice, that is, one of these new converts. For, if before he had well been a disciple, he should at once be made a Teacher, he would be lifted up into insolence. If before he had learned to be under rule, he should be appointed one of the rulers, he would be puffed up: therefore he adds, Lest being lifted up with pride, he fall into the condemnation of the devil, that is, into the same condemnation which Satan incurred by his pride.

Ver. 7. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

This is rightly said, as he was certain to be reproached by them, and for the same reason perhaps he said, the husband of one wife, though elsewhere he says, I would that all men were even as I myself! [1 Corinthians 7:7], that is, practicing continency. That he may not therefore confine them within too narrow a limit, by requiring an over-strict conversation, he is satisfied to prescribe moderate virtue. For it was necessary to appoint one to preside in every city, as he writes to Titus, That you should ordain elders in every city, as I had appointed you. [Titus 1:5] But what if he should have a good report, and fair reputation, and not be worthy of it? In the first place this would not easily happen. It is much for good men to obtain a good report among their enemies. But, in fact, he has not left this to stand by itself; a good report also, he says, that is, besides other qualities. What then, if they should speak evil of him without a cause from envy, especially as they were Heathens? This was not to be expected. For even they will reverence a man of blameless life. Why then does he say, speaking of himself, Through evil report and good report? [2 Corinthians 6:6] Because it was not his life that they assailed, but his preaching. Therefore he says, through evil report. They were slandered as deceivers and impostors, on account of their preaching, and this because they could not attack their moral characters and lives. For why did no one say of the Apostles, that they were fornicators, unclean, or covetous persons, but that they were deceivers, which relates to their preaching only? Must it not be that their lives were irreproachable? It is manifest.

Therefore so let us too live, and no enemy, no unbeliever, will be able to speak evil of us. For he whose life is virtuous, is revered even by them. For truth stops the mouths even of enemies.

But how does he fall into a snare? By falling often into the same sins, as those who are without. For if he be such a character, the evil one soon lays another snare for him, and they soon effect his destruction. But if he should have a good report from his enemies, much more will he have it from his friends. For that it is not likely that he, whose life is blameless, should be ill-reported of, we may infer from the words of Christ; Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. 440 v. 16 But what if one be falsely accused, and from peculiar circumstances be slandered? Well this is a possible case; but even such an one ought not to be promoted. For the result is much to be feared. Therefore it is said he should have a good report, for your good works are to shine. As therefore no one will say that the sun is dark, not even the blind, (for he will be ashamed to oppose the opinion of all,) so him that is of remarkable goodness no one will blame. And though, on account of his doctrines, the Heathen will often slander him, yet they will not attack his virtuous life, but will join with others in admiring and revering it.

Moral. Let us then so live, that the name of God be not blasphemed. Let us not, on the one hand, look to human reputation; nor on the other, subject ourselves to an evil report, but on both sides let us observe moderation; as he says, Among whom you shine as lights in the world. [Philippians 2:15] For on this account He left us here, that we may be as luminaries. that we may be appointed Teachers of others, that we may be as leaven; that we may converse as angels among men, as men with children, as spiritual with natural men, that they may profit by us, that we may be as seed, and may bring forth much fruit. There were no need of words, if we so shone forth in our lives, there were no need of Teachers, did we but exhibit works. There would be no Heathen, if we were such Christians as we ought to be. If we kept the commandments of Christ, if we suffered injury, if we allowed advantage to be taken of us, if being reviled we blessed, if being ill-treated we did good [1 Corinthians 4:12]; if this were the general practice among us, no one would be so brutal as not to become a convert to godliness. And to show this; Paul was but one man, yet how many did he draw after him? If we were all such as he, how many worlds might we not have drawn to us? Behold, Christians are more numerous than Heathens. And in other arts, one man can teach a hundred boys together; but here, where there are many more teachers, and many more than the learners, no one is brought over. For those who are taught, look to the virtue of their teachers: and when they see us manifesting the same desires, pursuing the same objects, power and honor, how can they admire Christianity? They see our lives open to reproach, our souls worldly. We admire wealth equally with them, and even more. We have the same horror of death, the same dread of poverty, the same impatience of disease, we are equally fond of glory and of rule. We harass ourselves to death from our love of money, and serve the time. How then can they believe? From miracles? But these are no longer wrought. From our conversation? It has become corrupt. From charity? Not a trace of it is anywhere to be seen. Therefore we shall have to give an account not only of our own sins, but of the injury done by them to others.

Let us then return to a sound mind; let us watch, and show forth a heavenly conversation upon earth. Let us say, Our conversation is in heaven [Philippians 3:20], and let us upon earth maintain the contest. There have been great men, it may be said, among us, but how, says the Greek, shall I believe it? For I do not see anything like it in your conduct. If this is to be said, we too have had our philosophers, men admirable for their lives. But show me another Paul, or a John: you cannot. Would he not then laugh at us for reasoning in this manner? Would he not continue to sit still in ignorance, seeing that the wisdom we profess is in words, not in works? For now for a single halfpenny you are ready to slay or be slain! For a handful of earth you raise lawsuit after lawsuit! For the death of a child you turn all upside down: I omit other things that might make us weep; your auguries, your omens, your superstitious observances, your casting of nativities, your signs, your amulets, your divinations, your incantations, your magic arts. These are crying sins, enough to provoke the anger of God; that after He has sent His own Son, you should venture on such things as these.

What then can we do but weep? For hardly is a small portion of the world in the way of salvation, and they who are perishing hear it, and rejoice that they are not destined to suffer alone, but in company with numbers. But what cause is this for joy? That very joy will subject them to punishment. For do not think that it is there as here, that to have companions in suffering affords consolation. And whence is this manifest? I will make it clear. Suppose that a man were commanded to be burnt, and that he saw his own son burning with him, and that the smell of his scorched flesh rose to his nostrils; would it not be of itself death to him? No doubt. And I will tell you how it is. If those who are not suffering, yet seeing those things are benumbed and faint with terror, much more will they be so affected, who are themselves sufferers. Wonder not at this. Hear a certain wise one saying, Are you become weak as we? Are you become like us? [Isaiah 14:10] For human nature is disposed to sympathy, and the affections of others move us to pity. Will then a father seeing His son in the same condemnation, or a husband his wife, or a man his fellow-man, receive consolation, and not rather an aggravation of his sufferings? Are not we in such case the more overcome? But there, you say, there are no such feelings. I know there are not; but there are others much more wretched. For there will be wailing inconsolable, all witnessing each other's torments. Do they who are furnishing derive comfort in their distress from the participation of others? It is no consolation surely to see a son, a father, a wife, or grandchildren, suffering the same punishment. If one sees friends in such a case, is it any comfort? None! None! It rather adds to the intensity of our own sufferings! Besides, there are evils, which by reason of their severity cannot be mitigated by being common. If two men were together thrown into the fire, would they comfort one another? Tell me; if we have ever been attacked by a violent fever, have we not found that all consolation has failed us? For there are calamities, so overwhelming as to leave no room for comfort in the soul. When a wife has lost her husband, is it a lessening of her grief to number up the many who have suffered the like loss? Let us not therefore be supported by any such hope, rather let us find our sole consolation in repenting of our sins, in pursuing the good path that leads to Heaven, that we may obtain the kingdom of Heaven, by the grace and lovingkindness of Jesus Christ our Lord, with whom, etc.

Likewise must the Deacons be grave, not doubletongued, not given much to wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved: then let them use the office of a Deacon, being found blameless.

Likewise the Deacons. That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says likewise, is evident from what he says in addition, grave, not doubletongued; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. Thus he explains what he means by blameless. And here he requires, though in other words, that he be not a novice, where he says, Let these also first be proved, where the conjunction also is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the not a novice in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence?

Ver. 11. Even so must the women be grave, not slanderers, sober, faithful in all things.

Some have thought that this is said of women generally, but it is not so, for why should he introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of Deaconesses.

Ver. 12. Let the Deacons be husbands of one wife.

This must be understood therefore to relate to Deaconesses. For that order is necessary and useful and honorable in the Church. Observe how he requires the same virtue from the Deacons, as from the Bishops, for though they were not of equal rank, they must equally be blameless; equally pure.

Ruling their children and their own houses well.

Ver. 13. For they that have used the office of a Deacon well purchase to themselves a good degree, and much boldness in the faith which is in Christ Jesus.

Everywhere they are required to rule their children well, that others may not be scandalized by their misconduct.

They that use the office of a Deacon well, purchase to themselves a good degree, that is, advancement, and much boldness in the faith of Jesus Christ; as if he would say, that those who have been found vigilant in the lower degree will soon ascend to the higher.

Ver. 14, 15. These things write I unto you, hoping to come unto you shortly. But if I tarry long, that you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth.

That he may not plunge Timothy into dejection by giving him orders about such matters, he says, I write thus not as though I were not coming, but I will indeed come, still in case I should be delayed, that you may not be distressed. And this he writes to him to prevent his being dejected, but to others in order to rouse them to greater earnestness. For his presence, though only promised, would have great effect. Nor let it seem strange that, though foreseeing everything through the Spirit, he was yet ignorant of this, and only says, I hope to come, but if I tarry, which implies uncertainty. For since he was led by the Spirit, and did not act from his own inclination, he was naturally uncertain about this matter.

That you may know, he says, how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth. Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church.

Ver. 16. And without controversy great is the mystery of godliness; God [He who] was manifest in the flesh, justified in the Spirit.

Here he speaks of the Dispensation in our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The Church is the pillar of the world. Consider this mystery, and you may be struck with awe: for it is indeed a great mystery, and a mystery of godliness, and that without controversy or question, for it is beyond all doubt. Since in his directions to the Priests he had required nothing like what is found in Leviticus he refers the whole matter to Another, saying, God was manifest in the flesh. The Creator was seen incarnate. He was justified in the Spirit. As it is said, Wisdom is justified of her children, or because He practiced no guile, as the Prophet says, Because he had done no violence, neither was guile found in his mouth. [Isaiah 53:9; 1 Peter 2:22] Seen of Angels. So that Angels together with us saw the Son of God, not having before seen Him. Great, truly great, was this mystery! Preached unto the Gentiles, believed on in the world. He was heard of and believed in through all parts of the world, as the Prophet foreshowed, saying, Their sound is gone out into all the world. [Psalm 19:4] Think not that these things are mere words, for they are not, but full of hidden realities. Received up into glory. He ascended upon clouds. This Jesus, it is said, Who is taken up from you, shall so come in like manner as you have seen Him go into heaven. [Acts 1:11]

The discretion of the blessed Paul is observable. When he would exhort the Deacons to avoid excess in wine, he does not say, Be not drunken, but not even given to much wine. A proper caution; for if those who served in the Temple did not taste wine at all, much more should not these. For wine produces disorder of mind, and where it does not cause drunkenness, it destroys the energies and relaxes the firmness of the soul.

The dispensation in our behalf he calls a mystery, and well may it be so called, since it is not manifest to all, nay, it was not manifest to the Angels, for how could it, when it was made known by the Church? [Ephesians 3:10] Therefore he says, without controversy great is the mystery. Great indeed was it. For God became Man, and Man became God. A Man was seen without sin! A Man was received up, was preached in the world! Together with us the Angels saw Him. This is indeed a mystery! Let us not then expose this mystery. Let us not lay it forth everywhere, but let us live in a manner worthy of the mystery. They to whom a mystery is entrusted are great persons. We account it a mark of favor, if a king entrusts a secret to us. But God has committed His mystery to us, yet are we ungrateful to our Benefactor, as if we had not received the greatest benefits. Our insensibility to such a kindness should strike us with horror. And how is that a mystery which all know? In the first place all do not know it, and before then too they knew it not, but now it is made manifest.

Moral. In keeping this mystery, then, let us be faithful to our trust. So great a mystery has He entrusted to us, and we do not trust Him even with our money, though He has bid us lay up our wealth with Him, where none can take it away, neither can moth nor thief waste it. And He promises to pay us a hundred-fold, yet we obey Him not. Yet here if we entrust any with a deposit, we receive nothing back in addition, but are thankful if that is restored which we deposited. If a thief steals it there, He says, set that to My account; I say not to you, a thief has taken it, or moth devoured it. He repays a hundred-fold here, and eternal life is superadded hereafter, yet do we not lay up our treasure there! But, you say, He repays slowly. Well this too is a proof of the greatness of His gift, that He does not repay here in this mortal life; or rather He does repay even here a hundred-fold. For did not Paul leave here his tools, Peter his rod and hook, and Matthew his seat of custom? And was not the whole world opened to them more than to kings? Were not all things laid at their feet? Were they not appointed rulers, and lords? Did not men commit their lives into their hands? suspend themselves wholly upon their counsel, and enlist in their service? And do we not see many similar occurrences even now? Many men of poor and humble means, who did but handle the spade, and had hardly a sufficiency of necessary food, having but the character of monks, have been celebrated above all men, and honored of kings.

Are these things inconsiderable? Well, consider that these are but additions, the principal sum is stored up for the life to come. Despise riches, if you would have riches. If you would be truly rich, become poor. For such are the paradoxes of God. He would not have you rich from your own care, but from His grace. Leave these things to Me, He says; make spiritual things your concern, that you may know My power. Flee from that yoke of slavery, which riches impose. As long as you cleave to them, you are poor. When you despise them, you are doubly rich, in that such things shall flow in upon you from every side, and in that you shall want none of those things, which the multitude want. For not to possess much, but to need little, is to be rich indeed. The king, so long as he wants anything, differs not from the poor man. For this is poverty, to stand in need of others; and by this argument the king is poor, in so far as he stands in need of his subjects. But he that is crucified, to the world is not so; he wants for nothing; for his hands are sufficient for his subsistence, as Paul said, These hands have ministered to my necessities, and to them that were with me. [Acts 20:34] These are his words who says, As having nothing, yet possessing all things. [2 Corinthians 6:20] This is he who was thought a God by the inhabitants of Lystra. If you would obtain worldly things, seek Heaven; if you would enjoy things here, despise them. For, Seek first the kingdom of God, He says, and all these things shall be added unto you. [Matthew 6:33]

Why do you admire these trifles? Why long for things of no real worth? How long is one poor? how long a beggar? Raise your eyes to heaven, think of the riches there, and smile at gold; think of how little use it is; that the enjoyment of it lasts but for the present life, and that compared with eternity, the present life is as a grain of sand, or as a drop of water to the boundless ocean. This wealth is not a possession, it is not property, it is a loan for use. For when you die, willingly or unwillingly, all that you have goes to others, and they again give it up to others, and they again to others. For we are all sojourners; and the tenant of the house is more truly perchance the owner of it, for the owner dies, and the tenant lives, and still enjoys the house. And if the latter hires it, the other might be said to hire it too: for he built it, and was at pains with it, and fitted it up. Property, in fact, is but a word: we are all owners in fact but of other men's possessions. Those things only are our own, which we have sent before us to the other world. Our goods here are not our own; we have only a life interest in them; or rather they fail us during our lives. Only the virtues of the soul are properly our own, as almsgiving and charity. Worldly goods, even by those without, were called external things, because they are without us. But let us make them internal. For we cannot take our wealth with us, when we depart hence, but we can take our charities. But let us rather send them before us, that they may prepare for us an abode in the eternal mansions. [Luke 16:9]

Goods are named from use, not from lordship, and are not our own, and possessions are not a property but a loan. For how many masters has every estate had, and how many will it have! There is a sensible proverb, (and popular proverbs, when they contain any wisdom, are not to be despised,) O field, how many men's have you been, and how many men's will you be? This we should say to our houses and all our goods. Virtue alone is able to depart with us, and to accompany us to the world above. Let us then give up and extinguish that love of wealth, that we may kindle in us an affection for heavenly things. These two affections cannot possess one soul. For it is said, Either he will hate the one, and love the other; or else he will hold to the one, and despise the other. [Matthew 6:24] Do you see a man with a long train of attendants, clearing a way along the streets, clothed in silken garments, riding aloft, and stiffening his neck? Be not overawed, but smile. As we laugh when we see children playing at kings, so laugh at his state, for it is no better than theirs, nor indeed so pleasant, for there is not the same innocence and simplicity as with children. With them it is laughter and pleasure, here is a man made ridiculous and contemptible.

Glorify God, Who has kept you free from this theatrical ostentation. For, if you will, humble as your station is, you may be higher than he who is exalted in his chariot. And why? Because, though his body is a little raised from the earth, his soul is fixed upon it, for My strength, he says, cleaves to my flesh [Psalm 102:6], but thou in your spirit walkest in heaven. What though he has many attendants clearing his way? Is he more honored by this than his horse? And what an absurdity is it, to drive men before one to clear the way for a beast to pass! Then what sort of honor is it to bestride a horse? An honor shared by his slaves. Yet some are so vain of this, that they have it led after them even though they do not want it. What greater folly can there be? To wish to be distinguished by their horses, by the costliness of their garments, by their retinue! What can be more contemptible than glory which consists in horses, and servants? Are you virtuous? Use not such distinctions. Have ornaments in yourself. Be not indebted for your glory to the presence of others. To such honor the most wicked, corrupt, and base of men may attain; all indeed who are rich. Actors and dancers may ride on horseback with a servant running before them, yet are they but actors and dancers still. Their horses and attendants procure them no respect. For when the graces of the soul are wanting to such persons, the addition of these external things is superfluous and vain. And as when a wall is weak, or a body disordered, whatever you put upon it, it still remains unsound and decayed; so in this case; the soul continues the same, and receives no advantage from things without, not though the man wear a thousand ornaments of gold. Let us not therefore be anxious for such things. Let us withdraw ourselves from temporal things, and pursue greater, even spiritual distinctions, which will render us truly objects of veneration, that we also may obtain the blessings of futurity, through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Now the Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them which believe and know the truth.

As those who adhere to the faith are fixed on a safe anchor, so those who fall from the faith can nowhere rest; but after many wanderings to and fro, they are borne at last into the very gulf of perdition. And this he had shown before, saying, that some had already made shipwreck concerning the faith, and now he says, Now the Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits. This is said of the Manichæans, the Encratites, and the Marcionites, and the whole of their tribe, that they should hereafter depart from the faith. Do you see that this departure from the faith is the cause of all the evils that follow!

But what is expressly? Plainly, clearly, and beyond doubt. Marvel not, he says, if some having departed from the faith still adhere to Judaism. There will be a time, when even those who have partaken of the faith will fall into a worse error, not only with respect to meats, but to marriages, and other such things, introducing the most pernicious notions. This refers not to the Jews, (for the latter times, and a departure from the faith, is not applicable to them;) but to the Manichees, and the founders of these sects. And he calls them very justly, seducing spirits, since it was by these they were actuated in speaking such things. Speaking lies in hypocrisy. This implies that they utter not these falsehoods through ignorance and unknowingly, but as acting a part, knowing the truth, but having their conscience seared, that is, being men of evil lives.

But why does he speak only of these heretics? Christ had before said, Offenses must need come [Matthew 18:7], and he had predicted the same in his parable of the sower, and of the springing up of the tares. But here admire with me the prophetic gift of Paul, who, before the times in which they were to appear, specifies the time itself. As if he had said, Do not wonder, if, at the commencement of the faith, some endeavor to bring in these pernicious doctrines; since, after it has been established for a length of time, many shall depart from the faith. Forbidding to marry, and commanding to abstain from meats. Why then has he mentioned no other heresies? Though not particularized, they are implied by the expressions of seducing spirits and doctrines of demons. But he did not wish to instill these things into the minds of men before the time; but that which had already commenced, the case of meats, he specifies. Which God has created to be received with thanksgiving of them which believe and know the truth. Why did he not say, by the unbelievers too? How by the unbelievers, when they exclude themselves from them by their own rules? But is not luxury forbidden? Certainly it is. But why? If good things are created to be received. Because He created bread, and yet too much is forbidden; and wine also, and yet excess is forbidden; and we are not commanded to avoid dainties as if they were unclean in themselves, but as they corrupt the soul by excess.

Ver. 4. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving.

If it be the creature of God, it is good. For all things, it is said, were very good. [Genesis 1:31] By speaking thus of things eatable, he by anticipation impugns the heresy of those who introduce an uncreated matter, and assert that these things proceed from it. But if it is good, why is it sanctified by the word of God and prayers? For it must be unclean, if it is to be sanctified? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it had become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away. Can we then so cleanse that which is offered to an idol? If you know not that it was so offered. But if, knowing this, you partake of it, you will be unclean; not because it was offered to an idol, but because contrary to an express command, you thereby communicate with devils. So that it is not unclean by nature, but becomes so through your wilful disobedience. What then, is not swine's flesh unclean? By no means, when it is received with thanksgiving, and with the seal; nor is anything else. It is your unthankful disposition to God that is unclean.

Ver. 6. If you put the brethren in remembrance of these things, you shall be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto you have attained.

What are the things here meant? The same which he had before mentioned, that great is the mystery; that to abstain from meats is the doctrine of devils, that they are cleansed by the word of God and prayer.

Ver. 7. But refuse profane and old wives' fables, and exercise yourself rather unto godliness.

Putting them in remembrance, he says; here you observe no authority; but all is condescension: he does not say commanding or enjoining, but reminding them: that is, suggest these things as matter of advice, and so enter into discourses with them concerning the faith, being nourished up, he says, meaning to imply constancy in application to these things.

For as we set before us day by day this bodily nourishment, so he means, let us be continually receiving discourses concerning the faith, and ever be nourished with them. What is this, being nourished up? Ruminating upon them; attending ever to the same things, and practicing ever the same, for it is no common nourishment that they supply.

But refuse profane and old wives' fables. By these are meant Jewish traditions, and he calls them fables, either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious. Suppose a man of adult age to be suckled by a nurse, would he not be ridiculous, because it is unseasonable? Profane and old wives' fables, he calls them, partly because of their obsoleteness, and partly because they are impediments to faith. For to bring souls under fear, that are raised above these things, is an impious commandment. Exercise yourself unto godliness. That is, unto a pure faith and a moral life; for this is godliness. So then we need exercise.

Ver. 8. For bodily exercise profits little. This has by some been referred to fasting; but away with such a notion! For that is not a bodily but a spiritual exercise. If it were bodily it would nourish the body, whereas it wastes and makes it lean, so that it is not bodily. Hence he is not speaking of the discipline of the body. What we need, therefore, is the exercise of the soul. For the exercise of the body has no profit, but may benefit the body a little, but the exercise of godliness yields fruit and advantage both here and hereafter.

This is a faithful saying, that is, it is true that godliness is profitable both here and hereafter. Observe how everywhere he brings in this, he needs no demonstration, but simply declares it, for he was addressing Timothy.

So then even here, we have good hopes? For he who is conscious to himself of no evil, and who has been fruitful in good, rejoices even here: as the wicked man on the other hand is punished here as well as hereafter. He lives in perpetual fear, he can look no one in the face with confidence, he is pale, trembling, and full of anxiety. Is it not so with the fraudulent, and with thieves, who have no satisfaction even in what they possess? Is not the life of murderers and adulterers most wretched, who look upon the sun itself with suspicion? Is this to be called life? No; rather a horrid death!

Ver. 10. For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of them that believe.

This in effect is to say, wherefore do we mortify ourselves, unless we expect future blessings? Have we endured so many evils, submitted to so many reproaches, suffered such insults and calumnies, and such numerous calamities in vain? For if we did not trust in the living God, on what account did we submit to these things? But if God is here the Saviour of the unbelieving, much more is He of the faithful hereafter. What salvation does he speak of? That to come? Who is the Saviour, he says, of all men, specially of them that believe. At present he is speaking of that which is here. But how is He the Saviour of the faithful? Had he not been so, they must long since have been destroyed, for all men have made war upon them. He calls him here to endure perils, that having God for his Saviour he may not faint nor need any aid from others, but willingly and with fortitude endure all things. Even those who eagerly grasp at worldly advantages, supported by the hope of gain, cheerfully undertake laborious enterprises.

It is then the last time. For in the latter times, he says, some shall depart from the faith. Forbidding to marry. And do not we forbid to marry? God forbid. We do not forbid those who wish to marry, but those who do not wish to marry, we exhort to virginity. It is one thing to forbid, and another to leave one to his own free choice. He that forbids, does it once for all, but he who recommends virginity as a higher state, does not forbid marriage, because he prefers virginity.

Forbidding to marry, he says, and commanding to abstain from meats, which God has created to be received with thanksgiving of them which believe and know the truth. It is well said, who know the truth. The former things then were a type. For nothing is unclean by nature, but it becomes so through the conscience of him that partakes of it. And what was the object of the prohibition of so many meats? To restrain excessive luxury. But had it been said, eat not for the sake of luxury, it would not have been borne. They were therefore shut up under the necessity of the law, that they might abstain from the stronger principle of fear. The fish was not forbidden, though it was manifestly more unclean than the swine. But they might have learned how pernicious luxury was from that saying of Moses, Jeshurun waxed fat, and kicked. [Deuteronomy 32:15] Another cause of these prohibitions might be, that being straitened for other food, they might be reduced to slaughter sheep and oxen; he therefore restrained them from other things, on account of Apis and the calf, which was an abomination, ungrateful, polluted, and profane.

Put them in remembrance of these things, meditate upon these things, for by the expression, nourished up in the words of faith and sound doctrine, is implied that he should not only recommend these things to others, but himself practice them. For he says, Nourished up in the words of faith, and of good doctrine, whereunto you have attained. But refuse profane and old wives' fables. Why does he not say, abstain from them, but refuse? He thus intimates that they should be utterly rejected. His meaning is, that he should not enter into any disputation with the teachers of them, but recommend to his own people the things prescribed above. For nothing is to be gained by contending with perverse men, unless where it might have an injurious effect, if we were supposed from weakness to decline arguing with them.

But exercise yourself unto godliness, that is, unto a pure life, and the most virtuous conversation. He that exercises himself, even when it is not the season of contest, acts always as if he were contending, practices abstinence, endures all toils, is always anxious, endures much labor. Exercise yourself, he says, unto godliness; for bodily exercise profits little, but godliness is profitable for all things, having the promise of the life that now is, and of that which is to come. And why, says one, does he mention this bodily exercise? To show by comparison the superiority of the other, in that the former is of no solid advantage, though it is attended with many toils, while the latter has a lasting and abundant good. As when he bids women adorn themselves, not with broidered hair, or gold, or costly array: but which becomes women possessing godliness; with good works. [1 Timothy 2:9-10]

Moral. This is a faithful saying, and worthy of all acceptation. For therefore we both labor and suffer reproach. Did Paul then suffer reproach, and are you impatient? Did Paul labor, and would you live luxuriously? But had he lived luxuriously, he would never have attained such great blessings. For if worldly goods, which are uncertain and perishable, are never gained by men without labor and pains, much less are spiritual. Well, says one, but some inherit them. Yet even when inherited they are not guarded and preserved without labor, and care, and trouble, no less than those have that have gained them. And I need not say that many who have toiled and endured hardships have been disappointed at the very entrance of the harbor, and an adverse wind has caused the wreck of their hopes, when they were upon the point of possession. But with us there is nothing like this. For it is God who promised, and that hope makes not ashamed. [Romans 5:5] You who are conversant with worldly affairs, do you not know how many men, after infinite toils, have not enjoyed the fruit of their labors, either being previously cut off by death, or overtaken by misfortune, or assailed by disease, or ruined by false accusers, or some other cause, which amidst the variety of human casualties, has forced them to go with empty hands?

But do you not see the lucky men, says one, who with little labor acquire the good things of life? What good things? Money, houses, so many acres of land, trains of servants, heaps of gold and silver? Can you call these good things, and not hide your head for shame? A man called to the pursuit of heavenly wisdom, and gaping after worldly things, and calling them goods, which are of no value! If these things are good, then the possessors of them must be called good. For is not he good, who is the possessor of what is good? But when the possessors of these things are guilty of fraud and rapine, shall we call them good? For if wealth is a good, but is increased by grasping, the more it is increased, the more will its possessor be considered to be good. Is the grasping man then good? But if wealth is good, and increases by grasping, the more a man grasps, the better he must be. Is not this plainly a contradiction? But suppose the wealth is not gained wrongfully. And how is this possible? So destructive a passion is avarice, that to grow rich without injustice is impossible. This Christ declared, saying, Make to yourselves friends of the Mammon of unrighteousness. [Luke 16:19] But what if he succeeded to his father's inheritance? Then he received what had been gathered by injustice. For it was not from Adam that his ancestor inherited riches, but, of the many that were before him, some one must probably have unjustly taken and enjoyed the goods of others. What then? He says, did Abraham hold unrighteous wealth; and Job, that blameless, righteous, and faithful man, who feared God and eschewed evil? Theirs was a wealth that consisted not in gold and silver, nor in houses, but in cattle. Besides this, he was enriched by God. And the author of that book, relating what happened to that blessed man, mentions the loss of his camels, his mares and asses, but does not speak of treasures of gold or silver being taken away. The riches of Abraham too were his domestics. What then? Did he not buy them? No, for to this very point the Scripture says, that the three hundred and eighteen were born in his house. [Genesis 19:14] He had also sheep and oxen. Whence then did he send gold to Rebekah? [Genesis 24:22; 12:16] From the gifts which he received from Egypt without violence or wrong.

Tell me, then, whence are you rich? From whom did you receive it, and from whom he who transmitted it to you? From his father and his grandfather. But can you, ascending through many generations, show the acquisition just? It cannot be. The root and origin of it must have been injustice. Why? Because God in the beginning made not one man rich, and another poor. Nor did He afterwards take and show to one treasures of gold, and deny to the other the right of searching for it: but He left the earth free to all alike. Why then, if it is common, have you so many acres of land, while your neighbor has not a portion of it? It was transmitted to me by my father. And by whom to him? By his forefathers. But you must go back and find the original owner. Jacob had wealth, but it was earned as the hire of his labors.

But I will not urge this argument too closely. Let your riches be justly gained, and without rapine. For you are not responsible for the covetous acts of your father. Your wealth may be derived from rapine; but you were not the plunderer. Or granting that he did not obtain it by robbery, that his gold was cast up somewhere out of the earth. What then? Is wealth therefore good? By no means. At the same time it is not bad, he says, if its possessor be not covetous; it is not bad, if it be distributed to the poor, otherwise it is bad, it is ensnaring. But if he does not evil, though he does no good, it is not bad, he argues. True. But is not this an evil, that you alone should have the Lord's property, that you alone should enjoy what is common? Is not the earth God's, and the fullness thereof? If then our possessions belong to one common Lord, they belong also to our fellow-servants. The possessions of one Lord are all common. Do we not see this the settled rule in great houses? To all is given an equal portion of provisions, for it proceeds from the treasures of their Lord. And the house of the master is opened to all. The king's possessions are all common, as cities, market-places, and public walks. We all share them equally.

Mark the wise dispensation of God. That He might put mankind to shame, He has made certain things common, as the sun, air, earth, and water, the heaven, the sea, the light, the stars; whose benefits are dispensed equally to all as brethren. We are all formed with the same eyes, the same body, the same soul, the same structure in all respects, all things from the earth, all men from one man, and all in the same habitation. But these are not enough to shame us. Other things then (as we have said) He has made common, as baths, cities, market-places, walks. And observe, that concerning things that are common there is no contention, but all is peaceable. But when one attempts to possess himself of anything, to make it his own, then contention is introduced, as if nature herself were indignant, that when God brings us together in every way, we are eager to divide and separate ourselves by appropriating things, and by using those cold words mine and yours. Then there is contention and uneasiness. But where this is not, no strife or contention is bred. This state therefore is rather our inheritance, and more agreeable to nature. Why is it, that there is never a dispute about a market-place? Is it not because it is common to all? But about a house, and about property, men are always disputing. Things necessary are set before us in common; but even in the least things we do not observe a community. Yet those greater things He has opened freely to all, that we might thence be instructed to have these inferior things in common. Yet for all this, we are not instructed.

But as I said, how can he, who is rich, be a good man? When he distributes his riches, he is good, so that he is good when he has ceased to have it, when he gives it to others; but while he keeps it himself, he is not good. How then is that a good which being retained renders men evil, being parted with makes them good? Not therefore to have wealth, but to have it not, makes one appear to be good. Wealth therefore is not a good. But if, when you can receive it, you receive it not, again you are good.

If then we are good, when having it, we distribute it to others; or when offered to us we refuse it, and if we are not good, when we receive or gain it, how can it be a good thing in itself? Call it not therefore a good. You possess it not, because you think it a good, because you are anxious to possess it. Cleanse your mind, and rectify your judgment, and then you will be good. Learn what are really goods. What are they? Virtue and benevolence. These and not that, are truly good. According to this rule, the more charitable you are, the more good you will be considered. But if you are rich, you are no longer good. Let us therefore become thus good, that we may be really good, and may obtain the good things to come in Jesus Christ, with whom, etc.

These things command and teach. Let no man despise your youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in you, which was given you by prophecy, with the laying on of the hands of the presbytery.

In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, you will become ridiculous. Again, if you teach where you ought to command, you are exposed to the same reproach. For instance, it is not proper to teach a man not to be wicked, but to command; to forbid it with all authority. Not to profess Judaism, should be a command, but teaching is required, when you would lead men to part with their possessions, to profess virginity, or when you would discourse of faith. Therefore Paul mentions both: Command and teach. When a man uses amulets, or does anything of that kind, knowing it to be wrong, he requires only a command; but he who does it ignorantly, is to be taught his error. Let no one despise your youth.

Observe that it becomes a priest to command and to speak authoritatively, and not always to teach. But because, from a common prejudice, youth is apt to be despised, therefore he says, Let no man despise your youth. For a teacher ought not to be exposed to contempt. But if he is not to be despised, what room is there for meekness and moderation? Indeed the contempt that he fails into personally he ought to bear; for teaching is commended by longsuffering. But not so, where others are concerned; for this is not meekness, but coldness. If a man revenge insults, and ill language, and injuries offered to himself, you justly blame him. But where the salvation of others is concerned, command, and interpose with authority. This is not a case for moderation, but for authority, lest the public good suffer. He enjoins one or the other as the case may require. Let no one despise you on account of your youth. For as long as your life is a counterpoise, you will not be despised for your youth, but even the more admired: therefore he proceeds to say,

But be thou an example of the believers in word, in conversation, in charity, in faith, in purity. In all things showing yourself an example of good works: that is, be yourself a pattern of a Christian life, as a model set before others, as a living law, as a rule and standard of good living, for such ought a teacher to be. In word, that he may speak with facility, in conversation, in charity, in faith, in true purity, in temperance.

Till I come give attendance to reading, to exhortation, to doctrine.

Even Timothy is commanded to apply to reading. Let us then be instructed not to neglect the study of the sacred writings. Again, observe, he says, Till I come. Mark how he consoles him, for being as it were an orphan, when separated from him, it was natural that he should require such comfort. Till I come, he says, give attendance to reading the divine writings, to exhortation of one another, to teaching of all.

Neglect not the gift that is in you, which was given you by prophecy.

Here he calls teaching prophecy.

With the laying on of the hands of the presbytery. He speaks not here of Presbyters, but of Bishops. For Presbyters cannot be supposed to have ordained a Bishop.

Ver. 15. Meditate upon these things; give yourself wholly to them.

Observe how often he gives him counsel concerning the same things, thus showing that a teacher ought above all things to be attentive to these points.

Ver. 16. Take heed, he says, unto yourself, and unto the doctrine: continue in them. That is, take heed to yourself, and teach others also.

For in so doing you shall both save yourself and them that hear you.

It is well said, You shall save yourself. For he that is nourished up in the words of sound doctrine, first receives the benefit of it himself. From admonishing others, he is touched with compunction himself. For these things are not said to Timothy only, but to all. And if such advice is addressed to him, who raised the dead, what shall be said to us? Christ also shows the duty of teachers, when He says, The kingdom of heaven is like an householder, who brings forth out of his treasure things new and old. [Matthew 13:52] And the blessed Paul gives the same advice, that we through patience and comfort of the Scriptures might have hope. [Romans 15:4] This he practiced above all men, being brought up in the law of his fathers, at the feet of Gamaliel, whence he would afterwards naturally apply to reading: for he who exhorted others would himself first follow the advice he gave. Hence we find him continually appealing to the testimony of the prophets, and searching into their writings. Paul then applies to reading, for it is no slight advantage that is to be reaped from the Scriptures. But we are indolent, and we hear with carelessness and indifference. What punishment do we not deserve!

That your profiting may appear, he says, to all.

Thus he would have him appear great and admirable in this respect also, showing that this was still necessary for him, for he wished that his profiting should appear not only in his life, but in the word of doctrine.

Chap. v. ver.

1. Rebuke not an elder.

Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending.

Ver. 1. The elder women as mothers, the younger men as brethren; the younger women as sisters, with all purity.

Rebuke is in its own nature offensive, particularly when it is addressed to an old man, and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and the mildness of it, therefore, he would soften it. For it is possible to reprove without offense, if one will only make a point of this: it requires great discretion, but it may be done.

The younger men as brethren. Why does he recommend this too here? With a view to the high spirit natural to young men, whence it is proper to soften reproof to them also with moderation.

The younger women as sisters; he adds, with all purity. Tell me not, he means, of merely avoiding sinful intercourse with them. There should not be even a suspicion. For since intimacy with young women is always suspicious, and yet a Bishop cannot always avoid it, he shows by adding these words, that all purity is required in such intimacy. But does Paul give this advice to Timothy? Yes, he says, for I am speaking to the world through him. But if Timothy was thus advised, let others consider what sort of conduct is required of them, that they should give no ground for suspicion, no shadow of pretext, to those who wish to calumniate.

Ver. 3. Honor widows, that are widows indeed.

Why does he say nothing of virginity, nor command us to honor virgins? Perhaps there were not yet any professing that state, or they might have fallen from it. For some, he says, are already turned aside after Satan. [1 Timothy 5:15] For a woman may have lost her husband, and yet not be truly a widow. As in order to be a virgin, it is not enough to be a stranger to marriage, but many other things are necessary, as blamelessness and perseverance; so the loss of a husband does not constitute a widow, but patience, with chastity and separation from all men. Such widows he justly bids us honor, or rather support. For they need support, being left desolate, and having no husband to stand up for them. Their state appears to the multitude despicable and inauspicious. Therefore he wishes them to receive the greater honor from the Priest, and the more so, because they are worthy of it.

Ver. 4. But if any widow have children or grandchildren, let them learn first to show piety at home, and to requite their parents.

Observe the discretion of Paul; how often he urges men from human considerations. For he does not here lay down any great and lofty motive, but one that is easy to be understood: to requite their parents. How? For bringing them up and educating them. As if he should say, You have received from them great care. They are departed. You can not requite them. For thou did not bring them forth, nor nourish them. Requite them in their descendants, repay the debt through the children. Let them learn first to show piety at home. Here he more simply exhorts them to acts of kindness; then to excite them the more, he adds,

For that is good and acceptable before God. And as he had spoken of those who are widows indeed, he declares who is indeed a widow.

Ver. 5. Now she that is a widow indeed, and desolate, trusts in God, and continues in supplications and prayers night and day. But she that lives in pleasure is dead while she lives.

She who being a widow has not made choice of a worldly life, is a widow indeed; she who trusts in God as she ought, and continues instant in prayer night and day, is a widow indeed. Not that she, who has children, is not a widow indeed. For he commends her who brings up children as she ought. But if any one has not children, he means, she is desolate, and her he consoles, saying, that she is most truly a widow, who has lost not only the consolation of a husband, but that arising from children, yet she has God in the place of all. She is not the worse for not having children, but He fills up her need with consolation, in that she is without children. What he says amounts to this. Grieve not, when it is said that a widow ought to bring up children, as if, because you have no children your worth were on that account inferior. You are a widow indeed, whereas she who lives in pleasure is dead while she lives.

But since many who have children choose the state of widowhood, not to cut off the occasions of a worldly life, but rather to enhance them, that they may do what they will with the greater license, and indulge the more freely in worldly lusts: therefore he says, She that lives in pleasure is dead while she lives. Ought not a widow then to live in pleasure? Surely not. If then when nature and age is weak, a life of pleasure is not allowable, but leads to death, eternal death; what have men to say, who live a life of pleasure? But he says with reason, She that lives in pleasure is dead while she lives. But that you may see this, let us now see what is the state of the dead, and what of the living, and in which shall we place such an one? The living perform the works of life, of that future life, which is truly life. And Christ has declared what are the works of that future life, with which we ought always to be occupied. Come, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and you gave me meat. I was thirsty, and you gave me drink. [Matthew 25:34-35] The living differ from the dead, not only in that they behold the sun, and breathe the air, but in that they are doing some good. For if this be wanting, the living are not better than the dead. That you may learn this, hear how it is possible that even the dead should live. For it is said, God is not the God of the dead, but of the living. [Matthew 22:32] But this again you say is a riddle. Let us therefore solve them both. A man who lives in pleasure, is dead while he lives. For he lives only to his belly. In his other senses he lives not. He sees not what he ought to see, he hears not what he ought to hear, he speaks not what he ought to speak. Nor does he perform the actions of the living. But as he who is stretched upon a bed, with his eyes closed, and his eyelids fast, perceives nothing that is passing; so it is with this man, or rather not so, but worse. For the one is equally insensible to things good and evil, but the latter is sensible to things evil only, but as insensible as the former to things good. Thus he is dead. For nothing relating to the life to come moves or affects him. For intemperance, taking him into her own bosom, as into some dark and dismal cavern, full of all uncleanness, causes him to dwell altogether in darkness, like the dead. For when all his time is spent between feasting and drunkenness, is he not dead, and buried in darkness? Even in the morning when he seems to be sober, he is not sober in reality, since he has not yet rid and cleansed himself of yesterday's excess and is still longing for a repetition, and in that his evening and noon he passes in revels, and all the night, and most of the morning in deep sleep.

Is he then to be numbered with the living? Who can describe that storm that comes of luxury, that assails his soul and body? For as a sky continually clouded admits not the sunbeams to shine through it, so the fumes of luxury and wine enveloping his brain, as if it were some rock, and casting over it a thick mist, suffer not reason to exert itself, but overspread the drunken man with profound darkness. With him who is thus affected, how great must be the storm within, how violent the tumult. As when a flood of water has risen, and has surmounted the entrances of the workshops, we see all the inmates in confusion, and using tubs and pitchers and sponges, and many other contrivances to bale it out, that it may not both undermine the building, and spoil all that is contained in it: so it is when luxury overwhelms the soul; its reasonings within are disturbed. What is already collected, cannot be discharged, and by the introduction of more, a violent storm is raised. For look not at the cheerful and merry countenance, but examine the interior, and you will see it full of deep dejection. If it were possible to bring the soul into view, and to behold it with our bodily eyes, that of the luxurious would seem depressed, mournful, miserable, and wasted with leanness; for the more the body grows sleek and gross, the more lean and weakly is the soul; and the more one is pampered, the more is the other hampered. As, when the pupil of the eye has the external coats over it too thick, it cannot put forth the power of vision, and look out, because the light is excluded by the thick covering, and darkness often ensues; so when the body is constantly full fed, the soul must be invested with grossness. But the dead rot, and are corrupted, you say; and an unwholesome moisture distills from them. So in her that lives in pleasure, may be seen rheums, and phlegm, catarrh, hiccough, vomitings, eructations, and the like, which, as too unseemly, I forbear to name. For such is the dominion of luxury, that it makes one endure things, which we do not even think proper to mention.

But you still ask, how is the body dissolved while it yet eats and drinks? Surely this is no sign of human life, since creatures without reason too eat and drink. Where the soul lies dead, what do eating and drinking avail? The dead body, that is invested with a flowery garment, is not benefited by it, and when a blooming body invests a dead soul, the soul is not benefited. For when its whole discourse is of cooks, and caterers, and confectioners, and it utters nothing pious, is it not dead? For let us consider what is man? The Heathens say that he is a rational animal, mortal, capable of intelligence and knowledge. But let us not take our definition from them, but whence? From the sacred writings. Where then has the Scripture given a definition of man? Hear its words. There was a man perfect and upright, one that feared God, and eschewed evil. [Job 1:2] This was indeed a man! Again, another says, Man is great, and the merciful man is precious. [Proverbs 20:6, Septuagint] Those who answer not to this description, though they partake of mind, and are never so capable of knowledge, the Scripture refuses to acknowledge them as men, but calls them dogs, and horses, and serpents, and foxes, and wolves, and if there be any animals more contemptible. If such then is man, he that lives in pleasure is not a man; for how can he be, who never thinks of anything that he ought? Luxury and sobriety cannot exist together: they are destructive of one another. Even the Heathens say,

A heavy paunch bears not a subtle mind.

Such as these the Scripture calls men without souls. My Spirit (it is said) shall not always abide in these men, because they are flesh. [Genesis 6:3, Septuagint] Yet they had a soul, but because it was dead in them, He calls them flesh. For as in the case of the virtuous, though they have a body, we say, he is all soul, he is all spirit, so the reverse is said of those who are otherwise. So Paul also said of those, who did not fulfill the works of the flesh, You are not in the flesh. [Romans 8:9] Thus those who live in luxury are not in the soul or in the spirit.

Moral. She that lives in pleasure is dead while she lives. Hear this, you women, that pass your time in revels and intemperance, and who neglect the poor, pining and perishing with hunger, while you are destroying yourself with continual luxury. Thus you are the causes of two deaths, of those who are dying of want, and of your own, both through ill measure. But if out of your fullness you tempered their want, you would save two lives. Why do you thus gorge your own body with excess, and waste that of the poor with want; why pamper this above measure, and stint that too beyond measure? Consider what comes of food, into what it is changed. Are you not disgusted at its being named? Why then be eager for such accumulations? The increase of luxury is but the multiplication of dung! For nature has her limits, and what is beyond these is not nourishment, but injury, and the increase of ordure. Nourish the body, but do not destroy it. Food is called nourishment, to show that its design is not to injure the body, but to nourish it. For this reason perhaps food passes into excrement, that we may not be lovers of luxury. For if it were not so, if it were not useless and injurious to the body, we should not cease from devouring one another. If the belly received as much as it pleased, digested it, and conveyed it to the body, we should see wars and battles innumerable. Even now when part of our food passes into ordure, part into blood, part into spurious and useless phlegm, we are nevertheless so addicted to luxury, that we spend perhaps whole estates on a meal. What should we not do, if this were not the end of luxury? The more luxuriously we live, the more noisome are the odors with which we are filled. The body is like a swollen bottle, running out every way. The eructations are such as to pain the head of a bystander. From the heat of fermentation within, vapors are sent forth, as from a furnace, if bystanders are pained, what, think you, is the brain within continually suffering, assailed by these fumes? To say nothing of the channels of the heated and obstructed blood, of those reservoirs, the liver and the spleen, and of the canals by which the fæces are discharged. The drains in our streets we take care to keep unobstructed. We cleanse our sewers with poles and drags, that they may not be stopped, or overflow, but the canals of our bodies we do not keep clear, but obstruct and choke them up, and when the filth rises to the very throne of the king, I mean the brain, we do not regard it, treating it not like a worthy king, but like an unclean brute. God has purposely removed to a distance those unclean members, that we might not receive offense from them. But we suffer it not to be so, and spoil all by our excess. And other evils might be mentioned. To obstruct the sewers is to breed a pestilence; but if a stench from without is pestilential, that which is pent up within the body, and cannot find a vent, what disorders must it not produce both to body and soul? Some have strangely complained, wondering why God has ordained that we should bear a load of ordure with us. But they themselves increase the load. God designed thus to detach us from luxury, and to persuade us not to attach ourselves to worldly things. But you are not thus to be persuaded to cease from gluttony, but though it is but as far as the throat, and as long as the hour of eating, nay not even so long, that the pleasure abides, you continue in your indulgence. Is it not true that as soon as it has passed the palate and the throat, the pleasure ceases? For the sense of it is in the taste, and after that is gratified, a nausea succeeds, the stomach not digesting the food, or not without much difficulty. Justly then is it said, that she that lives in pleasure is dead while she lives. For the luxurious soul is unable to hear or to see anything. It becomes weak, ignoble, unmanly, illiberal, cowardly, full of impudence, servility, ignorance, rage, violence, and all kinds of evil, and destitute of the opposite virtues. Therefore he says,

Ver. 7. These things give in charge, that they may be blameless.

He does not leave it to their choice. Command them, he says, not to be luxurious, assuming it to be confessedly an evil, as not holding it lawful or admissible for the luxurious to partake of the Holy Mysteries. These things command, he says, that they may be blameless. Thus you see it is reckoned among sins. For if it were a matter of choice, though it were left undone, we might still be blameless. Therefore in obedience to Paul, let us command the luxurious widow not to have place in the list of widows. For if a soldier, who frequents the bath, the theater, the busy scenes of life, is judged to desert his duty, much more the widows. Let us then not seek our rest here, that we may find it hereafter. Let us not live in pleasure here, that we may hereafter enjoy true pleasure, true delight, which brings no evil with it, but infinite good. Of which God grant that we may all be partakers, in Jesus Christ, with whom, etc.