Other Writings, Part 19

Verse 1-3

Paul, an Apostle, (not from men, neither through man, but through Jesus Christ and God the Father, who raised Him from the dead;) and all the brethren which are with me, unto the Churches of Galatia: Grace to you and peace from God the Father, and our Lord Jesus Christ.

The exordium is full of a vehement and lofty spirit, and not the exordium only, but also, so to speak, the whole Epistle. For always to address one's disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke. Thus, having said to Peter, Blessed are you, Simon Barjona, [Matthew 16:17] and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, Get behind Me, Satan: you are a stumbling block unto Me. [Matthew 16:23] Again, on another occasion, Are you also even yet without understanding? [Matthew 15:16] And what awe He inspired them with appears from John's saying, that, when they beheld Him conversing with the Samaritan woman, though they reminded Him to take food, no one ventured to say, What seekest Thou, or why do you speak with her? [John 4:27] Thus taught, and walking in the steps of his Master, Paul has varied his discourse according to the need of his disciples, at one time using knife and cautery, at another, applying mild remedies. To the Corinthians he says, What will you? Shall I come unto you with a rod, or in love, and in a spirit of meekness? [1 Corinthians 6:21] but to the Galatians, O foolish Galatians. [Galatians 3:1] And not once only, but a second time, also he has employed this reproof, and towards the conclusion he says with a reproachful allusion to them, Let no man trouble me; [Galatians 6:17] but he soothes them again with the words, My little children, of whom I am again in travail: [Galatians 4:19] and so in many other instances.

Now that this Epistle breathes an indignant spirit, is obvious to every one even on the first perusal; but I must explain the cause of his anger against the disciples. Slight and unimportant it could not be, or he would not have used such vehemence. For to be exasperated by common matters is the part of the little- minded, morose, and peevish; just as it is that of the more redolent and sluggish to lose heart in weighty ones. Such a one was not Paul. What then was the offense which roused him? It was grave and momentous, one which was estranging them all from Christ, as he himself says further on, Behold, I Paul say unto you, that if you receive circumcision, Christ will profit you nothing; [Galatians 5:2] and again, You who would be justified by the Law, you are fallen away from Grace. [Galatians 5:4] What then is this? For it must be explained more clearly. Some of the Jews who believed, being held down by the preposessions of Judaism, and at the same time intoxicated by vain-glory, and desirous of obtaining for themselves the dignity of teachers, came to the Galatians, and taught them that the observance of circumcision, sabbaths, and new-moons, was necessary, and that Paul in abolishing these things was not to be borne. For, said they, Peter and James and John, the chiefs of the Apostles and the companions of Christ, forbade them not. Now in fact they did not forbid these things, but this was not by way of delivering positive doctrine, but in condescension to the weakness of the Jewish believers, which condescension Paul had no need of when preaching to the Gentiles; but when he was in Judæa, he employed it himself also. But these deceivers, by withholding the causes both of Paul's condescension and that of his brethren, misled the simpler ones, saying that he was not to be tolerated, for he appeared but yesterday, while Peter and his colleagues were from the first — that he was a disciple of the Apostles, but they of Christ — that he was single, but they were many, and pillars of the Church. They accused him too of acting a part; saying, that this very man who forbids circumcision observes the rite elsewhere, and preaches one way to you and another way to others.

Since Paul then saw the whole Galatian people in a state of excitement, a flame kindled against their Church, and the edifice shaken and tottering to its fall, filled with the mixed feelings of just anger and despondency, (which he has expressed in the words, I could wish to be present with you now, and to change my voice, [Galatians 4:20]) he writes the Epistle as an answer to these charges. This is his aim from the very commencement, for the underminers of his reputation had said, The others were disciples of Christ but this man of the Apostles. Wherefore he begins thus, Paul, an Apostle not from men, neither through man. For, these deceivers, as I was saying before, had said that this man was the last of all the Apostles and was taught by them, for Peter, James, and John, were both first called, and held a primacy among the disciples, and had also received their doctrines from Christ Himself; and that it was therefore fitting to obey them rather than this man; and that they forbad not circumcision nor the observance of the Law. By this and similar language and by depreciating Paul, and exalting the honor of the other Apostles, though not spoken for the sake of praising them, but of deceiving the Galatians, they induced them to adhere unseasonably to the Law. Hence the propriety of his commencement. As they disparaged his doctrine, saying it came from men, while that of Peter came from Christ, he immediately addresses himself to this point, declaring himself an apostle not from men, neither through man. It was Ananias who baptized him, but it was not he who delivered him from the way of error and initiated him into the faith; but Christ Himself sent from on high that wondrous voice, whereby He inclosed him in his net. For Peter and his brother, and John and his brother, He called when walking by the seaside, [Matthew 4:18] but Paul after His ascension into heaven. [Acts 9:3-4] And just as these did not require a second call, but straightway left their nets and all that they had, and followed Him, so this man at his first vocation pressed vigorously forward, waging, as soon as he was baptized, an implacable war with the Jews. In this respect he chiefly excelled the other Apostles, as he says, I labored more abundantly than they all; [1 Corinthians 15:10] at present, however, he makes no such claim, but is content to be placed on a level with them. Indeed his great object was, not to establish any superiority for himself, but, to overthrow the foundation of their error. The not being from men has reference to all alike for the Gospel's root and origin is divine, but the not being through man is peculiar to the Apostles; for He called them not by men's agency, but by His own.

But why does he not speak of his vocation rather than his apostolate, and say, Paul called not by man? Because here lay the whole question; for they said that the office of a teacher had been committed to him by men, namely by the Apostles, whom therefore it behooved him to obey. But that it was not entrusted to him by men, Luke declares in the words, As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul. [Acts 13:2]

From this passage it is manifest that the power of the Son and Spirit is one, for being commissioned by the Spirit, he says that he was commissioned by Christ. This appears in another place, from his ascription of the things of God to the Spirit, in the words which he addresses to the elders at Miletus: Take heed unto yourselves, and to all the flock, in the which the Holy Ghost has made you bishops. [Acts 20:28] Yet in another Epistle he says, And God has set some in the Church, first Apostles, secondly prophets, thirdly teachers. [1 Corinthians 12:28] Thus he ascribes indifferently the things of the Spirit to God, and the things of God to the Spirit. Here too he stops the mouths of heretics, by the words through Jesus Christ and God the Father; for, inasmuch as they said this term through was applied to the Son as importing inferiority, see what he does. He ascribes it to the Father, thus teaching us not to prescribe laws to the ineffable Nature, nor define the degrees of Godhead which belong to the Father and Son. For to the words through Jesus Christ he has added, and God the Father; for if at the mention of the Father alone he had introduced the phrase through whom, they might have argued sophistically that it was peculiarly applicable to the Father, in that the acts of the Son were to be referred to Him. But he leaves no opening for this cavil, by mentioning at once both the Son and the Father, and making his language apply to both. This he does, not as referring the acts of the Son to the Father, but to show that the expression implies no distinction of Essence. Further, what can now be said by those, who have gathered a notion of inferiority from the Baptismal formula — from our being baptized into the name of the Father, Son, and Holy Spirit? For if the Son be inferior because He is named after the Father, what will they say seeing that, in the passage before us, the Apostle beginning from Christ proceeds to mention the Father? — but let us not even utter such a blasphemy, let us not swerve from the truth in our contention with them; rather let us preserve, even if they rave ten thousand times, the due measures of reverence. Since then it would be the height of madness and impiety to argue that the Son was greater than the Father because Christ was first named, so we dare not hold that the Son is inferior to the Father, because He is placed after Him in the Baptismal formula.

Who raised Him from the dead.

Wherefore is it, O Paul, that, wishing to bring these Judaizers to the faith, you introduce none of those great and illustrious topics which occur in your Epistle to the Philippians, as, Who, being in the form of God, counted it not a prize to be on an equality with God, [Philippians 2:6] or which you afterwards declared in that to the Hebrews, the effulgence of his glory, and the very image of His substance; [Hebrews 1:3] or again, what in the opening of his Gospel the son of thunder sounded forth, In the beginning was the Word, and the Word was with God, and the Word was God; John 1:1. or what Jesus Himself oftentimes declared to the Jews, that His power and authority was equal to the Father's? John 5:19-27, etc. Do you omit all these, and make mention of the economy of His Incarnation only, bringing forward His cross and dying? Yes, would Paul answer. For had this discourse been addressed to those who had unworthy conceptions of Christ, it would have been well to mention those things; but, inasmuch as the disturbance comes from persons who fear to incur punishment should they abandon the Law, he therefore mentions that whereby all need of the Law is excluded, I mean the benefit conferred on all through the Cross and the Resurrection. To have said that in the beginning was the Word, and that He was in the form of God, and made Himself equal with God, and the like, would have declared the divinity of the Word, but would have contributed nothing to the matter in hand. Whereas it was highly pertinent thereto to add, Who raised Him from the dead, for our chiefest benefit was thus brought to remembrance, and men in general are less interested by discourses concerning the majesty of God, than by those which set forth the benefits which come to mankind. Wherefore, omitting the former topic, he discourses of the benefits which had been conferred on us.

But here the heretics insultingly exclaim, Lo, the Father raises the Son! For when once infected, they are wilfully deaf to all sublimer doctrines; and taking by itself and insisting on what is of a less exalted nature, and expressed in less exalted terms, either on account of the Son's humanity, or in honor of the Father, or for some other temporary purpose, they outrage, I will not say the Scripture, but themselves. I would fain ask such persons, why they say this? Do they hope to prove the Son weak and powerless to raise one body? Nay, verily, faith in Him enabled the very shadows of those who believed in Him to effect the resurrection of the dead. [Acts 5:15] Then believers in Him, though mortal, yet by the very shadows of their earthly bodies, and by the garments which had touched these bodies, could raise the dead, but He could not raise Himself? Is not this manifest madness, a great stretch of folly? Have you not heard His saying, Destroy this Temple, and in three days I will raise it up? [John 2:19] and again, I have power to lay down my life, and I have power to take it again? [John 10:18] Wherefore then is the Father said to have raised Him up, as also to have done other things which the Son Himself did? It is in honor of the Father, and in compassion to the weakness of the hearers.

And all the brethren which are with me.

Why is it that he has on no other occasion in sending an epistle added this phrase? For either he puts his own name only or that of two or three others, but here has mentioned the whole number and so has mentioned no one by name.

On what account then does he this?

They made the slanderous charge that he was singular in his preaching, and desired to introduce novelty in Christian teaching. Wishing therefore to remove their suspicion, and to show he had many to support him in his doctrine, he has associated with himself the brethren, to show that what he wrote he wrote with their accord.

Unto the Churches of Galatia.

Thus it appears, that the flame of error had spread over not one or two cities merely, but the whole Galatian people. Consider too the grave indignation contained in the phrase, unto the Churches of Galatia: he does not say, to the beloved or to the sanctified, and this omission of all names of affection or respect, and this speaking of them as a society merely, without the addition Churches of God, for it is simply Churches of Galatia, is strongly expressive of deep concern and sorrow. Here at the outset, as well as elsewhere, he attacks their irregularities, and therefore gives them the name of Churches, in order to shame them, and reduce them to unity. For persons split into many parties cannot properly claim this appellation, for the name of Church is a name of harmony and concord.

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

This he always mentions as indispensible, and in this Epistle to the Galatians especially; for since they were in danger of falling from grace he prays that they may recover it again, and since they had come to be at war with God, he beseeches God to restore them to the same peace.

God the Father.

Here again is a plain confutation of the heretics, who say that John in the opening of his Gospel, where he says the Word was God, used the word Θεὸς without the article, to imply an inferiority in the Son's Godhead; and that Paul, where he says that the Son was in the form of God, did not mean the Father, because the word Θεὸς is without the article. For what can they say here, where Paul says, ἀ πὸ Θεοῦ Πατρος, and not ἀ πὸ τοῦ Θεοῦ? And it is in no indulgent mood towards them that he calls God, Father, but by way of severe rebuke, and suggestion of the source whence they became sons, for the honor was vouchsafed to them not through the Law, but through the washing of regeneration. Thus everywhere, even in his exordium, he scatters traces of the goodness of God, and we may conceive him speaking thus: O you who were lately slaves, enemies and aliens, what right have you suddenly acquired to call God your Father? It was not the Law which conferred upon you this relationship; why do you therefore desert Him who brought you so near to God, and return to your tutor?

But the Name of the Son, as well as that of the Father, had been sufficient to declare to them these blessings. This will appear, if we consider the Name of the Lord Jesus Christ with attention; for it is said, you shall call His Name Jesus; for it is He that shall save His people from their sins; [Matthew 1:21] and the appellation of Christ calls to mind the unction of the Spirit.

Ver. 4. Who gave himself for our sins.

Thus it appears, that the ministry which He undertook was free and uncompelled; that He was delivered up by Himself, not by another. Let not therefore the words of John, that the Father gave His only-begotten Son [John 3:16] for us, lead you to derogate from the dignity of the Only-begotten, or to infer therefrom that He is only human. For the Father is said to have given Him, not as implying that the Son's ministry was a servile one, but to teach us that it seemed good to the Father, as Paul too has shown in the immediate context: according to the will of our God, and Father. He says not by the command, but according to the will, for inasmuch as there is an unity of will in the Father and the Son, that which the Son wills, the Father wills also.

For our sins, says the Apostle; we had pierced ourselves with ten thousand evils, and had deserved the gravest punishment; and the Law not only did not deliver us, but it even condemned us, making sin more manifest, without the power to release us from it, or to stay the anger of God. But the Son of God made this impossibility possible for he remitted our sins, He restored us from enmity to the condition of friends, He freely bestowed on us numberless other blessings.

Ver. 4. That He might deliver us out of this present evil world.

Another class of heretics seize upon these words of Paul, and pervert his testimony to an accusation of the present life. Lo, say they, he has called this present world evil, and pray tell me what does world [age] αἴων mean but time measured by days and seasons? Is then the distinction of days and the course of the sun evil? No one would assert this even if he be carried away to the extreme of unreasonableness. But they say, it is not the 'time,' but the present 'life,' which he has called evil. Now the words themselves do not in fact say this; but the heretics do not rest in the words, and frame their charge from them, but propose to themselves a new mode of interpretation. At least therefore they must allow us to produce our interpretation, and the rather in that it is both pious and rational. We assert then that evil cannot be the cause of good, yet that the present life is productive of a thousand prizes and rewards. And so the blessed Paul himself extols it abundantly in the words, But if to live in the flesh, if this is the fruit of my work, then what I shall choose I wont not; [Philippians 1:22] and then placing before himself the alternative of living upon earth, and departing and being with Christ, he decides for the former. But were this life evil, he would not have thus spoken of it, nor could any one, however strenuous his endeavor, draw it aside into the service of virtue. For no one would ever use evil for good, fornication for chastity, envy for benevolence. And so, when he says, that the mind of the flesh is not subject to the law of God, neither indeed can it be, [Romans 8:7] he means that vice, as such, cannot become virtue; and the expression, evil world, must be understood to mean evil actions, and a depraved moral principle. Again, Christ came not to put us to death and deliver us from the present life in that sense, but to leave us in the world, and prepare us for a worthy participation of our heavenly abode. Wherefore He says to the Father, And these are in the world, and I come to You; I pray not that You should take them from the world, but that You should keep them from the evil, [John 17:11-15] i.e., from sin. Further, those who will not allow this, but insist that the present life is evil, should not blame those who destroy themselves; for as he who withdraws himself from evil is not blamed, but deemed worthy of a crown, so he who by a violent death, by hanging or otherwise, puts an end to his life, ought not to be condemned. Whereas God punishes such men more than murderers, and we all regard them with horror, and justly; for if it is base to destroy others, much more is it to destroy one's self. Moreover, if this life be evil, murderers would deserve a crown, as rescuing us from evil. Besides this, they are caught by their own words, for in that they place the sun in the first, and the moon in the second rank of their deities, and worship them as the givers of many goods, their statements are contradictory. For the use of these and the other heavenly bodies, is none other than to contribute to our present life, which they say is evil, by nourishing and giving light to the bodies of men and animals and bringing plants to maturity. How is it then that the constitution of this evil life is so ministered to by those, who according to you are gods? Gods indeed they are not, far from it, but works of God created for our use; nor is this world evil. And if you tell me of murderers, of adulterers, of tomb-robbers, these things have nothing to do with the present life, for these offenses proceed not from that life which we live in the flesh, but from a depraved will. For, if they were necessarily connected with this life, as embraced in one lot with it, no man would be free or pure from them, for no man can escape the characteristic accidents of humanity, such as, to eat and drink, to sleep and grow, to hunger and thirst, to be born and die, and the like; no man can ever become superior to these, neither sinner nor just man, king nor peasant, We all are subject to the necessity of nature. And so if vice were an essential element of this life, no one could avoid it, any more than the things just mentioned. And let me not be told that good men are rare, for natural necessity is insuperable by all, so that as long as one virtuous man shall be found, my argument will in no way be invalidated. Miserable, wretched man! What is it you say? Is this life evil, wherein we have learned to know God, and meditate on things to come, and have become angels instead of men, and take part in the choirs of the heavenly powers? What other proof do we need of an evil and depraved mind?

Why then, they say, does Paul call the present life evil? In calling the present world [age] evil, he has accommodated himself to our usage, who are wont to say, I have had a bad day, thereby complaining not of the time itself, but of actions or circumstances. And so Paul in complaining of evil principles of action has used these customary forms of speech; and he shows that Christ has both delivered us from our offenses, and secured us for the future. The first he has declared in the words, Who gave Himself for our sins; and by adding, that He might deliver us out of this present evil world, he has pronounced our future safety. For neither of these did the Law avail, but grace was sufficient for both.

Ver. 4. According to the will of our God and Father.

Since they were terrified by their notion that by deserting that old Law and adhering to the new, they should disobey God, who gave the Law, he corrects their error, and says, that this seemed good to the Father also: and not simply the Father, but our Father, which he does in order to affect them by showing that Christ has made His Father our Father.

Ver. 5. To whom be the glory for ever and ever. Amen.

This too is new and unusual, for we never find the word, Amen placed at the beginning of an Epistle, but a good way on; here, however he has it in his beginning, to show that what he had already said contained a sufficient charge against the Galatians, and that his argument was complete, for a manifest offense does not require an elaborate crimination. Having spoken of the Cross, and Resurrection, of redemption from sin and security for the future, of the purpose of the Father, and the will of the Son, of grace and peace and His whole gift, he concludes with an ascription of praise.

Another reason for it is the exceeding astonishment into which he was thrown by the magnitude of the gift, the superabundance of the grace, the consideration who we were, and what God had wrought, and that at once and in a single moment of time. Unable to express this in words, he breaks out into a doxology, sending up for the whole world an eulogium, not indeed worthy of the subject, but such as was possible to him. Hence too he proceeds to use more vehement language; as if greatly kindled by a sense of the Divine benefits, for having said, To whom be the glory for ever and ever, Amen, he commences with a more severe reproof.

Ver. 6. I marvel that you are so quickly removing from Him that called you in the grace of Christ, unto a different Gospel.

Like the Jews who persecuted Christ, they imagined their observance of the Law was acceptable to the Father, and he therefore shows that in doing this they displeased not only Christ, but the Father also, for that they fell away thereby not from Christ only, but from the Father also. As the old covenant was given not by the Father only, but also by the Son, so the covenant of grace proceeded from the Father as well as the Son, and Their every act is common: All things whatsoever the Father has are Mine. [John 15:16] By saying that they had fallen off from the Father, he brings a twofold charge against them, of an apostasy, and of an immediate apostasy. The opposite extreme a late apostasy, is also blameworthy, but he who falls away at the first onset, and in the very skirmishing, displays an example of the most extreme cowardice, of which very thing he accuses them also saying: How is this that your seducers need not even time for their designs, but the first approaches suffice for your overthrow and capture? And what excuse can you have? If this is a crime among friends, and he who deserts old and useful associates is to be condemned, consider what punishment he is obnoxious to who revolts from God that called him. He says, I marvel, not only by way of reproof, that after such bounty, such a remission of their sins, such overflowing kindness, they had deserted to the yoke of servitude, but also in order to show, that the opinion he had had of them was a favorable and exalted one. For, had he ranked them among ordinary and easily deceived persons, he would not have felt surprise. But since you, he says, are of the noble sort and have suffered, much, I do marvel. Surely this was enough to recover and lead them back to their first expressions. He alludes to it also in the middle of the Epistle, Did you suffer so many things in vain? If it be indeed in vain. [Galatians 3:4] You are removing; he says not, you are removed, that is, I will not believe or suppose that your seduction is complete; this is the language of one about to recover them, which further on he expresses yet more clearly in the words, I have confidence to you-ward in the Lord that you will be none otherwise minded. [Galatians 5:10]

From Him that called you in the grace of Christ.

The calling is from the Father, but the cause of it is the Son. He it is who has brought about reconciliation and bestowed it as a gift, for we were not saved by works in righteousness: or I should rather say that these blessings proceed from Both; as He says, Mine are Yours, and Yours are Mine. [John 17:10] He says not you are removing from the Gospel but from God who called you, a more frightful expression, and more likely to affect them. Their seducers did not act abruptly but gradually, and while they removed them from the faith in fact, left names unchanged. It is the policy of Satan not to set his snares in open view; had they urged them to fall away from Christ, they would have been shunned as deceivers and corrupters, but suffering them so far to continue in the faith, and putting upon their error the name of the Gospel, without fear they undermined the building employing the terms which they used as a sort of curtain to conceal the destroyers themselves. As therefore they gave the name of Gospel to this their imposture, he contends against the very name, and boldly says, unto a different Gospel,—

Ver. 7. Which is not another Gospel.

And justly, for there is not another. Nevertheless the Marcionites are misled by this phrase, as diseased persons are injured even by healthy food, for they have seized upon it, and exclaim, So Paul himself has declared there is no other Gospel. For they do not allow all the Evangelists, but one only, and him mutilated and confused according to their pleasure. Their explanation of the words, according to my Gospel and the preaching of Jesus Christ, [Romans 16:25] is sufficiently ridiculous; nevertheless, for the sake of those who are easily seduced, it is necessary to refute it. We assert, therefore, that, although a thousand Gospels were written, if the contents of all were the same, they would still be one, and their unity no wise infringed by the number of writers. So, on the other hand, if there were one writer only, but he were to contradict himself, the unity of the things written would be destroyed. For the oneness of a work depends not on the number of its authors, but on the agreement or contradictoriness of its contents. Whence it is clear that the four Gospels are one Gospel; for, as the four say the same thing, its oneness is preserved by the harmony of the contents, and not impaired by the difference of persons. And Paul is not now speaking of the number but of the discrepancy of the things spoken. With justice might they lay hold of this expression, if the Gospels of Matthew and Luke differed in the signification of their contents, and in their doctrinal accuracy; but as they are one and the same, let them cease being senseless and pretending to be ignorant of these things which are plain to the very children.

Ver. 7. Only there are some that trouble you, and would pervert the Gospel of Christ.

That is to say, you will not recognize another Gospel, so long as your mind is sane, so long as your vision remains healthy, and free from distorted and imaginary phantoms. For as the disordered eye mistakes the object presented to it, so does the mind when made turbid by the confusion of evil thoughts. Thus the madman confounds objects; but this insanity is more dangerous than a physical malady, for it works injury not in the regions of sense, but of the mind; it creates confusion not in the organ of bodily vision, but in the eye of the understanding.

And would pervert the Gospel of Christ. They had, in fact, only introduced one or two commandments, circumcision and the observance of days, but he says that the Gospel was subverted, in order to show that a slight adulteration vitiates the whole. For as he who but partially pares away the image on a royal coin renders the whole spurious, so he who swerves ever so little from the pure faith, soon proceeds from this to graver errors, and becomes entirely corrupted. Where then are those who charge us with being contentious in separating from heretics, and say that there is no real difference between us except what arises from our ambition? Let them hear Paul's assertion, that those who had but slightly innovated, subverted the Gospel. Not to say that the Son of God is a created Being, is a small matter. Know you not that even under the elder covenant, a man who gathered sticks on the sabbath, and transgressed a single commandment, and that not a great one, was punished with death? [Numbers 15:32-36] and that Uzzah, who supported the Ark when on the point of being overturned, was struck suddenly dead, because he had intruded upon an office which did not pertain to him? [2 Samuel 6:6-7] Wherefore if to transgress the sabbath, and to touch the falling Ark, drew down the wrath of God so signally as to deprive the offender of even a momentary respite, shall he who corrupts unutterably awful doctrines find excuse and par don? Assuredly not. A want of zeal in small matters is the cause of all our calamities; and because slight errors escape fitting correction, greater ones creep in. As in the body, a neglect of wounds generates fever, mortification, and death; so in the soul, slight evils overlooked open the door to graver ones. It is accounted a trivial fault that one man should neglect fasting; that another, who is established in the pure faith, dissembling on account of circumstances, should surrender his bold profession of it, neither is this anything great or dreadful; that a third should be irritated, and threaten to depart from the true faith, is excused on the plea of passion and resentment. Thus a thousand similar errors are daily introduced into the Church, and we have become a laughing-stock to Jews and Greeks, seeing that the Church is divided into a thousand parties. But if a proper rebuke had at first been given to those who attempted slight perversions, and a deflection from the divine oracles, such a pestilence would not have been generated, nor such a storm have seized upon the Churches. You will now understand why Paul calls circumcision a subversion of the Gospel. There are many among us now, who fast on the same day as the Jews, and keep the sabbaths in the same manner; and we endure it nobly or rather ignobly and basely. And why do I speak of Jews seeing that many Gentile customs are observed by some among us; omens, auguries, presages, distinctions of days, a curious attention to the circumstances of their children's birth, and, as soon as they are born, tablets with impious inscriptions are placed upon their unhappy heads, thereby teaching them from the first to lay aside virtuous endeavors, and drawing part of them at least under the false domination of fate. But if Christ in no way profits those that are circumcised, what shall faith hereafter avail to the salvation of those who have introduced such corruptions? Although circumcision was given by God, yet Paul used every effort to abolish it, because its unseasonable observance was injurious to the Gospel. If then he was so earnest against the undue maintenance of Jewish customs, what excuse can we have for not abrogating Gentile ones? Hence our affairs are now in confusion and trouble, hence have our learners being filled with pride, reversed the order of things throwing every thing into confusion, and their discipline having been neglected by us their governors, they spurn our reproof however gentle. And yet if their superiors were even more worthless and full of numberless evils, it would not be right for the disciple to disobey. It is said of the Jewish doctors, that as they sat in Moses' seat, their disciples were bound to obey them, though their works were so evil, that the Lord forbad His disciples to imitate them. What excuse therefore is there for those who insult and trample on men, rulers of the Church, and living, by the grace of God, holy lives? If it be unlawful for us to judge each other, much more is it to judge our teachers.

Ver. 8, 9. But though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema.

See the Apostle's wisdom; to obviate the objection that he was prompted by vainglory to applaud his own doctrine, he includes himself also in his anathema; and as they betook themselves to authority, that of James and John, he mentions angels also saying, Tell me not of James and John; if one of the most exalted angels of heaven corrupt the Gospel, let him be anathema. The phrase of heaven is purposely added, because priests are also called angels. For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger [angel] of the Lord of hosts. [Malachi 2:7] Lest therefore it should be thought that priests are here meant, by the term angels, he points out the celestial intelligences by the addition, from heaven. And he says not, if they preach a contrary Gospel, or subvert the whole of the true one, let them be anathema; but, if they even slightly vary, or incidentally disturb, my doctrine. As we have said before, so say I now again. That his words might not seem to be spoken in anger, or with exaggeration, or with recklessness he now repeats them. Sentiments may perhaps change, when an expression has been called forth by anger, but to repeat it a second time proves that it is spoken advisedly, and was previously approved by the judgment. When Abraham was requested to send Lazarus, he replied, They have Moses and the Prophets; let them hear them: if they hear them not, neither will they be persuaded, if one rise from the dead. [Luke 16:31] And Christ introduces Abraham thus speaking, to show that He would have the Scriptures accounted more worthy of credence, even than one raised from the dead: Paul too, (and when I say Paul, I mean Christ, who directed his mind,) prefers them before an angel come down from heaven. And justly, for the angels, though mighty, are but servants and ministers, but the Scriptures were all written and sent, not by servants, but by God the Lord of all. He says, if any man preach another Gospel to you than that which we have preached — not if this or that man: and herein appears his prudence, and care of giving offense, for what needed there still any mention of names, when he had used such extensive terms as to embrace all, both in heaven and earth? In that he anathemized evangelists and angels, he included every dignity, and his mention of himself included every intimacy and affinity. Tell me not, he exclaims, that my fellow apostles and colleagues have so spoken; I spare not myself if I preach such doctrine. And he says this not as condemning the Apostles for swerving from the message they were commissioned to deliver; far from it, (for he says, whether we or they thus preach;) but to show, that in the discussion of truth the dignity of persons is not to be considered.

Ver. 10. For am I now persuading men: or God? or am I seeking to please men? If I were still pleasing men, I should not be a servant of Christ.

Granting, says he, that I might deceive you by these doctrines, could I deceive God, who knows my yet unuttered thoughts, and to please whom is my unceasing endeavor? See here the Apostolical spirit, the Evangelical loftiness! So too he writes to the Corinthians, For we are not again commending ourselves unto you, but speak as giving you occasion of glorying; [2 Corinthians 5:12] and again, But with me it is a very small thing that I should be judged of you, or of man's judgment. [1 Corinthians 4:3] For since he is compelled to justify himself to his disciples, being their teacher, he submits to it; but he is grieved at it, not on account of chagrin, far from it, but on account of the instability of the minds of those led away and on account of not being fully trusted by them. Wherefore Paul now speaks, as it were, thus:— Is my account to be rendered to you? Shall I be judged by men? My account is to God, and all my acts are with a view to that inquisition, nor am I so miserably abandoned as to pervert my doctrine, seeing that I am to justify what I preach before the Lord of all.

He thus expressed himself, as much with a view of withstanding their opinions, as in self-defense; for it becomes disciples to obey, not to judge, their master. But now, says he, that the order is reversed, and you sit as judges, know that I am but little concerned to defend myself before you; all, I do for God's sake, and in order that I may answer to Him concerning my doctrine. He who wishes to persuade men, is led to act tortuously and insincerely, and to employ deceit and falsehood, in order to engage the assent of his hearers. But he who addresses himself to God, and desires to please Him, needs simplicity and purity of mind, for God cannot be deceived. Whence it is plain that I have thus written to you not from the love of rule, or to gain disciples, or to receive honor at your hands. My endeavor has been to please God, not man. Were it otherwise, I should still consort with the Jews, still persecute the Church, I who have cast off my country altogether, my companions, my friends, my kindred, and all my reputation, and taken in exchange for these, persecution, enmity, strife, and daily-impending death, have given a signal proof that I speak not from love of human applause. This he says, being about to narrate his former life, and sudden conversion, and to demonstrate clearly that it was sincere. And that they might not be elevated by a notion that he did this by way of self-vindication to them, he premises, For do I now persuade men? He well knew how, on a fitting occasion, to correct his disciples, in a grave and lofty tone: assuredly he had other sources whence to demonstrate the truth of his preaching — by signs and miracles, by dangers, by prisons, by daily deaths, by hunger and thirst, by nakedness, and the like. Now however that he is speaking not of false apostles, but of the true, who had shared these very perils, he employs another method. For when his discourse was pointed towards false apostles, he institutes a comparison by bringing forward his endurance of danger, saying, Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. [2 Corinthians 11:23] But now he speaks of his former manner of life and says,

Ver. 11, 12. For I make known to you, brethren, as touching the Gospel which was preached by me that it is not after man. For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ.

You observe how sedulously he affirms that he was taught of Christ, who Himself, without human intervention, condescended to reveal to him all knowledge. And if he were asked for his proof that God Himself thus immediately revealed to him these ineffable mysteries, he would instance his former manner of life, arguing that his conversion would not have been so sudden, had it not been by Divine revelation. For when men have been vehement and eager on the contrary side, their conviction, if it is effected by human means, requires much time and ingenuity. It is clear therefore that he, whose conversion is sudden, and who has been sobered in the very height of his madness, must have been vouchsafed a Divine revelation and teaching, and so have at once arrived at complete sanity. On this account he is obliged to relate his former life, and to call the Galatians as witnesses of past events. That the Only-Begotten Son of God had Himself from heaven vouchsafed to call me, says he, you who were not present, could not know, but that I was a persecutor you do know. For my violence even reached your ears, and the distance between Palestine and Galatia is so great, that the report would not have extended there, had not my acts exceeded all bounds and endurance. Wherefore he says,

Ver. 13. For you have heard of my manner of life in time past in the Jews' religion, how that beyond measure I persecuted the Church of God, and made havoc of it.

Observe how he shrinks not from aggravating each point; not saying simply that he persecuted but beyond measure, and not only persecuted but made havoc of it, which signifies an attempt to extinguish, to pull down, to destroy, to annihilate, the Church.

Ver. 14. And I advanced in the Jews' religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.

To obviate the notion that his persecution arose from passion, vain-glory, or enmity, he shows that he was actuated by zeal, not indeed according to knowledge, [Romans 10:2] still by a zealous admiration of the traditions of his fathers. This is his argument; — if my efforts against the Church sprung not from human motives, but from religious though mistaken zeal, why should I be actuated by vain-glory, now that I am contending for the Church, and have embraced the truth? If it was not this motive, but a godly zeal, which possessed me when I was in error, much more now that I have come to know the truth, ought I to be free from such a suspicion. As soon as I passed over to the doctrines of the Church I shook off my Jewish prejudices, manifesting on that side a zeal still more ardent; and this is a proof that my conversion is sincere, and that the zeal which possesses me is from above. What other inducement could I have to make such a change, and to barter honor for contempt, repose for peril, security for distress? None surely but the love of truth.

Ver. 15, 16. But when it was the good pleasure of God, Who separated me, even from my mother's womb, and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles, immediately I conferred not with flesh and blood.

Here his object is to show, that it was by some secret providence that he was left for a time to himself. For if he was set apart from his mother's womb to be an Apostle and to be called to that ministry, yet was not actually called till that juncture, which summons he instantly obeyed, it is evident that God had some hidden reason for this delay. What this purpose was, you are perhaps eager to learn from me, and primarily, why he was not called with the twelve. But in order not to protract this discourse by digressing from that which is more pressing, I must entreat your love not to require all things from me, but to search for it by yourselves, and to beg of God to reveal it to you. Moreover I partly discussed this subject when I discoursed before you on the change of his name from Saul to Paul; which, if you have forgotten, you will fully gather from a perusal of that volume. At present let us pursue the thread of our discourse, and consider the proof he now adduces that no natural event had befallen him — that God Himself had providentially ordered the occurrence.

And called me through His grace.

God indeed says that He called him on account of his excellent capacity, as He said to Ananias, for he is a chosen vessel unto Me, to bear my name before the Gentiles, and kings, [Acts 9:15] that is to say, capable of service, and the accomplishment of great deeds. God gives this as the reason for his call. But he himself everywhere ascribes it to grace, and to God's inexpressible mercy, as in the words, Howbeit for this cause I obtained mercy, not that I was sufficient or even serviceable, but that in me as chief might Jesus Christ show forth all His long-suffering, for an ensample of them which should hereafter believe in Him unto eternal life. [1 Timothy 1:16] Behold his overflowing humility; I obtained mercy, says he, that no one might despair, when the worst of men had shared His bounty. For this is the force of the words, that He might show forth all His long-suffering for an ensample of them which should hereafter believe in Him.

To reveal His Son in me.

Christ says in another place, No one knows who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son wills to reveal Him. [Luke 10:22] You observe that the Father reveals the Son, and the Son the Father; so it is as to Their glory, the Son glorifies the Father, and the Father the Son; glorify Your Son, that the Son may glorify You, and, as I have glorified You. [John 17:1-4] But why does he say, to reveal His Son in me, and not to me? it is to signify, that he had not only been instructed in the faith by words, but that he was richly endowed with the Spirit — that the revelation had enlightened his whole soul, and that he had Christ speaking within him.

That I might preach Him among the Gentiles. For not only his faith, but his election to the Apostolic office proceeded from God. The object, says he, of His thus specially revealing Himself to me, was not only that I might myself behold Him, but that I might also manifest Him to others. And he says not merely, others, but, that I might preach Him among the Gentiles, thus touching beforehand on that great ground of his defense which lay in the respective characters of the disciples; for it was necessary to preach differently to the Jews and to the heathen.

Immediately I conferred not with flesh and blood.

Here he alludes to the Apostles, naming them after their physical nature; however, that he may have meant to include all mankind, I shall not deny.

Ver. 17. Neither went I up to Jerusalem to them which were Apostles before me.

These words weighed by themselves seem to breath an arrogant spirit, and to be foreign to the Apostolic temper. For to give one's suffrage for one's self, and to admit no man to share one's counsel, is a sign of folly. It is said, Do you see a man wise in his own conceit? There is more hope of a fool than of him; [Proverbs 26:12] and, Woe unto them that are wise in their own eyes, and prudent in their own sight! [Isaiah 5:21] and Paul himself in another place, Be not wise in your own conceits. [Romans 12:16] Surely one who had been thus taught, and had thus admonished others, would not fall into such an error, even were he an ordinary man; much less then Paul himself. Nevertheless, as I said, this expression nakedly considered may easily prove a snare and offense to many hearers. But if the cause of it is subjoined, all will applaud and admire the speaker. This then let us do; for it is not the right course to weigh the mere words, nor examine the language by itself, as many errors will be the consequence, but to attend to the intention of the writer. And unless we pursue this method in our own discourses, and examine into the mind of the speaker, we shall make many enemies, and every thing will be thrown into disorder. Nor is this confined to words, but the same result will follow, if this rule is not observed in actions. For surgeons often cut and break certain of the bones; so do robbers; yet it would be miserable indeed not to be able to distinguish one from the other. Again, homicides and martyrs, when tortured, suffer the same pangs, yet is the difference between them great. Unless we attend to this rule, we shall not be able to discriminate in these matters; but shall call Elijah and Samuel and Phineas homicides, and Abraham a son-slayer; that is, if we go about to scrutinize the bare facts, without taking into account the intention of the agents. Let us then inquire into the intention of Paul in thus writing, let us consider his scope, and general deportment towards the Apostles, that we may arrive at his present meaning. Neither formerly, nor in this case, did he speak with a view of disparaging the Apostles or of extolling himself, (how so? When he included himself under his anathema?) but always in order to guard the integrity of the Gospel. Since the troublers of the Church said that they ought to obey the Apostles who suffered these observances, and not Paul who forbade them, and hence the Judaizing heresy had gradually crept in, it was necessary for him manfully to resist them, from a desire of repressing the arrogance of those who improperly exalted themselves, and not of speaking ill of the Apostles. And therefore he says, I conferred not with flesh and blood; for it would have been extremely absurd for one who had been taught by God, afterwards to refer himself to men. For it is right that he who learns from men should in turn take men as his counsellors. But he to whom that divine and blessed voice had been vouchsafed, and who had been fully instructed by Him that possesses all the treasures of wisdom, wherefore should he afterwards confer with men? It were meet that he should teach, not be taught by them. Therefore he thus spoke, not arrogantly, but to exhibit the dignity of his own commission. Neither went I up, says he, to Jerusalem to them which were Apostles before me. Because they were continually repeating that the Apostles were before him, and were called before him, he says, I went not up to them. Had it been needful for him to communicate with them, He, who revealed to him his commission, would have given him this injunction. Is it true, however, that he did not go up there? nay, he went up, and not merely so, but in order to learn somewhat of them. When a question arose on our present subject in the city of Antioch, in the Church which had from the beginning shown so much zeal, and it was discussed whether the Gentile believers ought to be circumcised, or were under no necessity to undergo the rite, this very Paul himself and Silas went up. How is it then that he says, I went not up, nor conferred? First, because he went not up of his own accord, but was sent by others; next, because he came not to learn, but to bring others over. For he was from the first of that opinion, which the Apostles subsequently ratified, that circumcision was unnecessary. But when these persons deemed him unworthy of credit and applied to those at Jerusalem he went up not to be farther instructed, but to convince the gain-sayers that those at Jerusalem agreed with him. Thus he perceived from the first the fitting line of conduct, and needed no teacher, but, primarily and before any discussion, maintained without wavering what the Apostles, after much discussion, [Acts 15:2-7] subsequently ratified. This Luke shows by his own account, that Paul argued much at length with them on this subject before he went to Jerusalem. But since the brethren chose to be informed on this subject, by those at Jerusalem, he went up on their own account, not on his own. And his expression, I went not up, signifies that he neither went at the outset of his teaching, nor for the purpose of being instructed. Both are implied by the phrase, Immediately I conferred not with flesh and blood. He says not, I conferred, merely, but, immediately; and his subsequent journey was not to gain any additional instruction.

Ver. 17. But I went away into Arabia.

Behold a fervent soul! He longed to occupy regions not yet tilled, but lying in a wild state. Had he remained with the Apostles, as he had nothing to learn, his preaching would have been straitened, for it behooved them to spread the word every where. Thus this blessed man, fervent in spirit, straightway undertook to teach wild barbarians, choosing a life full of battle and labor. Having said, I went into Arabia, he adds, and again I returned unto Damascus. Here observe his humility; he speaks not of his successes, nor of whom or of how many he instructed. Yet such was his zeal immediately on his baptism, that he confounded the Jews, and so exasperated them, that they and the Greeks lay in wait for him with a view to kill him. This would not have been the case, had he not greatly added to the numbers of the faithful; since they were vanquished in doctrine, they had recourse to murder, which was a manifest sign of Paul's superiority. But Christ suffered him not to be put to death, preserving him for his mission. Of these successes, however, he says nothing, and so in all his discourses, his motive is not ambition, nor to be honored more highly than the Apostles, nor because he is mortified at being lightly esteemed, but it is a fear lest any detriment should accrue to his mission. For he calls himself, one born out of due time, and, the first of sinners, and the last of the Apostles, and, not meet to be called an Apostle. And this he said, who had labored more than all of them; which is real humility; for he who, conscious of no excellence, speaks humbly of himself, is candid but not humble; but to say so after such trophies, is to be practised in self-control.

Ver. 17. And again I returned unto Damascus.

But what great things did he not probably achieve in this city? For he tells us that the governor under Aretas the king set guards about the whole of it, hoping to entrap this blessed man. Which is a proof of the strongest kind that he was violently persecuted by the Jews. Here, however, he says nothing of this, but mentioning his arrival and departure is silent concerning the events which there occurred, nor would he have mentioned them in the place I have referred to, [2 Corinthians 11:32] had not circumstances required their narration.

Ver. 18. Then after three years I went up to Jerusalem to visit Cephas.

What can be more lowly than such a soul? After such successes, wanting nothing of Peter, not even his assent, but being of equal dignity with him, (for at present I will say no more,) he comes to him as his elder and superior. And the only object of this journey was to visit Peter; thus he pays due respect to the Apostles, and esteems himself not only not their better but not their equal. Which is plain from this journey, for Paul was induced to visit Peter by the same feeling from which many of our brethren sojourn with holy men: or rather by a humbler feeling for they do so for their own benefit, but this blessed man, not for his own instruction or correction, but merely for the sake of beholding and honoring Peter by his presence. He says, to visit Peter; he does not say to see, (ἰ δεῖν,) but to visit and survey, (ἰ στορῆσαι,) a word which those, who seek to become acquainted with great and splendid cities, apply to themselves. Worthy of such trouble did he consider the very sight of Peter; and this appears from the Acts of the Apostles also. Acts 21:17-18 etc. For on his arrival at Jerusalem, on another occasion, after having converted many Gentiles, and, with labors far surpassing the rest, reformed and brought to Christ Pamphylia, Lycaonia, Cilicia, and all nations in that quarter of the world, he first addresses himself with great humility to James, as to his elder and superior. Next he submits to his counsel, and that counsel contrary to this Epistle. You see, brother, how many thousands there are among the Jews of them which have believed; therefore shave your head, and purify yourself. Acts 21:20 ff. Accordingly he shaved his head, and observed all the Jewish ceremonies; for where the Gospel was not affected, he was the humblest of all men. But where by such humility he saw any injured, he gave up that undue exercise of it, for that was no longer to be humble but to outrage and destroy the disciples.

Ver. 18. And tarried with him fifteen days.

To take a journey on account of him was a mark of respect; but to remain so many days, of friendship and the most earnest affection.

Ver. 19. But other of the Apostles saw I none, save James, the Lord's brother.

See what great friends he was with Peter especially; on his account he left his home, and with him he tarried. This I frequently repeat, and desire you to remember, that no one, when he hears what this Apostle seems to have spoken against Peter, may conceive a suspicion of him. He premises this, that when he says, I resisted Peter, no one may suppose that these words imply enmity and contention; for he honored and loved his person more than all and took this journey for his sake only, not for any of the others. But other of the Apostles saw I none, save James. I saw him merely, I did not learn from him, he means. But observe how honorably he mentions him, he says not James merely, but adds this illustrious title, so free is he from all envy. Had he only wished to point out whom he meant, he might have shown this by another appellation, and called him the son of Cleophas, as the Evangelist does. But as he considered that he had a share in the august titles of the Apostles, he exalts himself by honoring James; and this he does by calling him the Lord's brother, although he was not by birth His brother, but only so reputed. Yet this did not deter him from giving the title; and in many other instances he displays towards all the Apostles that noble disposition, which beseemed him.

Ver. 20. Now touching the things which I write unto you, behold, before God, I lie not.

Observe throughout the transparent humility of this holy soul; his earnestness in his own vindication is as great as if he had to render an account of his deeds, and was pleading for his life in a court of justice.

Ver. 21. Then I came into the regions of Syria and Cilicia.

After his interview with Peter, he resumes his preaching and the task which lay before him, avoiding Judæa, both because of his mission being to the Gentiles, and of his unwillingness to build upon another man's foundation. Wherefore there was not even a chance meeting, as appears from what follows.

Ver. 22, 23. And I was still unknown by face unto the Churches of Judæa; but they only heard say, he that once persecuted us now preaches the faith of which he once made havoc.

What modesty in thus again mentioning the facts of his persecuting and laying waste the Church, and in thus making infamous his former life, while he passes over the illustrious deeds he was about to achieve! He might have told, had he wished it, all his successes, but he mentions none of these and stepping with one word over a vast expanse, he says merely, I came into the regions of Syria and Cilicia; and, they had heard, that he, which once persecuted us, now preaches the faith of which he once made havoc. The purpose of the words, I was unknown to the Churches of Judæa, is to show, that so far from preaching to them the necessity of circumcision, he was not known to them even by sight.

Ver. 24. And they glorified God in me. See here again how accurately he observes the rule of his humility; he says not, they admired me, they applauded or were astonished at me, but ascribes all to Divine grace by the words, they glorified God in me.

Verse 1-2

Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.

His first journey was owing to his desire to visit Peter, his second, he says, arose from a revelation of the Spirit.

Ver.

2. And I laid before them the Gospel which I preach among the Gentiles, but privately before them who were of repute, lest by any means I should be running or had run in vain.

What is this, O Paul! You who neither at the beginning nor after three years would confer with the Apostles, do you now confer with them, after fourteen years are past, lest you should be running in vain? Better would it have been to have done so at first, than after so many years; and why did you run at all, if not satisfied that thou were not running in vain? Who would be so senseless as to preach for so many years, without being sure that his preaching was true? And what enhances the difficulty is, that he says he went up by revelation; this difficulty, however, will afford a solution of the former one. Had he gone up of his own accord, it would have been most unreasonable, nor is it possible that this blessed soul should have fallen into such folly; for it is himself who says, I therefore so run, as not uncertainly; so fight I, as not beating the air. [1 Corinthians 9:26] If therefore he runs, not uncertainly, how can he say, lest I should be running, or had run, in vain? It is evident from this, that if he had gone up without a revelation, he would have committed an act of folly. But the actual case involved no such absurdity; who shall dare to still harbor this suspicion, when it was the grace of the Spirit which drew him? On this account he added the words by revelation, lest, before the question was solved, he should be condemned of folly; well knowing that it was no human occurrence, but a deep Divine Providence concerning the present and future. What then is the reason of this journey of his? As when he went up before from Antioch to Jerusalem, it was not for his own sake, (for he saw clearly that his duty was simply to obey the doctrines of Christ,) but from a desire to reconcile the contentious; so now his object was the complete satisfaction of his accusers, not any wish of his own to learn that he had not run in vain. They conceived that Peter and John, of whom they thought more highly than of Paul, differed from him in that he omitted circumcision in his preaching, while the former allowed it, and they believed that in this he acted unlawfully, and was running in vain. I went up, says he, and communicated unto them my Gospel, not that I might learn anything myself, (as appears more clearly further on,) but that I might convince these suspicious persons that I do not run in vain. The Spirit forseeing this contention had provided that he should go up and make this communication.

Wherefore he says that he went up by revelation, and, taking Barnabas and Titus as witnesses of his preaching, communicated to them the Gospel which he preached to the Gentiles, that is, with the omission of circumcision. But privately before them who were of repute. What means privately? Rather, he who wishes to reform doctrines held in common, proposes them, not privately, but before all in common; but Paul did this privately, for his object was, not to learn or reform anything, but to cut off the grounds of those who would fain deceive. All at Jerusalem were offended, if the law was transgressed, or the use of circumcision forbidden; as James says, You see, brother, how many thousands there are among the Jews of them which have believed; and they are informed of you, that you teach to forsake the law. Acts 21:20, et seq Since then they were offended he did not condescend to come forward publicly and declare what his preaching was, but he conferred privately with those who were of reputation before Barnabas and Titus, that they might credibly testify to his accusers, that the Apostles found no discrepancy in his preaching, but confirmed it. The expression, those that were of repute, (τοῖς δοκοῦσιν) does not impugn the reality of their greatness; for he says of himself, And I also seem (δοκῶ) to have the Spirit of God, thereby not denying the fact, but stating it modestly. And here the phrase implies his own assent to the common opinion.

Ver.

3. But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

What means, being a Greek? Of Greek extraction, and not circumcised; for not only did I so preach but Titus so acted, nor did the Apostles compel him to be circumcised. A plain proof this that the Apostles did not condemn Paul's doctrine or his practice. Nay more, even the urgent representations of the adverse party, who were aware of these facts, did not oblige the Apostles to enjoin circumcision, as appears by his own words —

Ver.

4. And that because of the false brethren, privily brought in.

Here arises a very important question, Who were these false brethren? If the Apostles permitted circumcision at Jerusalem, why are those who enjoined it, in accordance with the Apostolic sentence, to be called false brethren? First; because there is a difference between commanding an act to be done, and allowing it after it is done. He who enjoins an act, does it with zeal as necessary, and of primary importance; but he who, without himself commanding it, allows another to do it who wishes yields not from a sense of its being necessary but in order to subserve some purpose. We have a similar instance, in Paul's Epistle to the Corinthians, in his command to husbands and wives to come together again. To which, that he might not be thought to be legislating for them, he subjoins, But this I say by way of permission, not of commandment. [1 Corinthians 7:5] For this was not a judgment authoritatively given but an indulgence to their incontinence; as he says, for your incontinency. Would you know Paul's sentence in this matter? Hear his words, I would that all men were even as I myself, [1 Corinthians 7:7] in continence. And so here, the Apostles made this concession, not as vindicating the law, but as condescending to the infirmities of Judaism. Had they been vindicating the law, they would not have preached to the Jews in one way, and to the Gentiles in another. Had the observance been necessary for unbelievers, then indeed it would plainly have likewise been necessary for all the faithful. But by their decision not to harass the Gentiles on this point, they showed that they permitted it by way of condescension to the Jews. Whereas the purpose of the false brethren was to cast them out of grace, and reduce them under the yoke of slavery again. This is the first difference, and a very wide one. The second is, that the Apostles so acted in Judæa, where the Law was in force, but the false brethren, every where, for all the Galatians were influenced by them. Whence it appears that their intention was, not to build up, but entirely to pull down the Gospel, and that the thing was permitted by the Apostles on one ground and zealously practiced by the false brethren on another.

Ver. 4. Who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage.

He points out their hostility by calling them spies; for the sole object of a spy is to obtain for himself facilities of devastation and destruction, by becoming acquainted with his adversary's position. And this is what those did, who wished to bring the disciples back to their old servitude. Hence too appears how very contrary their purpose was to that of the Apostles; the latter made concessions that they might gradually extricate them from their servitude, but the former plotted to subject them to one more severe. Therefore they looked round and observed accurately and made themselves busybodies to find out who were uncircumcised; as Paul says, they came in privily to spy out our liberty, thus pointing out their machinations not only by the term spies, but by this expression of a furtive entrance and creeping in.

Ver.

5. To whom we gave place in the way of subjection, no, not for an hour.

Observe the force and emphasis of the phrase; he says not, by argument, but, by subjection, for their object was not to teach good doctrine, but to subjugate and enslave them. Wherefore, says he, we yielded to the Apostles, but not to these.

Ver. 5. That the truth of the Gospel might continue with you.

That we may confirm, says he, by our deeds what we have already declared by words — namely, that the old things are passed away, behold they have become new; and that if any man is in Christ he is a new creature; [2 Corinthians 5:17] and that if you receive circumcision, Christ will profit you nothing. [Galatians 5:2] In maintaining this truth we gave place not even for an hour. Then, as he was directly met by the conduct of the Apostles, and the reason of their enjoining the rite would probably be asked, he proceeds to solve this objection. This he does with great skill, for he does not give the actual reason, which was, that the Apostles acted by way of condescension and in the use of a scheme, (οἰκονομία) as it were; for otherwise his hearers would have been injured. For those, who are to derive benefit from a scheme should be unacquainted with the design of it; all will be undone, if this appears. Wherefore, he who is to take part in it should know the drift of it; those who are to benefit by it should not. To make my meaning more evident, I will take an example from our present subject. The blessed Paul himself, who meant to abrogate circumcision, when he was about to send Timothy to teach the Jews, first circumcised him and so sent him. This he did, that his hearers might the more readily receive him; he began by circumcising, that in the end he might abolish it. But this reason he imparted to Timothy only, and told it not to the disciples. Had they known that the very purpose of his circumcision was the abolition of the rite, they would never have listened to his preaching, and the whole benefit would have been lost. But now their ignorance was of the greatest use to them, for their idea that his conduct proceeded from a regard to the Law, led them to receive both him and his doctrine with kindness and courtesy, and having gradually received him, and become instructed, they abandoned their old customs. Now this would not have happened had they known his reasons from the first; for they would have turned away from him, and being turned away would not have given him a hearing, and not hearing, would have continued in their former error. To prevent this, he did not disclose his reasons; here too he does not explain the occasion of the scheme, (οἰκονομία,) but shapes his discourse differently; thus:

Ver.

6. But from those who were reputed to be somewhat (whatsoever they were, it makes no matter to me, God accepts no man's person.)

Here he not only does not defend the Apostles, but even presses hard upon those holy men, for the benefit of the weak. His meaning is this: although they permit circumcision, they shall render an account to God, for God will not accept their persons, because they are great and in station. But he does not speak so plainly, but with caution. He says not, if they vitiate their doctrine, and swerve from the appointed rule of their preaching, they shall be judged with the utmost rigor, and suffer punishment; but he alludes to them more reverently, in the words, of those who were reputed to be somewhat, whatsoever they were. He says not, whatsoever they 'are,' but were, showing that they too had thenceforth ceased so to preach, the doctrine having extended itself universally. The phrase, whatsoever they were, implies, that if they so preached they should render account, for they had to justify themselves before God, not before men. This he said, not as doubtful or ignorant of the rectitude of their procedure, but (as I said before) from a sense of the expediency of so forming his discourse. Then, that he may not seem to take the opposite side and to accuse them, and so create a suspicion of their disagreement, he straightway subjoins this correction: for those who were reputed to be somewhat, in conference imparted nothing to me. This is his meaning; What you may say, I know not; this I know well, that the Apostles did not oppose me, but our sentiments conspired and accorded. This appears from his expression, they gave me the right hand of fellowship; but he does not say this at present, but only that they neither informed or corrected him on any point, nor added to his knowledge.

Ver. 6. For those who were reputed to be somewhat, imparted nothing to me:

That is to say, when told of my proceedings, they added nothing, they corrected nothing, and though aware that the object of my journey was to communicate with them, that I had come by revelation of the Spirit, and that I had Titus with me who was uncircumcised, they neither circumcised him, nor imparted to me any additional knowledge.

Ver.

7. But contrariwise.

Some hold his meaning to be, not only that the Apostles did not instruct him, but that they were instructed by him. But I would not say this, for what could they, each of whom was himself perfectly instructed, have learned from him? He does not therefore intend this by the expression, contrariwise, but that so far were they from blaming, that they praised him: for praise is the contrary of blame. Some would probably here reply: Why did not the Apostles, if they praised your procedure, as the proper consequence abolish circumcision? Now to assert that they did abolish it Paul considered much too bold, and inconsistent with his own admission. On the other hand, to admit that they had sanctioned circumcision, would necessarily expose him to another objection. For it would be said, if the Apostles praised your preaching, yet sanctioned circumcision, they were inconsistent with themselves. What then is the solution? Is he to say that they acted thus out of condescension to Judaism? To say this would have shaken the very foundation of the economy. Wherefore he leaves the subject in suspense and uncertainty, by the words, but of those who were reputed to be somewhat; it makes no matter to me. Which is in effect to say, I accuse not, nor traduce those holy men; they know what it is they have done; to God must they render their account. What I am desirous to prove is, that they neither reversed nor corrected my procedure, nor added to it as in their opinion defective, but gave it their approbation and assent; and to this Titus and Barnabas bear witness. Then he adds,

Ver. 7. When they saw that I had been entrusted with the Gospel of the Uncircumcision even as Peter with the Gospel of the Circumcision,—

The Circumcision and Uncircumcision; meaning, not the things themselves, but the nations known by these distinctions; wherefore he adds,

Ver.

8. For He that wrought for Peter unto the Apostleship of the Circumcision wrought for me also unto the Gentiles.

He calls the Gentiles the Uncircumcision and the Jews the Circumcision, and declares his own rank to be equal to that of the Apostles; and, by comparing himself with their Leader not with the others, he shows that the dignity of each was the same. After he had established the proof of their unanimity, he takes courage, and proceeds confidently in his argument, not stopping at the Apostles, but advances to Christ Himself, and to the grace which He had conferred upon him, and calls the Apostles as his witnesses, saying,

Ver.

9. And when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship.

He says not when they heard, but when they perceived, that is, were assured by the facts themselves, they gave to me and Barnabas the right hands of fellowship. Observe how he gradually proves that his doctrine was ratified both by Christ and by the Apostles. For grace would neither have been implanted, nor been operative in him, had not his preaching been approved by Christ. Where it was for the purpose of comparison with himself, he mentioned Peter alone; here, when he calls them as witnesses, he names the three together, Cephas, James, John, and with an encomium, who were reputed to be pillars. Here again the expression who were reputed does not impugn the reality of the fact, but adopts the estimate of others, and implies that these great and distinguished men, whose fame was universal, bore witness that his preaching was ratified by Christ, that they were practically informed and convinced by experience concerning it. Therefore they gave the right hands of fellowship to me, and not to me only, but also to Barnabas, that we should go unto the Gentiles, and they unto the Circumcision. Here indeed is exceeding prudence as well as an incontrovertible proof of their concord. For it shows that his and their doctrine was interchangeable, and that both approved the same thing, that they should so preach to the Jews, and he to the Gentiles. Wherefore he adds,

Ver. 9. That we should go unto the Gentiles and they unto the Circumcision.

Observe that here also he means by the Circumcision, not the rite, but the Jews; whenever he speaks of the rite, and wishes to contrast it, he adds the word uncircumcision; as when he says, For circumcision indeed profits, if you be a doer of the law; but if you be a transgressor of the law, your circumcision has become uncircumcision. [Romans 2:25] And again, Neither circumcision avails any thing, nor uncircumcision. But when it is to the Jews and not to the deed that he gives this name, and wishes to signify the nation, he opposes to it not uncircumcision in its literal sense, but the Gentiles. For the Jews are the contradistinction to the Gentiles, the Circumcision to the Uncircumcision. Thus when he says above, For He that wrought for Peter into the Apostleship of the Circumcision, wrought for me also unto the Gentiles; and again, We unto the Gentiles and they unto the Circumcision, he means not the rite itself, but the Jewish nation, thus distinguishing them from the Gentiles.

Ver.

10. Only they would that we should remember the poor; which very thing I was also zealous to do.

This is his meaning: In our preaching we divided the world between us, I took the Gentiles and they the Jews, according to the Divine decree; but to the sustenance of the poor among the Jews I also contributed my share, which, had there been any dissension between us, they would not have accepted. Next, who were these poor persons? Many of the believing Jews in Palestine had been deprived of all their goods, and scattered over the world, as he mentions in the Epistle to the Hebrews, For you took joyfully the spoiling of your possessions; and in writing to the Thessalonians, [1 Thessalonians 2:14] he extols their fortitude, You became imitators of the Churches of God which are in Judæa,...for you also suffered the same thing of your own countrymen, even as they did of the Jews. And he shows throughout that those Greeks who believed were not under persecution from the rest, such as the believing Jews were suffering from their own kindred, for there is no nation of a temper so cruel. Wherefore he exercises much zeal, as appears in the Epistles to the Romans [Romans 15:25-27] and Corinthians [1 Corinthians 16:1-3] that these persons should meet with much attention; and Paul not only collects money for them, but himself conveys it, as he says, But now I go unto Jerusalem ministering unto the saints, [Romans 15:25] for they were without the necessaries of life. And he here shows that in this instance having resolved to assist them, he had undertaken and would not abandon it.

Having by these means declared the unanimity and harmony between the Apostles and himself, he is obliged to proceed to mention his debate with Peter at Antioch.

Ver. 11, 12. But when Cephas came to Antioch, I resisted him to the face, because he stood condemned. For before that certain came from James, he did eat with the Gentiles: but when they came, he drew back and separated himself, fearing them that were of the circumcision.

Many, on a superficial reading of this part of the Epistle, suppose that Paul accused Peter of hypocrisy. But this is not so, indeed it is not, far from it; we shall discover great wisdom, both of Paul and Peter, concealed herein for the benefit of their hearers. But first a word must be said about Peter's freedom in speech, and how it was ever his way to outstrip the other disciples. Indeed it was upon one such occasion that he gained his name from the unbending and impregnable character of his faith. For when all were interrogated in common, he stepped before the others and answered, You are the Christ, the Son of the living God. [Matthew 16:16] This was when the keys of heaven were committed to him. So too, he appears to have been the only speaker on the Mount; [Matthew 17:4] and when Christ spoke of His crucifixion, and the others kept silence, he said, Be it far from You. [Matthew 16:22] These words evince, if not a cautious temper, at least a fervent love; and in all instances we find him more vehement than the others, and rushing forward into danger. So when Christ was seen on the beach, and the others were pushing the boat in, he was too impatient to wait for its coming to land. [John 21:7] And after the Resurrection, when the Jews were murderous and maddened, and sought to tear the Apostles in pieces, he first dared to come forward, and to declare, that the Crucified was taken up into heaven. [Acts 2:14, 36] It is a greater thing to open a closed door, and to commence an action, than to be free-spoken afterwards. How could he ever dissemble who had exposed his life to such a populace? He who when scourged and bound would not bate a jot of his courage, and this at the beginning of his mission, and in the heart of the chief city where there was so much danger — how could he, long afterwards in Antioch, where no danger was at hand, and his character had received lustre from the testimony of his actions, feel any apprehension of the believing Jews? How could he, I say, who at the very first and in their chief city feared not the Jews while Jews, after a long time and in a foreign city, fear those of them who had been converted? Paul therefore does not speak this against Peter, but with the same meaning in which he said, for they who were reputed to be somewhat, whatsoever they were, it makes no matter to me. But to remove any doubt on this point, we must unfold the reason of these expressions.

The Apostles, as I said before, permitted circumcision at Jerusalem, an abrupt severance from the law not being practicable; but when they come to Antioch, they no longer continued this observance, but lived indiscriminately with the believing Gentiles which thing Peter also was at that time doing. But when some came from Jerusalem who had heard the doctrine he delivered there, he no longer did so fearing to perplex them, but he changed his course, with two objects secretly in view, both to avoid offending those Jews, and to give Paul a reasonable pretext for rebuking him. For had he, having allowed circumcision when preaching at Jerusalem, changed his course at Antioch, his conduct would have appeared to those Jews to proceed from fear of Paul, and his disciples would have condemned his excess of pliancy. And this would have created no small offense; but in Paul, who was well acquainted with all the facts, his withdrawal would have raised no such suspicion, as knowing the intention with which he acted. Wherefore Paul rebukes, and Peter submits, that when the master is blamed, yet keeps silence, the disciples may more readily come over. Without this occurrence Paul's exhortation would have had little effect, but the occasion hereby afforded of delivering a severe reproof, impressed Peter's disciples with a more lively fear. Had Peter disputed Paul's sentence, he might justly have been blamed as upsetting the plan, but now that the one reproves and the other keeps silence, the Jewish party are filled with serious alarm; and this is why he used Peter so severely. Observe too Paul's careful choice of expressions, whereby he points out to the discerning, that he uses them in pursuance of the plan, (οἰκονομίας) and not from anger.

His words are, When Cephas came to Antioch, I resisted him to the face, because he stood condemned; that is, not by me but by others; had he himself condemned him, he would not have shrunk from saying so. And the words, I resisted him to the face, imply a scheme for had their discussion been real, they would not have rebuked each other in the presence of the disciples, for it would have been a great stumblingblock to them. But now this apparent contest was much to their advantage; as Paul had yielded to the Apostles at Jerusalem, so in turn they yield to him at Antioch. The cause of censure is this, For before that certain came from James, who was the teacher at Jerusalem, he did eat with the Gentiles, but when they came he drew back and separated himself, fearing them that were of the Circumcision: his cause of fear was not his own danger, (for if he feared not in the beginning, much less would he do so then,) but their defection. As Paul himself says to the Galatians, I am afraid of you, lest by any means I have bestowed labor upon you in vain: [Galatians 4:11] and again, I fear lest by any means as the serpent beguiled Eve,...so your minds should be corrupted. [2 Corinthians 11:3] Thus the fear of death they knew not, but the fear lest their disciples should perish, agitated their inmost soul.

Ver. 13. Insomuch that even Barnabas was carried away with their dissimulation.

Be not surprised at his giving this proceeding the name of dissimulation, for he is unwilling, as I said before, to disclose the true state of the case, in order to the correction of his disciples. On account of their vehement attachment to the Law, he calls the present proceeding dissimulation, and severely rebukes it, in order effectually to eradicate their prejudice. And Peter too, hearing this joins in the feint, as if he had erred, that they might be corrected by means of the rebuke administered to him. Had Paul reproved these Jews, they would have spurned at it with indignation, for they held him in slight esteem; but now, when they saw their Teacher silent under rebuke, they were unable to despise or resist Paul's sentence.

Ver. 14. But when I saw that they walked not uprightly according to the truth of the Gospel.

Neither let this phrase disturb you, for in using it he does not condemn Peter, but so expresses himself for the benefit of those who were to be reformed by the reproof of Peter.

Ver. 14. I said to Cephas before them all.

Observe his mode of correcting the others; he speaks before them all, that the hearers might be alarmed thereby. And this is what he says —

Ver. 14. If you, being a Jew, livest as do the Gentiles, and not as do the Jews, how do you compel the Gentiles to live as do the Jews?

But it was the Jews and not the Gentiles who were carried away together with Peter; why then does Paul impute what was not done, instead of directing his remarks, not against the Gentiles, but against the dissembling Jews? And why does he accuse Peter alone, when the rest also dissembled together with him? Let us consider the terms of his charge; If you, being a Jew, livest as do the Gentiles, and not as do the Jews, how do you compel the Gentiles to live as do the Jews? for in fact Peter alone had withdrawn himself. His object then is to remove suspicion from his rebuke; had he blamed Peter for observing the Law, the Jews would have censured him for his boldness towards their Teacher. But now arraigning him in behalf of his own peculiar disciples, I mean the Gentiles, he facilitates thereby the reception of what he has to say which he also does by abstaining from reproof of the others, and addressing it all to the Apostle. If you, he says, being a Jew, livest as do the Gentiles, and not as do the Jews; which almost amounts to an explicit exhortation to imitate their Teacher, who, himself a Jew, lived after the manner of the Gentiles. This however he says not, for they could not have received such advice, but under color of reproving him in behalf of the Gentiles, he discloses Peter's real sentiments. On the other hand, if he had said, Wherefore do you compel these Jews to Judaize? His language would have been too severe. But now he effects their correction by appearing to espouse the part, not of the Jewish, but of the Gentile, disciples; for rebukes, which are moderately severe, secure the readiest reception. And none of the Gentiles could object to Paul that he took up the defense of the Jews. The whole difficulty was removed by Peter's submitting in silence to the imputation of dissimulation, in order that he might deliver the Jews from its reality. At first Paul directs his argument to the character which Peter wore, If you, being a Jew: but he generalizes as he goes on, and includes himself in the phrase,

Ver. 15. We being Jews by nature, and not sinners of the Gentiles.

These words are hortatory, but are couched in the form of a reproof, on account of those Jews. So elsewhere, under cover of one meaning he conveys another; as where he says in his Epistle to the Romans, But now I go unto Jerusalem, ministering unto the saints. [Romans 15:25] Here his object was not simply to inform them of the motive of his journey to Jerusalem, but to excite them to emulation in the giving of alms. Had he merely wished to explain his motive, it would have sufficed to say, I go to ministering unto the saints; but now observe what he says in addition; For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. Yea, it has been their good pleasure and their debtors they are. And again, For if the Gentiles have been made partakers of their spiritual things, they owe it to them, also to minister unto them in carnal things. [Romans 15:26-27]

Observe how he represses the high thoughts of the Jews; preparing for one thing by means of another, and his language is authoritative. We being Jews by nature, and not sinners of the Gentiles. The phrase, Jews by nature, implies that we, who are not proselytes, but educated from early youth in the Law, have relinquished our habitual mode of life, and be taken ourselves to the faith which is in Christ.

Ver. 16. Knowing that a man is not justified by the works of the Law, save through faith, in Jesus Christ, even we believed on Christ Jesus.

Observe here too how cautiously he expresses himself; he does not say that they had abandoned the Law as evil, but as weak. If the law cannot confer righteousness, it follows that circumcision is superfluous; and so far he now proves; but he proceeds to show that it is not only superfluous but dangerous. It deserves special notice, how at the outset he says that a man is not justified by the works of the Law; but as he proceeds he speaks more strongly;

Ver. 17. But if, while we sought to be justified in Christ, we ourselves also were found sinners is Christ a minister of sin?

If faith in Him, says he, avail not for our justification, but it be necessary again to embrace the Law, and if, having forsaken the Law for Christ's sake, we are not justified but condemned for such abandonment — then shall we find Him, for whose sake we forsook the Law and went over to faith the author of our condemnation. Observe how, he has resolved the matter to a necessary absurdity. And mark how earnestly and strongly he argues. For if, he says, it behooved us not to abandon the Law, and we have so abandoned it for Christ's sake, we shall be judged. Wherefore do you urge this upon Peter, who is more intimately acquainted with it than any one? Hath not God declared to him, that an uncircumcised man ought not to be judged by circumcision; and did he not in his discussion with the Jews rest his bold opposition upon the vision which he saw? Did he not send from Jerusalem unequivocal decrees upon this subject? Paul's object is not therefore to correct Peter, but his animadversion required to be addressed to him, though it was pointed at the disciples; and not only at the Galatians, but also at others who labor under the same error with them. For though few are now circumcised, yet, by fasting and observing the sabbath with the Jews, they equally exclude themselves from grace. If Christ avails not to those who are only circumcised, much more is peril to be feared where fasting and sabbatizing are observed, and thus two commandments of the Law are kept in the place of one. And this is aggravated by a consideration of time: for they so acted at first while the city and temple and other institutions yet existed; but these who with the punishment of the Jews, and the destruction of the city before their eyes, observe more precepts of the Law than the others did, what apology can they find for such observance, at the very time when the Jews themselves, in spite of their strong desire, cannot keep it? You have put on Christ, you have become a member of the Lord, and been enrolled in the heavenly city, and do you still grovel in the Law? How is it possible for you to obtain the kingdom? Listen to Paul's words, that the observance of the Law overthrows the Gospel, and learn, if you will, how this comes to pass, and tremble, and shun this pitfall. Wherefore do you keep the sabbath, and fast with the Jews? Is it that you fear the Law and abandonment of its letter? But you would not entertain this fear, did you not disparage faith as weak, and by itself powerless to save. A fear to omit the sabbath plainly shows that you fear the Law as still in force; and if the Law is needful, it is so as a whole, not in part, nor in one commandment only; and if as a whole, the righteousness which is by faith is little by little shut out. If you keep the sabbath, why not also be circumcised? And if circumcised, why not also offer sacrifices? If the Law is to be observed, it must be observed as a whole, or not at all. If omitting one part makes you fear condemnation, this fear attaches equally to all the parts. If a transgression of the whole is not punishable, much less is the transgression of a part; on the other hand, if the latter be punishable, much more is the former. But if we are bound to keep the whole, we are bound to disobey Christ, or by obedience to Him become transgressors of the Law. If it ought to be kept, those who keep it not are transgressors, and Christ will be found to be the cause of this transgression, for He annulled the Law as regards these things Himself, and bid others annul it. Do you not understand what these Judaizers are compassing? They would make Christ, who is to us the Author of righteousness, the Author of sin, as Paul says, Therefore Christ is the minister of sin. Having thus reduced the proposition to an absurdity, he had nothing further to do by way of overthrowing it, but was satisfied with the simple protestation,

Ver. 17. God forbid: for shamelessness and irreverence need not be met by processes of reasoning, but a mere protest is enough.

Ver. 18. For if I build up again those things which I destroyed, I prove myself a transgressor.

Observe the Apostle's discernment; his opponents endeavored to show, that he who kept not the Law was a transgressor, but he retorts the argument upon them, and shows that he who did keep the Law was a transgressor, not merely of faith, but of the Law itself. I build up again the things which I destroyed, that is, the Law; he means as follows: the Law has confessedly ceased, and we have abandoned it, and betaken ourselves to the salvation which comes of faith. But if we make a point of setting it up again, we become by that very act transgressors, striving to keep what God has annulled. Next he shows how it has been annulled.

Ver. 19. For I through the Law died unto the Law.

This may be viewed in two ways; it is either the law of grace which he speaks of, for he is wont to call this a law, as in the words, For the law of the Spirit of life made me free: [Romans 8:2] or it is the old Law, of which he says, that by the Law itself he has become dead to the Law. That is to say, the Law itself has taught me no longer to obey itself, and therefore if I do so, I shall be transgressing even its teaching. How, in what way has it so taught? Moses says, speaking of Christ, The Lord God will raise up unto you a Prophet from the midst of you of your brethren, like me; unto Him shall you hearken. [Deuteronomy 18:15] Therefore they who do not obey Him, transgress the Law. Again, the expression, I through the Law died unto the Law, may be understood in another sense: the Law commands all its precepts to be performed, and punishes the transgressor; therefore we are all dead to it, for no man has fulfilled it. Here observe, how guardedly he assails it; he says not, the Law is dead to me; but, I am dead to the Law; the meaning of which is, that, as it is impossible for a dead corpse to obey the commands of the Law, so also is it for me who have perished by its curse, for by its word am I slain. Let it not therefore lay commands on the dead, dead by its own act, dead not in body only, but in soul, which has involved the death of the body. This he shows in what follows:

Ver. 19, 20. That I might live unto God, I have been crucified with Christ.

Having said, I am dead, lest it should be objected, how then do you live? He adds the cause of his living, and shows that when alive the Law slew him, but that when dead Christ through death restored him to life. He shows the wonder to be twofold; that by Christ both the dead was begotten into life, and that by means of death. He here means the immortal life, for this is the meaning of the words, That I might live unto God I am crucified with Christ. How, it is asked, can a man now living and breathing have been crucified? That Christ has been crucified is manifest, but how can you have been crucified, and yet live? He explains it thus;

Ver. 20. Yet I live; and yet no longer I, but Christ lives in me.

In these words, I am crucified with Christ, he alludes to Baptism and in the words nevertheless I live, yet not I, our subsequent manner of life whereby our members are mortified. By saying Christ lives in me, he means nothing is done by me, which Christ disapproves; for as by death he signifies not what is commonly understood, but a death to sin; so by life, he signifies a delivery from sin. For a man cannot live to God, otherwise than by dying to sin; and as Christ suffered bodily death, so does Paul a death to sin. Mortify, says he, your members which are upon the earth; fornication, uncleanness, passion; [Colossians 3:5], and again, our old man was crucified, [Romans 6:6] which took place in the Bath. After which, if you remain dead to sin, you live to God, but if you let it live again, you are the ruin of your new life. This however did not Paul, but continued wholly dead; if then, he says, I live to God a life other than that in the Law, and am dead to the Law, I cannot possibly keep any part of the Law. Consider how perfect was his walk, and you will be transported with admiration of this blessed soul. He says not, I live, but, Christ lives in me; who is bold enough to utter such words? Paul indeed, who had harnessed himself to Christ's yoke, and cast away all worldly things, and was paying universal obedience to His will, says not, I live to Christ, but what is far higher, Christ lives in me. As sin, when it has the mastery, is itself the vital principle, and leads the soul whither it will, so, when it is slain and the will of Christ obeyed, this life is no longer earthly, but Christ lives, that is, works, has mastery within us. His saying, I am crucified with Him I no longer live, but am dead, seeming incredible to many, he adds,

Ver. 20. And that life which I now live in the flesh, I live in faith, the faith which is in the Son of God.

The foregoing, says he, relates to our spiritual life, but this life of sense too, if considered, will be found owing to my faith in Christ. For as regards the former Dispensation and Law, I had incurred the severest punishment, and had long ago perished, for all have sinned, and come short of the glory of God. [Romans 3:23] And we, who lay under sentence, have been liberated by Christ, for all of us are dead, if not in fact, at least by sentence; and He has delivered us from the expected blow. When the Law had accused, and God condemned us, Christ came, and by giving Himself up to death, rescued us all from death. So that the life which I now live in the flesh, I live in faith. Had not this been, nothing could have averted a destruction as general as that which took place at the flood, but His advent arrested the wrath of God, and caused us to live by faith. That such is his meaning appears from what follows. After saying, that the life which I now live in the flesh, I live in faith, he adds,

Ver. 20. In the Son of God, Who loved me, and gave Himself up for me.

How is this, O Paul! Why do you appropriate a general benefit, and make your own what was done for the whole world's sake? For he says not, Who loved us, but, Who loved me. And besides the Evangelist says, God so loved the world; [John 3:16] and Paul himself, He that spared not His own Son, but delivered Him up, not for Paul only, but, for us all; [Romans 8:32] and again, that He might purify unto himself a people for his own possession, [Titus 2:14] But considering the desperate condition of human nature, and the ineffably tender solicitude of Christ, in what He delivered us from, and what He freely gave us, and kindled by the yearning of affection towards Him, he thus expresses himself. Thus the Prophets often appropriate to themselves Him who is God of all, as in the words, O God, you are my God, early will I seek You. [Psalm 63:1] Moreover, this language teaches that each individual justly owes as a great debt of gratitude to Christ, as if He had come for his sake alone, for He would not have grudged this His condescension though but for one, so that the measure of His love to each is as great as to the whole world. Truly the Sacrifice was offered for all mankind, and was sufficient to save all, but those who enjoy the blessing are the believing only. Nevertheless it did not deter Him from His so great condescension, that not all would come; but He acted after the pattern of the supper in the Gospel, which He prepared for all, [Luke 14:16] yet when the guests came not, instead of withdrawing the viands, He called in others. So too He did not despise that sheep, though one only, which had strayed from the ninety and nine. [Matthew 18:12] This too in like manner St. Paul intimates, when he says, speaking about the Jews, For what if some were without faith, shall their want of faith make of none effect the faithfulness of God? God forbid: yea let God be found true, but every man a liar. [Romans 3:3-4] When He so loved you as to give Himself up to bring you who wast without hope to a life so great and blessed, can you, thus gifted, have recourse to things gone by? His reasoning being completed, he concludes with a vehement asseveration, saying,

Ver. 21. I do not make void the grace of God.

Let those, who even now Judaize and adhere to the Law, listen to this, for it applies to them.

Ver. 21. For if righteousness is through the Law, then Christ died for naught.

What can be more heinous than this sin? what more fit to put one to shame than these words? Christ's death is a plain proof of the inability of the Law to justify us; and if it does justify, then is His death superfluous. Yet how could it be reasonable to say that has been done heedlessly and in vain which is so awful, so surpassing human reason, a mystery so ineffable, with which Patriarchs travailed, which Prophets foretold, which Angels gazed on with consternation, which all men confess as the summit of the Divine tenderness? Reflecting how utterly out of place it would be if they should say that so great and high a deed had been done superfluously, (for this is what their conduct came to,) he even uses violent language against them, as we find in the words which follow.

Verse 1

O foolish Galatians who did bewitch you, before whose eyes Jesus Christ was openly set forth, crucified?

Here he passes to another subject; in the former chapters he had shown himself not to be an Apostle of men, nor by men, nor in want of Apostolic instruction. Now, having established his authority as a teacher, he proceeds to discourse more confidently, and draws a comparison between faith and the Law. At the outset he said, I marvel that you are so quickly removing; [Galatians 1:6] but here, O foolish Galatians; then, his indignation was in its birth, but now, after his refutation of the charges against himself, and his proofs, it bursts forth. Let not his calling them foolish surprise you; for it is not a transgression of Christ's command not to call one's brother a fool, but rather a strict observance of it. For it is not said simply, Whosoever shall say to his brother, You fool, [Matthew 5:22] but, whosoever shall do so, without a cause. And who more fittingly than they could so be called, who after so great events, adhered to past things, as if nothing else had ever happened? If on this account Paul is to be called a reviler, Peter may likewise, on account of Annanias and Sapphira, be called a homicide; but as it would be wildness to do so in that case, much more in this. Moreover it is to be considered, that this vehemence is not used at the beginning, but after these evidences and proofs, which, rather than Paul himself, might now be held to administer the rebuke. For after he had shown that they rejected the faith, and made the death of Christ to be without a purpose, he introduces his reproof, which, even as it is, is less severe than they merited. Observe too how soon he stays his arm; for he adds not, Who has seduced you? Who has perverted you? Who has been sophistical with you? But, Who has cast an envious eye on you? thus tempering his reprimand with somewhat of praise. For it implies that their previous course had excited jealousy, and that the present occurrence arose from the malignity of a demon, whose breath had blasted their prosperous estate.

And when you hear of jealousy in this place, and in the Gospel, of an evil eye, which means the same, you must not suppose that the glance of the eye has any natural power to injure those who look upon it. For the eye, that is, the organ itself, cannot be evil; but Christ in that place means jealousy by the term. To behold, simply, is the function of the eye, but to behold in an evil manner belongs to a mind depraved within. As through this sense the knowledge of visible objects enters the soul, and as jealousy is for the most part generated by wealth, and wealth and sovereignty and pomp are perceived by the eye, therefore he calls the eye evil; not as beholding merely, but as beholding enviously from some moral depravity. Therefore by the words, Who has looked enviously on you, he implies that the persons in question acted, not from concern, not to supply defects, but to mutilate what existed. For envy, far from supplying what is wanting, subtracts from what is complete, and vitiates the whole. And he speaks thus, not as if envy had any power of itself, but meaning, that the teachers of these doctrines did so from envious motives.

Ver.

1. Before whose eyes Jesus Christ was openly set forth, crucified.

Yet was He not crucified in Galatia, but at Jerusalem. His reason for saying, among you, is to declare the power of faith to see events which are at a distance. He says not, crucified, but, openly set forth crucified, signifying that by the eye of faith they saw more distinctly than some who were present as spectators. For many of the latter received no benefit, but the former, who were not eye-witnesses, yet saw it by faith more clearly. These words convey both praise and blame; praise, for their implicit acceptance of the truth; blame, because Him whom they had seen, for their sakes, stripped naked, transfixed, nailed to the cross, spit upon, mocked, fed with vinegar, upbraided by thieves, pierced with a spear; (for all this is implied in the words, openly set forth, crucified,) Him had they left, and betaken themselves to the Law, unshamed by any of those sufferings. Here observe how Paul, leaving all mention of heaven, earth, and sea, every where preaches the power of Christ, bearing about as he did, and holding up His cross: for this is the sum of the Divine love toward us.

Ver.

2. This only would I learn from you, Did you receive the Spirit by the works of the Law, or by the hearing of faith?

As you do not attend, says he, to long discourses, nor are willing to contemplate the magnitude of this Economy, I am desirous, (seeing your extreme ignorance,) to convince you by concise arguments and a summary method of proof. Before, he had convinced them by what he said to Peter; now, he encounters them entirely with arguments, drawn not from what had occurred elsewhere, but from what had happened among themselves. And his persuasives and proofs are adduced, not merely from what was given them in common with others, but from what was especially conferred on themselves. Therefore he says, This only would I learn from you, Did you receive the Spirit by the works of the Law, or by the hearing of faith. You have received, he says, the Holy Spirit, you have done many mighty works, you have effected miracles in raising the dead, in cleansing lepers, in prophesying, in speaking with tongues — did the Law confer this great power upon you? Was it not rather Faith, seeing that, before, you could do no such things? Is it not then the height of madness for these who have received such benefits from Faith, to abandon it, and desert back to the Law which can offer you nothing of the same kind?

Ver.

3. Are you so foolish? Having begun in the Spirit, are you now perfected in the flesh?

Here again he seasonably interposes a rebuke; time, he says, should have brought improvement; but, so far from advancing, you have even retrograded. Those who start from small beginnings make progress to higher things; you, who began with the high, have relapsed to the low. Even had your outset been carnal, your advance should have been spiritual, but now, after starting from things spiritual, you have ended your journey in that which is carnal; for to work miracles is spiritual, but to be circumcised is carnal. And after miracles you have passed to circumcision, after having apprehended the truth you have fallen back to types, after gazing on the sun you seek a candle, after having strong meat you run for milk. He says, made perfect, which means not initiated merely, but sacrificed, signifying that their teachers took and slew them like animals, while they resigned themselves to suffer what those teachers pleased. As if some captain, or distinguished man, after a thousand victories and trophies, were to subject himself to infamy as a deserter, and offer his body to be branded at the will of others.

Ver.

4. Did you suffer so many things in vain? if it be indeed in vain.

This remark is far more piercing than the former, for the remembrance of their miracles would not be so powerful as the exhibition of their contests and endurance of sufferings for Christ's sake. All that you have endured, says he, these men would strip you of, and would rob you of your crown. Then, lest he should dismay and unnerve, he proceeds not to a formal judgment, but subjoins, if it be indeed in vain; if you have but a mind to shake off drowsiness and recover yourselves, he says, it is not in vain. Where then be those who would cut off repentance? Here were men who had received the Spirit, worked miracles, become confessors, encountered a thousand perils and persecutions for Christ's sake, and after so many achievements had fallen from grace; nevertheless he says, if you have the purpose, you may recover yourselves.

Ver.

5. He therefore that supplies to you the Spirit, and works miracles among you, does he it by the works of the law, or by the hearing of faith?

Have you been vouchsafed, he says, so great a gift, and achieved such wonders, because you observed the Law, or because you adhered to Faith? Plainly on account of Faith. Seeing that they played this argument to and fro, that apart from the Law, Faith had no force, he proves the contrary, viz., that if the Commandments be added, Faith no longer avails; for Faith then has efficacy when things from the Law are not added to it. You who would be justified by the Law, you are fallen away from grace: [Galatians 5:4] This he says later, when his language has grown bolder, employing the vantage-ground by that time gained; meanwhile while gaining it, he argues from their past experience. For it was when you obeyed Faith, he says, not the Law, that you received the Spirit and wrought miracles.

And here, as the Law was the subject of discussion, he moots another special point of controversy, and very opportunely and with much cogency introduces a notice of Abraham.

Ver.

6. Even as Abraham believed God, and it was reckoned unto him for righteousness.

Even the miracles done by themselves, he says, declare the power of Faith, but I shall attempt if you will suffer me to draw my proofs from ancient narratives also. Then, as they made great account of the Patriarch, he brings his example forward, and shows that he too was justified by Faith. And if he who was before grace, was justified by Faith, although plentiful in works, much more we. For what loss was it to him, not being under the Law? None, for his faith sufficed unto righteousness. The Law did not then exist, he says, neither does it now exist, any more than then. In disproving the need of the Law, he introduces one who was justified before the Law, lest an objection should also be made to him; for as then it was not yet given, so now, having been given, it was abrogated. And as they made much of their descent from Abraham, and feared lest, abandoning the Law, they should be considered strangers to his kin; Paul removes this fear by turning their argument against themselves, and proves that faith is especially concerned in connecting them with Abraham. He draws out this argument more at length in the Epistle to the Romans; however he urges it also here in, the words,

Ver.

7. Know therefore, that they which be of faith, the same are sons of Abraham.

Which he proves by ancient testimony thus:

Ver.

8. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham, saying, In you shall all the nations be blessed.

If then those were Abraham's sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, In you all the nations, it is plain that the heathen are brought into kindred with him.

Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this notion by showing that Faith was anterior to the Law; as is evident from Abraham's case, who was justified before the giving of the Law. He shows too that late events fell out according to prophecy; The Scripture, says he, foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham. Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not revealed, but, preached the Gospel, to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.

Further, they were possessed with another apprehension; it was written, Cursed is every one that continues not in all things that are written in the book of the Law, to do them. [Deuteronomy 27:26] And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? For it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, In you shall all nations be blessed, [Genesis 12:4] at a time, that is, when Faith existed, not the Law; so he adds by way of conclusion,

Ver.

9. So then they which be of faith are blessed with the faithful Abraham.

Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? He addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle.

Ver.

10. For as many as are of the works of the Law are under a curse.

This is what he lays down, before proving it; and what is the proof? It is from the Law itself:—

Ver. 10, 11. For it is written, Cursed is every one that continues not in all things that are written in the book of the Law to do them. Now that no man is justified by the Law is evident.

For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, The just shall live by faith, [Habakkuk 2:4] which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, The just shall live by the Law, but, by faith:

Ver. 12. And the Law is not of faith; but He that does them shall live in them.

For the Law requires not only Faith but works also, but grace saves and justifies by Faith. [Ephesians 2:8]

You see how he proves that they are under the curse who cleave to the Law, because it is impossible to fulfill it; next, how comes Faith to have this justifying power? For to this doctrine he already stood pledged, and now maintains it with great force of argument. The Law being too weak to lead man to righteousness, an effectual remedy was provided in Faith, which is the means of rendering that possible which was impossible by the Law. [Romans 8:3] Now as the Scripture says, the just shall live by faith, thus repudiating salvation by the Law, and moreover as Abraham was justified by Faith, it is evident that its efficacy is very great. And it is also clear, that he who abides not by the Law is cursed, and that he who keeps to Faith is just. But, you may ask me, how I prove that this curse is not still of force? Abraham lived before the Law, but we, who once were subject to the yoke of bondage, have made ourselves liable to the curse; and who shall release us therefrom? Observe his ready answer to this; his former remark was sufficient; for, if a man be once justified, and has died to the Law and embraced a novel life, how can such a one be subject to the curse? However, this is not enough for him, so he begins with a fresh argument, as follows:—

Ver. 13. Christ redeemed us from the curse of the Law, having become a curse for us: for it is written, Cursed is every one that hangs on a tree.

In reality, the people were subject to another curse, which says, Cursed is every one that continues not in the things that are written in the book of the Law. [Deuteronomy 27:26] To this curse, I say, people were subject, for no man had continued in, or was a keeper of, the whole Law; but Christ exchanged this curse for the other, Cursed is every one that hangs on a tree. As then both he who hanged on a tree, and he who transgresses the Law, is cursed, and as it was necessary for him who is about to relieve from a curse himself to be free from it, but to receive another instead of it, therefore Christ took upon Him such another, and thereby relieved us from the curse. It was like an innocent man's undertaking to die for another sentenced to death, and so rescuing him from punishment. For Christ took upon Him not the curse of transgression, but the other curse, in order to remove that of others. For, He had done no violence neither was any deceit in His mouth. [Isaiah 53:9; 1 Peter 2:22] And as by dying He rescued from death those who were dying, so by taking upon Himself the curse, He delivered them from it.

Ver. 14. That upon the Gentiles might come the blessing of Abraham.

How on the Gentiles? It is said, In your seed shall all the nations of the earth be blessed: [Genesis 22:18; 26:4] that is to say, in Christ. If this were said of the Jews, how would it be reasonable that they who were themselves subject to the curse, on account of transgression, should become the authors of a blessing to others? An accursed person cannot impart to others that blessing of which he is himself deprived. Plainly then it all refers to Christ who was the Seed of Abraham, and through whom the Gentiles are blessed. And thus the promise of the Spirit is added, as Paul himself declares, that we might receive the promise of the Spirit through faith. As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit.

Ver. 15. Brethren, I speak after the manner of men; Though it be but a man's covenant, yet when it has been confirmed, no one makes it void or adds thereto.

To speak after the manner of men means to use human examples. Having founded his argument on the Scriptures, on the miracles wrought among themselves, on the sufferings of Christ, and on the Patriarch, he proceeds to common usages; and this he does invariably, in order to sweeten his discourse, and render it more acceptable and intelligible to the duller sort. Thus he argues with the Corinthians, Who feeds a flock, and eats not of the milk of the flock? Who plants a vineyard, and eats not the fruit thereof? [1 Corinthians 9:7] and again with the Hebrews, For a testament is of force where there has been death; for does it ever avail while he that made it lives? [Hebrews 9:17] One may find him dwelling with pleasure on such arguments. In the Old Testament God does the same thing in many instances, as, Can a woman forget her sucking child? [Isaiah 49:15] and again, Shall the clay say to him that fashions it, What do you make? [Isaiah 45:9] and in Hosea, He represents a husband set at nought by his wife. [Hosea 2:5]¹ and goes down to the potter's house [Jeremiah 18:1-6] The meaning of the present example is, that Faith is more ancient than the Law, which is later and only temporary, and delivered in order to pave the way for Faith. Hence he says, Brethren, I speak after the manner of men; above he had called them foolish, now he calls them brethren, at once chiding and encouraging them. Though it be but a man's covenant, yet when it has been confirmed. If a man, says he, makes a covenant, does any one dare to come afterwards and overturn it, or subjoin anything to it? For this is the meaning of or adds thereto. Much less then when God makes a covenant; and with whom did God make a covenant?

Ver. 16, 17, 18. Now to Abraham were the promises spoken and to his seed. He says not, And to seeds, as of many; but as of One, And to your seed, which is Christ. Now this I say, A covenant, confirmed before hand by God the Law, which came four hundred and thirty years after, does not disannul, so as to make the promise of none effect. For if the inheritance is of the Law, it is no more of promise: but God has granted it to Abraham by promise.

Thus God made a covenant with Abraham, promising that in his seed the blessing should come upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, I speak after the manner of men, that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law bestows the blessings even life and righteousness, that promise is annulled. And so while no one annuls a man's covenant, the covenant of God after four hundred and thirty years is annulled; for if not that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable.

Ver. 19. What then is the Law? It was added because of transgressions.

This remark again is not superfluous; observe too how he glances round at every thing, as if he had an hundred eyes. Having exalted Faith, and proved its elder claims, that the Law may not be considered superfluous, he sets right this side of the doctrine also, and proves that the Law was not given without a view, but altogether profitably. Because of transgressions; that is to say, that the Jews might not be let live carelessly, and plunge into the depth of wickedness, but that the Law might be placed upon them as a bridle, guiding, regulating, and checking them from transgressing, if not all, at least some of the commandments. Not slight then was the advantage of the Law; but for how long?

Ver. 19. Till the seed should come to whom the promise has been made.

This is said of Christ; if then it was given until His advent, why do you protract it beyond its natural period?

Ver. 19. And it was ordained through Angels by the hand of a Mediator.

He either calls the priests Angels, or he declares that the Angels themselves ministered to the delivery of the Law. By Mediator here he means Christ, and shows that He was before it, and Himself the Giver of it.

Ver. 20. Now a mediator is not a mediator of one, but God is one.

What can the heretics say to this? For as, according to them, the expression the Only True God excludes the Son from being true God, so here the phrase God is One, excludes Him from being God in any sense. But if, although the Father is called One God, the Son is nevertheless God, it is very plain that though the Father is called Very God, the Son is very God likewise. Now a mediator, says he, is between two parties; of whom then is Christ the Mediator? Plainly of God and of men. Observe, he says, that Christ also gave the Law; what therefore it was His to give, it is His to annul.

Ver. 21. Is the Law then against the promises of God?

For if the blessing is given in the seed of Abraham, but the Law brings in the curse, it must be contrary to the promises. This objection he meets, first, by a protest, in the words,

Ver. 21. God forbid:

And next he brings his proof;

Ver. 21. For if there had been a law given which could make alive verily righteousness would have been of the Law.

His meaning is as follows; If we had our hope of life in the Law, and our salvation depended on it, the objection might be valid. But if it save you, by means of Faith, though it brings you under the curse, you suffer nothing from it, gain no harm, in that Faith comes and sets all right. Had the promise been by the Law, you had reasonably feared lest, separating from the Law, you should separate from righteousness, but if it was given in order to shut up all, that is, to convince all and expose their individual sins, far from excluding you from the promises, it now aids you in obtaining them. This is shown by the words,

Ver. 22. Howbeit the scripture has shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.

As the Jews were not even conscious of their own sins, and in consequence did not even desire remission; the Law was given to probe their wounds, that they might long for a physician. And the word shut up means convinced and conviction held them in fear. You see then it is not only not against, but was given for the promises. Had it arrogated to itself the work and the authority, the objection would stand; but if its drift is something else, and it acted for that, how is it against the promises of God? Had the Law not been given, all would have been wrecked upon wickedness, and there would have been no Jews to listen to Christ; but now being given, it has effected two things; it has schooled its followers in a certain degree of virtue, and has pressed on them the knowledge of their own sins. And this especially made them more zealous to seek the Son, for those who disbelieved, disbelieved from having no sense of their own sins, as Paul shows; For being ignorant of God's righteousness, and seeking to establish their own righteousness, they did not subject themselves to the righteousness of God. [Romans 10:3]

Ver. 23. But before faith came, we were kept inward under the Law, shut up unto the faith which should afterwards be revealed.

Here he clearly puts forward what I have stated: for the expressions we were kept and shut up, signify nothing else than the security given by the commandments of the Law; which like a fortress fenced them round with fear and a life conformable to itself, and so preserved them unto Faith.

Ver. 24. So that the Law has been our tutor to bring us unto Christ, that we might be justified by faith.

Now the Tutor is not opposed to the Preceptor, but cooperates with him, ridding the youth from all vice, and having all leisure to fit him for receiving instructions from his Preceptor. But when the youth's habits are formed, then the Tutor leaves him, as Paul says.

Ver. 25, 26. But now that faith has come which leads to perfect manhood we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus.

The Law then, as it was our tutor, and we were kept shut up under it, is not the adversary but the fellow-worker of grace; but if when grace has come, it continues to hold us down, it becomes an adversary; for if it confines those who ought to go forward to grace, then it is the destruction of our salvation. If a candle which gave light by night, kept us, when it became day, from the sun, it would not only not benefit, it would injure us; and so does the Law, if it stands between us and greater benefits. Those then are the greatest traducers of the Law, who still keep it, just as the tutor makes a youth ridiculous, by retaining him with himself, when time calls for his departure. Hence Paul says, But after faith has come, we are no longer under a tutor. We are then no longer under a tutor, for you are all sons of God. Wonderful! see how mighty is the power of Faith, and how he unfolds as he proceeds! Before, he showed that it made them sons of the Patriarch, Know therefore, says he, that they which be of faith, the same are sons of Abraham; now he proves that they are sons of God also, For you are all, says he, sons of God through faith, which is in Christ Jesus; by Faith, not by the Law. Then, when he has said this great and wonderful thing, he names also the mode of their adoption,

Ver. 27. For as many of you as were baptized into Christ, did put on Christ.

Why does he not say, For as many of you as have been baptized into Christ, have been born of God? for this was what directly went to prove that they were sons — because he states it in a much more awful point of view; If Christ be the Son of God, and you have put on Him, thou who hast the Son within you, and art fashioned after His pattern, hast been brought into one kindred and nature with Him.

Ver. 28. There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female: for you all are one in Christ Jesus.

See what an insatiable soul! For having said, We are all made children of God through Faith, he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, you have put on Christ, even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: You are all One in Christ Jesus, that is, you have all one form and one mould, even Christ's. What can be more awful than these words! He that was a Greek, or Jew, or bond-man yesterday, carries about with him the form, not of an Angel or Archangel, but of the Lord of all, yea displays in his own person the Christ.

Ver. 29. And if you are Christ's, then are you Abraham's seed, heirs according to promise.

Here, you observe, he proves what he had before stated concerning the seed of Abraham — that to him and to his seed the promises were given.

Verse 1-3

But I say, that so long as the heir is a child, he differs nothing from a bond-servant, though he is lord of all; but is under guardians and stewards, until the term appointed of the father. So we also when we were children, were held in bondage under the rudiments of the world.

The word child in this place denotes not age but understanding; meaning that God had from the beginning designed for us these gifts, but, as we yet continued childish, He let us be under the elements of the world, that is, new moons and sabbaths, for these days are regulated by the course of sun and moon. If then also now they bring you under law they do nothing else but lead you backward now in the time of your perfect age and maturity. And see what is the consequence of observing days; the Lord, the Master of the house, the Sovereign Ruler, is thereby reduced to the rank of a servant.

Ver. 4, 5. But when the fullness of the time came God sent forth His Son, born of a woman, under the Law that he might redeem them which were under the Law, that we might receive the adoption of sons.

Here he states two objects and effects of the Incarnation, deliverance from evil and supply of good, things which none could compass but Christ. They are these; deliverance from the curse of the Law, and promotion to sonship. Fitly does he say, that we might receive, [be paid,] implying that it was due; for the promise was of old time made for these objects to Abraham, as the Apostle has himself shown at great length. And how does it appear that we have become sons? He has told us one mode, in that we have put on Christ who is the Son; and now he mentions another, in that we have received the Spirit of adoption.

Ver. 6, 7. And because you are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. So that you are no longer a bond-servant, but a son; and if a son, then an heir through God.

Had not we been first made sons, we could not have called Him Father. If then grace has made us freemen instead of slaves, men instead of children, heirs and sons instead of aliens, is it not utter absurdity and stupidity to desert this grace, and to turn away backwards?

Ver. 8, 9. Howbeit at that time not knowing God, you were bondage to them which by nature are no gods. But now that you have come to know God — or rather to be known by God — how do you turn back again to the weak and beggarly rudiments whereunto you desire to be in bondage over again.

Here turning to the Gentile believers he says that it is an idolatry, this rigid observance of days, and now incurs a severe punishment. To enforce this, and inspire them with a deeper anxiety, he calls the elements not by nature Gods. And his meaning is — Then indeed, as being benighted and bewildered, you lay grovelling upon the earth, but now that you have known God or rather are known of Him, how great and bitter will be the chastisement you draw upon you, if, after such a treatment, you relapse into the same disease. It was not by your own pains that you found out God, but while you continued in error, He drew you to Himself. He says weak and beggarly rudiments, in that they avail nothing towards the good things held out to us.

Ver. 10. You observe days, and months, and seasons, and years.

Hence is plain that their teachers were preaching to them not only circumcision, but also the feast-days and new-moons.

Ver. 11. I am afraid of you, lest by any means I have bestowed labor upon you in vain.

Observe the tender compassion of the Apostle; they were shaken and he trembles and fears. And hence he has put it so as thoroughly to shame them, I have bestowed labor upon you, saying, as it were, make not vain the labors which have cost me sweat and pain. By saying I fear, and subjoining the word lest, he both inspires alarm, and encourages good hope. He says not I have labored in vain, but lest, which is as much as to say, the wreck has not happened, but I see the storm big with it; so I am in fear, yet not in despair; you have the power to set all right, and to return into your former calm. Then, as it were stretching out a hand to them thus tempest-tost, he brings himself into the midst, saying,

Ver. 12. I beseech you, brethren, be as I am; for I am as you are.

This is addressed to his Jewish disciples, and he brings his own example forward, to induce them thereby to abandon their old customs. Though you had none other for a pattern, he says, to look at me only would have sufficed for such a change, and for your taking courage. Therefore gaze on me; I too was once in your state of mind, especially so; I had a burning zeal for the Law; yet afterwards I feared not to abandon the Law, to withdraw from that rule of life. And this you know full well how obstinately I clung hold of Judaism, and how with yet greater force I let it go. He does well to place this last in order: for most men, though they are given a thousand reasons, and those just ones, are more readily influenced by that which is like their own case, and more firmly hold to that which they see done by others.

Ver. 12. You did me no wrong.

Observe how he again addresses them by a title of honor, which was a reminder moreover of the doctrine of grace. Having chid them seriously, and brought things together from all quarters, and shown their violations of the Law, and hit them on many sides, he gives in and conciliates them speaking more tenderly. For as to do nothing but conciliate causes negligence, so to be constantly talked at with sharpness sours a man; so that it is proper to observe due proportion everywhere. See then how he excuses to them what he has said, and shows that it proceeded not simply because he did not like them, but from anxiety. After giving them a deep cut, he pours in this encouragement like oil; and, showing that his words were not words of hate or enmity, he reminds them of the love which they had evinced toward him, mixing his self-vindication with praises. Therefore he says, you did me no wrong.

Ver. 13, 14. But you know that because of an infirmity of the flesh I preached the Gospel unto you the first time. And that which was a temptation in my flesh you despised not, nor rejected.

Not to have injured one is indeed no great thing, for no man whatever would choose to hurt wantonly and without object to annoy another who had never injured him. But for you, not only have you not injured me, but you have shown me great and inexpressible kindness, and it is impossible that one who has been treated with such attention should speak thus from any malevolent motive. My language then cannot be caused by ill-will; it follows, that it proceeds from affection and solicitude. You did me no wrong; you know that because of an infirmity of the flesh I preached the Gospel unto you. What can be gentler than this holy soul, what sweeter, or more affectionate! And the words he had already used, arose not from an unreasoning anger, nor from a passionate emotion, but from much solicitude. And why do I say, you have not injured me? Rather have you evinced a great and sincere regard for me. For you know, he says, that because of an infirmity of the flesh I preached the Gospel unto you; and that which was a temptation to you in my flesh you despised not, nor rejected. What does he mean? While I preached to you, I was driven about, I was scourged, I suffered a thousand deaths, yet you thought no scorn of me; for this is meant by that which was a temptation to you in my flesh you despised not, nor rejected. Observe his spiritual skill; in the midst of his self-vindication, he again appeals to their feelings by showing what he had suffered for their sakes. This however, says he, did not at all offend you, nor did you reject me on account of my sufferings and persecutions; or, as he now calls them, his infirmity and temptation.

Ver. 14. But you received me as an Angel of God.

Was it not then absurd in them to receive him as an Angel of God, when he was persecuted and driven about, and then not to receive him when pressing on them what was fitting?

Ver. 15, 16. Where then is that gratulation of yourselves? For I bear you witness, that, if possible, you would have plucked out your eyes, and given them to me. So then am I become your enemy, because I tell you the truth?

Here he shows perplexity and amazement, and desires to learn of themselves the reason of their change. Who, says he, has deceived you, and caused a difference in your disposition towards me? Are you not the same who attended and ministered to me, counting me more precious than your own eyes? What then has happened? Whence this dislike? Whence this suspicion? Is it because I have told you the truth? You ought on this very account to pay me increased honor and attention; instead of which I have become your enemy, because I tell you the truth,— for I can find no other reason but this. Observe too what humbleness of mind appears in his defense of himself; he proves not by his conduct to them, but by theirs to him that his language could not possibly have proceeded from unkind feeling. For he says not; How is it supposable that one, who has been scourged and driven about, and ill-treated a thousand things for your sakes, should now have schemes against you? But he argues from what they had reason to boast of, saying, How can one who has been honored by you, and received as an Angel, repay you by conduct the very opposite?

Ver. 17. They zealously seek you in no good way; nay, they desire to shut you out that you may seek them.

It is a wholesome emulation which leads to an imitation of virtue, but an evil one, which seduces from virtue him who is in the right path. And this is the object of those persons, who would deprive you of perfect knowledge, and impart to you that which is mutilated and spurious, and this for no other purpose than that they may occupy the rank of teachers, and degrade you, who now stand higher than themselves, to the position of disciples. For this is the meaning of the words that you may seek them. But I, says he, desire the reverse, that you may become a model for them, and a pattern of a higher perfection: a thing which actually happened when I was present with you. Wherefore he adds,

Ver. 18. But it is good to be zealously sought in a good matter at all times, and not only when I am present with you.

Here he hints that his absence had been the cause of this, and that the true blessing was for disciples to hold right opinions not only in the presence but also in the absence of their master. But as they had not arrived at this point of perfection, he makes every effort to place them there.

Ver. 19. My little children, of whom I am again in travail until Christ be formed in you.

Observe his perplexity and perturbation, Brethren, I beseech you: My little children, of whom I am again in travail: He resembles a mother trembling for her children. Until Christ be formed in you. Behold his paternal tenderness, behold this despondency worthy of an Apostle. Observe what a wail he utters, far more piercing than of a woman in travail — You have defaced the likeness, you have destroyed the kinship, you have changed the form, you need another regeneration and refashioning; nevertheless I call you children, abortions and monsters though you be. However, he does not express himself in this way, but spares them, unwilling to strike, and to inflict wound upon wound. Wise physicians do not cure those who have fallen into a long sickness all at once, but little by little, lest they should faint and die. And so is it with this blessed man; for these pangs were more severe in proportion as the force of his affection was stronger. And the offense was of no trivial kind. And as I have ever said and ever will say, even a slight fault mars the appearance and distorts the figure of the whole.

Ver. 20. Yea, I could wish to be present with you now, and to change my voice.

Observe his warmth, his inability to refrain himself, and to conceal these his feelings; such is the nature of love; nor is he satisfied with words, but desires to be present with them, and so, as he says, to change his voice, that is, to change to lamentation, to shed tears, to turn every thing into mourning. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them.

Ver. 20. For I am perplexed about you. I know not, says he, what to say, or what to think. How is it, that you who by dangers, which you endured for the faith's sake, and by miracles, which you performed through faith, had ascended to the highest heaven, should suddenly be brought to such a depth of degradation as to be drawn aside to circumcision or sabbaths, and should rely wholly upon Judaizers? Hence in the beginning he says, I marvel that you are so quickly removing, and here, I am perplexed about you, as if he said, What am I to speak? What am I to utter? What am I to think? I am bitterly perplexed. And so he must needs weep, as the prophets do when in perplexity; for not only admonition but mourning also is a form in which solicitous attention is often manifested. And what he said in his speech to those at Miletus, By the space of three years I ceased not to warn every one...with tears, he says here also, and to change my voice. [Acts 20:31] When we find ourselves overcome by perplexity and helplessness which come contrary to expectation, we are driven to tears; and so Paul admonished them sharply, and endeavored to shame them, then in turn soothed them, and lastly he wept. And this weeping is not only a reproof but a blandishment; it does not exasperate like reproof, nor relax like indulgent treatment, but is a mixed remedy, and of great efficacy in the way of exhortation. Having thus softened and powerfully engaged their hearts by his tears, he again advances to the contest, and lays down a larger proposition, proving that the Law itself was opposed to its being kept. Before, he produced the example of Abraham, but now (what is more cogent) he brings forward the Law itself enjoining them not to keep itself, but to leave off. So that, says he, you must abandon the Law, if you would obey it, for this is its own wish: this however he does not say expressly, but enforces it in another mode, mixing up with it an account of facts.

Ver. 21. Tell me, he says, you that desire to be under the Law, do you not hear the Law?

He says rightly, you that desire, for the matter was not one of a proper and orderly succession of things but of their own unseasonable contentiousness. It is the Book of Creation which he here calls the Law, which name he often gives to the whole Old Testament.

Ver. 22. For it is written, [Genesis 15:16] that Abraham had two sons, one by the hand-maid and the other by the freewoman.

He returns again to Abraham, not in the way of repetition, but, inasmuch as the Patriarch's fame was great among the Jews, to show that the types had their origin from thence, and that present events were pictured aforetime in him. Having previously shown that the Galatians were sons of Abraham, now, in that the Patriarch's sons were not of equal dignity, one being by a bondwoman, the other by a free-woman, he shows that they were not only his sons, but sons in the same sense as he that was freeborn and noble. Such is the power of Faith.

Ver. 23. Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise.

What is the meaning of after the flesh? Having said that Faith united us to Abraham, and it having seemed incredible to his hearers, that those who were not begotten by Abraham should be called his sons, he proves that this paradox had actually happened long ago; for that Isaac, born not according to the order of nature, nor the law of marriage, nor the power of the flesh, was yet truly his own son. He was the issue of bodies that were dead, and of a womb that was dead; his conception was not by the flesh, nor his birth by the seed, for the womb was dead both through age and barrenness, but the Word of God fashioned Him. Not so in the case of the bondman; He came by virtue of the laws of nature, and after the manner of marriage. Nevertheless, he that was not according to the flesh was more honorable than he that was born after the flesh. Therefore let it not disturb you that you are not born after the flesh; for from the very reason that you are not so born, are you most of all Abraham's kindred. The being born after the flesh renders one not more honorable, but less so, for a birth not after the flesh is more marvellous and more spiritual. And this is plain from the case of those who were born of old time; Ishmael, for instance, who was born according to the flesh, was not only a bondman, but was cast out of his father's house; but Isaac, who was born according to the promise, being a true son and free, was lord of all.

Ver. 24. Which things contain an allegory.

Contrary to usage, he calls a type an allegory; his meaning is as follows; this history not only declares that which appears on the face of it, but announces somewhat farther, whence it is called an allegory. And what has it announced? No less than all the things now present.

Ver. 24. For these women, he says, are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar.

These: who? The mothers of those children, Sarah and Hagar; and what are they? Two covenants, two laws. As the names of the women were given in the history, he abides by this designation of the two races, showing how much follows from the very names. How from the names?

Ver. 25. Now this Hagar is Mount Sinai in Arabia:

The bond-woman was called Hagar, and Hagar is the word for Mount Sinai in the language of that country. So that it is necessary that all who are born of the Old Covenant should be bondmen, for that mountain where the Old Covenant was delivered has a name in common with the bondwoman. And it includes Jerusalem, for this is the meaning of,

Ver. 25. And answers to Jerusalem that now is.

That is, it borders on, and is contiguous to it.

Ver. 25. For she is in bondage with her children.

What follows from hence? Not only that she was in bondage and brought forth bondmen, but that this Covenant is so too, whereof the bondwoman was a type. For Jerusalem is adjacent to the mountain of the same name with the bondwoman, and in this mountain the Covenant was delivered. Now where is the type of Sarah?

Ver. 26. But Jerusalem that is above is free.

Those therefore, who are born of her are not bondmen. Thus the type of the Jerusalem below was Hagar, as is plain from the mountain being so called; but of that which is above is the Church. Nevertheless he is not content with these types, but adds the testimony of Isaiah to what he has spoken. Having said that Jerusalem which is above is our Mother, and having given that name to the Church, he cites the suffrage of the Prophet in his favor,

Ver. 27. Rejoice, thou barren that bearest not, break forth and cry, you that travailest not, for more are the children of the desolate than of her which has the husband. [Isaiah 54:1]

Who is this who before was barren, and desolate? Clearly it is the Church of the Gentiles, that was before deprived of the knowledge of God? Who, she which has the husband? plainly the Synagogue. Yet the barren woman surpassed her in the number of her children, for the other embraces one nation, but the children of the Church have filled the country of the Greeks and of the Barbarians, the earth and sea, the whole habitable world. Observe how Sarah by acts, and the Prophet by words, have described the events about to befal us. Observe too, that he whom Isaiah called barren, Paul has proved to have many children, which also happened typically in the case of Sarah. For she too, although barren, became the mother of a numerous progeny. This however does not suffice Paul, but he carefully follows out the mode whereby the barren woman became a mother, that in this particular likewise the type might harmonize with the truth. Wherefore he adds

Ver. 28. Now we, brethren, as Isaac was, are children of promise.

It is not merely that the Church was barren like Sarah, or became a mother of many children like her, but she bore them in the way Sarah did. As it was not nature but the promise of God which rendered Sarah a mother, [for the word of God which said, At the time appointed I will return unto you, and Sarah shall have a son, [Genesis 18:14] this entered into the womb and formed the babe,] so also in our regeneration it is not nature, but the Words of God spoken by the Priest, (the faithful know them,) which in the Bath of water as in a sort of womb, form and regenerate him who is baptized.

Wherefore if we are sons of the barren woman, then are we free. But what kind of freedom, it might be objected, is this, when the Jews seize and scourge the believers, and those who have this pretence of liberty are persecuted? For these things then occurred, in the persecution of the faithful. Neither let this disturb you, he replies, this also is anticipated in the type, for Isaac, who was free, was persecuted by Ishmael the bondman. Wherefore he adds,

Ver. 29, 30. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Howbeit what says the Scripture? [Genesis 21:10] Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman.

What! Does all this consolation consist in showing that freemen are persecuted by bond-men? By no means, he says, I do not stop here, listen to what follows, and then, if you be not pusillanimous under persecution, you will be sufficiently comforted. And what is it that follows? Cast out the son of the handmaid, for he shall not inherit with the son of the freewoman. Behold the reward of tyranny for a season, and of reckleness out of season! The son is cast out of his father's house, and becomes, together with his mother, an exile and a wanderer. And consider too the wisdom of the remark; for he says not that he was cast forth merely because he persecuted, but that he should not be heir. For this punishment was not exacted from him on account of his temporary persecution, (for that would have been of little moment, and nothing to the point,) but he was not suffered to participate in the inheritance provided for the son. And this proves that, putting the persecution aside, this very thing had been typified from the beginning, and did not originate in the persecution, but in the purpose of God. Nor does he say, the son of Abraham shall not be heir, but, the son of the handmaid, distinguishing him by his inferior descent. Now Sarah was barren, and so is the Gentile Church; observe how the type is preserved in every particular, as the former, through all the by-gone years, conceived not, and in extreme old age became a mother, so the latter, when the fullness of time has come, brings forth. And this the prophets have proclaimed, saying, Rejoice, thou barren that bearest not; break forth and cry, you that travailest not; for more are the children of the desolate than of her which has the husband. And hereby they intend the Church; for she knew not God, but as soon as she knew Him, she surpassed the fruitful synagogue.

Ver. 31. Wherefore, brethren, we are not children of a handmaid but of the freewoman.

He turns and discusses this on all sides, desiring to prove that what had taken place was no novelty, but had been before typified many ages ago. How then can it be otherwise than absurd for those who had been set apart so long and who had obtained freedom, willingly to subject themselves to the yoke of bondage?

Next he states another inducement to them to abide in his doctrine.

Verse 1

With freedom did Christ set us free; stand fast therefore .

Have you wrought your own deliverance, that you run back again to the dominion you were under before? It is Another who has redeemed you, it is Another who has paid the ransom for you. Observe in how many ways he leads them away from the error of Judaism; by showing, first, that it was the extreme of folly for those, who had become free instead of slaves, to desire to become slaves instead of free; secondly, that they would be convicted of neglect and ingratitude to their Benefactor, in despising Him who had delivered, and loving him who had enslaved them; thirdly, that it was impossible. For Another having once for all redeemed all of us from it, the Law ceases to have any sway. By the word, stand fast, he indicates their vacillation.

Ver.

1. And be not entangled again in a yoke of bondage.

By the word yoke he signifies to them the burdensomeness of such a course, and by the word again he points out their utter senselessness. Had you never experienced this burden, you would not have deserved so severe a censure, but for you who by trial have learned how irksome this yoke is, again to subject yourself to it, is justly unpardonable.

Ver.

2. Behold, I Paul say unto you, that if you receive circumcision, Christ will profit you nothing.

Lo, what a threat! reasonably then did he anathematize even angels. How then shall Christ profit them nothing? For he has not supported this by argument, but only declared it, the credence due to his authority, compensating, as it were, for all subsequent proof. Wherefore he sets out by saying, Behold, I Paul say unto you, which is the expression of one who has confidence in what he asserts. We will subjoin what we can ourselves as to how Christ shall profit nothing them who are circumcised.

He that is circumcised is circumcised for fear of the Law, and he who fears the Law, distrusts the power of grace, and he who distrusts can receive no benefit from that which is distrusted. Or again thus, he that is circumcised makes the Law of force; but thus considering it to be of force and yet transgressing it in the greater part while keeping it in the lesser, he puts himself again under the curse. But how can he be saved who submits himself to the curse, and repels the liberty which is of Faith? If one may say what seems a paradox, such an one believes neither Christ nor the Law, but stands between them, desiring to benefit both by one and the other, whereas he will reap fruit from neither. Having said that Christ shall profit them nothing, he lays down the proof of it shortly and sententiously, thus:

Ver.

3. Yea, I testify again to every man that receives circumcision that he is a debtor to do the whole Law.

That you may not suppose that this is spoken from ill-will, I say not to you alone, he says, but to every one who receives circumcision, that he is a debtor to do the whole Law. The parts of the Law are linked one to the other. As he who from being free has enrolled himself as a slave, no longer does what he pleases, but is bound by all the laws of slavery, so in the case of the Law, if you take upon you a small portion of it, and submit to the yoke, you draw down upon yourself its whole domination. And so it is in a worldly inheritance: he who touches no part of it, is free from all matters which are consequent on the heirship to the deceased, but if he takes a small portion, though not the whole, yet by that part he has rendered himself liable for every thing. And this occurs in the Law, not only in the way I have mentioned, but in another also, for Legal observances are linked together. For example; Circumcision has sacrifice connected with it, and the observance of days; sacrifice again has the observance both of day and of place; place has the details of endless purifications; purifications involve a perfect swarm of manifold observances. For it is unlawful for the unclean to sacrifice, to enter the holy shrines, to do any other such act. Thus the Law introduces many things even by the one commandment. If then you are circumcised, but not on the eighth day, or on the eighth day, but no sacrifice is offered, or a sacrifice is offered, but not in the prescribed place, or in the prescribed place, but not the accustomed objects, or if the accustomed objects, but thou be unclean, or if clean yet not purified by proper rules, every thing is frustrated. Wherefore he says, that he is a debtor to the whole Law. Fulfil not a part, but the whole, if the Law is of force; but if it be not of force, not even a part.

Ver.

4. You are severed from Christ, you who would be justified by the Law; you are fallen away from grace.

Having established his point, he at length declares their danger of the severest punishment. When a man recurs to the Law, which cannot save him, and falls from grace, what remains but an inexorable retribution, the Law being powerless, and grace rejecting him?

Thus having aggravated their alarm, and disquieted their mind, and shown them all the shipwreck they were about to suffer, he opens to them the haven of grace which was near at hand. This is ever his wont, and he shows that in this quarter salvation is easy and secure, subjoining the words,

Ver.

5. For we through the Spirit by faith wait for the hope of righteousness.

We need none of those legal observances, he says; faith suffices to obtain for us the Spirit, and by Him righteousness, and many and great benefits.

Ver.

6. For in Jesus Christ neither circumcision avails anything, nor uncircumcision; but faith working through love.

Observe the great boldness with which he now encounters them; Let him that has put on Christ, he says, no longer be careful about such matters. Having before said that Circumcision was hurtful, how is it that he now considers it indifferent? It is indifferent as to those who had it previously to the Faith, but not as to those who are circumcised after the Faith was given. Observe too the view in which he places it, by setting it by the side of Uncircumcision; it is Faith that makes the difference. As in the selection of wrestlers, whether they be hook-nosed or flat-nosed, black or white, is of no importance in their trial, it is only necessary to seek that they be strong and skilful; so all these bodily accidents do not injure one who is to be enrolled under the New Covenant, nor does their presence assist him.

What is the meaning of working through love? Here he gives them a hard blow, by showing that this error had crept in because the love of Christ had not been rooted within them. For to believe is not all that is required, but also to abide in love. It is as if he had said, Had you loved Christ as you ought, you would not have deserted to bondage, nor abandoned Him who redeemed you, nor treated with contumely Him who gave you freedom. Here he also hints at those who have plotted against them, implying that they would not have dared to do so, had they felt affection towards them. He wishes too by these words to correct their course of life.

Ver.

7. You were running well; who did hinder you?

This is not an interrogation, but an expression of doubt and sorrow. How has such a course been cut short? Who has been able to do this? You who were superior to all and in the rank of teachers, have not even continued in the position of disciples. What has happened? Who could do this? These are rather the words of one who is exclaiming and lamenting, as he said before, Who did bewitch you? [Galatians 3:1]

Ver.

8. This persuasion came not of him that calls you.

He who called you, called you not to such fluctuations, he did not lay down a Law, that you should judaize. Then, that no one might object, Why do you thus magnify and aggravate the matter by your words; one commandment only of the Law have we kept, and yet you make this great outcry? hear how he terrifies them, not by things present but future in these words:

Ver.

9. A little leaven leavens the whole lump.

And thus this slight error, he says, if not corrected, will have power (as the leaven has with the lump) to lead you into complete Judaism.

Ver.

10. I have confidence to you-ward in the Lord, that you will be none otherwise minded.

He does not say, you are not minded, but, you will not be minded; that is, you will be set right. And how does he know this? He says not I know, but I trust in God, and invoking His aid in order to your correction, I am in hopes; and he says, not merely, I have confidence in the Lord, but, I have confidence towards you in the Lord. Every where he connects complaint with his praises; here it is as if he had said, I know my disciples, I know your readiness to be set right. I have good hopes, partly because of the Lord who suffers nothing, however trivial, to perish, partly because of you who are quickly to recover yourselves. At the same time he exhorts them to use diligence on their own parts, it not being possible to obtain aid from God, if our own efforts are not contributed.

Ver. 10. But he that troubles you shall bear his judgment, whosoever he be.

Not only by words of encouragement, but by uttering a curse or a prophecy against their teachers, he applies to them an incentive. And observe that he never mentions the name of these plotters, that they might not become more shameless. His meaning is as follows. Not because you will be none otherwise minded, are the authors of your seduction relieved from punishment. They shall be punished; for it is not proper that the good conduct of the one should become an encouragement to the evil disposition of the other. This is said that they might not make a second attempt upon others. And he says not merely, he that troubles, but, whosoever he be, in the way of aggravation.

Ver.

11. But I, brethren, if I still preach circumcision, why am I still persecuted?

Observe how clearly he exonerates himself from the charge, that in every place he judaized and played the hypocrite in his preaching. Of this he calls them as witnesses; for you know, he says, that my command to abandon the Law was made the pretext for persecuting me. If I still preach circumcision, why am I still persecuted? For this is the only charge which they of the Jewish descent have to bring against me. Had I permitted them to receive the Faith, still retaining the customs of their fathers, neither believers nor unbelievers would have laid snares for me, seeing that none of their own usages were disturbed. What then! Did he not preach circumcision? Did he not circumcise Timothy? Truly he did. How then can he say, I preach it not? Here observe his accuracy; he says not, I do not perform circumcision, but, I preach it not, that is, I do not bid men so to believe. Do not therefore consider it any confirmation of your doctrine, for though I circumcised, I did not preach circumcision.

Ver. 11. Then has the stumbling block of the cross been done away.

That is, if this which you assert be true, the obstacle, the hindrance, is removed; for not even the Cross was so great an offense to the Jews, as the doctrine that their father's customs ought not to be obeyed. When they brought Stephen before the council, they said not that this man adores the Crucified, but that he speaks against this holy place and the Law. [Acts 6:13] And it was of this they accused Jesus, that He broke the Law. Wherefore Paul says, If Circumcision be conceded, the strife you are involved in is appeased; hereafter no enmity to the Cross and our preaching remains. But why do they bring this charge against us, while waiting day after day to murder us? It is because I brought an uncircumcised man into the Temple [Acts 21:29] that they fell upon me. Am I then, he says, so senseless, after giving up the point of Circumcision, vainly and idly to expose myself to such injuries, and to place such a stumbling-block before the Cross? For you observe, that they attack us for nothing with such vehemence as about Circumcision. Am I then so senseless as to suffer affliction for nothing at all, and to give offense to others? He calls it the offense of the Cross, because it was enjoined by the doctrine of the Cross; and it was this which principally offended the Jews, and hindered their reception of the Cross, namely, the command to abandon the usages of their fathers.

Ver.

12. I would that they which unsettle you, would even cut themselves off.

Observe how bitterly he speaks here against their deceivers. At the outset he directed his charge against those who were deceived, and called them foolish, once and again. Now, having sufficiently corrected and instructed them, he turns to their deceivers. And you should remark his wisdom in the manner in which he admonishes and chastens the former as his own children, and as capable of receiving correction, but their deceivers he cuts off, as aliens and incurably depraved. And this he does, partly, when he says, he shall bear his judgment whosoever he be; partly when he utters the imprecation against them, I would that they which unsettle you would even cut themselves off. And he says well that unsettle you. For they had compelled them to abandon their own fatherland, their liberty, and their heavenly kindred, and to seek an alien and foreign one; they had cast them out of Jerusalem which is above and free, and compelled them to wander forth as captives and emigrants. On this account he curses them; and his meaning is as follows, For them I have no concern, A man that is heretical after the first and second admonition refuse. [Titus 3:10] If they will, let them not only be circumcised, but mutilated. Where then are those who dare to mutilate themselves; seeing that they draw down the Apostolic curse, and accuse the workmanship of God, and take part with the Manichees? For the latter call the body a treacherous thing, and from the evil principle; and the former by their acts give countenance to these wretched doctrines, cutting off the member as being hostile and treacherous. Ought they not much rather to put out the eyes, for it is through the eyes that desire enters the soul? But in truth neither the eye nor any other part of us is to blame, but the depraved will only. But if you will not allow this, why do you not mutilate the tongue for blasphemy, the hands for rapine, the feet for their evil courses, in short, the whole body? For the ear enchanted by the sound of a flute has often enervated the soul; and the perception of a sweet perfume by the nostrils has bewitched the mind, and made it frantic for pleasure. Yet this would be extreme wickedness and satanic madness. The evil spirit, ever delighting in slaughter, has seduced them to crush the instrument, as if its Maker had erred, whereas it was only necessary to correct the unruly passion of the soul. How then does it happen, one may say, that when the body is pampered, lust is inflamed? Observe here too that it is the sin of the soul, for to pamper the flesh is not an act of the flesh but of the soul, for if the soul choose to mortify it, it would possess absolute power over it. But what you do is just the same as if one seeing a man lighting a fire, and heaping on fuel, and setting fire to a house, were to blame the fire, instead of him who kindled it, because it had caught this heap of fuel, and risen to a great height. Yet the blame would attach not to the fire but to the one who kindled it; for it was given for the purpose of dressing food, affording light, and other like ministries, not for burning houses. In like manner desire is implanted for the rearing of families and the ensuring of life, not for adultery, or fornication, or lasciviousness; that a man may become a father, not an adulterer; a lawful husband, not a seducer; leaving heirs after him, not doing damage to another man's. For adultery arises not from nature, but from wantonness against nature, which prescribes the use not the misuse. These remarks I have not made at random, but as a prelude to a dispute, as skirmishing against those who assert that the workmanship of God is evil, and who neglecting the sloth of the soul, madly inveigh against the body, and traduce our flesh, whereof Paul afterwards discourses, accusing not the flesh, but devilish thoughts.

Ver.

13. For you, brethren, were called for freedom; only use not your freedom for an occasion to the flesh.

Henceforward he appears to digress into a moral discourse, but in a new manner, which does not occur in any other of his Epistles. For all of them are divided into two parts, and in the first he discusses doctrine, in the last the rule of life, but here, after having entered upon the moral discourse, he again unites with it the doctrinal part. For this passage has reference to doctrine in the controversy with the Manichees. What is the meaning of, Use not your freedom for an occasion to the flesh? Christ has delivered us, he says, from the yoke of bondage, He has left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy. Lest any one should suspect, from his calling the Law over and over again a yoke of bondage, and a bringing on of the curse, that his object in enjoining an abandonment of the Law, was that one might live lawlessly, he corrects this notion, and states his object to be, not that our course of life might be lawless, but that our philosophy might surpass the Law. For the bonds of the Law are broken, and I say this not that our standard may be lowered, but that it may be exalted. For both he who commits fornication, and he who leads a virgin life, pass the bounds of the Law, but not in the same direction; the one is led away to the worse, the other is elevated to the better; the one transgresses the Law, the other transcends it. Thus Paul says that Christ has removed the yoke from you, not that you may prance and kick, but that though without the yoke you may proceed at a well-measured pace. And next he shows the mode whereby this may be readily effected; and what is this mode? He says,

Ver. 13. But through love be servants one to another.

Here again he hints that strife and party-spirit, love of rule and presumptousness, had been the causes of their error, for the desire of rule is the mother of heresies. By saying, Be servants one to another, he shows that the evil had arisen from this presumptuous and arrogant spirit, and therefore he applies a corresponding remedy. As your divisions arose from your desire to domineer over each other, serve one another; thus will you be reconciled again. However, he does not openly express their fault, but he openly tells them its corrective, that through this they may become aware of that; as if one were not to tell an immodest person of his immodesty, but were continually to exhort him to chastity. He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, love one another, merely, but, be servants one to another, thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter; and, to point out the way to obey it, he adds;

Ver.

14. For the whole law is fulfilled in one word, even in this; You shall love your neighbor as yourself.

Seeing that they made so much of the Law, he says, If you wish to fulfill it, do not be circumcised, for it is fulfilled not in circumcision but in love. Observe how he cannot forget his grief, but constantly touches upon what troubled him, even when launched into his moral discourse.

Ver.

15. But if you bite and devour one another, take heed that you be not consumed one of another.

That he may not distress them, he does not assert this, though he knew it was the case, but mentions it ambiguously. For he does not say, Inasmuch as you bite one another, nor again does he assert, in the clause following, that they shall be consumed by each other; but take heed that you be not consumed one of another, and this is the language of apprehension and warning, not of condemnation. And the words which he uses are expressly significant; he says not merely, you bite, which one might do in a passion, but also you devour, which implies a bearing of malice. To bite is to satisfy the feeling of anger, but to devour is a proof of the most savage ferocity. The biting and devouring he speaks of are not bodily, but of a much more cruel kind; for it is not such an injury to taste the flesh of man, as to fix one's fangs in his soul. In proportion as the soul is more precious than the body, is damage to it more serious. Take heed that you be not consumed one of another. For those who commit injury and lay plots, do so in order to destroy others; therefore he says, Take heed that this evil fall not on your own heads. For strife and dissensions are the ruin and destruction as well of those who admit as of those who introduce them, and eats out every thing worse than a moth does.

Ver.

16. But I say, Walk by the Spirit, and you shall not fulfil the lust of the flesh.

Here he points out another path which makes duty easy, and secures what had been said, a path whereby love is generated, and which is fenced in by love. For nothing, nothing I say, renders us so susceptible of love, as to be spiritual, and nothing is such an inducement to the Spirit to abide in us, as the strength of love. Therefore he says, Walk by the Spirit and you shall not fulfil the lust of the flesh: having spoken of the cause of the disease, he likewise mentions the remedy which confers health. And what is this, what is the destruction of the evils we have spoken of, but the life in the Spirit? Hence he says, Walk by the Spirit and you shall not fulfil the lust of the flesh.

Ver.

17. For the flesh lusts against the Spirit, and the Spirit against the flesh, for these are contrary the one to the other: that you may not do the things that you would.

Here some make the charge that the Apostle has divided man into two parts, and that he states the essence of which he is compounded to be conflicting with itself, and that the body has a contest with the soul. But this is not so, most certainly; for by the flesh, he does not mean the body; if he did, what would be the sense of the clause immediately following, for it lusts, he says, against the Spirit? yet the body moves not, but is moved, is not an agent, but is acted upon. How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, My soul longs, [Psalm 84:2] and, Whatsoever your soul desires, I will even do it for you, [1 Samuel 20:4] and, Walk not according to the desires of your heart, and, So pants my soul. [Psalm 42:1] Wherefore then does Paul say, the flesh lusts against the Spirit? he is wont to call the flesh, not the natural body but the depraved will, as where he says, But you are not in the flesh, but in the Spirit, [Romans 8:8-9] and again, They that are in the flesh cannot please God. What then? Is the flesh to be destroyed? Was not he who thus spoke clothed with flesh? Such doctrines are not of the flesh, but from the Devil, for he was a murderer from the beginning. [John 8:44] What then is his meaning? It is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body, but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred to an instrument, but to him who abuses it. For it is not the iron instrument but the murderer, whom we hate and punish. But it may be said that the very calling of the faults of the soul by the name of the flesh is in itself an accusation of the body. And I admit that the flesh is inferior to the soul, yet it too is good, for that which is inferior to what is good may itself be good, but evil is not inferior to good, but opposed to it. Now if you are able to prove to me that evil originates from the body, you are at liberty to accuse it; but if your endeavor is to turn its name into a charge against it, you ought to accuse the soul likewise. For he that is deprived of the truth is called the natural man. [1 Corinthians 2:14] and the race of demons the spirits of wickedness. [Ephesians 6:12]

Again, the Scripture is wont to give the name of the Flesh to the Mysteries of the Eucharist, and to the whole Church, calling them the Body of Christ. [Colossians 1:24] Nay, to induce you to give the name of blessings to the things of which the flesh is the medium, you have only to imagine the extinction of the senses, and you will find the soul deprived of all discernment, and ignorant of what it before knew. For if the power of God is since the creation of the world clearly seen, being perceived through the things that are made, [Romans 1:20] how could we see them without eyes? And if faith comes of hearing, [Romans 10:17] how shall we hear without ears? And preaching depends on making circuits wherein the tongue and feet are employed. For how shall they preach, except they be sent? [Romans 10:15] In the same way writing is performed by means of the hands. Do you not see that the ministry of the flesh produces for us a thousand benefits? In his expression, the flesh lusts against the Spirit, he means two mental states. For these are opposed to each other, namely virtue and vice, not the soul and the body. Were the two latter so opposed they would be destructive of one another, as fire of water, and darkness of light. But if the soul cares for the body, and takes great forethought on its account, and suffers a thousand things in order not to leave it, and resists being separated from it, and if the body too ministers to the soul, and conveys to it much knowledge, and is adapted to its operations, how can they be contrary, and conflicting with each other? For my part, I perceive by their acts that they are not only not contrary but closely accordant and attached one to another. It is not therefore of these that he speaks as opposed to each other, but he refers to the contest of bad and good principles. cf. Romans 7:23 To will and not to will belongs to the soul; wherefore he says, these are contrary the one to the other, that you may not suffer the soul to proceed in its evil desires. For he speaks this like a Master and Teacher in a threatening way.

Ver.

18. But if you are led by the Spirit, you are not under the Law.

If it be asked in what way are these two connected, I answer, closely and plainly; for he that has the Spirit as he ought, quenches thereby every evil desire, and he that is released from these needs no help from the Law, but is exalted far above its precepts. He who is never angry, what need has he to hear the command, You shall not kill? He who never casts unchaste looks, what need has he of the admonition, You shall not commit adultery? Who would discourse about the fruits of wickedness with him who had plucked up the root itself? For anger is the root of murder, and of adultery the inquisitive gazing into faces. Hence he says, If you are led by the Spirit, you are not under the Law; wherein he appears to me to have pronounced a high and striking eulogy of the Law, if, at least, the Law stood, according to its power, in the place of the Spirit before the Spirit's coming upon us. But we are not on that account obliged to continue apart with our schoolmaster. Then we were justly subject to the Law, that by fear we might chasten our lusts, the Spirit not being manifested; but now that grace is given, which not only commands us to abstain from them, but both quenches them, and leads us to a higher rule of life, what more need is there of the Law? He who has attained an exalted excellence from an inner impulse, has no occasion for a schoolmaster, nor does any one, if he is a philosopher, require a grammarian. Why then do you so degrade yourselves, as now to listen to the Law, having previously given yourselves to the Spirit?

Ver. 19, 20, 21. Now the works of the flesh are manifest, which are these; fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wrath, factions, divisions, heresies, envyings, drunkenness, revellings, and such like: of the which I forewarn you even as I did forewarn you, that they which practice such things shall not inherit the kingdom of God.

Answer me now, you that accusest your own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice. And so it is with the others also, for how can they belong to the flesh? You observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that they which practice such things shall not inherit the kingdom of God. If these things belonged to nature and not to a bad moral choice, his expression, they practice, is inappropriate, it should be, they suffer. And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice?

Ver. 22. But the fruit of the Spirit is love, joy, peace.

He says not, the work of the Spirit, but, the fruit of the Spirit. Is the soul, however, superfluous? The flesh and the Spirit are mentioned, but where is the soul? Is he discoursing of beings without a soul? For if the things of the flesh be evil, and those of the Spirit good, the soul must be superfluous. By no means, for the mastery of the passions belongs to her, and concerns her; and being placed amid vice and virtue, if she has used the body fitly, she has wrought it to be spiritual, but if she separate from the Spirit and give herself up to evil desires, she makes herself more earthly. You observe throughout that his discourse does not relate to the substance of the flesh, but to the moral choice, which is or is not vicious. And why does he say, the fruit of the Spirit? it is because evil works originate in ourselves alone, and therefore he calls them works, but good works require not only our diligence but God's loving kindness. He places first the root of these good things, and then proceeds to recount them, in these words, Love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, temperance; against such there is no law. For who would lay any command on him who has all things within himself, and who has love for the finished mistress of philosophy? As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit has attained to excellence, need the admonitions of the Law. Here too he completely and strikingly casts out the Law, not as bad, but as inferior to the philosophy given by the Spirit.

Ver. 24. And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.

That they might not object, And who is such a man as this? he points out by their works those who have attained to this perfection, here again giving the name of the flesh to evil actions. He does not mean that they had destroyed their flesh, otherwise how were they going to live? For that which is crucified is dead and inoperative, but he indicates the perfect rule of life. For the desires, although they are troublesome, rage in vain. Since then such is the power of the Spirit, let us live therein and be content therewith, as he adds himself,

Ver. 25. If we live by the Spirit, by the Spirit let us also walk,

— being governed by His laws. For this is the force of the words let us walk, that is, let us be content with the power of the Spirit, and seek no help from the Law. Then, signifying that those who would fain have introduced circumcision were actuated by ambitious motives, he says,

Ver. 26. Let us not be vainglorious, which is the cause of all evils, provoking one another to contentions and strife, envying one another, for from vainglory comes envy and from envy all these countless evils.

Verse 1

Brethren, even if a man be overtaken in any trespass.

Forasmuch as under cover of a rebuke they gratified their private feelings, and professing to do so for faults which had been committed, were advancing their own ambition, he says, Brethren, if a man be overtaken. He said not if a man commit but if he be overtaken that is, if he be carried away.

You which are spiritual restore such a one,

He says not chastise nor judge, but set right. Nor does he stop here, but in order to show that it behooved them to be very gentle towards those who had lost their footing, he subjoins,

In a spirit of meekness.

He says not, in meekness, but, in a spirit of meekness, signifying thereby that this is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift. Then, to prevent the one being unduly exalted by having to correct the other, puts him under the same fear, saying,

Looking to yourself, lest you also be tempted.

For as rich men convey contributions to the indigent, that in case they should be themselves involved in poverty they may receive the same bounty, so ought we also to do. And therefore he states this cogent reason, in these words, looking to yourself, lest you also be tempted. He apologizes for the offender, first, by saying if you be overtaken; next, by employing a term indicative of great infirmity; lastly, by the words lest you also be tempted, thus arraigning the malice of the devil rather than the remissness of the soul.

Ver.

2. Bear one another's burdens.

It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offenses of others, but even to bear their failings, that their own may in turn be borne by others. As, in the building of a house, all the stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations, and not for the corner so too is it in the body of the Church. The same thing holds in the frame of our own flesh; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building.

Ver. 2. And so fulfil the law of Christ.

He says not fulfil, but, complete; that is, make it up all of you in common, by the things wherein you bear with one another. For example, this man is irascible, you are dull-tempered; bear therefore with his vehemence that he in turn may bear with your sluggishness; and thus neither will he transgress, being supported by you, nor will you offend in the points where your defects lie, because of your brother's forbearing with you. So do you by reaching forth a hand one to another when about to fall, fulfil the Law in common, each completing what is wanting in his neighbor by his own endurance. But if you do not thus, but each of you will investigate the faults of his neighbor, nothing will ever be performed by you as it ought. For as in the case of the body, if one were to exact the same function from every member of it, the body could never consist, so must there be great strife among brethren if we were to require all things from all.

Ver.

3. For if a man thinks himself to be something, when he is nothing, he deceives himself.

Here again he reflects on their arrogance. He that thinks himself to be something is nothing, and exhibits at the outset a proof of his worthlessness by such a disposition.

Ver.

4. But let each man prove his own work.

Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully to weigh our actions; as for example, if you have performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive. For as gold appears to be bright before it is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure.

Ver. 4. And then shall he have his glorying in regard of himself alone and not of his neighbor.

This he says, not as laying down a rule, but in the way of concession; and his meaning is this, — Boasting is senseless, but if you will boast, boast not against your neighbor, as the Pharisee did. For he that is so instructed will speedily give up boasting altogether; and therefore he concedes a part that he may gradually extirpate the whole. He that is wont to boast with reference to himself only, and not against others, will soon reform this failing also. For he that does not consider himself better than others, for this is the meaning of not in regard of his neighbor, but becomes elated by examining himself by himself, will afterwards cease to be so. And that you may be sure this is what he desires to establish, observe how he checks him by fear, saying above, let every man prove his own work, and adding here,

Ver.

5. For each man shall bear his own burden.

He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, to that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burden, and of being heavily laden.

Ver.

6. But let him that is taught in the word communicate unto him that teaches in all good things.

Here he proceeds to discourse concerning Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ so commanded? For this law, that they which preach the Gospel should live of the Gospel, [1 Corinthians 9:14] is laid down in the New Testament; and likewise in the Old, [Numbers 31:47; 35:1-8] many revenues accrued to the Levites from the people; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love? For inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He, in order to repress his spirit, has imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he has given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, But let him that is taught in the word communicate unto him that teaches in all good things, that is, let him show to him all generosity; this he implies by the words, in all good things. Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives — as much better as heavenly are better than earthly things. This he expresses in another place, If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? [1 Corinthians 9:11] Wherefore he gives the procedure the name of a communication, showing that an interchange takes place. Hereby too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assiduously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence. But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much. Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, he proceeds to say,

Ver. 9. And let us not be weary in well doing.

And here he points out the difference between ambition of this kind, and in temporal affairs, by saying, Be not deceived; God is not mocked; for whatsoever a man sows, that shall he also reap. For he that sows unto his own flesh shall of the flesh reap corruption; but he that sows unto the Spirit shall of the Spirit reap eternal life. As in the case of seeds, one who sows pulse cannot reap grain, for what is sown and what is reaped must both be of one kind, so is it in actions, he that plants in the flesh, wantonness, drunkenness, or inordinate desire, shall reap the fruits of these things. And what are these fruits? Punishment, retribution, shame, derision, destruction. For of sumptuous tables and viands the end is no other than destruction; for they both perish themselves, and destroy the body too. But the fruit of the Spirit is of a nature not similar but contrary in all respects to these. For consider; have you sown almsgiving? The treasures of heaven and eternal glory await you: have you sown temperance? honor and reward, and the applause of Angels, and a crown from the Judge await you.

Ver. 9, 10. And let us not be weary in well-doing; for in due season we shall reap, if we faint not. So then as we have opportunity, let us work that which is good toward all men, especially toward them that are of the household of faith.

Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to such a height, as to command us to show mercy both to Jews and Greeks, in the proper gradation indeed, but still to show mercy. And what is this gradation? It consists in bestowing greater care upon the faithful. His endeavor here is the same as in his other Epistles; he discourses not merely of showing mercy, but of doing it with zeal and perseverance, for the expressions of sowing and of not fainting imply this. Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest. Among husbandmen, not only the sower but also the reaper endures much labor, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shows by the words, for in due season we shall reap, if we faint not. By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, As we have therefore opportunity, let us do good. As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins [Matthew 25:1]¹ for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire. Therefore he says, as we have opportunity, let us work that which is good toward all men, hereby especially also setting them free from the narrow-mindedness of the Jews. For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.

Ver. 11, 12. See with how large letters I have written unto you with my own hand. As many as desire to make a fair show in the flesh, they compel you to be circumcised.

Observe what grief possesses his blessed soul. As those who are oppressed with some sorrow, who have lost one of their own kindred, and suffered an unexpected calamity, rest neither by night nor day, because their grief besieges their soul, so the blessed Paul, after a short moral discourse, returns again to that former subject which chiefly disturbed his mind, saying as follows: see with how large letters I have written unto you with my own hand. By this he signifies that he had written the whole letter himself, which was a proof of great sincerity. In his other Epistles he himself only dictated, another wrote, as is plain from the Epistle to the Romans, for at its close it is said, I Tertius, who write the Epistle, salute you; [Romans 16:22] but in this instance he wrote the whole himself. And this he did by necessity, not from affection merely, but in order to remove an injurious suspicion. Being charged with acts wherein he had no part, and being reported to preach Circumcision yet to pretend to preach it not, he was compelled to write the Epistle with his own hand, thus laying up beforehand a written testimony. By the expression what sized, he appears to me to signify, not the magnitude, but, the misshapen appearance of the letters, as if he had said, Although not well skilled in writing, I have been compelled to write with my own hand to stop the mouth of these traducers.

Ver. 12, 13. As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. For not even they who receive circumcision do themselves keep the Law; but they desire to have you circumcised, that they may glory in your flesh.

Here he shows that they suffered this, not willingly but of necessity, and affords them an opportunity of retreat, almost speaking in their defense, and exhorting them to abandon their teachers with all speed. What is the meaning of to make a fair show in the flesh? it means, to be esteemed by men. As they were reviled by the Jews for deserting the customs of their fathers, they desire, says he, to injure you, that they may not have this charged against them, but vindicate themselves by means of your flesh. His object here is to show that they did not so act from respect to God; it is as if he said, This procedure is not founded in piety, all this is done through human ambition; in order that the unbelievers may be gratified by the mutilation of the faithful, they choose to offend God that they may please men; for this is the meaning of, to make a fair show in the flesh. Then, as a proof that for another reason too they are unpardonable, he again convinces them that, not only in order to please others, but for their own vain glory, they had enjoined this. Wherefore he adds, that they may glory in your flesh, as if they had disciples, and were teachers. And what is the proof of this? For not even they themselves, he says, keep the Law; even if they did keep it, they would incur grave censure, but now their very purpose is corrupt.

Ver. 14. But far be it from me to glory, save in the cross of our Lord Jesus Christ.

Truly this symbol is thought despicable; but it is so in the world's reckoning, and among men; in Heaven and among the faithful it is the highest glory. Poverty too is despicable, but it is our boast; and to be cheaply thought of by the public is a matter of laughter to them, but we are elated by it. So too is the Cross our boast. He does not say, I boast not, nor, I will not boast, but, Far be it from me that I should, as if he abominated it as absurd, and invoked the aid of God in order to his success therein. And what is the boast of the Cross? That Christ for my sake took on Him the form of a slave, and bore His sufferings for me the slave, the enemy, the unfeeling one; yea He so loved me as to give Himself up to a curse for me. What can be comparable to this! If servants who only receive praise from their masters, to whom they are akin by nature, are elated thereby, how must we not boast when the Master who is very God is not ashamed of the Cross which was endured for us. Let us then not be ashamed of His unspeakable tenderness; He was not ashamed of being crucified for your sake, and will you be ashamed to confess His infinite solicitude? It is as if a prisoner who had not been ashamed of his King, should, after that King had come to the prison and himself loosed the chains, become ashamed of him on that account. Yet this would be the height of madness, for this very fact would be a special ground for boasting.

Ver. 14. Through which the world has been crucified unto me, and I unto the world.

What he here calls the world is not the heaven nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor. To me these things are dead. Such an one it behooves a Christian to be, and always to use this language. Nor was he content with the former putting to death, but added another, saying, and I unto the world, thus implying a double putting to death, and saying, They are dead to me, and I to them, neither can they captivate and overcome me, for they are dead once for all, nor can I desire them, for I too am dead to them. Nothing can be more blessed than this putting to death, for it is the foundation of the blessed life.

Ver. 15, 16. For neither is circumcision anything, nor uncircumcision, but a new creature. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.

Observe the power of the Cross, to what a pitch it has raised him! not only has it put to death for him all mundane affairs, but has set him far above the Old Dispensation. What can be comparable to this power? For the Cross has persuaded him, who was willing to be slain and to slay others for the sake of circumcision, to leave it on a level with uncircumcision, and to seek for things strange and marvellous and above the heavens. This our rule of life he calls a new creature, both on account of what is past, and of what is to come; of what is past, because our soul, which had grown old with the oldness of sin, has been all at once renewed by baptism, as if it had been created again. Wherefore we require a new and heavenly rule of life. And of things to come, because both the heaven and the earth, and all the creation, shall with our bodies be translated into incorruption. Tell me not then, he says, of circumcision, which now avails nothing; (for how shall it appear, when all things have undergone such a change?) but seek the new things of grace. For they who pursue these things shall enjoy peace and amity, and may properly be called by the name of Israel. While they who hold contrary sentiments, although they be descended from him (Israel) and bear his appellation, have yet fallen away from all these things, both the relationship and the name itself. But it is in their power to be true Israelites, who keep this rule, who desist from the old ways, and follow after grace.

Ver. 17. From henceforth let no man trouble me.

This he says not as though he were wearied or overpowered; he who chose to do and suffer all for his disciples' sake; he who said, Be instant in season, out of season; [2 Timothy 4:2] he who said, If perhaps God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil; [2 Timothy 2:25-26] how shall he now become relaxed and fall back? Wherefore does he say this? It is to gird up their slothful mind, and to impress them with deeper fear, and to ratify the laws enacted by himself, and to restrain their perpetual fluctuations.

Ver. 17. For I bear branded on my body the marks of Jesus.

He says not, I have, but, I bear, like a man priding himself on trophies and royal ensigns. Although on a second thought it seems a disgrace, yet does this man vaunt of his wounds, and like military standard-bearers, so does he exult in bearing about these wounds. And why does he say this? More clearly by those wounds than by any argument, than by any language, do I vindicate myself, says he. For these wounds utter a voice louder than a trumpet against my opponents, and against those who say that I play the hypocrite in my teaching, and speak what may please men. For no one who saw a soldier retiring from the battle bathed in blood and with a thousand wounds, would dare to accuse him of cowardice and treachery, seeing that he bears on his body the proofs of his valor, and so ought you, he says, to judge of me. And if any one desire to hear my defense, and to learn my sentiments, let him consider my wounds, which afford a stronger proof than these words and letters. At the outset of his Epistle he evinced his sincerity by the suddenness of his conversion, at its close he proves it by the perils which attended his conversion. That it might not be objected that he had changed his course with upright intentions, but that he had not continued in the same purpose, he produces his trials, his dangers, his stripes as witnesses that he had so continued.

Then having clearly justified himself in every particular, and proved that he had spoken nothing from anger or malevolence, but had preserved his affection towards them unimpaired, he again establishes this same point by concluding his discourse with a prayer teeming with a thousand blessings, in these words;

Ver. 18. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.

By this last word he has sealed all that preceded it. He says not merely, with you, as elsewhere, but, with your spirit, thus withdrawing them from carnal things, and displaying throughout the beneficence of God, and reminding them of the grace which they enjoyed, whereby he was able to recall them from all their judaizing errors. For to have received the Spirit came not of the poverty of the Law, but of the righteousness which is by Faith, and to preserve it when obtained came not from Circumcision but from Grace. On this account he concluded his exhortation with a prayer, reminding them of grace and the Spirit, and at the same time addressing them as brethren, and supplicating God that they might continue to enjoy these blessings, thus providing for them a twofold security. For both prayer and teaching, tended to the same thing and together became to them as a double wall. For teaching, reminding them of what benefits they enjoyed, the rather kept them in the doctrine of the Church; and prayer, invoking grace, and exhorting to an enduring constancy, permitted not the Spirit to depart from them. And He abiding in them, all the error of such doctrines as they held was shaken off like dust.

1. They that are spectators of the heathen games, when they have learned that a distinguished athlete and winner of crowns has come from any quarter, run all together to view his wrestling, and all his skill and strength; and you may see the whole theater of many ten thousands, all there straining their eyes both of body and mind, that nothing of what is done may escape them. So again these same persons, if any admirable musician come among them, leave all that they had in hand, which often is necessary and pressing business, and mount the steps, and sit listening very attentively to the words and the accompaniments, and criticising the agreement of the two. This is what the many do.

Again; those who are skilled in rhetoric do just the same with respect to the sophists, for they too have their theaters, and their audience, and clappings of hands, and noise, and closest criticism of what is said.

And if in the case of rhetoricians, musicians, and athletes, people sit in the one case to look on, in the other to see at once and to listen with such earnest attention; what zeal, what earnestness ought you in reason to display, when it is no musician or debater who now comes forward to a trial of skill, but when a man is speaking from heaven, and utters a voice plainer than thunder? For he has pervaded the whole earth with the sound; and occupied and filled it, not by the loudness of the cry, but by moving his tongue with the grace of God.

And what is wonderful, this sound, great as it is, is neither a harsh nor an unpleasant one, but sweeter and more delightful than all harmony of music, and with more skill to soothe; and besides all this, most holy, and most awful, and full of mysteries so great, and bringing with it goods so great, that if men were exactly and with ready mind to receive and keep them, they could no longer be mere men nor remain upon the earth, but would take their stand above all the things of this life, and having adapted themselves to the condition of angels, would dwell on earth just as if it were heaven.

2. For the son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who lay upon his Master's bosom with much confidence, this man comes forward to us now; not as an actor of a play, not hiding his head with a mask, (for he has another sort of words to speak,) nor mounting a platform, nor striking the stage with his foot, nor dressed out with apparel of gold, but he enters wearing a robe of inconceivable beauty. For he will appear before us having put on Christ [Romans 13:14; Galatians 3:27], having his beautiful feet shod with the preparation of the Gospel of peace [Ephesians 6:15]; wearing a girdle not about his waist, but about his loins, not made of scarlet leather nor daubed outside with gold, but woven and composed of truth itself. Now will he appear before us, not acting a part, (for with him there is nothing counterfeit, nor fiction, nor fable,) but with unmasked head he proclaims to us the truth unmasked; not making the audience believe him other than he is by carriage, by look, by voice, needing for the delivery of his message no instruments of music, as harp, lyre, or any other the like, for he effects all with his tongue, uttering a voice which is sweeter and more profitable than that of any harper or any music. All heaven is his stage; his theater, the habitable world; his audience, all angels; and of men as many as are angels already, or desire to become so, for none but these can hear that harmony aright, and show it forth by their works; all the rest, like little children who hear, but what they hear understand not, from their anxiety about sweetmeats and childish playthings; so they too, being in mirth and luxury, and living only for wealth and power and sensuality, hear sometimes what is said, it is true, but show forth nothing great or noble in their actions through fastening themselves for good to the clay of the brickmaking. By this Apostle stand the powers from above, marveling at the beauty of his soul, and his understanding, and the bloom of that virtue by which he drew unto him Christ Himself, and obtained the grace of the Spirit. For he has made ready his soul, as some well-fashioned and jeweled lyre with strings of gold, and yielded it for the utterance of something great and sublime to the Spirit.

3. Seeing then it is no longer the fisherman the son of Zebedee, but He who knows the deep things of God [1 Corinthians 2:10], the Holy Spirit I mean, that strikes this lyre, let us hearken accordingly. For he will say nothing to us as a man, but what he says, he will say from the depths of the Spirit, from those secret things which before they came to pass the very Angels knew not; since they too have learned by the voice of John with us, and by us, the things which we know. And this has another Apostle declared, saying, To the intent that unto the principalities and powers might be known by the Church the manifold wisdom of God. [Ephesians 3:10] If then principalities, and powers, and Cherubim, and Seraphim, learned these things by the Church, it is very clear that they were exceedingly earnest in listening to this teaching; and even in this we have been not a little honored, that the Angels learned things which before they knew not with us; I do not at present speak of their learning by us also. Let us then show much silence and orderly behavior; not today only, nor during the day on which we are hearers, but during all our life, since it is at all times good to hear Him. For if we long to know what is going on in the palace, what, for instance, the king has said, what he has done, what counsel he is taking concerning his subjects, though in truth these things are for the most part nothing to us; much more is it desirable to hear what God has said, especially when all concerns us. And all this will this man tell us exactly, as being a friend of the King Himself, or rather, as having Him speaking within himself, and from Him hearing all things which He hears from the Father. I have called you friends, He says, for all things that I have heard of My Father, I have made known unto you. [John 15:15]

4. As then we should all run together if we saw one from above bend down on a sudden from the height of heaven, promising to describe exactly all things there, even so let us be disposed now. It is from thence that this Man speaks to us; He is not of this world, as Christ Himself declares, You are not of the world [John 15:19], and He has speaking within him the Comforter, the Omnipresent, who knows the things of God as exactly as the soul of man knows what belongs to herself, the Spirit of holiness, the righteous Spirit, the guiding Spirit, which leads men by the hand to heaven, which gives them other eyes, fitting them to see things to come as though present, and giving them even in the flesh to look into things heavenly. To Him then let us yield ourselves during all our life in much tranquillity. Let none dull, none sleepy, none sordid, enter here and tarry; but let us remove ourselves to heaven, for there He speaks these things to those who are citizens there. And if we tarry on earth, we shall gain nothing great from thence. For the words of John are nothing to those who do not desire to be freed from this swinish life, just as the things of this world to him are nothing. The thunder amazes our souls, having sound without significance; but this man's voice troubles none of the faithful, yea, rather releases them from trouble and confusion; it amazes the devils only, and those who are their slaves. Therefore that we may know how it amazes them, let us preserve deep silence, both external and mental, but especially the latter; for what advantage is it that the mouth be hushed, if the soul is disturbed and full of tossing? I look for that calm which is of the mind, of the soul, since it is the hearing of the soul which I require. Let then no desire of riches trouble us, no lust of glory, no tyranny of anger, nor the crowd of other passions besides these; for it is not possible for the ear, except it be cleansed, to perceive as it ought the sublimity of the things spoken; nor rightly to understand the awful and unutterable nature of these mysteries, and all other virtue which is in these divine oracles. If a man cannot learn well a melody on pipe or harp, unless he in every way strain his attention; how shall one, who sits as a listener to sounds mystical, be able to hear with a careless soul?

5. Wherefore Christ Himself exhorted, saying, Give not that which is holy unto the dogs, neither cast your pearls before swine. [Matthew 7:6] He called these words pearls, though in truth they be much more precious than they, because we have no substance more precious than that. For this reason too He is wont often to compare their sweetness to honey, not that so much only is the measure of their sweetness, but because among us there is nothing sweeter. Now, to show that they very exceedingly surpass the nature of precious stones, and the sweetness of any honey, hear the prophet speaking concerning them, and declaring this superiority; More to be desired are they, he says than gold and much precious stone; sweeter are they also than honey and the honeycomb. [Psalm 19:10] But to those (only) who are in health; wherefore he has added, For your servant keeps them. And again in another place calling them sweet he has added, to my throat. For he says, How sweet are your words unto my throat. [Psalm 119:103] And again he insists on the superiority, saying, Above honey and the honeycomb to my mouth. For he was in very sound health. And let not us either come near to these while we are sick, but when we have healed our soul, so receive the food that is offered us.

It is for this reason that, after so long a preface, I have not yet attempted to fathom these expressions (of St. John), in order that every one having laid aside all manner of infirmity, as though he were entering into heaven itself, so may enter here pure, and freed from wrath and carefulness and anxiety of this life, of all other passions. For it is not otherwise possible for a man to gain from hence anything great, except he have first so cleansed anew his soul. And let no one say that the time to the coming communion is short, for it is possible, not only in five days, but in one moment, to change the whole course of life. Tell me what is worse than a robber and a murderer, is not this the extremest kind of wickedness? Yet such an one arrived straight at the summit of excellence, and passed into Paradise itself, not needing days, nor half a day, but one little moment. So that a man may change suddenly, and become gold instead of clay. For since what belongs to virtue and to vice is not by nature, the change is easy, as being independent of any necessity. If you be willing and obedient, He says, you shall eat the good of the land. [Isaiah 1:19] Do you see that there needs the will only? will — not the common wishing of the multitude — but earnest will. For I know that all are wishing to fly up to heaven even now; but it is necessary to show forth the wish by works. The merchant too wishes to get rich; but he does not allow his wish to stop with the thought of it; no, he fits out a ship, and gets together sailors, and engages a pilot, and furnishes the vessel with all other stores, and borrows money, and crosses the sea, and goes away into a strange land, and endures many dangers, and all the rest which they know who sail the sea. So too must we show our will; for we also sail a voyage, not from land to land, but from earth to heaven. Let us then so order our reason, that it be serviceable to steer our upward course, and our sailors that they be obedient to it, and let our vessel be stout, that it be not swamped amidst the reverses and despondencies of this life, nor be lifted up by the blasts of vainglory, but be a fast and easy vessel. If so we order our ship, and so our pilot and our crew, we shall sail with a fair wind, and we shall draw down to ourselves the Son of God, the true Pilot, who will not leave our bark to be engulfed, but, though ten thousand winds may blow, will rebuke the winds and the sea, and instead of raging waves, make a great calm.

6. Having therefore ordered yourselves, so come to our next assembly, if at least it be at all an object of desire to you to hear somewhat to your advantage, and lay up what is said in your souls. But let not one of you be the wayside, none the stony ground, none the full of thorns. [Matthew 13:4-7] Let us make ourselves fallow lands. For so shall we (the preachers) put in the seed with gladness, when we see the land clean, but if stony or rough, pardon us if we like not to labor in vain. For if we shall leave off sowing and begin to cut up thorns, surely to cast seed into ground unwrought were extreme folly.

It is not meet that he who has the advantage of such hearing be partaker of the table of devils. For what fellowship has righteousness with unrighteousness? [2 Corinthians 6:14] You stand listening to John, and learning the things of the Spirit by him; and do you after this depart to listen to harlots speaking vile things, and acting viler, and to effeminates cuffing one another? How will you be able to be fairly cleansed, if you wallow in such mire? Why need I reckon in detail all the indecency that is there? All there is laughter, all is shame, all disgrace, revilings and mockings, all abandonment, all destruction. See, I forewarn and charge you all. Let none of those who enjoy the blessings of this table destroy his own soul by those pernicious spectacles. All that is said and done there is a pageant of Satan. But you who have been initiated know what manner of covenants you made with us, or rather you made with Christ when He guided you into His mysteries, what you spoke to Him, what speech you had with Him concerning Satan's pageant; how with Satan and his angels you renounced this also, and promised that you would not so much as cast a glance that way. There is then no slight ground for fear, lest, by becoming careless of such promises, one should render himself unworthy of these mysteries.

7. Do you see not how in king's palaces it is not those who have offended, but those who have been honorably distinguished, that are called to share special favor, and are numbered among the king's friends. A messenger has come to us from heaven, sent by God Himself, to speak with us on certain necessary matters, and you leave hearing His will, and the message He sends to you, and sit listening to stage-players. What thunderings, what bolts from heaven, does not this conduct deserve! For as it is not meet to partake of the table of devils, so neither is it of the listening to devils; nor to be present with filthy raiment at that glorious Table, loaded with so many good things, which God Himself has provided. Such is its power, that it can raise us at once to heaven, if only we approach it with a sober mind. For it is not possible that he who is continually under the influence of the words of God, can remain in this present low condition, but he needs must presently take wing, and fly away to the land which is above, and light on the infinite treasures of good things; which may it be that we all attain to, through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom be glory to the Father and the All-holy Spirit, now and ever, and world without end. Amen.

John 1:1

Were John about to converse with us, and to say to us words of his own, we needs must describe his family, his country, and his education. But since it is not he, but God by him, that speaks to mankind, it seems to me superfluous and distracting to enquire into these matters. And yet even thus it is not superfluous, but even very necessary. For when you have learned who he was, and from whence, who his parents, and what his character, and then hear his voice and all his heavenly wisdom, then you shall know right well that these (doctrines) belong not to him, but to the Divine power stirring his soul.

From what country then was he? From no country; but from a poor village, and from a land little esteemed, and producing no good thing. For the Scribes speak evil of Galilee, saying, Search and look, for out of Galilee arises no prophet. [John 7:52] And the Israelite indeed speaks ill of it, saying, Can any good thing come out of Nazareth? And being of this land, he was not even of any remarkable place in it, but of one not even distinguished by name. Of this he was, and his father a poor fisherman, so poor that he took his sons to the same employment. Now you all know that no workman will choose to bring up his son to succeed him in his trade, unless poverty press him very hard, especially where the trade is a mean one. But nothing can be poorer, meaner, no, nor more ignorant, than fishermen. Yet even among them there are some greater, some less; and even there our Apostle occupied the lower rank, for he did not take his prey from the sea, but passed his time on a certain little lake. And as he was engaged by it with his father and his brother James, and they mending their broken nets, a thing which of itself marked extreme poverty, so Christ called him.

As for worldly instruction, we may learn from these facts that he had none at all of it. Besides, Luke testifies this when he writes not only that he was ignorant, but that he was absolutely unlettered. [Acts 4:13] As was likely. For one who was so poor, never coming into the public assemblies, nor falling in with men of respectability, but as it were nailed to his fishing, or even if he ever did meet any one, conversing with fishmongers and cooks, how, I say, was he likely to be in a state better than that of the irrational animals? How could he help imitating the very dumbness of his fishes?

2. This fisherman then, whose business was about lakes, and nets, and fish; this native of Bethsaida of Galilee; this son of a poor fisherman, yes, and poor to the last degree; this man ignorant, and to the last degree of ignorance too, who never learned letters either before or after he accompanied Christ; let us see what he utters, and on what matters he converses with us. Is it of things in the field? Is it of things in rivers? On the trade in fish? For these things, perhaps, one expects to hear from a fisherman. But fear not; we shall hear nought of these; but we shall hear of things in heaven, and what no one ever learned before this man. For, as might be expected of one who speaks from the very treasures of the Spirit, he has come bringing to us sublime doctrines, and the best way of life and wisdom, [as though just arrived from the very heavens; yea, rather such as it was not likely that all even there should know, as I said before. ] Do these things belong to a fisherman? Tell me. Do they belong to a rhetorician at all? To a sophist or philosopher? To every one trained in the wisdom of the Gentiles? By no means. The human soul is simply unable thus to philosophize on that pure and blessed nature; on the powers that come next to it; on immortality and endless life; on the nature of mortal bodies which shall hereafter be immortal; on punishment and the judgment to come; on the enquiries that shall be as to deeds and words, as to thoughts and imaginations. It cannot tell what is man, what the world; what is man indeed, and what he who seems to be man, but is not; what is the nature of virtue, what of vice.

3. Some of these things indeed the disciples of Plato and Pythagoras enquired into. Of the other philosophers we need make no mention at all; they have all on this point been so excessively ridiculous; and those who have been among them in greater esteem than the rest, and who have been considered the leading men in this science, are so more than the others; and they have composed and written somewhat on the subject of polity and doctrines, and in all have been more shamefully ridiculous than children. For they have spent their whole life in making women common to all, in overthrowing the very order of life, in doing away the honor of marriage, and in making other the like ridiculous laws. As for doctrines on the soul, there is nothing excessively shameful that they have left unsaid; asserting that the souls of men become flies, and gnats, and bushes, and that God Himself is a soul; with some other the like indecencies.

And not this alone in them is worthy of blame, but so is also their ever-shifting current of words; for since they assert everything on uncertain and fallacious arguments, they are like men carried here and there in Euripus, and never remain in the same place.

Not so this fisherman; for all he says is infallible; and standing as it were upon a rock, he never shifts his ground. For since he has been thought worthy to be in the most secret places, and has the Lord of all speaking within him, he is subject to nothing that is human. But they, like persons who are not held worthy even in a dream to set foot in the king's palace, but who pass their time in the forum with other men, guessing from their own imagination at what they cannot see, have erred a great error, and, like blind or drunken men in their wandering, have dashed against each other; and not only against each other, but against themselves, by continually changing their opinion, and that ever on the same matters.

4. But this unlettered man, the ignorant, the native of Bethsaida, the son of Zebedee, (though the Greeks mock ten thousand times at the rusticity of the names, I shall not the less speak them with the greater boldness.) For the more barbarous his nation seems to them, and the more he seems removed from Grecian discipline, so much the brighter does what we have with us appear. For when a barbarian and an untaught person utters things which no man on earth ever knew, and does not only utter, (though if this were the only thing it were a great marvel,) but besides this, affords another and a stronger proof that what he says is divinely inspired, namely, the convincing all his hearers through all time; who will not wonder at the power that dwells in him? Since this is, as I said, the strongest proof that he lays down no laws of his own. This barbarian then, with his writing of the Gospel, has occupied all the habitable world. With his body he has taken possession of the center of Asia, where of old philosophized all of the Grecian party, shining forth in the midst of his foes, dispersing their darkness, and breaking down the stronghold of devils: but in soul he has retired to that place which is fit for one who has done such things.

5. And as for the writings of the Greeks, they are all put out and vanished, but this man's shine brighter day by day. For from the time that he (was) and the other fishermen, since then the (doctrines) of Pythagoras and of Plato, which seemed before to prevail, have ceased to be spoken of, and most men do not know them even by name. Yet Plato was, they say, the invited companion of kings, had many friends, and sailed to Sicily. And Pythagoras occupied Magna Græcia, and practiced there ten thousand kinds of sorcery. For to converse with oxen, (which they say he did,) was nothing else but a piece of sorcery. As is most clear from this. He that so conversed with brutes did not in anything benefit the race of men, but even did them the greatest wrong. Yet surely, the nature of men was better adapted for the reasoning of philosophy; still he did, as they say, converse with eagles and oxen, using sorceries. For he did not make their irrational nature rational, (this was impossible to man,) but by his magic tricks he deceived the foolish. And neglecting to teach men anything useful, he taught that they might as well eat the heads of those who begot them, as beans. And he persuaded those who associated with him, that the soul of their teacher had actually been at one time a bush, at another a girl, at another a fish.

Are not these things with good cause extinct, and vanished utterly? With good cause, and reasonably. But not so the words of him who was ignorant and unlettered; for Syrians, and Egyptians, and Indians, and Persians, and Ethiopians, and ten thousand other nations, translating into their own tongues the doctrines introduced by him, barbarians though they be, have learned to philosophize. I did not therefore idly say that all the world has become his theater. For he did not leave those of his own kind, and waste his labor on the irrational creatures, (an act of excessive vainglory and extreme folly,) but being clear of this as well as of other passions, he was earnest on one point only, that all the world might learn somewhat of the things which might profit it, and be able to translate it from earth to heaven.

For this reason too, he did not hide his teaching in mist and darkness, as they did who threw obscurity of speech, like a kind of veil, around the mischiefs laid up within. But this man's doctrines are clearer than the sunbeams, wherefore they have been unfolded to all men throughout the world. For he did not teach as Pythagoras did, commanding those who came to him to be silent for five years, or to sit like senseless stones; neither did he invent fables defining the universe to consist of numbers; but casting away all this devilish trash and mischief, he diffused such simplicity through his words, that all he said was plain, not only to wise men, but also to women and youths. For he was persuaded that the words were true and profitable to all that should hearken to them. And all time after him is his witness; since he has drawn to him all the world, and has freed our life when we have listened to these words from all monstrous display of wisdom; wherefore we who hear them would prefer rather to give up our lives, than the doctrines by him delivered to us.

6. From this then, and from every other circumstance, it is plain, that nothing of this man's is human, but divine and heavenly are the lessons which come to us by this divine soul. For we shall observe not sounding sentences, nor magnificent diction, nor excessive and useless order and arrangement of words and sentences, (these things are far from all true wisdom,) but strength invincible and divine, and irresistible force of right doctrines, and a rich supply of unnumbered good things. For their over-care about expression was so excessive, so worthy of mere sophists, or rather not even of sophists, but of silly striplings, that even their own chief philosopher introduces his own master as greatly ashamed of this art, and as saying to the judges, that what they hear from him shall be spoken plainly and without premeditation, not tricked out rhetorically nor ornamented with (fine) sentences and words; since, says he, it cannot surely be becoming, O men, that one at my age should come before you like a lad inventing speeches. And observe the extreme absurdity of the thing; what he has described his master avoiding as disgraceful, unworthy of philosophy and work for lads, this above all he himself has cultivated. So entirely were they given up to mere love of distinction.

And as, if you uncover those sepulchers which are whitened without you will find them full of corruption, and stench, and rotten bones; so too the doctrines of the philosopher, if you strip them of their flowery diction, you will see to be full of much abomination, especially when he philosophizes on the soul, which he both honors and speaks ill of without measure. And this is the snare of the devil, never to keep due proportion, but by excess on either hand to lead aside those who are entangled by it into evil speaking. At one time he says, that the soul is of the substance of God; at another, after having exalted it thus immoderately and impiously, he exceeds again in a different way, and treats it with insult, making it pass into swine and asses, and other animals of yet less esteem than these.

But enough of this; or rather even this is out of measure. For if it were possible to learn anything profitable from these things, we must have been longer occupied with them; but if it be only to observe their indecency and absurdity, more than requisite has been said by us already. We will therefore leave their fables, and attach ourselves to our own doctrines, which have been brought to us from above by the tongue of this fisherman, and which have nothing human in them.

7. Let us then bring forward the words, having reminded you now, as I exhorted you at the first, earnestly to attend to what is said. What then does this Evangelist say immediately on his outset?

In the beginning was the Word, and the Word was with God. [John 1:1] Do you see the great boldness and power of the words, how he speaks nothing doubting nor conjecturing, but declaring all things plainly? For this is the teacher's part, not to waver in anything he says, since if he who is to be a guide to the rest require another person who shall be able to establish him with certainty, he would be rightly ranked not among teachers, but among disciples.

But if any one say, What can be the reason that he has neglected the first cause, and spoken to us at once concerning the second? we shall decline to speak of first and second, for the Divinity is above number, and the succession of times. Wherefore we decline these expressions; but we confess that the Father is from none, and that the Son is begotten of the Father. Yes, it may be said, but why then does he leave the Father, and speak concerning the Son? Why? Because the former was manifest to all, if not as Father, at least as God; but the Only-Begotten was not known; and therefore with reason did he immediately from the very beginning hasten to implant the knowledge of Him in those who knew Him not.

Besides, he has not been silent as to the Father in his writings on these points. And observe, I beg of you, his spiritual wisdom. He knows that men most honor the eldest of beings which was before all, and account this to be God. Wherefore from this point first he makes his beginning, and as he advances, declares that God is, and does not like Plato assert, sometimes that He is intellect, sometimes that He is soul; for these things are far removed from that divine and unmixed Nature which has nothing common with us, but is separated from any fellowship with created things, I mean as to substance, though not as to relation.

And for this reason he calls Him The Word. For since he is about to teach that this Word is the only-begotten Son of God, in order that no one may imagine that His generation is passible, by giving Him the appellation of The Word, he anticipates and removes beforehand the evil suspicion, showing that the Son is from the Father, and that without His suffering (change).

8. Do you see then that as I said, he has not been silent as to the Father in his words concerning the Son? And if these instances are not sufficient fully to explain the whole matter, marvel not, for our argument is God, whom it is impossible to describe, or to imagine worthily; hence this man nowhere assigns the name of His essence, (for it is not possible to say what God is, as to essence,) but everywhere he declares Him to us by His workings. For this Word one may see shortly after called Light, and the Light in turn named Life.

Although not for this reason only did he so name Him; this was the first reason, and the second was because He was about to declare to us the things of the Father. For all things, He says, that I have heard from my Father, I have made known unto you. [John 15:15] He calls Him both Light and Life, for He has freely given to us the light which proceeds from knowledge, and the life which follows it. In short, one name is not sufficient, nor two, nor three, nor more, to teach us what belongs to God. But we must be content to be able even by means of many to apprehend, though but obscurely, His attributes.

And he has not called Him simply Word, but with the addition of the article, distinguishing Him from the rest in this way also. Do you see then that I said not without cause that this Evangelist speaks to us from heaven? Only see from the very beginning whither he has drawn up the soul, having given it wings, and has carried up with him the mind of his hearers. For having set it higher than all the things of sense, than earth, than sea, than heaven, he leads it by the hand above the very angels, above cherubim and seraphim, above thrones and principalities and powers; in a word, persuades it to journey beyond all created things.

9. What then? When he has brought us to such a height as this, is he in truth able to stop us there? By no means; but just as one by transporting into the midst of the sea a person who was standing on the beach, and looking on cities, and beaches, and havens, removes him indeed from the former objects, yet does not stay his sight anywhere, but brings him to a view without bound; so this Evangelist, having brought us above all creation, and escorted us towards the eternal periods which lie beyond it, leaves the sight suspended, not allowing it to arrive at any limit upwards, as indeed there is none.

For the intellect, having ascended to the beginning, enquires what beginning; and then finding the was always outstripping its imagination, has no point at which to stay its thought; but looking intently onwards, and being unable to cease at any point, it becomes wearied out, and turns back to things below. For this was in the beginning, is nothing else than expressive of ever being and being infinitely.

Do you see true philosophy and divine doctrines? Not like those of the Greeks, who assign times, and say that some indeed of the gods are younger, some elder. There is nothing of this with us. For if God Is, as certainly He Is, then nothing was before Him. If He is Creator of all things, He must be first; if Master and Lord of all, then all, both creatures and ages, are after Him.

10. I had desired to enter the lists yet on other difficulties, but perhaps our minds are wearied out; when therefore I have advised you on those points which are useful to us for the hearing, both of what has been said, and of what is yet to be said, I again will hold my peace. What then are these points? I know that many have become confused by reason of the length of what has been spoken. Now this takes place when the soul is heavy laden with many burdens of this life. For as the eye when it is clear and transparent is keen-sighted also, and will not easily be tired in making out even the minutest bodies; but when from some bad humor from the head having poured into it, or some smoke-like fumes having ascended to it from beneath, a kind of thick cloud is formed before the ball, this does not allow it clearly to perceive even any larger object; so is naturally the case with the soul. For when it is purified, and has no passion to disturb it, it looks steadfastly to the fit objects of its regard; but when, darkened by many passions, it loses its proper excellence, then it is not easily able to be sufficient for any high thing, but soon is wearied, and falls back; and turning aside to sleep and sloth, lets pass things that concern it with a view to excellence and the life thence arising, instead of receiving them with much readiness.

And that you may not suffer this, (I shall not cease continually thus to warn you,) strengthen your minds, that you may not hear what the faithful among the Hebrews heard from Paul. For to them he said that he had many things to say, and hard to be uttered [Hebrews 5:11]; not as though they were by nature such, but because, says he, you are dull of hearing. For it is the nature of the weak and infirm man to be confused even by few words as by many, and what is clear and easy he thinks hard to be comprehended. Let not any here be such an one, but having chased from him all worldly care, so let him hear these doctrines.

For when the desire of money possesses the hearer, the desire of hearing cannot possess him as well; since the soul, being one, cannot suffice for many desires; but one of the two is injured by the other, and, from division, becomes weaker as its rival prevails, and expends all upon itself.

And this is wont to happen in the case of children. When a man has only one, he loves that one exceedingly. But when he has become father of many, then also his dispositions of affection being divided become weaker.

If this happens where there is the absolute rule and power of nature, and the objects beloved are akin one with another, what can we say as to that desire and disposition which is according to deliberate choice; especially where these desires lie directly opposed to each other; for the love of wealth is a thing opposed to the love of this kind of hearing. We enter heaven when we enter here; not in place, I mean, but in disposition; for it is possible for one who is on earth to stand in heaven, and to have vision of the things that are there, and to hear the words from thence.

11. Let none then introduce the things of earth into heaven; let no one standing here be careful about what is at his house. For he ought to bear with him, and to preserve both at home and in his business, what he gains from this place, not to allow it to be loaded with the burdens of house and market. Our reason for entering in to the chair of instruction is, that thence we may cleanse ourselves from the filth of the outer world; but if we are likely even in this little space to be injured by things said or done without, it is better for us not to enter at all. Let no one then in the assembly be thinking about domestic matters, but let him at home be stirring with what he heard in the assembly. Let these things be more precious to us than any. These concern the soul, but those the body; or rather what is said here concerns both body and soul. Wherefore let these things be our leading business, and all others but occasional employments; for these belong both to the future and the present life, but the rest neither to the one nor the other, unless they be managed according to the law laid down for these. Since from these it is impossible to learn not only what we shall hereafter be, and how we shall then live, but how we shall rightly direct this present life also.

For this house is a spiritual surgery, that whatever wounds we may have received without, here we may heal, not that we may gather fresh ones to take with us hence. Yet if we do not give heed to the Spirit speaking to us, we shall not only fail to clear ourselves of our former hurts, but shall get others in addition.

Let us then with much earnestness attend to the book as it is being unfolded to us; since if we learn exactly its first principles and fundamental doctrines, we shall not afterwards require much close study, but after laboring a little at the beginning, shall be able, as Paul says, to instruct others also. [Romans 15:14] For this Apostle is very sublime, abounding in many doctrines, and on these he dwells more than on other matters.

Let us not then be careless hearers. And this is the reason why we set them forth to you little by little, so that all may be easily intelligible to you, and may not escape your memory. Let us fear then lest we come under the condemnation of that word which says, If I had not come and spoken unto them, they had not had sin. [John 15:22] For what shall we be profited more than those who have not heard, if even after hearing we go our way home bearing nothing with us, but only wondering at what has been said.

Allow us then to sow in good ground; allow us, that you may draw us the more to you. If any man has thorns, let him cast the fire of the Spirit among them. If any has a hard and stubborn heart, let him by employing the same fire make it soft and yielding. If any by the wayside is trodden down by all kind of thoughts, let him enter into more sheltered places, and not lie exposed for those that will to invade for plunder: that so we may see your cornfields waving with grain. Besides, if we exercise such care as this over ourselves, and apply ourselves industriously to this spiritual hearing, if not at once yet by degrees, we shall surely be freed from all the cares of life.

Let us therefore take heed that it be not said of us, that our ears are those of a deaf adder. [Psalm 58:4] For tell me, in what does a hearer of this kind differ from a beast? And how could he be otherwise than more irrational than any irrational animal, who does not attend when God is speaking? And if to be well-pleasing to God is really to be a man, what else but a beast can he be who will not even hear how he may succeed in this? Consider then what a misfortune it would be for us to fall down of our own accord from (the nature of) men to (that of) beasts, when Christ is willing of men to make us equal to angels. For to serve the belly, to be possessed by the desire of riches, to be given to anger, to bite, to kick, become not men, but beasts. Nay, even the beasts have each, as one may say, one single passion, and that by nature. But man, when he has cast away the dominion of reason, and torn himself from the commonwealth of God's devising, gives himself up to all the passions, is no longer merely a beast, but a kind of many-formed motley monster; nor has he even the excuse from nature, for all his wickedness proceeds from deliberate choice and determination.

May we never have cause to suspect this of the Church of Christ. Indeed, we are concerning you persuaded of better things, and such as belong to salvation; but the more we are so persuaded, the more careful we will be not to desist from words of caution. In order that having mounted to the summit of excellencies, we may obtain the promised goods. Which may it come to pass that we all attain to, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory world without end. Amen.

John 1:1

1. On the subject of attention in hearkening it is superfluous to exhort you any more, so quickly have you shown by your actions the effects of my advice. For your manner of running together, your attentive postures, the thrusting one another in your eagerness to get the inner places, where my voice may more clearly be heard by you, your unwillingness to retire from the press until this spiritual assembly be dissolved, the clapping of hands, the murmurs of applause; in a word, all things of this kind may be considered proofs of the fervor of your souls, and of your desire to hear. So that on this point it is superfluous to exhort you. One thing, however, it is necessary for us to bid and entreat, that you continue to have the same zeal, and manifest it not here only, but that also when you are at home, you converse man with wife, and father with son, concerning these matters. And say somewhat of yourselves, and require somewhat in return from them; and so all contribute to this excellent banquet.

For let no one tell me that our children ought not to be occupied with these things; they ought not only to be occupied with them, but to be zealous about them only. And although on account of your infirmity I do not assert this, nor take them away from their worldly learning, just as I do not draw you either from your civil business; yet of these seven days I claim that you dedicate one to the common Lord of us all. For is it not a strange thing that we should bid our domestics slave for us all their time, and ourselves apportion not even a little of our leisure to God; and this too when all our service adds nothing to Him, (for the Godhead is incapable of want,) but turns out to our own advantage? And yet when you take your children into the theaters, you allege neither their mathematical lessons, nor anything of the kind; but if it be required to gain or collect anything spiritual, you call the matter a waste of time. And how shall you not anger God, if you find leisure and assign a season for everything else, and yet think it a troublesome and unseasonable thing for your children to take in hand what relates to Him?

Do not so, brethren, do not so. It is this very age that most of all needs the hearing these things; for from its tenderness it readily stores up what is said; and what children hear is impressed as a seal on the wax of their minds. Besides, it is then that their life begins to incline to vice or virtue; and if from the very gates and portals one lead them away from iniquity, and guide them by the hand to the best road, he will fix them for the time to come in a sort of habit and nature, and they will not, even if they be willing, easily change for the worse, since this force of custom draws them to the performance of good actions. So that we shall see them become more worthy of respect than those who have grown old, and they will be more useful in civil matters, displaying in youth the qualities of the aged.

For, as I before said, it cannot be that they who enjoy the hearing of such things as these, and who are in the company of such an Apostle, should depart without receiving some great and remarkable advantage, be it man, woman, or youth, that partakes of this table. If we train by words the animals which we have, and so tame them, how much more shall we effect this with men by this spiritual teaching, when there is a wide difference between the remedy in each case, and the subject healed as well. For neither is there so much fierceness in us as in the brutes, since theirs is from nature, ours from choice; nor is the power of the words the same, for the power of the first is that of the human intellect, the power of the second is that of the might and grace of the Spirit. Let then the man who despairs of himself consider the tame animals, and he shall no longer be thus affected; let him come continually to this house of healing, let him hear at all times the laws of the Spirit, and on retiring home let him write down in his mind the things which he has heard; so shall his hopes be good and his confidence great, as he feels his progress by experience. For when the devil sees the law of God written in the soul, and the heart become tablets to write it on, he will not approach any more. Since wherever the king's writing is, not engraved on a pillar of brass, but stamped by the Holy Ghost on a mind loving God, and bright with abundant grace, that (evil one) will not be able even to look at it, but from afar will turn his back upon us. For nothing is so terrible to him and to the thoughts which are suggested by him as a mind careful about Divine matters, and a soul which ever hangs over this fountain. Such an one can nothing present annoy, even though it be displeasing; nothing puff up or make proud, even though it be favorable; but amidst all this storm and surge it will even enjoy a great calm.

2. For confusion arises within us, not from the nature of circumstances, but from the infirmity of our minds; for if we were thus affected by reason of what befalls us, then, (as we all sail the same sea, and it is impossible to escape waves and spray,) all men must needs be troubled; but if there are some who stand beyond the influence of the storm and the raging sea, then it is clear that it is not circumstances which make the storm, but the condition of our own mind. If therefore we so order the mind that it may bear all things contentedly, we shall have no storm nor even a ripple, but always a clear calm.

After professing that I should say nothing on these points, I know not how I have been carried away into such a length of exhortation. Pardon my prolixity; for I fear, yes, I greatly fear lest this zeal of ours should ever become weaker. Did I feel confident respecting it, I would not now have said to you anything on these matters, since it is sufficient to make all things easy to you. But it is time in what follows to proceed to the matters proposed for consideration today; that you may not come weary to the contest. For we have contests against the enemies of the truth, against those who use every artifice to destroy the honor of the Son of God, or rather their own. This remains for ever as it now is, nothing lessened by the blaspheming tongue, but they, by seeking eagerly to pull down Him whom they say they worship, fill their faces with shame and their souls with punishment.

What then do they say when we assert what we have asserted? That the words, 'in the beginning was the Word,' do not denote eternity absolutely, for that this same expression was used also concerning heaven and earth. What enormous shamelessness and irreverence! I speak to you concerning God, and do you bring the earth into the argument, and men who are of the earth? At this rate, since Christ is called Son of God, and God, Man who is called Son of God must be God also. For, I have said, You are Gods, and all of you are children of the Most High. [Psalm 82:6] Will you contend with the Only-Begotten concerning Sonship, and assert that in that respect He enjoys nothing more than thou? By no means, is the reply. And yet you do this even though thou say not so in words. How? Because you say that thou by grace art partaker of the adoption, and He in like manner. For by saying that He is not Son by nature, thou only makest him to be so by grace.

However, let us see the proofs which they produce to us. In the beginning, it is said, God made the Heaven and the earth, and the earth was invisible and unformed. [Genesis 1:2] And, There 'was' a man of Ramathaim Zophim. [1 Samuel 1:1] These are what they think strong arguments, and they are strong; but it is to prove the correctness of the doctrines asserted by us, while they are utterly powerless to establish their blasphemy. For tell me, what has the word was in common with the word made? What has God in common with man? Why do you mix what may not be mixed? Why confound things which are distinct, why bring low what is above? In that place it is not the expression was only which denotes eternity, but that One was in the beginning. And that other, The Word was; for as the word being, when used concerning man, only distinguishes present time, but when concerning God, denotes eternity, so was, when used respecting our nature, signifies to us past time, and that too limited, but when respecting God it declares eternity. It would have been enough then when one had heard the words earth and man, to imagine nothing more concerning them than what one may fitly think of a nature that came into being, for that which came to be, be it what it may, has come to be either in time, or the age before time was, but the Son of God is above not only times, but all ages which were before, for He is the Creator and Maker of them, as the Apostle says, by whom also He made the ages. Now the Maker necessarily is, before the thing made. Yet since some are so senseless, as even after this to have higher notions concerning creatures than is their due, by the expression He made, and by that other, there was a man, he lays hold beforehand of the mind of his hearer, and cuts up all shamelessness by the roots. For all that has been made, both heaven and earth, has been made in time, and has its beginning in time, and none of them is without beginning, as having been made: so that when you hear that he made the earth, and that there was a man, you are trifling to no purpose, and weaving a tissue of useless folly.

For I can mention even another thing by way of going further. What is it? It is, that if it had been said of the earth, In the beginning was the earth, and of man, In the beginning was the man, we must not even then have imagined any greater things concerning them than what we have now determined. For the terms earth and man as they are presupposed, whatever may be said concerning them, do not allow the mind to imagine to itself anything greater concerning them than what we know at present.  Just as the Word, although but little be said of It, does not allow us to think (respecting It) anything low or poor. Since in proceeding he says of the earth, The earth was invisible and unformed. For having said that He made it, and having settled its proper limit, he afterwards declares fearlessly what follows, as knowing that there is no one so silly as to suppose that it is without beginning and uncreated, since the word earth, and that other made, are enough to convince even a very simple person that it is not eternal nor increate, but one of those things created in time.

3. Besides, the expression was, applied to the earth and to man, is not indicative of absolute existence. But in the case of a man (it denotes) his being of a certain place, in that of the earth its being in a certain way. For he has not said absolutely the earth was, and then held his peace, but has taught how it was even after its creation, as that it was invisible and unformed, as yet covered by the waters and in confusion. So in the case of Elkanah he does not merely say that there was a man, but adds also whence he was, of Armathaim Zophim. But in the case of the Word, it is not so. I am ashamed to try these cases, one against the other, for if we find fault with those who do so in the case of men, when there is a great difference in the virtue of those who are so tried, though in truth their substance be one; where the difference both of nature and of everything else is so infinite, is it not the extremest madness to raise such questions? But may He who is blasphemed by them be merciful to us. For it was not we who invented the necessity of such discussions, but they who war against their own salvation laid it on us.

What then do I say? That this first was, applied to the Word, is only indicative of His eternal Being, (for In the beginning, he says, was the Word,) and that the second was, (and the Word was with God,) denotes His relative Being. For since to be eternal and without beginning is most peculiar to God, this he puts first; and then, lest any one hearing that He was in the beginning, should assert, that He was unbegotten also, he immediately remedies this by saying, before he declares what He was, that He was with God.  And he has prevented any one from supposing, that this Word is simply such a one as is either uttered or conceived, by the addition, as I before said, of the article, as well as by this second expression. For he does not say, was in God, but was with God: declaring to us His eternity as to person. Then, as he advances, he has more clearly revealed it, by adding, that this Word also was God.

But yet created, it may be said. What then hindered him from saying, that In the beginning God made the Word? At least Moses speaking of the earth says, not that in the beginning was the earth, but that He made it, and then it was. What now hindered John from saying in like manner, that In the beginning God made the Word? For if Moses feared lest any one should assert that the earth was uncreated, much more ought John to have feared this respecting the Son, if He was indeed created. The world being visible, by this very circumstance proclaims its Maker, (the heavens, says the Psalmist, declare the glory of God [Psalm 19:1]), but the Son is invisible, and is greatly, infinitely, higher than all creation. If now, in the one instance, where we needed neither argument nor teaching to know that the world is created, yet the prophet sets down this fact clearly and before all others; much more should John have declared the same concerning the Son, if He had really been created.

Yes, it may be said, but Peter has asserted this clearly and openly. Where and when? When speaking to the Jews he said, that 'God has made Him both Lord and Christ.' [Acts 2:36] Why do you not add what follows, That same Jesus whom you have crucified? Or do you not know that of the words, part relate to His unmixed Nature, part to His Incarnation? But if this be not the case, and you will absolutely understand all as referring to the Godhead, then you will make the Godhead capable of suffering; but if not capable of suffering, then not created. For if blood had flowed from that divine and ineffable Nature, and if that Nature, and not the flesh, had been torn and cut by the nails upon the cross, on this supposition your quibbling would have had reason; but if not even the devil himself could utter such a blasphemy, why do you feign to be ignorant with ignorance so unpardonable, and such as not the evil spirits themselves could pretend? Besides the expressions Lord and Christ belong not to His Essence, but to His dignity; for the one refers to His Power, the other to his having been anointed. What then would you say concerning the Son of God? For if he were even, as you assert, created, this argument could not have place. For He was not first created and afterwards God chose Him, nor does He hold a kingdom which could be thrown aside, but one which belongs by nature to His Essence; since, when asked if He were a King, He answers, To this end was I born. [John 18:37] But Peter speaks as concerning one chosen, because his argument wholly refers to the Dispensation.

4. And why do you wonder if Peter says this? For Paul, reasoning with the Athenians, calls Him Man only, saying, By that Man whom He has ordained, whereof He has given assurance to all men, in that He has raised Him from the dead. [Acts 17:31] He speaks nothing concerning the form of God [Philippians 2:6], nor that He was equal to Him, nor that He was the brightness of His glory. [Hebrews 1:3] And with reason. The time for words like these was not yet come; but it would have contented him that they should in the meanwhile admit that He was Man, and that He rose again from the dead. Christ Himself acted in the same manner, from whom Paul having learned, used this reserve. For He did not at once reveal to us His Divinity, but was at first held to be a Prophet and a good man; but afterwards His real nature was shown by His works and words. On this account Peter too at first used this method, (for this was the first sermon that he made to the Jews;) and because they were not yet able clearly to understand anything respecting His Godhead, he dwelt on the arguments relating to His Incarnation; that their ears being exercised in these, might open a way to the rest of his teaching. And if any one will go through all the sermon from the beginning, he will find what I say very observable, for he (Peter) calls Him Man, and dwells on the accounts of His Passion, His Resurrection, and His generation according to the flesh. Paul too when he says, Who was born of the seed of David according to the flesh [Romans 1:3], only teaches us that the word made is taken with a view to His Incarnation, as we allow. But the son of thunder is now speaking to us concerning His Ineffable and Eternal Existence, and therefore he leaves the word made and puts was; yet if He were created, this point he needs must most especially have determined. For if Paul feared that some foolish persons might suppose that He shall be greater than the Father, and have Him who begot Him made subject to Him, (for this is the reason why the Apostle in sending to the Corinthians writes, But when He says, All things are put under Him, it is manifest that He is excepted which did put all things under Him, yet who could possibly imagine that the Father, even in common with all things, will be subject to the Son?) if, I say, he nevertheless feared these foolish imaginations, and says, He is excepted that did put all things under Him; much more if the Son of God were indeed created, ought John to have feared lest any one should suppose Him uncreated, and to have taught on this point before any other.

But now, since He was Begotten, with good reason neither John nor any other, whether apostle or prophet, has asserted that He was created. Neither had it been so would the Only-Begotten Himself have let it pass unmentioned. For He who spoke of Himself so humbly from condescension would certainly not have been silent on this matter. And I think it not unreasonable to suppose, that He would be more likely to have the higher Nature, and say nothing of it, than not having it to pass by this omission, and fail to make known that He had it not. For in the first case there was a good excuse for silence, namely, His desire to teach mankind humility by being silent as to the greatness of His attributes; but in the second case you can find no just excuse for silence. For why should He who declined many of His real attributes have been, if He were created, silent as to His having been made? He who, in order to teach humility, often uttered expressions of lowliness, such as did not properly belong to Him, much more if He had been indeed created, would not have failed to speak of this. Do you not see Him, in order that none may imagine Him not to have been begotten, doing and saying everything to show that He was so, uttering words unworthy both of His dignity and His essence, and descending to the humble character of a Prophet? For the expression, As I hear, I judge [John 5:30]; and that other, He has told Me what I should say, and what I should speak [John 12:49], and the like, belong merely to a prophet. If now, from His desire to remove this suspicion, He did not disdain to utter words thus lowly, much more if He were created would He have said many like words, that none might suppose Him to be uncreated; as, Think not that I am begotten of the Father; I am created, not begotten, nor do I share His essence. But as it is, He does the very contrary, and utters words which compel men, even against their will and desire, to admit the opposite opinion. As, I am in the Father, and the Father in Me [John 14:11]; and, Have I been so long time with you, and yet have you not known Me, Philip? He that has seen Me, has seen the Father. [John 14:9] And, That all men should honor the Son, even as they honor the Father. [John 5:23] As the Father raises up the dead and quickens them, even so the Son quickens whom He will. [John 5:21] My Father works hitherto, and I work. [John 5:17] As the Father knows Me, even so know I the Father. [John 10:15] I and My Father are One. [John 10:30] And everywhere by putting the as, and the so, and the being with the Father, He declares His undeviating likeness to Him. His power in Himself He manifests by these, as well as by many other words; as when He says, Peace, be still. [Mark 4:39] I will, be thou clean. [Matthew 8:3] Thou dumb and deaf spirit, I charge you, come out of him. [Mark 9:25] And again, You have heard that it was said by them of old time, You shall not kill; but I say unto you, That whosoever is angry with his brother without a cause, shall be in danger. [Matthew 5:21-22] And all the other laws which He gave, and wonders which He worked, are sufficient to show His power, or rather, I should say, a very small part of them is enough to bring over and convince any, except the utterly insensate.

5. But vainglory is a thing powerful to blind even to very evident truths the minds of those ensnared by it, and to persuade them to dispute against what is allowed by others; nay, it instigates some who know and are persuaded of the truth to pretended ignorance and opposition. As took place in the case of the Jews, for they did not through ignorance deny the Son of God, but that they might obtain honor from the multitude; they believed, says the Evangelist, but were afraid, lest they should be put out of the synagogue. [John 12:40] And so they gave up their salvation to others. For it cannot be that he who is so zealous a slave to the glory of this present world can obtain the glory which is from God. Wherefore He rebuked them, saying, How can you believe, which receive honor of men, and seek not the honor which comes from God? [John 5:44] This passion is a sort of deep intoxication, and makes him who is subdued by it hard to recover. And having detached the souls of its captives from heavenly things, it nails them to earth, and lets them not look up to the true light, but persuades them ever to wallow in the mire, giving them masters so powerful, that they have the rule over them without needing to use commands. For the man who is sick of this disease, does of his own accord, and without bidding, all that he thinks will be agreeable to his masters. On their account he clothes himself in rich apparel, and beautifies his face, taking these pains not for himself but for others; and he leads about a train of followers through the market-place, that others may admire him, and all that he does he goes through, merely out of obsequiousness to the rest of the world. Can any state of mind be more wretched than this? That others may admire him, he is ever being precipitated to ruin.

Would you learn what a tyrannous sway it exercises? Why surely, the words of Christ are sufficient to show it all. But yet listen to these further remarks. If you will ask any of those men who mingle in state affairs and incur great expenses, why they lavish so much gold, and what their so vast expenditure means; you will hear from them, that it is for nothing else but to gratify the people. If again you ask what the people may be; they will say, that it is a thing full of confusion and turbulent, made up for the most part of folly, tossed blindly to and fro like the waves of the sea, and often composed of varying and adverse opinions. Must not the man who has such a master be more pitiable than any one? And yet strange though it be, it is not so strange that worldly men should be eager about these things; but that those who say that they have started away from the world should be sick of this same disease, or rather of one more grievous still, this is the strangest thing of all. For with the first the loss extends only to money, but in the last case the danger reaches to the soul. For when men alter a right faith for reputation's sake, and dishonor God that they may be in high repute themselves, tell me, what excess of stupidity and madness must there not be in what they do? Other passions, even if they are very hurtful, at least bring some pleasure with them, though it be but for a time and fleeting; those who love money, or wine, or women, have, with their hurt, a pleasure, though a brief one. But those who are taken captives by this passion, live a life continually embittered and stripped of enjoyment, for they do not obtain what they earnestly desire, glory, I mean, from the many. They think they enjoy it, but do not really, because the thing they aim at is not glory at all. And therefore their state of mind is not called glory, but a something void of glory, vaingloriousness, so have all the ancients named it, and with good reason; inasmuch as it is quite empty, and contains nothing bright or glorious within it, but as players' masks seem to be bright and lovely, but are hollow within, (for which cause, though they be more beautiful than natural faces, yet they never draw any to love them,) even so, or rather yet more wretchedly, has the applause of the multitude tricked out for us this passion, dangerous as an antagonist, and cruel as a master. Its countenance alone is bright, but within it is no more like the mask's mere emptiness, but crammed with dishonor, and full of savage tyranny. Whence then, it may be asked, has this passion, so unreasonable, so devoid of pleasure, its birth? Whence else but from a low, mean soul? It cannot be that one who is captivated by love of applause should imagine readily anything great or noble; he needs must be base, mean, dishonorable, little. He who does nothing for virtue's sake, but to please men worthy of no consideration, and who ever makes account of their mistaken and erring opinions, how can he be worth anything? Consider; if any one should ask him, What do you think of the many? He clearly would say, that they are thoughtless, and not to be regarded. Then if any one again should ask him, Would you choose to be like them? I do not suppose he could possibly desire to be like them. Must it not then be excessively ridiculous to seek the good opinion of those whom you never would choose to resemble?

6. Do you say that they are many and a sort of collective body? This is the very reason why you ought most to despise them. If when taken singly they are contemptible, still more will this be the case when they are many; for when they are assembled together, their individual folly is increased by numbers, and becomes greater. So that a man might possibly take a single one of them and set him right, but could not do so with them when together, because then their folly becomes intense, and they are led like sheep, and follow in every direction the opinions of one another. Tell me, will you seek to obtain this vulgar glory? Do not, I beg and entreat you. It turns everything upside down; it is the mother of avarice, of slander, of false witness, of treacheries; it arms and exasperates those who have received no injury against those who have inflicted none. He who has fallen into this disease neither knows friendship nor remembers old companionship, and knows not how to respect any one at all; he has cast away from his soul all goodness, and is at war with every one, unstable, without natural affection.

Again, the passion of anger, tyrannical though it be and hard to bear, still is not wont always to disturb, but only when it has persons that excite it; but that of vainglory is ever active, and there is no time, as one may say, when it can cease, since reason neither hinders nor restrains it, but it is always with us not only persuading us to sin, but snatching from our hands anything which we may chance to do aright, or sometimes not allowing us to do right at all. If Paul calls covetousness idolatry, what ought we to name that which is mother, and root, and source of it, I mean, vainglory? We cannot possibly find any term such as its wickedness deserves. Beloved, let us now return to our senses; let us put off this filthy garment, let us rend and cut it off from us, let us at some time or other become free with true freedom, and be sensible of the nobility which has been given to us by God; let us despise vulgar applause. For nothing is so ridiculous and disgraceful as this passion, nothing so full of shame and dishonor. One may in many ways see, that to love honor, is dishonor; and that true honor consists in neglecting honor, in making no account of it, but in saying and doing everything according to what seems good to God. In this way we shall be able to receive a reward from Him who sees exactly all our doings, if we are content to have Him only for a spectator. What need we other eyes, when He who shall confer the prize is ever beholding our actions? Is it not a strange thing that, whatever a servant does, he should do to please his master, should seek nothing more than his master's observation, desire not to attract other eyes (though they be great men who are looking on) to his conduct, but aim at one thing only, that his master may observe him; while we who have a Lord so great, seek other spectators who can nothing profit, but rather hurt us by their observation, and make all our labor vain? Not so, I beseech you. Let us call Him to applaud and view our actions from whom we shall receive our rewards. Let us have nothing to do with human eyes. For if we should even desire to attain this honor, we shall then attain to it, when we seek that which comes from God alone. For, He says, Them that honor Me, I will honor. [1 Samuel 2:30] And even as we are best supplied with riches when we despise them, and seek only the wealth which comes from God (Seek, he says, the kingdom of God, and all these things shall be added to you [Matthew 6:33]); so it is in the case of honor. When the granting either of riches or honor is no longer attended with danger to us, then God gives them freely; and it is then unattended with danger, when they have not the rule or power over us, do not command us as slaves, but belong to us as masters and free men. For the reason that He wishes us not to love them is, that we may not be ruled by them; and if we succeed in this respect, He gives us them with great liberality. Tell me, what is brighter than Paul, when he says, We seek not honor of men, neither of you, nor yet of others. [1 Thessalonians 2:6] What then is richer than him who has nothing, and yet possesses all things? For as I said, when we are not mastered by them, then we shall master them, then we shall receive them. If then we desire to obtain honor, let us shun honor, so shall we be enabled after accomplishing the laws of God to obtain both the good things which are here, and those which are promised, by the grace of Christ, with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

John 1:1

1. When children are just brought to their learning, their teachers do not give them many tasks in succession, nor do they set them once for all, but they often repeat to them the same short ones, so that what is said may be easily implanted in their minds, and they may not be vexed at the first onset with the quantity, and with finding it hard to remember, and become less active in picking up what is given them, a kind of sluggishness arising from the difficulty. And I, who wish to effect the same with you, and to render your labor easy, take little by little the food which lies on this Divine table, and instill it into your souls. On this account I shall handle again the same words, not so as to say again the same things, but to set before you only what yet remains. Come, then, let us again apply our discourse to the introduction.

In the beginning was the Word, and the Word was with God. Why, when all the other Evangelists had begun with the Dispensation; (for Matthew says, The Book of the generation of Jesus Christ, the Son of David; and Luke too relates to us in the beginning of his Gospel the events relating to Mary; and in like manner Mark dwells on the same narratives, from that point detailing to us the history of the Baptist;) why, when they began with these matters, did John briefly and in a later place hint at them, saying, the Word was made flesh [John 1:14]; and, passing by everything else, His conception, His birth, His bringing up, His growth, at once discourse to us concerning His Eternal Generation?

I will now tell you what the reason of this is. Because the other Evangelists had dwelt most on the accounts of His coming in the flesh, there was fear lest some, being of grovelling minds, might for this reason rest in these doctrines alone, as indeed was the case with Paul of Samosata. In order, therefore, to lead away from this fondness for earth those who were like to fall into it, and to draw them up towards heaven, with good reason he commences his narrative from above, and from the eternal subsistence. For while Matthew enters upon his relation from Herod the king, Luke from Tiberius Cæsar, Mark from the Baptism of John, this Apostle, leaving alone all these things, ascends beyond all time or age. Thither darting forward the imagination of his hearers to the was in the beginning, not allowing it to stay at any point, nor setting any limit, as they did in Herod, and Tiberius, and John.

And what we may mention besides as especially deserving our admiration is, that John, though he gave himself up to the higher doctrine, yet did not neglect the Dispensation; nor were the others, though intent upon the relation of this, silent as to the subsistence before the ages. With good cause; for One Spirit It was that moved the souls of all; and therefore they have shown great unanimity in their narrative. But you, beloved, when you have heard of The Word, do not endure those who say, that He is a work; nor those even who think, that He is simply a word. For many are the words of God which angels execute, but of those words none is God; they all are prophecies or commands, (for in Scripture it is usual to call the laws of God His commands, and prophecies, words; wherefore in speaking of the angels, he says, Mighty in strength, fulfilling His word) [Psalm 103:20], but this Word is a Being with subsistence, proceeding without affection from the Father Himself. For this, as I before said, he has shown by the term Word. As therefore the expression, In the beginning was the Word, shows His Eternity, so was in the beginning with God, has declared to us His Co-eternity. For that you may not, when you hear In the beginning was the Word, suppose Him to be Eternal, and yet imagine the life of the Father to differ from His by some interval and longer duration, and so assign a beginning to the Only-Begotten, he adds, was in the beginning with God; so eternally even as the Father Himself, for the Father was never without the Word, but He was always God with God, yet Each in His proper Person.

How then, one says, does John assert, that He was in the world, if He was with God? Because He was both with God and in the world also. For neither Father nor Son are limited in any way. Since, if there is no end of His greatness [Psalm 145:3], and if of His wisdom there is no number [Psalm 147:5], it is clear that there cannot be any beginning in time to His Essence. You have heard, that In the beginning God made the heaven and the earth [Genesis 1:1]; what do you understand from this beginning? Clearly, that they were created before all visible things. So, respecting the Only-Begotten, when you hear that He was in the beginning, conceive of him as before all intelligible things, and before the ages.

But if any one say, How can it be that He is a Son, and yet not younger than the Father? Since that which proceeds from something else needs must be later than that from which it proceeds; we will say that, properly speaking, these are human reasonings; that he who questions on this matter will question on others yet more improper; and that to such we ought not even to give ear. For our speech is now concerning God, not concerning the nature of men, which is subject to the sequence and necessary conclusions of these reasonings. Still, for the assurance of the weaker sort, we will speak even to these points.

2. Tell me, then, does the radiance of the sun proceed from the substance itself of the sun, or from some other source? Any one not deprived of his very senses needs must confess, that it proceeds from the substance itself. Yet, although the radiance proceeds from the sun itself, we cannot say that it is later in point of time than the substance of that body, since the sun has never appeared without its rays. Now if in the case of these visible and sensible bodies there has been shown to be something which proceeds from something else, and yet is not after that from whence it proceeds; why are you incredulous in the case of the invisible and ineffable Nature? This same thing there takes place, but in a manner suitable to That Substance. For it is for this reason that Paul too calls Him Brightness [Hebrews 1:3]; setting forth thereby His being from Him and His Co-eternity. Again, tell me, were not all the ages, and every interval created by Him? Any man not deprived of his senses must necessarily confess this. There is no interval therefore between the Son and the Father; and if there be none, then He is not after, but Co-eternal with Him. For before and after are notions implying time, since, without age or time, no man could possibly imagine these words; but God is above times and ages.

But if in any case you say that you have found a beginning to the Son, see whether by the same reason and argument you are not compelled to reduce the Father also to a beginning, earlier indeed, but still a beginning. For when you have assigned to the Son a limit and beginning of existence, do you not proceed upwards from that point, and say, that the Father was before it? Clearly you do. Tell me then, what is the extent of the Father's prior subsistence? For whether you say that the interval is little, or whether you say it is great, you equally have brought the Father to a beginning. For it is clear, that it is by measuring the space that you say whether it is little or great; yet it would not be possible to measure it, unless there were a beginning on either side; so that as far as you are concerned you have given the Father a beginning, and henceforth, according to your argument, not even the Father will be without beginning. See you that the word spoken by the Saviour is true, and the saying everywhere discovers its force? And what is that word? It is He that honors not the Son, honors not the Father. [John 5:23]

And I know indeed that what now has been said cannot by many be comprehended, and therefore it is that in many places we avoid agitating questions of human reasonings, because the rest of the people cannot follow such arguments, and if they could, still they have nothing firm or sure in them. For the thoughts of mortal men are miserable, and our devices are but uncertain. [Wisdom 9:14] Still I should like to ask our objectors, what means that which is said by the Prophet, Before Me there was no God formed, nor is there any after Me? [Isaiah 43:10] For if the Son is younger than the Father, how, says He, Nor is there any after me? Will you take away the being of the Only-Begotten Himself? You either must dare this, or admit one Godhead with distinct Persons of the Father and Son.

Finally, how could the expression, All things were made by Him, be true? For if there is an age older than He, how can that which was before Him have been made by Him? Do you see to what daring the argument has carried them, when once the truth has been unsettled? Why did not the Evangelist say, that He was made from things that were not, as Paul declares of all things, when he says, Who calls those things which be not as though they were; but says, Was in the beginning? [Romans 4:17] This is contrary to that; and with good reason. For God neither is made, nor has anything older; these are words of the Greeks. Tell me this too: Would you not say, that the Creator beyond all comparison excels His works? Yet since that which is from things that were not is similar to them, where is the superiority not admitting of comparison? And what mean the expressions, I am the first and I am the last [Isaiah 44:6]; and, before Me was no other God formed? [Isaiah 43:10] For if the Son be not of the same Essence, there is another God; and if He be not Co-eternal, He is after Him; and if He did not proceed from His Essence, clear it is that He was made. But if they assert, that these things were said to distinguish Him from idols, why do they not allow that it is to distinguish Him from idols that he says, the Only True God? [John 17:3] Besides, if this was said to distinguish Him from idols, how would you interpret the whole sentence? After Me, He says, is no other God. In saying this, He does not exclude the Son, but that After Me there is no idol God, not that there is no Son. Allowed, says he; what then? And the expression, Before Me was no other God formed, will you so understand, as that no idol God indeed was formed before Him, but yet a Son was formed before Him? What evil spirit would assert this? I do not suppose that even Satan himself would do so.

Moreover, if He be not Co-eternal with the Father, how can you say that His Life is infinite? For if it have a beginning from before, although it be endless, yet it is not infinite; for the infinite must be infinite in both directions. As Paul also declared, when he said, Having neither beginning of days, nor end of life [Hebrews 7:3]; by this expression showing that He is both without beginning and without end. For as the one has no limit, so neither has the other. In one direction there is no end, in the other no beginning.

3. And how again, since He is Life, was there ever when He was not? For all must allow, that Life both is always, and is without beginning and without end, if It be indeed Life, as indeed It is. For if there be when It is not, how can It be the life of others, when It even Itself is not?

How then, says one, does John lay down a beginning by saying, 'In the beginning was'? Tell me, have you attended to the In the beginning, and to the was, and do you not understand the expression, the Word was? What! When the Prophet says, From everlasting and to everlasting You are [Psalm 90:2], does he say this to assign Him limits? No, but to declare His Eternity. Consider now that the case is the same in this place. He did not use the expression as assigning limits, since he did not say, had a beginning, but was in the beginning; by the word was carrying you forward to the idea that the Son is without beginning. Yet observe, says he, the Father is named with the addition of the article, but the Son without it. What then, when the Apostle says, The Great God, and our Saviour Jesus Christ [Titus 2:13]; and again, Who is above all, God? [Romans 9:5] It is true that here he has mentioned the Son, without the article; but he does the same with the Father also, at least in his Epistle to the Philippians [Philippians 2:6], he says, Who being in the form of God, thought it not robbery to be equal with God; and again to the Romans, Grace to you, and peace, from God our Father, and the Lord Jesus Christ. [Romans 1:7] Besides, it was superfluous for it to be attached in that place, when close above it was continually attached to the Word. For as in speaking concerning the Father, he says, God is a Spirit [John 4:24], and we do not, because the article is not joined to Spirit, yet deny the Spiritual Nature of God; so here, although the article is not annexed to the Son, the Son is not on that account a less God. Why so? Because in saying God, and again God, he does not reveal to us any difference in this Godhead, but the contrary; for having before said, and the Word was God; that no one might suppose the Godhead of the Son to be inferior, he immediately adds the characteristics of genuine Godhead, including Eternity, (for He was, says he, in the beginning with God,) and attributing to Him the office of Creator. For by Him were all things made, and without Him was not anything made that was made; which His Father also everywhere by the Prophets declares to be especially characteristic of His own Essence. And the Prophets are continually busy on this kind of demonstration, not only of itself, but when they contend against the honor shown to idols; Let the gods perish, says one who have not made heaven and earth [Jeremiah 10:11]: and again, I have stretched out the heaven with My hand [Isaiah 44:24]; and it is as declaring it to be indicative of Divinity, that He everywhere puts it. And the Evangelist himself was not satisfied with these words, but calls Him Life too and Light. If now He was ever with the Father, if He Himself created all things, if He brought all things into existence, and keeps together all things, (for, this he meant by Life,) if He enlightens all things, who so senseless as to say, that the Evangelist desired to teach an inferiority of Divinity by those very expressions, by which, rather than by any others, it is possible to express its equality and not differing? Let us not then confound the creation with the Creator, lest we too hear it said of us, that they served the creature rather than the Creator [Romans 1:25]; for although it be asserted that this is said of the heavens, still in speaking of the heavens he positively says, that we must not serve the creature, for it is a heathenish thing.

4. Let us therefore not lay ourselves under this curse. For this the Son of God came, that He might rid us from this service; for this He took the form of a slave, that He might free us from this slavery; for this He was spit upon, for this He was buffeted, for this He endured the shameful death. Let us not, I entreat you, make all these things of none effect, let us not go back to our former unrighteousness, or rather to unrighteousness much more grievous; for to serve the creature is not the same thing as to bring down the Creator, as far at least as in us lies, to the meanness of the creature. For He continues being such as He is; as says the Psalmist, You are the same, and Your years shall not fail. [Psalm 102:27] Let us then glorify Him as we have received from our fathers, let us glorify Him both by our faith and by our works; for sound doctrines avail us nothing to salvation, if our life is corrupt. Let us then order it according to what is well-pleasing to God, setting ourselves far from all filthiness, unrighteousness, and covetousness, as strangers and foreigners and aliens to the things here on earth. If any have much wealth and possessions, let him so use them as one who is a sojourner, and who, whether he will or not, shall shortly pass from them. If one be injured by another, let him not be angry forever, nay rather not even for a time. For the Apostle has not allowed us more than a single day for the venting of anger.

Let not, says he, the sun go down upon your wrath [Ephesians 4:26]; and with reason; for it is matter for contentment that even in so short a time nothing unpleasant take place; but if night also overtake us, what has happened becomes more grievous, because the fire of our wrath is increased ten thousand times by memory, and we at our leisure enquire into it more bitterly. Before therefore we obtain this pernicious leisure and kindle a hotter fire, he bids us arrest beforehand and quench the mischief. For the passion of wrath is fierce, fiercer than any flame; and so we need much haste to prevent the flame, and not allow it to blaze up high, for so this disease becomes a cause of many evils. It has overturned whole houses, it has dissolved old companionships, and has worked tragedies not to be remedied in a short moment of time. For, says one, the sway of his fury shall be his destruction. [Sirach 1:22] Let us not then leave such a wild beast unbridled, but put upon him a muzzle in all ways strong, the fear of the judgment to come. Whenever a friend grieves you, or one of your own family exasperates you, think of the sins you have committed against God, and that by kindness towards him you make that judgment more lenient to yourself, (Forgive, says He, and you shall be forgiven) [Luke 6:37], and your passion shall quickly skulk away.

And besides, consider this, whether there has been a time when thou were being carried away into ferocity, and controlled yourself, and another time when you have been dragged along by the passion. Compare the two seasons, and you shall gain thence great improvement. For tell me, when did you praise yourself? Was it when you were worsted, or when you had the mastery? Do we not in the first case vehemently blame ourselves, and feel ashamed. even when none reproves us, and do not many feelings of repentance come over us, both for what we have said and done; but when we gain the mastery, then are we not proud, and exult as conquerors? For victory in the case of anger is, not the requiting evil with the like, (that is utter defeat,) but the bearing meekly to be ill treated and ill spoken of. To get the better is not to inflict but to suffer evil. Therefore when angry do not say, certainly I will retaliate, certainly I will be revenged; do not persist in saying to those who exhort you to gain a victory, I will not endure that the man mock me, and escape clear. He will never mock you, except when you avenge yourself; or if he even should mock you he will do so as a fool. Seek not when you conquer honor from fools, but consider that sufficient which comes from men of understanding. Nay, why do I set before you a small and mean body of spectators, when I make it up of men? Look up straight to God: He will praise you, and the man who is approved by Him must not seek honor from mortals. Mortal honor often arises from flattery or hatred of others, and brings no profit; but the decision of God is free from this inequality, and brings great advantage to the man whom He approves. This praise then let us follow after.

Will you learn what an evil is anger? Stand by while others are quarreling in the forum. In yourself you cannot easily see the disgrace of the thing, because your reason is darkened and drunken; but when you are clear from the passion, and while your judgment is sound, view your own case in others. Observe, I pray you, the crowds collecting round, and the angry men like maniacs acting shamefully in the midst. For when the passion boils up within the breast, and becomes excited and savage, the mouth breathes fire, the eyes emit fire, all the face becomes swollen, the hands are extended disorderly, the feet dance ridiculously, and they spring at those who restrain them, and differ nothing from madmen in their insensibility to all these things; nay, differ not from wild asses, kicking and biting. Truly a passionate man is not a graceful one.

And then, when after this exceedingly ridiculous conduct, they return home and come to themselves, they have the greater pain, and much fear, thinking who were present when they were angry. For like raving men, they did not then know the standers by, but when they have returned to their right mind, then they consider, were they friends? Were they foes and enemies that looked on? And they fear alike about both; the first because they will condemn them and give them more shame; the others because they will rejoice at it. And if they have even exchanged blows, then their fear is the more pressing; for instance, lest anything very grievous happen to the sufferer; a fever follow and bring on death, or a troublesome swelling rise and place him in danger of the worst. And, what need (say they) had I of fighting, and violence, and quarreling? Perish such things. And then they curse the ill-fated business which caused them to begin, and the more foolish lay on wicked spirits, and an evil hour, the blame of what has been done; but these things are not from an evil hour, (for there is no such thing as an evil hour,) nor from a wicked spirit, but from the wickedness of those captured by the passion; they draw the spirits to them, and bring upon themselves all things terrible. But the heart swells, says one, and is stung by insults. I know it; and that is the reason why I admire those who master this dreadful wild beast; yet it is possible if we will, to beat off the passion. For why when our rulers insult us do we not feel it? It is because fear counterbalances the passion, and frightens us from it, and does not allow it to spring up at all. And why too do our servants, though insulted by us in ten thousand ways, bear all in silence? Because they too have the same restraint laid upon them. And think thou not merely of the fear of God, but that it is even God Himself who then insults you, who bids you be silent, and then you will bear all things meekly, and say to the aggressor, How can I be angry with you? There is another that restrains both my hand and my tongue; and the saying will be a suggestion of sound wisdom, both to yourself and to him. Even now we bear unbearable things on account of men, and often say to those who have insulted us, Such an one insulted me, not you. Shall we not use the same caution in the case of God? How else can we hope for pardon? Let us say to our soul, It is God who holds our hands, who now insults us; let us not be restive, let not God be less honored by us than men. Did you shudder at the word? I wish you would shudder not at the word only, but at the deed. For God has commanded us when buffeted not only to endure it, but even to offer ourselves to suffer something worse; and we withstand Him with such vehemence, that we not only refuse to offer ourselves to suffer evil, but even avenge ourselves, nay often are the first to act on the offensive, and think we are disgraced if we do not the same in return. Yes, and the mischief is, that when utterly worsted we think ourselves conquerors, and when lying undermost and receiving ten thousand blows from the devil, then we imagine that we are mastering him. Let us then, I exhort you, understand what is the nature of this victory, and this kind of nature let us follow after. To suffer evil is to get the crown. If then we wish to be proclaimed victors by God, let us not in these contests observe the laws of heathen games, but those of God, and learn to bear all things with longsuffering; for so we may get the better of our antagonists, and obtain both present and promised goods, through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father and the Holy Spirit be glory, power, and honor, now and ever, and world without end. Amen.

John 1:3

1. Moses in the beginning of the history and writings of the Old Testament speaks to us of the objects of sense, and enumerates them to us at length. For, In the beginning, he says, God made the heaven and the earth, and then he adds, that light was created, and a second heaven and the stars, the various kinds of living creatures, and, that we may not delay by going through particulars, everything else. But this Evangelist, cutting all short, includes both these things and the things which are above these in a single sentence; with reason, because they were known to his hearers, and because he is hastening to a greater subject, and has instituted all his treatise, that he might speak not of the works but of the Creator, and Him who produced them all. And therefore Moses, though he has selected the smaller portion of the creation, (for he has spoken nothing to us concerning the invisible powers,) dwells on these things; while John, as hastening to ascend to the Creator Himself, runs by both these things, and those on which Moses was silent, having comprised them in one little saying, All things were made by Him. And that you may not think that he merely speaks of all the things mentioned by Moses, he adds, that without Him was not anything made that was made. That is to say, that of created things, not one, whether it be visible or intelligible was brought into being without the power of the Son.

For we will not put the full stop after not anything, as the heretics do. They, because they wish to make the Spirit created, say, What was made, in Him was Life; yet so what is said becomes unintelligible. First, it was not the time here to make mention of the Spirit, and if he desired to do so, why did he state it so indistinctly? For how is it clear that this saying relates to the Spirit? Besides, we shall find by this argument, not that the Spirit, but that the Son Himself, is created by Himself. But rouse yourselves, that what is said may not escape you; and come, let us read for a while after their fashion, for so its absurdity will be clearer to us. What was made, in Him was Life. They say that the Spirit is called Life. But this Life is found to be also Light, for he adds, And the Life was the Light of men. [John 1:4] Therefore, according to them the Light of men here means the Spirit. Well, but when he goes on to say, that There was a man sent from God, to bear witness of that Light vers. 6, 7, they needs must assert, that this too is spoken of the Spirit; for whom he above called Word, Him as he proceeds he calls God, and Life, and Light. This Word he says was Life, and this Life was Light. If now this Word was Life, and if this Word and this Life became flesh, then the Life, that is to say, the Word, was made flesh, and we beheld Its glory, the glory as of the Only-Begotten of the Father. If then they say that the Spirit is here called Life, consider what strange consequences will follow. It will be the Spirit, not the Son, that was made flesh; the Spirit will be the Only-Begotten Son.

And those who read the passage so will fall, if not into this, yet in avoiding this into another most strange conclusion. If they allow that the words are spoken of the Son, and yet do not stop or read as we do, then they will assert that the Son is created by Himself. Since, if the Word was Life, and what was made in Him was Life; according to this reading He is created in Himself and through Himself. Then after some words between, he has added, And we beheld His glory, the glory as of the Only-Begotten of the Father. [John 1:14] See, the Holy Spirit is found, according to the reading of those who assert these things, to be also an only-begotten Son, for it is concerning Him that all this declaration is uttered by him. See when the word has swerved from the truth, whither it is perverted, and what strange consequences it produces!

What then, says one, is not the Spirit Light? It is Light: but in this place there is no mention of the Spirit. Since even God (the Father) is called Spirit, that is to say, incorporeal, yet God (the Father) is not absolutely meant wherever Spirit is mentioned. And why do you wonder if we say this of the Father? We could not even say of the Comforter, that wherever Spirit (is mentioned), the Comforter is absolutely meant, and yet this is His most distinctive name; still not always where Spirit (is mentioned is) the Comforter (meant). Thus Christ is called the power of God [1 Corinthians 1:24], and the wisdom of God; yet not always where the power and the wisdom of God are mentioned is Christ meant; so in this passage, although the Spirit does give Light, yet the Evangelist is not now speaking of the Spirit.

When we have shut them out from these strange opinions, they who take all manner of pains to withstand the truth, say, (still clinging to the same reading,) Whatever came into existence by him was life, because, says one, whatever came into existence was life. What then do you say of the punishment of the men of Sodom, and the flood, and hell fire, and ten thousand like things? But, says one, we are speaking of the material creation. Well, these too belong entirely to the material creation. But that we may out of our abundance refute their argument, we will ask them, Is wood, life, tell me? Is stone, life? these things that are lifeless and motionless? Nay, is man absolutely life? Who would say so? He is not pure life, but is capable of receiving life.

2. See here again, an absurdity; by the same succession of consequences we will bring the argument to such a point, that even hence you may learn their folly. In this way they assert things by no means befitting of the Spirit. Being driven from their other ground, they apply those things to men, which they before thought to be spoken worthily of the Spirit. However, let us examine the reading itself this way also. The creature is now called life, therefore, the same is light, and John came to witness concerning it. Why then is not he also light? He says that he was not that light [John 1:8], and yet he belonged to created things? How then is he not light? How was he in the world, and the world was made by him? [John 1:10] Was the creature in the creature, and was the creature made by the creature? But how did the world know him not? How did the creature not know the creature? But as many as received him, to them gave he power to become the sons of God. [John 1:12] But enough of laughter. For the rest I leave it to you to attack these monstrous reasonings, that we may not seem to have chosen to raise a laugh for its own sake, and waste the time without cause. For if these things are neither said of the Spirit, (and it has been shown that they are not,) nor of anything created, and yet they still hold to the same reading, that stranger conclusion than any which we before mentioned, will follow, that the Son was made by Himself. For if the Son is the true Light, and this Light was Life, and this Life was made in Him, this must needs be the result according to their own reading. Let us then relinquish this reading, and come to the recognized reading and explanation.

And what is that? It is to make the sentence end at was made, and to begin the next sentence with, In Him was Life. What (the Evangelist) says is this, Without Him was not anything made that was made; whatever created thing was made, says he, was not made without Him. See you how by this short addition he has rectified all the besetting difficulties; for the saying, that without Him was not anything made, and then the adding, which was made, includes things cognizable by the intellect, but excludes the Spirit. For after he had said that all things were made by Him, and without Him was not anything made, he needed this addition, lest some one should say, If all things were made by Him, then the Spirit also was made. I, he replies, asserted that whatever was made was made by Him, even though it be invisible, or incorporeal, or in the heavens. For this reason, I did not say absolutely, 'all things,' but 'whatever was made,' that is, 'created things,' but the Spirit is uncreated.

Do you see the precision of his teaching? He has alluded to the creation of material things, (for concerning these Moses had taught before him,) and after bringing us to advance from thence to higher things, I mean the immaterial and the invisible, he excepts the Holy Spirit from all creation. And so Paul, inspired by the same grace, said, For by Him were all things created. [Colossians 1:16] Observe too here again the same exactness. For the same Spirit moved this soul also. That no one should except any created things from the works of God because of their being invisible, nor yet should confound the Comforter with them, after running through the objects of sense which are known to all, he enumerates also things in the heavens, saying, Whether they be thrones, or dominions, or principalities, or powers; for the expression whether subjoined to each, shows to us nothing else but this, that by Him all things were made, and without Him was not anything made that was made.

But if you think that the expression by is a mark of inferiority, (as making Christ an instrument,) hear him say, You, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the work of Your hands. [Psalm 102:25] He says of the Son what is said of the Father in His character of Creator; which he would not have said, unless he had deemed of Him as of a Creator, and yet not subservient to any. And if the expression by Him is here used, it is put for no other reason but to prevent any one from supposing the Son to be Unbegotten. For that in respect of the title of Creator He is nothing inferior to the Father; hear from Himself, where He says, As the Father raises up the dead and quickens them, even so the Son quickens whom He will. [John 5:21] If now in the Old Testament it is said of the Son, You, Lord, in the beginning hast laid the foundation of the earth, His title of Creator is plain. But if you say that the Prophet spoke this of the Father, and that Paul attributed to the Son what was said of the Father, even so the conclusion is the same. For Paul would not have decided that the same expression suited the Son, unless he had been very confident that between Father and Son there was an equality of honor; since it would have been an act of extremest rashness to refer what suited an incomparable Nature to a nature inferior to, and falling short of it. But the Son is not inferior to, nor falls short of, the Essence of the Father; and therefore Paul has not only dared to use these expressions concerning Him, but also others like them. For the expression from Whom, which you decide to belong properly to the Father alone, he uses also concerning the Son, when he says, from which all the body by joints and bands having nourishment ministered, and knit together, increases with the increase of God. [Colossians 2:19]

3. And he is not content with this only, he stops your mouths in another way also, by applying to the Father the expression by whom, which you say is a mark of inferiority. For he says, God is faithful, by whom you were called unto the fellowship of His Son [1 Corinthians 1:9]: and again, By His will [1 Corinthians 1:1, etc.]; and in another place, For of Him, and through Him, and to Him, are all things. [Romans 11:26] Neither is the expression from whom, assigned to the Son only, but also to the Spirit; for the angel said to Joseph, Fear not to take unto you Mary your wife, for that which is conceived in her is of the Holy Ghost. [Matthew 1:20] As also the Prophet does not deem it improper to apply to the Father the expression in whom, which belongs to the Spirit, when he says, In God we shall do valiantly. [Psalm 60:12] And Paul, Making request, if by any means now at length I might have a prosperous journey, in the will of God, to come unto you. [Romans 1:10] And again he uses it of Christ, saying, In Christ Jesus. Romans 6:11, 23, etc. In short, we may often and continually find these expressions interchanged; now this would not have taken place, had not the same Essence been in every instance their subject. And that you may not imagine that the words, All things were made by Him, are in this case used concerning His miracles, (for the other Evangelists have discoursed concerning these;) he farther goes on to say, He was in the world, and the world was made by Him; (but not the Spirit, for This is not of the number of created things, but of those above all creation.)

Let us now attend to what follows. John having spoken of the work of creation, that All things were made by Him, and without Him was not anything made that was made, goes on to speak concerning His Providence, where he says, In Him was Life. That no one may doubt how so many and so great things were made by Him, he adds, that In Him was Life. For as with the fountain which is the mother of the great deeps, however much you take away you nothing lessen the fountain; so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has become no whit the less. Or, to use a more familiar example, I will instance that of light, which the Apostle himself added immediately, saying, And the Life was the Light. As then light, however many myriads it may enlighten, suffers no diminution of its own brightness; so also God, before commencing His work and after completing it, remains alike indefectible, nothing diminished, nor wearied by the greatness of the creation. Nay, if need were that ten thousand, or even an infinite number of such worlds be created, He remains the same, sufficient for them all not merely to produce, but also to control them after their creation. For the word Life here refers not merely to the act of creation, but also to the providence (engaged) about the permanence of the things created; it also lays down beforehand the doctrine of the resurrection, and is the beginning of these marvelous good tidings. Since when life has come to be with us, the power of death is dissolved; and when light has shone upon us, there is no longer darkness, but life ever abides within us, and death cannot overcome it. So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that In Him we live and move and have our being. [Colossians 1:16-17] As Paul has shown when he says, By Him were all things created, and by Him all things consist; for which reason He has been called also Root and Foundation.

But when you hear that In Him was Life, do not imagine Him a compound Being, since farther on he says of the Father also, As the Father has Life in Himself, so has He given to the Son also to have Life [John 5:26]; now as you would not on account of this expression say that the Father is compounded, so neither can you say so of the Son. Thus in another place he says, that God is Light [1 John 1:5], and elsewhere (it is said), that He dwells in light unapproachable [1 Timothy 6:16]; yet these expressions are used not that we may suppose a compounded nature, but that little by little we may be led up to the highest doctrines. For since one of the multitude could not easily have understood how His life was Life Impersonate, he first used that humbler expression, and afterwards leads them (thus) trained to the higher doctrine. For He who had said that He has given Him (the Son) to have life [John 5:26]; the Same says in another place, I am the Life [John 14:6]; and in another, I am the Light. [John 8:12] And what, tell me, is the nature of this light? This kind (of light) is the object not of the senses, but of the intellect, enlightening the soul herself. And since Christ should hereafter say, that None can come unto Me except the Father draw him [John 6:44]; the Apostle has in this place anticipated an objection, and declared that it is He (the Son) who gives light [John 1:9]; that although you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, All things, He says, which the Father has are Mine. [John 16:15]

First then, the Evangelist has instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, And the Life was the Light of men. [John 1:4] He does not say, was the light of the Jews, but universally of men: nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer made to all. Why did he not add 'Angels,' but said, 'of men?'? Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.

And the light shines in darkness. [John 1:5] He calls death and error, darkness. For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ has shone forth in the midst of prevailing error, and made it to disappear. And He by enduring death has so overcome death, that He has recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says,

And the darkness comprehended it not. For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.

4. But let it not trouble you that It took not all, for not by necessity and force, but by will and consent does God bring us to Himself. Therefore do not thou shut your doors against this light, and you shall enjoy great happiness. But this light comes by faith, and when it has come, it lights abundantly him that has received it; and if you display a pure life (meet) for it, remains indwelling within continually. For, He says, He that loves Me, will keep My commandments; and I and My Father will come unto him, and make Our abode with him. John 14:23; slightly varied As then one cannot rightly enjoy the sunlight, unless he opens his eyes; so neither can one largely share this splendor, unless he have expanded the eye of the soul, and rendered it in every way keen of sight.

But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, every one that does evil hates the light, neither comes to the light. [John 3:20] And, It is a shame even to speak of those things which are done of them in secret. [Ephesians 5:12] For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders. Nor is this the only evil which happens to us who are in sin, but this also, that we live in constant fear: and as men walking in a moonless night tremble, though none be by to frighten them; so those who work iniquity cannot have confidence, though there be none to accuse them; but they are afraid of everything, and are suspicious, being pricked by their conscience: all to them is full of fear and distress, they look about them at everything, are terrified at everything. Let us then flee a life so painful, especially since after this painfulness shall follow death; a deathless death, for of the punishment in that place there will be no end; and in this life they (who sin) are no better than madmen, in that they are dreaming of things that have no existence. They think they are rich when they are not rich, that they enjoy when they are not enjoying, nor do they properly perceive the cheat until they are freed from the madness and have shaken off the sleep. Wherefore Paul exhorts all to be sober, and to watch; and Christ also commands the same. For he who is sober and awake, although he be captured by sin, quickly beats it off; while he who sleeps and is beside himself, perceives not how he is held prisoner of it.

Let us then not sleep. This is not the season of night, but of day. Let us therefore walk honestly as in the day [Romans 13:13]; and nothing is more indecent than sin. In point of indecency it is not so bad to go about naked as in sin and wrong doing. That is not so great matter of blame, since it might even be caused by poverty; but nothing has more shame and less honor than the sinner. Let us think of those who come to the justice-hall on some account of extortion, or overreaching; how base and ridiculous they appear to all by their utter shamelessness, their lies, and audacity. But we are such pitiable and wretched beings, that we cannot bear ourselves to put on a garment awkwardly or awry; nay, if we see another person in this state, we set him right; and yet though we and all our neighbors are walking on our heads, we do not even perceive it. For what, say, can be more shameful than a man who goes in to a harlot? What more contemptible than an insolent, a foul-tongued or an envious man? Whence then is it that these things do not seem so disgraceful as to walk naked? Merely from habit. To go naked no one has ever willingly endured; but all men are continually venturing on the others without any fear. Yet if one came into an assembly of angels, among whom nothing of the sort has ever taken place, there he would clearly see the great ridicule (of such conduct). And why do I say an assembly of angels? Even in the very palaces among us, should one introduce a harlot and enjoy her, or be oppressed by excess of wine, or commit any other like indecency, he would suffer extreme punishment. But if it be intolerable that men should dare such things in palaces, much more when the King is everywhere present, and observes what is done, shall we if we dare them undergo severest chastisement. Wherefore let us, I exhort you, show forth in our life much gentleness, much purity, for we have a King who beholds all our actions continually. In order then that this light may ever richly enlighten us, let us gladly accept these bright beams, for so shall we enjoy both the good things present and those to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom, and with whom, to the Father, and the Holy Spirit, be glory for ever and ever. Amen.

John 1:6

1. Having in the introduction spoken to us things of urgent importance concerning God the Word, (the Evangelist) proceeding on his road, and in order, afterwards comes to the herald of the Word, his namesake John. And now that you hear that he was sent from God, do not for the future imagine that any of the words spoken by him are mere man's words; for all that he utters is not his own, but is of Him who sent him. Wherefore he is called messenger [Malachi 3:1], for the excellence of a messenger is, that he say nothing of his own. But the expression was, in this place is not significative of his coming into existence, but refers to his office of messenger; for 'there was' a man sent from God, is used instead of a man 'was sent' from God.

How then do some say, that the expression, being in the form of God [Philippians 2:6] is not used of His invariable likeness to the Father, because no article is added? For observe, that the article is nowhere added here. Are these words then not spoken of the Father? What then shall we say to the prophet who says, that, Behold, I send My messenger before Your face, who shall prepare Your way [Malachi 3:1, as found in Mark 1:2]? For the expressions My and Your declare two Persons.

John 1:7

What is this, perhaps one may say, the servant bear witness to his Master? When then you see Him not only witnessed to by His servant, but even coming to him, and with Jews baptized by him, will you not be still more astonished and perplexed? Yet you ought not to be troubled nor confused, but amazed at such unspeakable goodness. Though if any still continue bewildered and confused, He will say to such an one what He said to John, Suffer it to be so now, for thus it becomes us to fulfill all righteousness [Matthew 3:15]; and, if any be still further troubled, again He will say to him too what he said to the Jews, But I receive not testimony from man. [John 5:34] If now he needs not this witness, why was John sent from God? Not as though He required his testimony — this were extremest blasphemy. Why then? John himself informs us, when he says,

That all men through him might believe.

And Christ also, after having said that I receive not testimony from man [John 5:34], in order that He may not seem to the foolish to clash with Himself, by declaring at one time There is another that bears witness of Me and I know that his witness is true [John 5:32] (for He pointed to John;) and at another, I receive not testimony from man [John 5:34]; He immediately adds the solution of the doubt, But these things I say for your own sake, that you might be saved. As though He had said, that I am God, and the really-Begotten Son of God, and am of that Simple and Blessed Essence, I need none to witness to Me; and even though none would do so, yet am not I by this anything diminished in My Essence; but because I care for the salvation of the many, I have descended to such humility as to commit the witness of Me to a man. For by reason of the groveling nature and infirmity of the Jews, the faith in Him would in this way be more easily received, and more palatable. As then He clothed Himself with flesh, that he might not, by encountering men with the unveiled Godhead, destroy them all; so He sent forth a man for His herald, that those who heard might at the hearing of a kindred voice approach more readily. For (to prove) that He had no need of that (herald's) testimony, it would have sufficed that He should only have shown Himself who He was in His unveiled Essence, and have confounded them all. But this He did not for the reason I have before mentioned. He would have annihilated all, since none could have endured the encounter of that unapproachable light. Wherefore, as I said, He put on flesh, and entrusted the witness (of Himself) to one of our fellow-servants, since He arranged all for the salvation of men, looking not only to His own honor, but also to what might be readily received by, and be profitable to, His hearers. Which He glanced at when He said, These things I say for your sake, that you might be saved. [John 5:34] And the Evangelist using the same language as his Master, after saying, to bear witness of that Light, adds,

That all men through Him might believe. All but saying, Think not that the reason why John the Baptist came to bear witness, was that he might add anything to the trustworthiness of his Master. No; (He came,) that by his means beings of his own class might believe. For it is clear from what follows, that he used this expression in his anxiety to remove this suspicion beforehand, since he adds,

John 1:8

Now if he did not introduce this as setting himself against this suspicion, then the expression is absolutely superfluous, and tautology rather than elucidation of his teaching. For why, after having said that he was sent to bear witness of that Light, does he again say, He was not that Light? (He says it,) not loosely or without reason; but, because, for the most part, among ourselves, the person witnessing is held to be greater, and generally more trustworthy than the person witnessed of; therefore, that none might suspect this in the case of John, at once from the very beginning he removes this evil suspicion, and having torn it up by the roots, shows who this is that bears witness, and who is He who is witnessed of, and what an interval there is between the witnessed of, and the bearer of witness. And after having done this, and shown His incomparable superiority, he afterwards proceeds fearlessly to the narrative which remains; and after carefully removing whatever strange (ideas) might secretly harbor in the minds of the simpler sort, so instills into all easily and without impediment the word of doctrine in its proper order.

Let us pray then, that henceforth with the revelation of these thoughts and rightness of doctrine, we may have also a pure life and bright conversation, since these things profit nothing unless good works be present with us. For though we have all faith and all knowledge of the Scriptures, yet if we be naked and destitute of the protection derived from (holy) living, there is nothing to hinder us from being hurried into the fire of hell, and burning for ever in the unquenchable flame. For as they who have done good shall rise to life everlasting, so they who have dared the contrary shall rise to everlasting punishment, which never has an end. Let us then manifest all eagerness not to mar the gain which accrues to us from a right faith by the vileness of our actions, but becoming well-pleasing to Him by these also, boldly to look on Christ. No happiness can be equal to this. And may it come to pass, that we all having obtained what has been mentioned, may do all to the glory of God; to whom, with the Only-Begotten Son and the Holy Ghost, be glory for ever and ever. Amen.

John 1:9

1. The reason, O children greatly beloved, why we entertain you portion by portion with the thoughts taken from the Scriptures, and do not at once pour all forth to you, is, that the retaining what is successively set before you may be easy. For even in building, one who before the first stones are settled lays on others, constructs a rotten wall altogether, and easily thrown down: while one who waits that the mortar may first get hard, and so adds what remains little by little, finishes the whole house firmly, and makes it strong, not one to last for a short time, or easily to fall to pieces. These builders we imitate, and in like manner build up your souls. For we fear lest, while the first foundation is but newly laid, the addition of the succeeding speculations may do harm to the former, through the insufficiency of the intellect to contain them all at once.

What now is it that has been read to us today?

That was the true Light, which lights every man that comes into the world. For since above in speaking of John he said, that he came to bear witness of that Light; and that he was sent in these our days; lest any one at hearing this should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.

And how is it possible, says one, that being a Son, He should possess this (nature)? We are speaking of God, and do you ask how? And do you not fear nor shudder? Yet should any one ask you, How should our souls and bodies have endless life in the world to come? you will laugh at the question, on the ground that it does not belong to the intellect of man to search into such questions, but that he ought only to believe, and not to be over-curious on the subject mentioned, since he has a sufficient proof of the saying, in the power of Him who spoke it. And if we say, that He, who created our souls and bodies, and who incomparably excels all created things, is without beginning, will you require us to say How? Who could assert this to be the act of a well-ordered soul, or of sound reason? You have heard that That was the true Light: why are you vainly and rashly striving to overshoot by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams. You cannot; yet you are neither vexed nor impatient at your weakness; how then have you become so daring and headlong in greater matters? The son of thunder, John who sounds the spiritual trumpet, when he had heard from the Spirit the was, enquired no farther. And are you, who share not in his grace, but speak from your own wretched reasonings, ambitious to exceed the measure of his knowledge? Then for this very reason you will never be able even to reach to the measure of his knowledge. For this is the craft of the devil: he leads away those who obey him from the limits assigned by God, as though to things much greater: but when, having enticed us by these hopes, he has cast us out of the grace of God, he not only gives nothing more, (how can he, devil as he is?) but does not even allow us to return again to our former situation, where we dwelt safely and surely, but leads us about in all directions wandering and not having any standing ground. So he caused the first created man to be banished from the abode of Paradise. Having puffed him up with the expectation of greater knowledge and honor, he expelled him from what he already possessed in security. For he not only did not become like a god as (the devil) promised him, but even fell beneath the dominion of death; having not only gained no further advantage by eating of the tree, but having lost no small portion of the knowledge which he possessed, through hope of greater knowledge. For the sense of shame, and the desire to hide himself because of his nakedness, then came upon him, who before the cheat was superior to all such shame; and this very seeing himself to be naked, and the need for the future of the covering of garments, and many other infirmities, became thenceforth natural to him. That this be not our case, let us obey God, continue in His commandments, and not be busy about anything beyond them, that we may not be cast out from the good things already given us. Thus they have fared (of whom we speak). For seeking to find a beginning of the Life which has no beginning, they lost what they might have retained. They found not what they sought, (this is impossible,) and they fell away from the true faith concerning the Only-Begotten.

Let us not then remove the eternal bounds which our fathers set, but let us ever yield to the laws of the Spirit; and when we hear that That was the true Light, let us seek to discover nothing more. For it is not possible to pass beyond this saying. Had His generation been like that of a man, needs must there have been an interval between the begetter and the begotten; but since it is in a manner ineffable and becoming God, give up the before and the after, for these are the names of points in time, but the Son is the Creator even of all ages.

2. Then, says one, He is not Father, but brother. What need, pray? If we had asserted that the Father and the Son were from a different root, you might have then spoken this well. But, if we flee this impiety, and say the Father, besides being without beginning, is Unbegotten also, while the Son, though without beginning, is Begotten of the Father, what kind of need that as a consequence of this idea, that unholy assertion should be introduced? None at all. For He is an Effulgence: but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. [Hebrews 1:3] This expression therefore is declaratory of the point; but the following part of the proof quoted, corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, because you have heard that he is an Effulgence, suppose that He is deprived of His proper person; this is impious, and belongs to the madness of the Sabellians, and of Marcellus' followers. We say not so, but that He is also in His proper Person. And for this reason, after having called Him Effulgence, Paul has added that He is the express image of His Person [Hebrews 1:3], in order to make evident His proper Personality, and that He belongs to the same Essence of which He is also the express image. For, as I before said, it is not sufficient by a single expression to set before men the doctrines concerning God, but it is desirable that we bring many together, and choose from each what is suitable. So shall we be able to attain to a worthy telling of His glory, worthy, I mean, as regards our power; for if any should deem himself able to speak words suitable to His essential worthiness, and be ambitious to do so, saying, that he knows God as God knows Himself, he it is who is most ignorant of God.

Knowing therefore this, let us continue steadfastly to hold what they have delivered unto us, which from the beginning were eye-witnesses, and ministers of the word. [Luke 1:2] And let us not be curious beyond: for two evils will attend those who are sick of this disease, (curiosity,) the wearying themselves in vain by seeking what it is impossible to find, and the provoking God by their endeavors to overturn the bounds set by Him. Now what anger this excites, it needs not that you who know should learn from us. Abstaining therefore from their madness, let us tremble at His words, that He may continually build us up. For, upon whom shall I look [Isaiah 66:2, Septuagint], says He, but upon the lowly, and quiet, and who fears my words? Let us then leave this pernicious curiosity, and bruise our hearts, let us mourn for our sins as Christ commanded, let us be pricked at heart for our transgressions, let us reckon up exactly all the wicked deeds, which in time past we have dared, and let us earnestly strive to wipe them off in all kinds of ways.

Now to this end God has opened to us many ways. For, Tell you first, says He, your sins, that you may be justified [Isaiah 43:26]; and again, I said, I have declared mine iniquity unto You, and You have taken away the unrighteousness of my heart [Psalm 32:5, Septuagint]; since a continual accusation and remembrance of sins contributes not a little to lessen their magnitude. But there is another more prevailing way than this; to bear malice against none of those who have offended against us, to forgive their trespasses to all those who have trespassed against us. Will you learn a third? Hear Daniel, saying, Redeem your sins by almsdeeds, and your iniquities by showing mercy to the poor. [Daniel 4:27, Septuagint] And there is another besides this; constancy in prayer, and persevering attendance on the intercessions made with God. In like manner fasting brings to us some, and that not small comfort and release from sins committed, provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. [1 Timothy 2:1] For water will quench a blazing fire, and by almsdeeds sins are purged away. [Sirach 3:30, Septuagint]

Let us then travel along all these ways; for if we give ourselves wholly to these employments, if on them we spend our time, not only shall we wash off our bygone transgressions, but shall gain very great profit for the future. For we shall not allow the devil to assault us with leisure either for slothful living, or for pernicious curiosity, since by these among other means, and in consequence of these, he leads us to foolish questions and hurtful disputations, from seeing us at leisure, and idle, and taking no forethought for excellency of living. But let us block up this approach against him, let us watch, let us be sober, that having in this short time toiled a little, we may obtain eternal goods in endless ages, by the grace and lovingkindness of our Lord Jesus Christ; by whom and with whom to the Father and the Holy Ghost, be glory for ever and ever. Amen.

John 1:9

1. Nothing hinders us from handling today also the same words, since before we were prevented by the setting forth of doctrines, from considering all that was read. Where now are those who deny that He is true God? For here He is called the true Light [John 14:6], and elsewhere very Truth and very Life. That saying we will discuss more clearly when we come to the place; but at present we must for a while be speaking to your Charity of that other matter.

If He lights every man that comes into the world, how is it that so many continue unenlightened? For not all have known the majesty of Christ. How then does He light every man? He lights all as far as in Him lies. But if some, wilfully closing the eyes of their mind, would not receive the rays of that Light, their darkness arises not from the nature of the Light, but from their own wickedness, who willfully deprive themselves of the gift. For the grace is shed forth upon all, turning itself back neither from Jew, nor Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor female, nor old, nor young, but admitting all alike, and inviting with an equal regard. And those who are not willing to enjoy this gift, ought in justice to impute their blindness to themselves; for if when the gate is opened to all, and there is none to hinder, any being willfully evil remain without, they perish through none other, but only through their own wickedness.

John 1:10

But not as of equal duration with the world. Away with the thought. Wherefore he adds, And the world was made by Him; thus leading you up again to the eternal existence of the Only-Begotten. For he who has heard that this universe is His work, though he be very dull, though he be a hater, though he be an enemy of the glory of God, will certainly, willing or unwilling, be forced to confess that the maker is before his works. Whence wonder always comes over me at the madness of Paul of Samosata, who dared to look in the face so manifest a truth, and voluntarily threw himself down the precipice. For he erred not ignorantly but with full knowledge, being in the same case as the Jews. For as they, looking to men, gave up sound faith, knowing that he was the only-begotten Son of God, but not confessing Him, because of their rulers, lest they should be cast out of the synagogue; so it is said that he, to gratify a certain woman, sold his own salvation. A powerful thing, powerful indeed, is the tyranny of vainglory; it is able to make blind the eyes even of the wise, except they be sober; for if the taking of gifts can effect this, much more will the yet more violent feeling of this passion. Wherefore Jesus said to the Jews, How can you believe, which receive honor one of another, and seek not the honor that comes from God only? [John 5:44]

And the world knew Him not. By the world he here means the multitude, which is corrupt, and closely attached to earthly things, the common turbulent, silly people. For the friends and favorites of God all knew Him, even before His coming in the flesh. Concerning the Patriarch Christ Himself speaks by name, that your father Abraham rejoiced to see My day, and he saw it, and was glad. [John 8:56] And concerning David, confuting the Jews He said, How then does David in spirit call Him Lord, saying, the Lord said to my Lord, Sit on My right hand. [Matthew 22:43; Mark 12:36; Luke 20:42] And in many places, disputing with them, He mentions Moses; and the Apostle (mentions) the rest of the prophets; for Peter declares, that all the prophets from Samuel knew Him, and proclaimed beforehand His coming afar off, when he says, All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. [Acts 3:24] But Jacob and his father, as well as his grandfather, He both appeared to and talked with, and promised that He would give them many and great blessings, which also He brought to pass.

How then, says one, did He say Himself, 'Many prophets have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them'? [Luke 10:24] Did they then not share in the knowledge of Him? Surely they did; and I will endeavor to make this plain from this very saying, by which some think that they are deprived of it. For many, He says, have desired to see the things which you see. So that they knew that He would come [to men] from heaven, and would live and teach as He lived and taught; for had they not known, they could have not desired, since no one can conceive desire for things of which he has no idea; therefore they knew the Son of Man, and that He would come among men. What then are the things which they did not hear? What those which they did not know? The things which you now see and hear. For if they did hear His voice and did see Him, it was not in the Flesh, not among men; nor when He was living so familiarly, and conversing so frankly with them. And indeed He to show this said not simply, to see Me: but what? the things which you see; nor to hear Me: but what? the things which you hear. So that if they did not behold His coming in the Flesh, still they knew that it would be, and they desired it, and believed on Him without having seen Him in the Flesh.

When therefore the Greeks bring charges such as these against us, and say; What then did Christ in former time, that He did not look upon the race of men? And for what possible reason did He come at last to assist in our salvation, after neglecting us so long? we will reply, that before this He was in the world, and took thought for His works, and was known to all who were worthy. But if you should say, that, because all did not then know Him, because He was only known by those noble and excellent persons, therefore He was not acknowledged; at this rate you will not allow that He is worshipped even now, since even now all men do not know Him. But as at present no one, because of those who do not know Him, would refuse credit to those who do, so as regards former times, we must not doubt that He was known to many, or rather to all of those noble and admirable persons.

2. And if any one say, Why did not all men give heed to Him? Nor all worship Him, but the just only? I also will ask, why even now do not all men know him? But why do I speak of Christ, when not all men knew His Father then, or know Him now? For some say, that all things are borne along by chance, while others commit the providence of the universe to devils. Others invent another God besides Him, and some blasphemously assert, that His is an opposing power, and think that His laws are the laws of a wicked dæmon. What then? Shall we say that He is not God because there are some who say so? And shall we confess Him to be evil? For there are some who even so blaspheme Him. Away with such mental wandering, such utter insanity. If we should delineate doctrines according to the judgment of madmen, there is nothing to hinder us from being mad ourselves with most grievous madness. No one will assert, looking to those who have weak vision, that the sun is injurious to the eyes, but he will say that it is fitted to give light, drawing his judgments from persons in health. And no one will call honey bitter, because it seems so to the sense of the sick. And will any, from the imaginations of men diseased (in mind) decide that God either is not, or is evil; or that He sometimes indeed exerts His Providence, sometimes does not so at all? Who can say that such men are of sound mind, or deny that they are beside themselves, delirious, utterly mad?

The world, he says, knew Him not; but they of whom the world was not worthy knew Him. And having spoken of those who knew Him not, he in a short time puts the cause of their ignorance; for he does not absolutely say, that no one knew Him, but that the world knew him not; that is, those persons who are as it were nailed to the world alone, and who mind the things of the world. For so Christ was wont to call them; as when He says, O Holy Father, the world has not known You. [Luke 17:25] The world then was ignorant, not only of Him, but also of His Father, as we have said; for nothing so darkens the mind as to be closely attached to present things.

Knowing therefore this, remove yourselves from the world, and tear yourselves as much as possible from carnal things, for the loss which comes to you from these lies not in common matters, but in what is the chief of goods. For it is not possible for the man who clings strongly to the things of the present life really to lay hold on those in heaven, but he who is earnest about the one must needs lose the other. You cannot, He says, serve God and Mammon [Matthew 6:24], for you must hold to the one and hate the other. And this too the very experience of the things proclaims aloud. Those, for instance, who deride the lust of money, are especially the persons who love God as they ought, just as those who respect that sovereignty (of Mammon), are the men who above all others have the slackest love for Him. For the soul when made captive once for all by covetousness, will not easily or readily refuse doing or saying any of the things which anger God, as being the slave of another master, and one who gives all his commands in direct opposition to God. Return then at length to your sober senses, and rouse yourselves, and calling to mind whose servants we are, let us love His kingdom only; let us weep, let us wail for the times past in which we were servants of Mammon; let us cast off once for all his yoke so intolerable, so heavy, and continue to bear the light and easy yoke of Christ. For He lays no such commands upon us as Mammon does. Mammon bids us be enemies to all men, but Christ, on the contrary, to embrace and to love all. The one having nailed us to the clay and the brickmaking, (for gold is this,) allows us not even at night to take breath a little; the other releases us from this excessive and insensate care, and bids us gather treasures in heaven, not by injustice towards others, but by our own righteousness. The one after our many toils and sufferings is not able to assist us when we are punished in that place and suffer because of his laws, nay, he increases the flame; the other, though He command us to give but a cup of cold water, never allows us to lose our reward and recompense even for this, but repays us with great abundance. How then is it not extremest folly to slight a rule so mild, so full of all good things, and to serve a thankless, ungrateful tyrant, and one who neither in this world nor in the world to come is able to help those who obey and give heed to him. Nor is this the only dreadful thing, nor is this only the penalty, that he does not defend them when they are being punished; but that besides this, he, as I before said, surrounds those who obey him with ten thousand evils. For of those who are punished in that place, one may see that the greater part are punished for this cause, that they were slaves to money, that they loved gold, and would not assist those who needed. That we be not in this case, let us scatter, let us give to the poor, let us deliver our souls from hurtful cares in this world, and from the vengeance, which because of these things is appointed for us in that place. Let us store up righteousness in the heavens. Instead of riches upon earth, let us collect treasures impregnable, treasures which can accompany us on our journey to heaven, which can assist us in our peril, and make the Judge propitious at that hour. Whom may we all have gracious unto us, both now and at that day, and enjoy with much confidence the good things prepared in the heavens for those who love Him as they ought, through the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

John 1:11

1. If you remember our former reflections, we shall the more zealously proceed with the building up of what remains, as doing so for great gain. For so will our discourse be more intelligible to you who remember what has been already said, and we shall not need much labor, because you are able through your great love of learning to see more clearly into what remains. The man who is always losing what is given to him will always need a teacher, and will never know anything; but he who retains what he has received, and so receives in addition what remains, will quickly be a teacher instead of a learner, and useful not only to himself, but to all others also; as, conjecturing from their great readiness to hear, I anticipate that this assembly will specially be. Come then, let us lay up in your souls, as in a safe treasury, the Lord's money, and unfold, as far as the grace of the Spirit may afford us power, the words this day set before us.

He (St. John) had said, speaking of the old times, that the world knew him not [John 1:10]; afterwards he comes down in his narrative to the times of the proclamation (of the Gospel), and says, He came to His own, and His own received Him not, now calling the Jews His own, as His peculiar people, or perhaps even all mankind, as created by Him. And as above, when perplexed at the folly of the many, and ashamed of our common nature, he said that the world by Him was made, and having been made, did not recognize its Maker; so here again, being troubled beyond bearing at the stupidity of the Jews and the many, he sets forth the charge in a yet more striking manner, saying, that His own received Him not, and that too when He came to them. And not only he, but the prophets also, wondering, said the very same, as did afterwards Paul, amazed at the very same things. Thus did the prophets cry aloud in the person of Christ, saying, A people whom I have not known, have served Me; as soon as they heard Me, they obeyed Me; the strange children have dealt falsely with Me. The strange children have waxed aged, and have halted from their paths. [Psalm 18:43-45, Septuagint] And again, They to whom it had not been told concerning Him, shall see, and they which had not heard, shall understand. And, I was found of them that sought Me not [Isaiah 52:15]; I was made manifest unto them that asked not after me. [Isaiah 45:1, as quoted in Romans 10:20] And Paul, in his Epistles to the Romans, has said, What then? Israel has not obtained that which he seeks for: but the election has obtained it. [Romans 11:7] And again; What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness: but Israel which followed after the law of righteousness, has not attained to the law of righteousness. [Romans 9:30]

For it is a thing indeed worthy of our amazement, how they who were nurtured in (knowledge of) the prophetical books, who heard Moses every day telling them ten thousand things concerning the coming of the Christ, and the other prophets afterwards, who moreover themselves beheld Christ Himself daily working miracles among them, giving up His time to them alone, neither as yet allowing His disciples to depart into the way of the Gentiles, or to enter into a city of Samaritans, nor doing so Himself, but everywhere declaring that He was sent to the lost sheep of the house of Israel [Matthew 10:5]: how, (I say), while they saw the signs, and heard the Prophets, and had Christ Himself continually putting them in remembrance, they yet made themselves once for all so blind and dull, as by none of these things to be brought to faith in Christ. [Matthew 15:24] While they of the Gentiles, who had enjoyed none of these things, who had never heard the oracles of God, not, as one may say, so much as in a dream, but ever ranging among the fables of madmen, (for heathen philosophy is this,) having ever in their hands the sillinesses of their poets, nailed to stocks and stones, and neither in doctrines nor in conversation possessing anything good or sound. (For their way of life was more impure and more accursed than their doctrine. As was likely; for when they saw their gods delighting in all wickedness, worshipped by shameful words, and more shameful deeds, reckoning this festivity and praise, and moreover honored by foul murders, and child-slaughters, how should not they emulate these things?) Still, fallen as they were as low as the very depth of wickedness, on a sudden, as by the agency of some machine, they have appeared to us shining from on high, and from the very summit of heaven.

How then and whence came it to pass? Hear Paul telling you. For that blessed person searching exactly into these things, ceased not until he had found the cause, and had declared it to all others. What then is it? And whence came such blindness upon the Jews? Hear him who was entrusted with this stewardship declare. What then does he say in resolving this doubt of the many? [1 Corinthians 9:17] For they, says he, being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. [Romans 10:3] Wherefore they have suffered this. And again, explaining the same matter in other terms, he says, What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Wherefore? Because they sought it not by faith. For they stumbled at that stumbling stone. [Romans 9:30-32] His meaning is this: These men's unbelief has been the cause of their misfortunes, and their haughtiness was parent of their unbelief. For when having before enjoyed greater privileges than the heathen, through having received the law, through knowing God, and the rest which Paul enumerates, they after the coming of Christ saw the heathen and themselves called on equal terms through faith, and after faith received one of the circumcision in nothing preferred to the Gentile, they came to envy and were stung by their haughtiness, and could not endure the unspeakable and exceeding lovingkindness of the Lord. So this has happened to them from nothing else but pride, and wickedness, and unkindness.

2. For in what, O most foolish of men, are you injured by the care bestowed on others? How are your blessings made less through having others to share the same? But of a truth wickedness is blind, and cannot readily perceive anything that it ought. Being therefore stung by the prospect of having others to share the same confidence, they thrust a sword against themselves, and cast themselves out from the lovingkindness of God. And with good reason. For He says, Friend, I do you no wrong, I will give to 'these also' even as unto you. [Matthew 20:14] Or rather, these Jews are not deserving even of these words. For the man in the parable if he was discontented, could yet speak of the labors and weariness, the heat and sweat, of a whole day. But what could these men have to tell? Nothing like this, but slothfulness and profligacy and ten thousand evil things of which all the prophets continued ever to accuse them, and by which they like the Gentiles had offended against God. And Paul declaring this says, For there is no difference between the Jew and the Greek: For all have sinned, and come short of the glory of God: being justified freely by His grace. [Romans 10:12; Romans 3:22-24] And on this head he treats profitably and very wisely throughout that Epistle. But in a former part of it he proves that they are worthy of still greater punishment. For as many as have sinned in the law shall be judged by the law [Romans 2:12]; that is to say, more severely, as having for their accuser the law as well as nature. And not for this only, but for that they have been the cause that God is blasphemed among the Gentiles: My Name, He says, is blasphemed among the Gentiles through you. [Romans 2:24; Isaiah 52:5]

Since now this it was that stung them most, (for the thing appeared incredible even to those of the circumcision who believed, and therefore they brought it as a charge against Peter, when he had come up to them from Cesarea, that he went in to men uncircumcised, and did eat with them [Acts 11:3]; and after that they had learned the dispensation of God, even so still they wondered how on the Gentiles also was poured out the gift of the Holy Ghost [Acts 10:45]: showing by their astonishment that they could never have expected so incredible a thing,) since then he knew that this touched them nearest, see how he has emptied their pride and relaxed their highly swelling insolence. For after having discoursed on the case of the heathen, and shown that they had not from any quarter any excuse, or hope of salvation, and after having definitely charged them both with the perversion of their doctrines and the uncleanness of their lives, he shifts his argument to the Jews; and after recounting all the expressions of the Prophet, in which he had said that they were polluted, treacherous, hypocritical persons, and had altogether become unprofitable, that there was none among them that seeks after God, that they had all gone out of the way [Romans 3:12], and the like, he adds, Now we know that whatever things the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. [Romans 3:19] For all have sinned, and come short of the glory of God. [Romans 3:23]

Why then exaltest you yourself, O Jew? Why are you high minded? For your mouth also is stopped, your boldness also is taken away, you also with all the world have become guilty, and, like others, are placed in need of being justified freely. You ought surely even if you had stood upright and had had great boldness with God, not even so to have envied those who should be pitied and saved through His lovingkindness. This is the extreme of wickedness, to pine at the blessings of others; especially when this was to be effected without any loss of yours. If indeed the salvation of others had been prejudicial to your advantages, your grieving might have been reasonable; though not even then would it have been so to one who had learned true wisdom. But if your reward is not increased by the punishment of another, nor diminished by his welfare, why do you bewail yourself because that other is freely saved? As I said, you ought not, even were thou (one) of the approved, to be pained at the salvation which comes to the Gentiles through grace. But when you, who are guilty before your Lord of the same things as they, and have yourself offended, are displeased at the good of others, and think great things, as if you alone ought to be partaker of the grace, you are guilty not only of envy and insolence, but of extreme folly, and may be liable to all the severest torments; for you have planted within yourself the root of all evils, pride.

Wherefore a wise man has said, Pride is the beginning of sin [Sirach 10:13]: that is, its root, its source, its mother. By this the first created was banished from that happy abode: by this the devil who deceived him had fallen from that height of dignity; from which that accursed one, knowing that the nature of the sin was sufficient to cast down even from heaven itself, came this way when he labored to bring down Adam from such high honor. For having puffed him up with the promise that he should be as a God, so he broke him down, and cast him down into the very gulfs of hell. Because nothing so alienates men from the lovingkindness of God, and gives them over to the fire of the pit, as the tyranny of pride. For when this is present with us, our whole life becomes impure, even though we fulfill temperance, chastity, fasting, prayer, almsgiving, anything. For, Every one, says the wise man, that is proud in heart is an abomination to the Lord. [Proverbs 16:5] Let us then restrain this swelling of the soul, let us cut up by the roots this lump of pride, if at least we would wish to be clean, and to escape the punishment appointed for the devil. For that the proud must fall under the same punishment as that (wicked) one, hear Paul declare; Not a novice, lest being lifted up with pride, he fall into the judgment, and the snare of the devil. What is the judgment? He means, into the same condemnation, the same punishment. How then does he say, that a man may avoid this dreadful thing? By reflecting upon his own nature, upon the number of his sins, upon the greatness of the torments in that place, upon the transitory nature of the things which seem bright in this world, differing in nothing from grass, and more fading than the flowers of spring. If we continually stir within ourselves these considerations, and keep in mind those who have walked most upright, the devil, though he strive ten thousand ways, will not be able to lift us up, nor even to trip us at all. May the God who is the God of the humble, the good and merciful God, grant both to you and me a broken and humbled heart, so shall we be enabled easily to order the rest aright, to the glory of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.

John 1:11

1. Beloved, God being loving towards man and beneficent, does and contrives all things in order that we may shine in virtue, and as desiring that we be well approved by Him. And to this end He draws no one by force or compulsion: but by persuasion and benefits He draws all that will, and wins them to Himself. Wherefore when He came, some received Him, and others received Him not. For He will have no unwilling, no forced domestic, but all of their own will and choice, and grateful to Him for their service. Men, as needing the ministry of servants, keep many in that state even against their will, by the law of ownership; but God, being without wants, and not standing in need of anything of ours, but doing all only for our salvation makes us absolute in this matter, and therefore lays neither force nor compulsion on any of those who are unwilling. For He looks only to our advantage: and to be drawn unwilling to a service like this is the same as not serving at all.

Why then, says one, does He punish those who will not listen to Him, and why has He threatened hell to those who endure not His commands? Because, being Good exceedingly, He cares even for those who obey Him not, and withdraws not from them who start back and flee from Him. But when we had rejected the first way of His beneficence, and had refused to come by the path of persuasion and kind treatment, then He brought in upon us the other way, that of correction and punishments; most bitter indeed, but still necessary, when the former is disregarded. Now lawgivers also appoint many and grievous penalties against offenders, and yet we feel no aversion to them for this; we even honor them the more on account of the punishments they have enacted, and because though not needing a single thing that we have, and often not knowing who they should be that should enjoy the help afforded by their written laws, they still took care for the good ordering of our lives, rewarding those who live virtuously, and checking by punishments the intemperate, and those who would mar the repose of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their and His forethought regarding us is infinite. Unspeakable of a truth are the riches of the goodness of God, and passing all excess. Consider; He came to His own, not for His personal need, (for, as I said, the Divinity is without wants,) but to do good unto His own people. Yet not even so did His own receive Him, when He came to His own for their advantage, but repelled Him, and not this only, but they even cast Him out of the vineyard, and slew Him. Yet not for this even did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him, and to be made equal to those who had done no such thing, but are His special friends. And that I say not this at random, or for persuasion's sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ, and had stoned His martyr Stephen by those many hands, repented, and condemned his former sins, and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been a blasphemer, and persecutor, and injurious. [1 Timothy 1:13] Even as he rejoicing at the lovingkindness of God, has proclaimed aloud, and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all; thinking it better that his former life should be placarded in sight of all, so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, I am not meet to be called an Apostle, because I persecuted the Church of God [1 Corinthians 15:9]; at another, Jesus came into the world to save sinners, of whom I am chief. [1 Timothy 1:15] And again, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it. [Galatians 1:13]

2. For making as it were a kind of return to Christ for His longsuffering towards him, by showing who it was, what a hater and enemy that He saved, he declared with much openness the warfare which at the first with all zeal he warred against Christ; and with this he holds forth good hopes to those who despaired of their condition. For he says, that Christ accepted him, in order that in him first He might show forth all longsuffering [1 Timothy 1:16], and the abundant riches of His goodness, for a pattern to them that should hereafter believe in Him to life everlasting. Because the things which they had dared were too great for any pardon which the Evangelist declaring, said,

He came to His own, and His own received Him not. Whence came He, who fills all things, and who is everywhere present? What place did He empty of His presence, who holds and grasps all things in His hand? He exchanged not one place for another; how should He? But by His coming down to us He effected this. For since, though being in the world, He did not seem to be there, because He was not yet known, but afterwards manifested Himself by deigning to take upon Him our flesh, he (St. John) calls this manifestation and descent a coming. One might wonder at the disciple who is not ashamed of the dishonor of his Teacher, but even records the insolence which was used towards Him: yet this is no small proof of his truth-loving disposition. And besides, he who feels shame should feel it for those who have offered an insult, not for the person outraged. Indeed He by this very thing shone the brighter, as taking, even after the insult, so much care for those who had offered it; while they appeared ungrateful and accursed in the eyes of all men, for having rejected Him who came to bring them so great goods, as hateful to them, and an enemy. And not only in this were they hurt, but also in not obtaining what they obtained who received Him. What did these obtain?

John 1:12

Why then, O blessed one, do you not also tell us the punishment of them who received Him not? You have said that they were 'His own,' and that when 'He came to His own, they received Him not'; but what they shall suffer for this, what punishment they shall undergo, you have not gone on to add. Yet so you would the more have terrified them, and have softened the hardness of their insanity by threatening. Wherefore then have you been silent? And what other punishment, he would say, can be greater than this, that when power is offered them to become sons of God, they do not become so, but willingly deprive themselves of such nobility and honor as this? Although their punishment shall not even stop at this point, that they gain no good, but moreover the unquenchable fire shall receive them, as in going on he has more plainly revealed. But for the present he speaks of the unutterable goods of those who received Him, and sets these words in brief before us, saying, As many as received Him, to them gave He power to become sons of God. Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, He says, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, has moulded all to one fashion, and stamped them with one impress, the King's. What can equal this lovingkindness? A king, who is framed of the same clay with us, does not deign to enrol among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of His children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in Him, such the excess of His grace. And as the element of fire, when it meets with ore from the mine, straightway of earth makes it gold, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the image of the earthy [1 Corinthians 15:49], and producing the image of the heavenly, fresh coined, bright and glittering, as from the furnace-mould.

Why then did he say not that He made them sons of God, but that He gave them power to become sons of God? To show that we need much zeal to keep the image of sonship impressed on us at Baptism, all through without spot or soil; and at the same time to show that no one shall be able to take this power from us, unless we are the first to deprive ourselves of it. For if among men, those who have received the absolute control of any matters have nearly as much power as those who gave them the charge; much more shall we, who have obtained such honor from God, be, if we do noth ing unworthy of this power, stronger than all; because He who put this honor in our hands is greater and better than all. At the same time too he wishes to show, that not even does grace come upon man irrespectively, but upon those who desire and take pains for it. For it lies in the power of these to become (His) children since if they do not themselves first make the choice, the gift does not come upon them, nor have any effect.

3. Having therefore everywhere excluded compulsion and pointing to (man's) voluntary choice and free power, he has said the same now. For even in these mystical blessings, it is, on the one hand, God's part, to give the grace, on the other, man's to supply faith; and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must if we will continually enjoy this brightness, display a life worthy of it. This then is God's work in us. To have been born the mystical Birth, and to have been cleansed from all our former sins, comes from Baptism; but to remain for the future pure, never again after this to admit any stain belongs to our own power and diligence. And this is the reason why he reminds us of the manner of the birth, and by comparison with fleshly pangs shows its excellence, when he says,

John 1:13

This he has done, in order that, considering the vileness, and lowness of the first birth, which is of blood, and the will of the flesh, and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who has begotten us, and for the future exhibit much earnestness.

For there is no small fear, lest, having sometime defiled that beautiful robe by our after sloth and transgressions, we be cast out from the inner room and bridal chamber, like the five foolish virgins, or him who had not on a wedding garment. [Matthew 25; Matthew 22] He too was one of the guests, for he had been invited; but because, after the invitation and so great an honor, he behaved with insolence towards Him who had invited him, hear what punishment he suffers, how pitiable, fit subject for many tears. For when he comes to partake of that splendid table, not only is he forbidden the least, but bound hand and foot alike, is carried into outer darkness, to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let not us either expect that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. It is strange that He, who is God and King, is not ashamed of men who are vile, beggars, and of no repute, but brings even them of the cross ways to that table; while we manifest so much insensibility, as not even to be made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing the unspeakable lovingkindness of Him who has called us. For it was not for this that He called us to the spiritual and awful communion of His mysteries, that we should enter with our former wickedness; but that, putting off our filthiness, we should change our raiment to such as becomes those who are entertained in palaces. But if we will not act worthily of that calling this no longer rests with Him who has honored us, but with ourselves; it is not He that casts us out from that admirable company of guests, but we cast out ourselves.

He has done all His part. He has made the marriage, He has provided the table, He has sent men to call us, has received us when we came, and honored us with all other honor; but we, when we have offered insult to Him, to the company, and to the wedding, by our filthy garments, that is, our impure actions, are then with good cause cast out. It is to honor the marriage and the guests, that He drives off those bold and shameless persons; for were He to suffer those clothed in such a garment, He would seem to be offering insult to the rest. But may it never be that one, either of us or of other, find this of Him who has called us! For to this end have all these things been written before they come to pass, that we, being sobered by the threats of the Scriptures, may not suffer this disgrace and punishment to go on to the deed, but stop it at the word only, and each with bright apparel come to that call; which may it come to pass that we all enjoy, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

John 1:14

1. I desire to ask one favor of you all, before I touch on the words of the Gospel; do not you refuse my request, for I ask nothing heavy or burdensome, nor, if granted, will it be useful only to me who receive, but also to you who grant it, and perhaps far more so to you. What then is it that I require of you? That each of you take in hand that section of the Gospels which is to be read among you on the first day of the week, or even on the Sabbath, and before the day arrive, that he sit down at home and read it through, and often carefully consider its contents, and examine all its parts well, what is clear, what obscure, what seems to make for the adversaries, but does not really so; and when you have tried, in a word every point, so go to hear it read. For from zeal like this will be no small gain both to you and to us. We shall not need much labor to render clear the meaning of what is said, because your minds will be already made familiar with the sense of the words, and you will become keener and more clear-sighted not for hearing only, nor for learning, but also for the teaching of others. Since, in the way that now most of those who come hither hear, compelled to take in the meaning of all at once, both the words, and the remarks we make upon them, they will not, though we should go on doing this for a whole year, reap any great gain. How can they, when they have leisure for what is said as a bywork, and only in this place, and for this short time? If any lay the fault on business, and cares, and constant occupation in public and private matters, in the first place, this is no slight charge in itself, that they are surrounded with such a multitude of business, are so continually nailed to the things of this life, that they cannot find even a little leisure for what is more needful than all. Besides, that this is a mere pretext and excuse, their meetings with friends would prove against them, their loitering in the theaters, and the parties they make to see horse races, at which they often spend whole days, yet never in that case does one of them complain of the pressure of business. For trifles then you can without making any excuses, always find abundant leisure; but when you ought to attend to the things of God, do these seem to you so utterly superfluous and mean, that you think you need not assign even a little leisure to them? How do men of such disposition deserve to breathe or to look upon this sun?

There is another most foolish excuse of these sluggards; that they have not the books in their possession. Now as to the rich, it is ludicrous that we should take our aim at this excuse; but because I imagine that many of the poorer sort continually use it, I would gladly ask, if every one of them does not have all the instruments of the trade which he works at, full and complete, though infinite poverty stand in his way? Is it not then a strange thing, in that case to throw no blame on poverty, but to use every means that there be no obstacle from any quarter, but, when we might gain such great advantage, to lament our want of leisure and our poverty?

Besides, even if any should be so poor, it is in their power, by means of the continual reading of the holy Scriptures which takes place here, to be ignorant of nothing contained in them. Or if this seems to you impossible, it seems so with reason; for many do not come with fervent zeal to hearken to what is said, but having done this one thing for form's sake on our account, immediately return home. Or if any should stay, they are no better disposed than those who have retired, since they are only present here with us in body. But that we may not overload you with accusations, and spend all the time in finding fault, let us proceed to the words of the Gospel, for it is time to direct the remainder of our discourse to what is set before us. Rouse yourselves therefore, that nothing of what is said escape you.

And the Word was made Flesh, he says, and dwelt among us.

Having declared that they who received Him were born of God, and had become sons of God, he adds the cause and reason of this unspeakable honor. It is that the Word became Flesh, that the Master took on Him the form of a servant. For He became Son of man, who was God's own Son, in order that He might make the sons of men to be children of God. For the high when it associates with the low touches not at all its own honor, while it raises up the other from its excessive lowness; and even thus it was with the Lord. He in nothing diminished His own Nature by this condescension, but raised us, who had always sat in disgrace and darkness, to glory unspeakable. Thus it may be, a king, conversing with interest and kindness with a poor mean man, does not at all shame himself, yet makes the other observed by all and illustrious. Now if in the case of the adventitious dignity of men, intercourse with the humbler person in nothing injures the more honorable, much less can it do so in the case of that simple and blessed Essence which has nothing adventitious, or subject to growth or decay, but has all good things immovable, and fixed forever. So that when you hear that the Word became Flesh, be not disturbed nor cast down. For that Essence did not change to flesh, (it is impiety to imagine this,) but continuing what it is, It so took upon It the form of a servant.

2. Wherefore then does he use the expression, was made? To stop the mouths of the heretics. For since there are some who say that all the circumstances of the Dispensation were an appearance, a piece of acting, an allegory, at once to remove beforehand their blasphemy, he has put was made; desiring to show thereby not a change of substance, (away with the thought,) but the assumption of very flesh. For as when (Paul) says, Christ has redeemed us from the curse of the law, being made a curse for us, he does not mean that His essence removing from Its proper glory took upon It the being of an accursed thing, (this not even devils could imagine, nor even the very foolish, nor those deprived of their natural understanding, such impiety as well as madness does it contain,) as (St. Paul) does not say this, but that He, taking upon Himself the curse pronounced against us, leaves us no more under the curse; so also here he (St. John) says that He was made Flesh, not by changing His Essence to flesh, but by taking flesh to Himself, His Essence remained untouched.

If they say that being God, He is Omnipotent, so that He could lower Himself to the substance of flesh, we will reply to them, that He is Omnipotent as long as He continues to be God. But if He admit of change, change for the worse, how could He be God? For change is far from that simple Nature. Wherefore the Prophet says, They all shall wax old as does a garment, and as a vesture shall Thou roll them up, and they shall be changed; but You are the same, and Your years shall not fail. [Psalm 102:27, Septuagint] For that Essence is superior to all change. There is nothing better than He, to which He might advance and reach. Better do I say? No, nor equal to, nor the least approaching Him. It remains, therefore, that if He change, He must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Nay, to show that he uses the expression,' was made only that you should not suppose a mere appearance, hear from what follows how he clears the argument, and overthrows that wicked suggestion. For what does he add? And dwelt among us. All but saying, Imagine nothing improper from the word 'was made'; I spoke not of any change of that unchangeable Nature, but of Its dwelling and inhabiting. But that which dwells cannot be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling; for nothing can inhabit itself. I mean, different as to essence; for by an Union and Conjoining God the Word and the Flesh are One, not by any confusion or obliteration of substances, but by a certain union ineffable, and past understanding. Ask not how; for It was made, so as He knows.

What then was the tabernacle in which He dwelt? Hear the Prophet say; I will raise up the tabernacle of David that is fallen. [Amos 9:11] It was fallen indeed, our nature had fallen an incurable fall, and needed only that mighty Hand. There was no possibility of raising it again, had not He who fashioned it at first stretched forth to it His Hand, and stamped it anew with His Image, by the regeneration of water and the Spirit. And observe I pray you, the awful and ineffable nature of the mystery. He inhabits this tabernacle for ever, for He clothed Himself with our flesh, not as again to leave it, but always to have it with Him. Had not this been the case, He would not have deemed it worthy of the royal throne, nor would He while wearing it have been worshipped by all the host of heaven, angels, archangels, thrones, principalities, dominions, powers. What word, what thought can represent such great honor done to our race, so truly marvelous and awful? What angel, what archangel? Not one in any place, whether in heaven, or upon earth. For such are the mighty works of God, so great and marvelous are His benefits, that a right description of them exceeds not only the tongue of men, but even the power of angels.

Wherefore we will for a while close our discourse, and be silent; only delivering to you this charge, that you repay this our so great Benefactor by a return which again shall bring round to us all profit. The return is, that we look with all carefulness to the state of our souls. For this too is the work of His lovingkindness, that He who stands in no need of anything of ours says that He is repaid when we take care of our own souls. It is therefore an act of extremist folly, and one deserving ten thousand chastisements, if we, when such honor has been lavished upon us, will not even contribute what we can, and that too when profit comes round to us again by these means, and ten thousand blessings are laid before us on these conditions. For all these things let us return glory to our merciful God, not by words only, but much more by works that we may obtain the good things hereafter, which may it be that we all attain to, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

John 1:14

1. Perhaps we seemed to you the other day needlessly hard upon you and burdensome, using too sharp language, and extending too far our reproaches against the sluggishness of the many. Now if we had done this merely from a desire to vex you, each of you would with cause have been angry; but if, looking to your advantage, we neglected in our speech what might gratify you, if you will not give us credit for our forethought, you should at least pardon us on account of such tender love. For in truth we greatly fear, lest, if we are taking pains, and you are not willing to manifest the same diligence in listening your future reckoning may be the more severe. Wherefore we are compelled continually to arouse and waken you, that nothing of what is said may escape you. For so you will be enabled to live for the present with much confidence, and to exhibit it at that Day before the judgment-seat of Christ. Since then we have lately sufficiently touched you, let us today at the outset enter on the expressions themselves.

We beheld, he says, His glory, the glory as of the Only-Begotten of the Father.

Having declared that we were made sons of God, and having shown in what manner, namely, by the Word having been made Flesh, he again mentions another advantage which we gain from this same circumstance. What is it? We beheld His glory, the glory as of the Only-Begotten of the Father; which we could not have beheld, had it not been shown to us, by means of a body like to our own. For if the men of old time could not even bear to look upon the glorified countenance of Moses, who partook of the same nature with us, if that just man needed a veil which might shade over the purity of his glory, and show to them the face of their prophet mild and gentle; how could we creatures of clay and earth have endured the unveiled Godhead, which is unapproachable even by the powers above? Wherefore He tabernacled among us, that we might be able with much fearlessness to approach Him, speak to, and converse with Him.

But what means the glory as of the Only-Begotten of the Father? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot [2 Kings 6:17], the other taken up by it; and after them, Daniel and the Three Children, and the many others who showed forth wonders; and angels who have appeared among men, and partly disclosed to beholders the flashing light of their proper nature; and since not angels only, but even the Cherubim were seen by the Prophet in great glory, and the Seraphim also: the Evangelist leading us away from all these, and removing our thoughts from created things, and from the brightness of our fellow-servants, sets us at the very summit of good. For, not of prophet, says he, nor angel, nor archangel, nor of the higher power, nor of any other created nature, if other there be, but of the Master Himself, the King Himself, the true Only-Begotten Son Himself, of the Very Lord of all, did we behold the glory.

For the expression as, does not in this place belong to similarity or comparison, but to confirmation and unquestionable definition; as though he said, We beheld glory, such as it was becoming, and likely that He should possess, who is the Only-Begotten and true Son of God, the King of all. The habit (of so speaking) is general, for I shall not refuse to strengthen my argument even from common custom, since it is not now my object to speak with any reference to beauty of words, or elegance of composition, but only for your advantage; and therefore there is nothing to prevent my establishing my argument by the instance of a common practice. What then is the habit of most persons? Often when any have seen a king richly decked, and glittering on all sides with precious stones, and are afterwards describing to others the beauty, the ornaments, the splendor, they enumerate as much as they can, the glowing tint of the purple robe, the size of the jewels, the whiteness of the mules, the gold about the yoke, the soft and shining couch. But when after enumerating these things, and other things besides these, they cannot, say what they will, give a full idea of the splendor, they immediately bring in: But why say much about it; once for all, he was like a king; not desiring by the expression like, to show that he, of whom they say this, resembles a king, but that he is a real king. Just so now the Evangelist has put the word as, desiring to represent the transcendent nature and incomparable excellence of His glory.

For indeed all others, both angels and archangels and prophets, did everything as under command; but He with the authority which becomes a King and Master; at which even the multitudes wondered, that He taught as one having authority. [Matthew 7:29] Even angels, as I said, have appeared with great glory upon the earth; as in the case of Daniel, of David, of Moses, but they did all as servants who have a Master. But He as Lord and Ruler of all, and this when He appeared in poor and humble form; but even so creation recognized her Lord. Now the star from heaven which called the wise men to worship Him, the vast throng pouring everywhere of angels attending the Lord, and hymning His praise, and besides them, many other heralds sprang up on a sudden, and all, as they met, declared to one another the glad tidings of this ineffable mystery; the angels to the shepherds; the shepherds to those of the city; Gabriel to Mary and Elisabeth; Anna and Simeon to those who came to the Temple. Nor were men and women only lifted up with pleasure, but the very infant who had not yet come forth to light, I mean the citizen of the wilderness, the namesake of this Evangelist, leaped while yet in his mother's womb, and all were soaring with hopes for the future. This too immediately after the Birth. But when He had manifested Himself still farther, other wonders, yet greater than the first, were seen. For it was no more star, or sky, no more angels, or archangels, not Gabriel, or Michael, but the Father Himself from heaven above, who proclaimed Him, and with the Father the Comforter, flying down at the uttering of the Voice and resting on Him. Truly therefore did he say, We beheld His glory, the glory as of the Only-Begotten of the Father.

2. Yet he says it not only on account of these things, but also on account of what followed them; for no longer do shepherds only, and widow women, and aged men, declare to us the good tidings, but the very voice of the things themselves, sounding clearer than any trumpet, and so loudly, that the sound was straightway heard even in this land. For, says one, his fame went into all Syria [Matthew 4:24]; and He revealed Himself to all, and all things everywhere exclaimed, that the King of Heaven had come. Evil spirits everywhere fled and started away from Him, Satan covered his face and retired, death at that time retreated before Him, and afterwards disappeared altogether; every kind of infirmity was loosed, the graves let free the dead, the devils those whom they had maddened, and diseases the sick. And one might see things strange and wonderful, such as with good cause the prophets desired to see, and saw not. One might see eyes fashioned [John 9:6-7], (might see) Him showing to all in short space and on the more noble portion of the body, that admirable thing which all would have desired to see, how God formed Adam from the earth; palsied and distorted limbs fastened and adapted to each other, dead hands moving, palsied feet leaping amain, ears that were stopped re-opened, and the tongue sounding aloud which before was tied by speechlessness. For having taken in hand the common nature of men, as some excellent workman might take a house decayed by time, He filled up what was broken off, banded together its crevices and shaken portions, and raised up again what was entirely fallen down.

And what should one say of the fashioning of the soul, so much more admirable than that of the body? The health of our bodies is a great thing, but that of our souls is as much greater as the soul is better than the body. And not on this account only, but because our bodily nature follows withersoever the Creator will lead it, and there is nothing to resist, but the soul being its own mistress, and possessing power over its acts, does not in all things obey God, unless it will to do so. For God will not make it beautiful and excellent, if it be reluctant and in a manner constrained by force, for this is not virtue at all; but He must persuade it to become so of its own will and choice. And so this cure is more difficult than the other; yet even this succeeded, and every kind of wickedness was banished. And as He re-ordered the bodies which He cured, not to health only, but to the highest vigor, so did He not merely deliver the souls from extremist wickedness, but brought them to the very summit of excellence. A publican became an Apostle, and a persecutor, blasphemer, and injurious, appeared as herald to the world, and the Magi became teachers of the Jews, and a thief was declared a citizen of Paradise, and a harlot shone forth by the greatness of her faith, and of the two women, of Canaan and Samaria, the latter who was another harlot, undertook to preach the Gospel to her countrymen, and having enclosed a whole city in her net, so brought them to Christ; while the former by faith and perseverance, procured the expulsion of an evil spirit from her daughter's soul; and many others much worse than these were straightway numbered in the rank of disciples, and at once all the infirmities of their bodies and diseases of their souls were transformed, and they were fashioned anew to health and exactest virtue. And of these, not two or three men, not five, or ten, or twenty, or an hundred only, but entire cities and nations, were very easily remodeled. Why should one speak of the wisdom of the commands, the excellency of the heavenly laws, the good ordering of the angelic polity? For such a life has He proposed to us, such laws appointed for us, such a polity established, that those who put these things into practice, immediately become angels and like to God, as far as is in our power, even though they may have been worse than all men.

3. The Evangelist therefore having brought together all these things, the marvels in our bodies, in our souls, in the elements (of our faith), the commandments, those gifts ineffable and higher than the heavens, the laws, the polity, the persuasion, the future promises, His sufferings, uttered that voice so wonderful and full of exalted doctrine, saying, We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth. For we admire Him not only on account of the miracles, but also by reason of the sufferings; as that He was nailed upon the Cross, that He was scourged, that He was buffeted, that He was spit upon, that He received blows on the cheek from those to whom He had done good. For even of those very things which seem to be shameful, it is proper to repeat the same expression, since He Himself called that action glory. For what then took place was (proof) not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, devils were shamed and led in triumph and made a show of, and the handwriting of our sins was nailed to the Cross. And then, since these wonders were doing invisibly, others took place visibly, showing that He was of a truth the Only-Begotten Son of God, the Lord of all creation. For while yet that blessed Body hung upon the tree, the sun turned away his rays, the whole earth was troubled and became dark, the graves were opened, the ground quaked, and an innumerable multitude of dead leaped forth, and went into the city. And while the stones of His tomb were fastened upon the vault, and the seals yet upon them, the Dead arose, the Crucified, the nail-pierced One, and having filled His eleven disciples with His mighty power, He sent them to men throughout all the world, to be the common healers of all their kind, to correct their way of living, to spread through every part of the earth the knowledge of their heavenly doctrines, to break down the tyranny of devils, to teach those great and ineffable blessings, to bring to us the glad tidings of the soul's immortality, and the eternal life of the body, and rewards which are beyond conception, and shall never have an end. These things then, and yet more than these, the blessed Evangelist having in mind, things which though he knew, he was not able to write, because the world could not have contained them (for if all things should be written every one, I suppose that even the world itself could not contain the books that should be written [John 21:25]), reflecting therefore on all these, he cries out, We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth.

It behooves therefore those who have been deemed worthy to see and to hear such things, and who have enjoyed so great a gift, to display also a life worthy of the doctrines, that they may enjoy also the good things which are (laid up) there. For our Lord Jesus Christ came, not only that we might behold His glory here, but also that which shall be. For therefore He says, I will that these also be with Me where I am, that they may behold My glory. [John 17:24] Now if the glory here was so bright and splendid, what can one say of that (which shall be)? For it shall appear not on this corruptible earth, nor while we are in perishable bodies, but in a creation which is imperishable, and waxes not old, and with such brightness as it is not possible even to represent in words. O blessed, thrice blessed, yea many times so, they who are deemed worthy to be beholders of that glory! It is concerning this that the prophet says, Let the unrighteous be taken away, that he behold not the glory of the Lord. [Isaiah 26:10, Septuagint] God grant that not one of us be taken away nor excluded ever from beholding it. For if we shall not hereafter enjoy it, then it is time to say of ourselves, Good were it for us, if we had never been born. For why do we live and breathe? What are we, if we fail of that spectacle, if no one grant us then to behold our Lord? If those who see not the light of the sun endure a life more bitter than any death, what is it likely that they who are deprived of that light must suffer? For in the one case the loss is confined to this one privation; but in the other it does not rest here, (though if this were the only thing to be dreaded, even then the degrees of punishment would not be equal, but one would be as much severer than the other, as that sun is incomparably superior to this,) but now we must look also for other vengeance; for he who beholds not that light must not only be led into darkness, but must be burned continually, and waste away, and gnash his teeth, and suffer ten thousand other dreadful things. Let us then not permit ourselves by making this brief time a time of carelessness and remissness, to fall into everlasting punishment, but let us watch and be sober, let us do all things, and make it all our business to attain to that felicity, and to keep far from that river of fire, which rushes with a loud roaring before the terrible judgment seat. For he who has once been cast in there, must remain for ever; there is no one to deliver him from his punishment, not father, not mother, not brother. And this the prophets themselves declared aloud; one saying, Brother delivers not brother. Shall man deliver? [Psalm 49:7, Septuagint] And Ezekiel has declared somewhat more than this, saying, Though Noah, Daniel, and Job were in it, they shall deliver neither sons nor daughters. [Ezekiel 14:16] For one defense only, that through works, is there, and he who is deprived of that cannot be saved by any other means. Revolving these things, then, and reflecting upon them continually, let us cleanse our life and make it lustrous, that we may see the Lord with boldness, and obtain the promised good things; through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory for ever and ever. Amen.

John 1:15

1. Do we then run and labor in vain? Are we sowing upon the rocks? Does the seed fall upon the rocks? Does the seed fall without our knowing it by the wayside, and among thorns? I am greatly troubled and fear, lest our husbandry be unprofitable; not as though I shall be a loser as well as you, touching the reward of this labor. For it is not with those who teach as it is with husbandmen. Oftentimes the husbandman after his year's toil, his hard work and sweat, if the earth produce no suitable return for his pains, will be able to find comfort for his labors from none else, but returns ashamed and downcast from his barn to his dwelling, his wife and children, unable to require of any man a reward for his lengthened toil. But in our case there is nothing like this. For even though the soil which we cultivate bring forth no fruit, if we have shown all industry, the Lord of it and of us will not suffer us to depart with disappointed hopes, but will give us a recompense; for, says St. Paul, Every man shall receive his own reward according to his own labor [1 Corinthians 3:8], not according to the event of things. And that it is so, hearken: And You, he says, Son of man, testify unto this people, if they will hear, and if they will understand. [Ezekiel 2:5, not from Septuagint] And Ezekiel says, If the watchman give warning what it behooves to flee from, and what to choose, he has delivered his own soul, although there be none that will take heed. [Ezekiel 3:18, and 33:9; not quoted from Septuagint] Yet although we have this strong consolation, and are confident of the recompense that shall be made us, still when we see that the work in you does not go forward, our state is not better than the state of those husbandmen who lament and mourn, who hide their faces and are ashamed. This is the sympathy of a teacher, this is the natural care of a father. For Moses too, when it was in his power to have been delivered from the ingratitude of the Jews, and to have laid the more glorious foundation of another and far greater people, (Let Me alone, said God, that I may consume them, and make of you a nation mightier than this [Exodus 32:10]) because he was a holy man, the servant of God, and a friend very true and generous, he did not endure even to hearken to this word, but chose rather to perish with those who had been once allotted to him, than without them to be saved and be in greater honor. Such ought he to be who has the charge of souls. For it is a strange thing that any one who has weak children, will not be called the father of any others than those who are sprung from him, but that he who has had disciples placed in his hands should be continually changing one flock for another, that we should be catching at the charge now of these, then of those, then again of others, having no real affection for any one. May we never have cause to suspect this of you. We trust that you abound more in faith in our Lord Jesus Christ, and in love to one another and towards all men. And this we say as desiring that your zeal may be increased, and the excellence of your conversation farther advanced. For it is thus that you will be able to bring your understandings down to the very depth of the words set before us, if no film of wickedness darken the eyes of your intellect, and disturb its clearsightedness and acuteness.

What then is it which is set before us today? John bore witness of Him, and cried, saying, This was He of whom I spoke, He that comes after me is preferred before me, for He was before me. The Evangelist is very full in making frequent mention of John, and often bearing about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, (even Josephus imputes the war to his death; and shows, that, on his account, what once was the mother city, is now no city at all, and continues the words of his encomium to great length,) and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. Thus when the Child is born, they say, Now all this was done, that it might be fulfilled which was spoken by Esias the prophet, saying, Behold, a virgin shall be with Child, and shall bring forth a Son [Matthew 1:22; Isaiah 7:14]; and when He is plotted against and sought for everywhere so diligently, that even tender infancy is slaughtered by Herod, they bring in Jeremy, saying, In Ramah was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children [Matthew 2:18; Jeremiah 31:15]; and again, when He comes up out of Egypt, they mention Hosea, saying, Out of Egypt have I called My Son [Matthew 2:15; Hosea 11:1]; and this they do everywhere. But John providing testimony more clear and fresh, and uttering a voice more glorious than the other, brings continually forward not those only who had departed and were dead, but one also who was alive and present, who pointed Him out and baptized Him, him he continually introduces, not desiring to gain credit for the master through the servant, but condescending to the infirmity of his hearers. For as unless He had taken the form of a servant, He would not have been easily received, so had He not by the voice of a servant prepared the ears of his fellow-servants, the many (at any rate) of the Jews would not have received the Word.

2. But besides this, there was another great and wonderful provision. For because to speak any great words concerning himself, makes a man's witness to be suspected, and is often an obstacle to many hearers, another comes to testify of Him. And besides this the many are in a manner wont to run more readily to a voice which is more familiar and natural to them, as recognizing it more than other voices; and therefore the voice from heaven was uttered once or twice, but that of John oftentimes and continually. For those of the people who had surmounted the infirmity of their nature, and had been released from all the things of sense, could hear the Voice from heaven, and had no great need of that of man, but in all things obeyed that other, and were led by it; but they who yet moved below, and were wrapt in many veils, needed that meaner (voice). In the same way John, because he had snipped himself in every way of the things of sense, needed no other instructors, but was taught from heaven. He that sent me, says he, to baptize with water, the Same said to me, Upon whom you shall see the Spirit of God descending, the same is He. [John 1:33] But the Jews who still were children, and could not as yet reach to that height, had a man for their teacher, a man who did not speak to them words of his own, but brought them a message from above.

What then says he? He bears witness concerning Him, and cries, saying What means that word cries? Boldly, he means, and freely, without any reserve, he proclaims. What does he proclaim? To what does he bear witness, and cry? This is He of whom I said, He that comes after me is preferred before me; for He was before me. The testimony is dark, and contains besides much that is lowly. For he does not say, This is the Son of God, the Only-begotten, the true Son ; but what? He that comes after me, is preferred before me; for He was before me. As the mother birds do not teach their young all at once how to fly, nor finish their teaching in a single day, but at first lead them forth so as to be just outside the nest, then after first allowing them to rest, set them again to flying, and on the next day continue a flight much farther, and so gently, little by little, bring them to the proper height; just so the blessed John did not immediately bring the Jews to high things, but taught them for a while to fly up a little above the earth saying, that Christ was greater than he. And yet this, even this was for the time no small thing, to have been able to persuade the hearers that one who had not yet appeared nor worked any wonders was greater than a man, (John, I mean,) so marvelous, so famous, to whom all ran, and whom they thought to be an angel. For a while therefore he labored to establish this in the minds of his hearers, that He to whom testimony was borne was greater than he who bore it; He that came after, than he that came before, He who had not yet appeared, than he that was manifest and famous. And observe how prudently he introduces his testimony; for he does not only point Him out when He has appeared, but even before He appears, proclaims Him. For the expression, This is He of whom I spoke, is the expression of one declaring this. As also Matthew says, that when all came to him, he said, I indeed baptize you with water, but He that comes after me is mightier than I, the latchet of whose shoes I am not worthy to unloose. Wherefore then even before His appearance did he this? In order that when He appeared, the testimony might readily be received, the minds of the hearers being already prepossessed by what was said concerning Him, and the mean external appearance not vitiating it. For if without having heard anything at all concerning Him they had seen the Lord, and as they beheld Him had at the same time received the testimony of John's words, so wonderful and great, the meanness of His appearance would have straightway been an objection to the grandeur of the expressions. For Christ took on Him an appearance so mean and ordinary, that even Samaritan women, and harlots, and publicans, had confidence boldly to approach and converse with Him. As therefore, I said, if they had at once heard these words and seen Himself, they might perhaps have mocked at the testimony of John; but now because even before Christ appeared, they had often heard and had been accustomed to what was said concerning Him, they were affected in the opposite way, not rejecting the instruction of the words by reason of the appearance of Him who was witnessed of, but from their belief of what had been already told them, esteeming Him even more glorious.

The phrase, that comes after, means, that preaches after me, not that was born after me. And this Matthew glances at when he says, after me comes a man, not speaking of His birth from Mary, but of His coming to preach (the Gospel), for had he been speaking of the birth, he would not have said, comes, but has come; since He was born when John spoke this. What then means is before me? Is more glorious, more honorable. Do not, he says, because I came preaching first from this, suppose that I am greater than He; I am much inferior, so much inferior that I am not worthy to be counted in the rank of a servant. This is the sense of is before me, which Matthew showing in a different manner, says, The latchet of whose shoes I am not worthy to unloose. [Luke 3:16] Again, that the phrase, is before me, does not refer to His coming into Being, is plain from the sequel; for had he meant to say this, what follows, for He was before me, would be superfluous. For who so dull and foolish as not to know that He who was born before him was before him? Or if the words refer to His subsistence before the ages, what is said is nothing else than that He who comes after me came into being before me. Besides, such a thing as this is unintelligible, and the cause is thrown in needlessly; for he ought to have said the contrary, if he had wished to declare this, that He who comes after me was before me, since also He was born before me. For one might with reason assign this, (the being born before) as the cause of being before, but not the being before, as the cause of being born. While what we assert is very reasonable. Since you all at least know this, that they are always things uncertain not things evident, that require their causes to be assigned. Now if the argument related to the production of substance, it could not have been uncertain that he who was born first must needs be first; but because he is speaking concerning honor, he with reason explains what seems to be a difficulty. For many might well enquire, whence and on what pretext He who came after, became before, that is, appeared with great honor; in reply to this question therefore, he immediately assigns the reason; and the reason is, His Being first. He does not say, that by some kind of advancement he cast me who has been first behind him, and so became before me, but that he was before me, even though he arrives after me.

But how, says one, if the Evangelist refers to His manifestation to men, and to the glory which was to attend Him from them, does he speak of what was not yet accomplished, as having already taken place? For he does not say, shall be, but was. Because this is a custom among the prophets of old, to speak of the future as of the past. Thus Isaiah speaking of His slaughter does not say, He shall be led (which would have denoted futurity) as a sheep to the slaughter; but He was led as a sheep to the slaughter [Isaiah 53:7]; yet He was not yet Incarnate, but the Prophet speaks of what should be as if it had come to pass. So David, pointing to the Crucifixion, said not, They shall pierce My hands and My feet, but They pierced My hands and My feet, and parted My garments among them, and cast lots upon My vesture [Psalm 22:16-18]; and discoursing of the traitor as yet unborn, he says, He which did eat of My bread, has lifted up his heel against Me [Psalm 41:9]; and of the circumstances of the Crucifixion, They gave Me gall for meat, and in My thirst they gave Me vinegar to drink. [Psalm 69:21]

4. Do you desire that we adduce more examples, or do these suffice? For my part, I think they do; for if we have not dug over the ground in all its extent, we have at least dug down to its bottom; and this last kind of work is not less laborious than the former; and we fear lest by straining your attention immoderately we cause you to fall back.

Let us then give to our discourse a becoming conclusion. And what conclusion is becoming? A suitable giving of glory to God; and that is suitable which is given, not by words only, but much more by actions. For He says, Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. [Matthew 5:16] Now nothing is more full of light than a most excellent conversation. As one of the wise men has said, The paths of the just shine like the light [Proverbs 4:18, Septuagint]; and they shine not for them alone who kindle the flame by their works, and are guides in the way of righteousness, but also for those who are their neighbors. Let us then pour oil into these lamps, that the flame become higher, that rich light appear. For not only has this oil great strength now, but even when sacrifices were at their height, it was far more acceptable than they could be. I will have mercy, He says, and not sacrifice. [Matthew 12:7; Hosea 6:6] And with good reason; for that is a lifeless altar, this a living; and all that is laid on that altar becomes the food of fire, and ends in dust, and it is poured forth as ashes, and the smoke of it is dissolved into the substance of the air; but here there is nothing like this, the fruits which it bears are different. As the words of Paul declare; for in describing the treasures of kindness to the poor laid up by the Corinthians, he writes, For the administration of this service not only supplies the want of the saints, but is abundant also by many thanksgivings unto God. [2 Corinthians 9:12] And again; Whiles they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, which long after you. Do you behold it resolving itself into thanksgiving and praise of God, and continual prayers of those who have been benefited, and more fervent charity? Let us then sacrifice, beloved, let us sacrifice every day upon these altars. For this sacrifice is greater than prayer and fasting, and many things beside, if only it come from honest gain, and honest toils, and be pure from all covetousness, and rapine, and violence. For God accepts such offerings as these, but the others He turns away from and hates; He will not be honored out of other men's calamities, such sacrifice is unclean and profane, and would rather anger God than appease Him. So that we must use all carefulness, that we do not, in the place of service, insult Him whom we would honor. For if Cain for making a second-rate offering, having done no other wrong, suffered extreme punishment, how shall not we when we offer anything gained by rapine and covetousness, suffer yet more severely. It is for this that God has shown to us the pattern of this commandment, that we might have mercy, not be severe to our fellow-servants; but he who takes what belongs to one and gives it to another, has not shown mercy, but inflicted hurt, and done an extreme injustice. As then a stone cannot yield oil, so neither can cruelty produce humanity; for alms when it has such a root as this is alms no longer. Therefore I exhort that we look not to this only, that we give to those that need, but also that we give not from other men's plunder. When one prays, and another curses, whose voice will the Lord hear? [Sirach 34:24] If we guide ourselves thus strictly, we shall be able by the grace of God to obtain much lovingkindness and mercy and pardon for what we have done amiss during all this long time, and to escape the river of fire; from which may it come to pass that we be all delivered, and ascend to the Kingdom of Heaven, through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory for ever and ever. Amen.

John 1:16

1. I said the other day, that John, to resolve the doubts of those who should question with themselves how the Lord, though He came after to the preaching, became before and more glorious than he, added, for He was before me. And this is indeed one reason. But not content with this, he adds again a second, which now he declares. What is it? And of his fullness, says he, have all we received, and grace for grace. With these again he mentions another. What is this? That

John 1:17

And what means that, says he, Of His fullness have all we received? For to this we must for a while direct our discourse. He possesses not, says he, the gift by participation, but is Himself the very Fountain and very Root of all good, very Life, and very Light, and very Truth, not retaining within Himself the riches of His good things, but overflowing with them unto all others, and after the overflowing remaining full, in nothing diminished by supplying others, but streaming ever forth, and imparting to others a share of these blessings, He remains in sameness of perfection. What I possess is by participation, (for I received it from another) and is a small portion of the whole, as it were a poor rain-drop compared with the untold abyss or the boundless sea; or rather not even can this instance fully express what we attempt to say, for if you take a drop from the sea, you have lessened the sea itself, though the diminution be imperceptible. But of that Fountain we cannot say this; how much soever a man draw, It continues undiminished. We therefore must needs proceed to another instance, a weak one also, and not able to establish what we seek, but which guides us better than the former one to the thought now proposed to us.

Let us suppose that there is a fountain of fire; that from that fountain ten thousand lamps are kindled, twice as many, thrice as many, ofttimes as many; does not the fire remain at the same degree of fullness even after its imparting of its virtue to such members? It is plain to every man that it does. Now if in the case of bodies which are made up of parts, and are diminished by abstraction, one has been found of such a nature, that after supplying to others something from itself it sustains no loss, much more will this take place with that incorporeal and uncompounded Power. If in the instance given, that which is communicated is substance and body, is divided yet does not suffer division, when our discourse is concerning an energy, and an energy too of an incorporeal substance, it is much more probable that this will undergo nothing of the sort. And therefore John said, Of His fullness have all we received, and joins his own testimony to that of the Baptist; for the expression, Of his fullness have we all received, belongs not to the forerunner but to the disciple; and its meaning is something like this: Think not, he says, that we, who long time companied with Him, and partook of His food and table, bear witness through favor, since even John, who did not even know Him before, who had never even been with Him, but merely saw Him in company with others when he was baptizing cried out, He was before me, having from that source received all; and all we the twelve, the three hundred, the three thousand, the five thousand, the many myriads of Jews, all the fullness of the faithful who then were, and now are, and hereafter shall be, have received of His fullness. What have we received? grace for grace, says he. What grace, for what? For the old, the new. For there was a righteousness, and again a righteousness, (Touching the righteousness which is in the law, says Paul blameless.) [Philippians 3:6] There was a faith, there is a faith. (From faith to faith.) [Romans 1:17] There was an adoption, there is an adoption. (To whom pertains the adoption.) [Romans 9:4] There was a glory, there is a glory. (For if that which was done away was glorious, much more that which remains is glorious.) [2 Corinthians 3:11] There was a law, and there is a law. (For the law of the Spirit of life has made me free.) [Romans 8:2] There was a service, and there is a service. (To whom pertains the service [Romans 9:4] and again: Serving God in the Spirit.) [Philippians 3:3] There was a covenant, and there is a covenant. (I will make with you a new covenant, not according to the covenant which I made with your fathers.) [Jeremiah 31:31] There was a sanctification, and there is a sanctification: there was a baptism, and there is a Baptism: there was a sacrifice, and there is a Sacrifice: there was a temple, and there is a temple: there was a circumcision, and there is a circumcision; and so too there was a grace, and there is a grace. But the words in the first case are used as types, in the second as realities, preserving a sameness of sound, though not of sense. So in patterns and figures, the shape of a man scratched with white lines upon a black ground is called a man as well as that which has received the correct coloring; and in the case of statues, the figure whether formed of gold or of plaster, is alike called a statue, though in the one case as a model, in the other as a reality.

2. Do not then, because the same words are used, suppose that the things are identical, nor yet diverse either; for in that they were models they did not differ from the truth; but in that they merely preserved the outline, they were less than the truth. What is the difference in all these instances? Will you that we take in hand and proceed to examine one or two of the cases mentioned? Thus the rest will be plain to you; and we shall see that the first were lessons for children, the last for high-minded full-grown men; that the first laws were made as for mortals, the latter as for angels.

Whence then shall we begin? From the sonship itself? What then is the distinction between the first and second? The first is the honor of a name, in the second the thing goes with it. Of the first the Prophet says, I have said, You are gods, and all of you are children of the Most High [Psalm 82:6]; but of the latter, that they were born of God. How, and in what way? By the washing of regeneration, and renewing of the Holy Ghost. For they, even after they had received the title of sons, retained the spirit of slavery, (for while they remained slaves they were honored with this appellation,) but we being made free, received the honor, not in name, but in deed. And this Paul has declared and said, For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption, whereby we cry, Abba, Father. [Romans 8:15] For having been born again, and, as one may say, thoroughly remade, we so are called sons. And if one consider the character of the holiness, what the first was and what the second, he will find there also great difference. They when they did not worship idols, nor commit fornication or adultery, were called by this name; but we become holy, not by refraining from these vices merely, but by acquiring things greater. And this gift we obtain first by means of the coming upon us of the Holy Ghost; and next, by a rule of life far more comprehensive than that of the Jews. To prove that these words are not mere boasting hear what He says to them, You shall not use divination, nor make purification of your children, for you are a holy people. So that holiness with them consisted in being free from the customs of idolatry; but it is not so with us. That she may be holy, says Paul, in body and spirit. [1 Corinthians 7:34] Follow peace, and holiness, without which no man shall see the Lord [Hebrews 12:14]: and, Perfecting holiness in the fear of God. [2 Corinthians 7:1] For the word holy has not force to give the same meaning in every case to which it is applied; since God is called Holy, though not as we are. What, for instance, does the Prophet say, when he heard that cry raised by the flying Seraphim? Woe is me! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips [Isaiah 6:5]; though he was holy and clean; but if we be compared with the holiness which is above, we are unclean. Angels are holy, Archangels are holy, the Cherubim and Seraphim themselves are holy, but of this holiness again there is a double difference; that is, in relation to us, and to the higher powers. We might proceed to all the other points, but then the discussion would become too long, and its extent too great. We will therefore desist from proceeding farther, and leave it to you to take in hand the rest, for it is in your power at home to put these things together, and examine their difference, and in the same way to go over what remains. Give, says one, a starting place to the wise, and he becomes wiser. [Proverbs 9:9 , Septuagint] The beginning is from us, but the end will be from you. We must now resume the connection.

After having said, Of His fullness have all we received, he adds, and grace for grace. For by grace the Jews were saved: I chose you, says God, not because you were many in number, but because of your fathers. [Deuteronomy 7:7, Septuagint] If now they were chosen by God not for their own good deeds, it is manifest that by grace they obtained this honor. And we too all are saved by grace, but not in like manner; not for the same objects, but for objects much greater and higher. The grace then that is with us is not like theirs. For not only was pardon of sins given to us, (since this we have in common with them, for all have sinned,) but righteousness also, and sanctification, and sonship, and the gift of the Spirit far more glorious and more abundant. By this grace we have become the beloved of God, no longer as servants, but as sons and friends. Wherefore he says, grace for grace. Since even the things of the law were of grace, and the very fact of man being created from nothing, (for we did not receive this as a recompense for past good deeds, how could we, when we even were not? But from God who is ever the first to bestow His benefits,) and not only that we were created from nothing, but that when created, we straightway learned what we must and what we must not do, and that we received this law in our very nature, and that our Creator entrusted to us the impartial rule of conscience, these I say, are proofs of the greatest grace and unspeakable lovingkindness. And the recovery of this law after it had become corrupt, by means of the written (Law), this too was the work of grace. For what might have been expected to follow was, that they who falsified the law once given should suffer correction and punishments; but what actually took place was not this, but, on the contrary, an amending of our nature, and pardon, not of debt, but given through mercy and grace. For to show that it was of grace and mercy, hear what David says; The Lord executes righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel [Psalm 103:6-7]: and again; Good and upright is the Lord, therefore will He give laws to them that are in the way. [Psalm 25:8]

3. Therefore that men received the law was of pity, mercies, and grace; and for this reason he says, Grace for grace. But striving yet more fervently to (express) the greatness of the gifts, he goes on to say,

Ver. 17 . The law was given by Moses, but grace and truth came by Jesus Christ.

Do you see how gently, by a single word and little by little, both John the Baptist and John the Disciple lead up their hearers to the highest knowledge, having first exercised them in humbler things? The former having compared to himself Him who is incomparably superior to all, thus afterwards shows His superiority, by saying, has become before me, and then adding the words, was before me: while the latter has done much more than he, though too little for the worthiness of the Only-Begotten, for he makes the comparison, not with John, but with one reverenced by the Jews more than John, with Moses. For the law, says he, was given by Moses, but grace and truth came by Jesus Christ.

Observe his wisdom. He makes enquiry not concerning the person, but the things; for these being proved, it was probable that even the senseless would of necessity receive from them a much higher judgment and notion respecting Christ. For when facts bear witness, which cannot be suspected of doing so either from favor to any, or from malice, they afford a means of judging which cannot be doubted even by the senseless; for they remain to open view just as their actors may have arranged them, and therefore their evidence is the least liable to suspicion of any. And see how he makes the comparison easy even to the weaker sort; for he does not prove the superiority by argument, but points out the difference by the bare words, opposing grace and truth to law, and came to was given. Between each of these there is a great difference; for one, was given, belongs to something ministered, when one has received from another, and given to whom he was commanded to give; but the other, grace and truth came, befits a king forgiving all offenses, with authority, and himself furnishing the gift. Wherefore He said, Your sins be forgiven you [Matthew 9:2]; and again, But that you may know that the Son of Man has power on earth to forgive sins (He says to the sick of the palsy), Arise, take up your bed, and go unto your house. [Matthew 5:6]

Do you see how grace comes by Him? Look also to truth. His grace the instance just mentioned, and what happened in the case of the thief, and the gift of Baptism, and the grace of the Spirit given by Him declare, and many other things. But His truth we shall more clearly know, if we understand the types. For the types like patterns anticipated and sketched beforehand the dispensations which should be accomplished under the new covenant, and Christ came and fulfilled them. Let us now consider the types in few words, for we cannot at the present time go through all that relates to them; but when you have learned some points from those (instances) which I shall set before you, you will know the others also.

Will you then that we begin with the Passion itself? What then says the type? Take a lamb for a house, and kill it, and do as he commanded and ordained. [Exodus 12:3] But it is not so with Christ. He does not command this to be done, but Himself becomes It, by offering Himself a Sacrifice and Oblation to His Father.

4. See how the type was given by Moses, but the Truth came by Jesus Christ. [Exodus 17:12]

Again, when the Amalekites warred in Mount Sinai, the hands of Moses were supported, being stayed up by Aaron and Hur standing on either side of him [Exodus 17:12]; but when Christ came, He of Himself stretched forth His Hands upon the Cross. Have you observed how the type was given, but the Truth came?

Again, the Law said, Cursed is every one that continues not in all things that are written in this book. [Deuteronomy 27:26, Septuagint] But what says grace? Come unto Me, all you that labor and are heavy laden, and I will give you rest [Matthew 11:28]; and Paul, Christ has redeemed us from the curse of the law, being made a curse for us. [Galatians 3:13]

Since then we have enjoyed such grace and truth, I exhort you that we be not more slothful by reason of the greatness of the gift; for the greater the honor of which we have been deemed worthy, the greater our debt of excellence; for one who has received but small benefits, even though he makes but small returns, does not deserve the same condemnation; but he who has been raised to the highest summit of honor, and yet manifests groveling and mean dispositions, will be worthy of much greater punishment. May I never have to suspect this of you. For we trust in the Lord that you have winged your souls for heaven, that you have removed from earth, that being in the world you handle not the things of the world; yet though so persuaded, we do not cease thus continually to exhort you. In the games of the heathen, they whom all the spectators encourage are not those who have fallen and lie supine, but those who are exerting themselves and running still; of the others, (since they would be doing what would be of no use, and would not be able to raise up by their encouragements men once for all severed from victory,) they cease to take any notice. But in this case some good may be expected, not only of you who are sober, but even of those who have fallen, if they would but be converted. Wherefore we use every means, exhorting, reproving, encouraging, praising, in order that we may bring about your salvation. Be not then offended by our continual admonishing concerning the Christian conversation, for the words are not the words of one accusing you of sloth, but of one who has very excellent hopes respecting you. And not to you alone, but to ourselves who speak them, are these words said, yea, and shall be said, for we too need the same teaching; so though they be spoken by us, yet nothing hinders their being spoken to us, (for the Word, when it finds a man in fault, amends him, when clear and free, sets him as far off from it as possible,) and we ourselves are not pure from transgressions. The course of healing is the same for all, the medicines are set forth for all, only the application is not the same, but is made according to the choice of those who use the medicines; for one who will handle the remedy as he ought, gains some benefit from the application, while he who does not place it upon the wound, makes the evil greater, and brings it to the most painful end. Let us then not fret when we are being healed, but much rather rejoice, even though the system of discipline bring bitter pains, for hereafter it will show to us fruit sweeter than any. Let us then do all to this end, that we may depart to that world, cleared of the wounds and strokes which the teeth of sin make in the soul, so that having become worthy to behold the countenance of Christ, we may be delivered in that day, not to the avenging and cruel powers, but to those who are able to bring us to that inheritance of the heavens which is prepared for them that love Him; to which may it come to pass that we all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

John 1:18

1. God will not have us listen to the words and sentences contained in the Scriptures carelessly, but with much attention. This is why the blessed David has prefixed in many places to his Psalms the title for understanding, and has said, Open Thou my eyes, that I may behold wondrous things out of Your Law. [Psalm 32:42, etc.; Psalm 119:18] And after him his son again shows that we ought to seek out wisdom as silver, and to make merchandise of her rather than of gold. [Proverbs 2:4 and 3:14 [partially quoted]; John 5:39] And the Lord when He exhorts the Jews to search the Scriptures, the more urges us to the enquiry, for He would not thus have spoken if it were possible to comprehend them immediately at the first reading. No one would ever search for what is obvious and at hand, but for that which is wrapt in shadow, and which must be found after much enquiry; and so to arouse us to the search He calls them hidden treasure. [Proverbs 2:4; Matthew 13:44] These words are said to us that we may not apply ourselves to the words of the Scriptures carelessly or in a chance way, but with great exactness. For if any one listen to what is said in them without enquiring into the meaning, and receive all so as it is spoken, according to the letter, he will suppose many unseemly things of God, will admit of Him that He is a man, that He is made of brass, is wrathful, is furious, and many opinions yet worse than these. But if he fully learn the sense that lies beneath, he will be freed from all this unseemliness. [Revelation 1:15] The very text which now lies before us says, that God has a bosom, a thing proper to bodily substances, yet no one is so insane as to imagine, that He who is without body is a body. In order then that we may properly interpret the entire passage according to its spiritual meaning, let us search it through from its beginning.

No man has seen God at any time. By what connection of thought does the Apostle come to say this? After showing the exceeding greatness of the gifts of Christ, and the infinite difference between them and those ministered by Moses, he would add the reasonable cause of the difference. Moses, as being a servant, was minister of lower things, but Christ being Lord and King, and the King's Son, brought to us things far greater, being ever with the Father, and beholding Him continually; wherefore He says, No man has seen God at any time. What then shall we answer to the most mighty of voice, Esaias, when he says, I saw the Lord sitting upon a throne high and lifted up [Isaiah 6:1]; and to John himself testifying of Him, that he said these things when he had seen His glory? [John 12:41] What also to Ezekiel? For he too beheld Him sitting above the Cherubim. [Ezekiel 1 and 10] What to Daniel? For he too says, The Ancient of days did sit [Daniel 7:9] What to Moses himself, saying, Show me Your Glory, that I may see You so as to know You. [Exodus 33:13, partly from Septuagint] And Jacob took his name from this very thing, being called Israel; for Israel is one that sees God. And others have seen him. How then says John, No man has seen God at any time? It is to declare, that all these were instances of (His) condescension, not the vision of the Essence itself unveiled. For had they seen the very Nature, they would not have beheld It under different forms, since that is simple, without form, or parts, or bounding lines. It sits not, nor stands, nor walks: these things belong all to bodies. But how He Is, He only knows. And this He has declared by a certain prophet, saying, I have multiplied visions, and used similitudes by the hands of the prophets [Hosea 12:10], that is, I have condescended, I have not appeared as I really was. For since His Son was about to appear in very flesh, He prepared them from old time to behold the substance of God, as far as it was possible for them to see It; but what God really is, not only have not the prophets seen, but not even angels nor archangels. If you ask them, you shall not hear them answering anything concerning His Essence, but sending up, Glory to God in the Highest, on earth peace, good will towards men. [Luke 2:14] If you desire to learn something from Cherubim or Seraphim, you shall hear the mystic song of His Holiness, and that heaven and earth are full of His glory. [Isaiah 6:3] If you enquire of the higher powers, you shall but find that their one work is the praise of God. Praise Him, says David, all His hosts. [Psalm 148:2] But the Son only Beholds Him, and the Holy Ghost. How can any created nature even see the Uncreated? If we are absolutely unable clearly to discern any incorporeal power whatsoever, even though created, as has been often proved in the case of angels, much less can we discern the Essence which is incorporeal and uncreated. Wherefore Paul says, Whom no man has seen, nor can see. [1 Timothy 6:16] Does then this special attribute belong to the Father only, not to the Son? Away with the thought. It belongs also to the Son; and to show that it does so, hear Paul declaring this point, and saying, that He is the Image of the invisible God. [Colossians 1:15] Now if He be the Image of the Invisible, He must be invisible Himself, for otherwise He would not be an image. And wonder not that Paul says in another place, God was manifested in the Flesh [1 Timothy 3:16]; because the manifestation took place by means of the flesh, not according to (His) Essence. Besides, Paul shows that He is invisible, not only to men, but also to the powers above, for after saying, was manifested in the Flesh, he adds, was seen of angels.

2. So that even to angels He then became visible, when He put on the Flesh; but before that time they did not so behold Him, because even to them His Essence was invisible.

How then, asks some one, did Christ say, 'Despise not one of these little ones, for I tell you, that their angels do always behold the face of My Father which is in heaven'? [Matthew 18:10] Hath then God a face, and is He bounded by the heavens? Who so mad as to assert this? What then is the meaning of the words? As when He says, Blessed are the pure in heart, for they shall see God [Matthew 5:8], He means that intellectual vision which is possible to us, and the having God in the thoughts; so in the case of angels, we must understand that by reason of their pure and sleepless nature they do nothing else, but always image to themselves God. And therefore Christ says, that No man knows the Father, save the Son. [Matthew 10:27] What then, are we all in ignorance? God forbid; but none knows Him as the Son knows Him. As then many have seen Him in the mode of vision permitted to them, but no one has beheld His Essence, so many of us know God, but what His substance can be none knows, save only He that was begotten of Him. For by knowledge He here means an exact idea and comprehension, such as the Father has of the Son. As the Father knows Me, even so know I the Father. [John 10:15]

Observe, therefore, with what fullness the Evangelist speaks; for having said that no man has seen God at any time, he does not go on to say, that the Son who has seen, has declared Him, but adds something beyond seeing by the words, Who is in the bosom of the Father; because, to dwell in the bosom is far more than to see. For he that merely sees has not an in every way exact knowledge of the object, but he that dwells in the bosom can be ignorant of nothing. Now lest when you hear that none knows the Father, save the Son, you should assert that although He knows the Father more than all, yet He knows not how great He is, the Evangelist says that He dwells in the bosom of the Father; and Christ Himself declares, that He knows Him as much as the Father knows the Son. Ask therefore the gainsayer, Tell me, does the Father know the Son? And if he be not mad, he will certainly answer Yes. Then ask again; Does He see and know Him with exact vision and knowledge? Does He know clearly what He Is? He will certainly confess this also. From this next collect the exact comprehension the Son has of the Father. For He says, As the Father knows me, even so know I the Father [John 10:15]; and in another place, Not that any man has seen the Father, save He which is of God. [John 6:46] Wherefore, as I said, the Evangelist mentions the bosom, to show all this to us by that one word; that great is the affinity and nearness of the Essence, that the knowledge is nowise different, that the power is equal. For the Father would not have in His bosom one of another essence, nor would He have dared, had He been one among many servants, to live in the bosom of his Lord, for this belongs only to a true Son, to one who has much confidence towards His Father, and who is in nothing inferior to Him.

Would you learn also His eternity? Hear what Moses says concerning the Father. When he asked what he was commanded to answer should the Jews enquire of him, Who it was that had sent him, he heard these words: Say, I AM has sent me. [Exodus 3:14] Now the expression I AM, is significative of Being ever, and Being without beginning, of Being really and absolutely. And this also the expression, Was in the beginning, declares, being indicative of Being ever; so that John uses this word to show that the Son Is from everlasting to everlasting in the bosom of the Father. For that you may not from the sameness of name, suppose that He is some one of those who are made sons by grace, first, the article is added, distinguishing Him from those by grace. But if this does not content you, if you still look earthwards, hear a name more absolute than this, Only-Begotten. If even after this you still look below, I will not refuse, says he, (St. John,) to apply to God a term belonging to man, I mean the word 'bosom,' only suspect nothing degrading. Do you see the lovingkindness and carefulness of the Lord? God applies to Himself unworthy expressions, that even so you may see through them, and have some great and lofty thought of Him; and do you tarry below? For tell me, wherefore is that gross and carnal word bosom employed in this place? Is it that we may suppose God to be a body? Away, he by no means says so. Why then is it spoken? For if by it neither the genuineness of the Son is established, nor that God is not a body, the word, because it serves no purpose, is superfluously thrown in. Why then is it spoken? For I shall not desist from asking you this question. Is it not very plain, that it is for no other reason but that by it we might understand the genuineness of the Only-Begotten, and His Co-eternity with the Father?

3. He has declared Him, says John. What has he declared? That no man has seen God at any time? That God is one? But this all the other prophets testify, and Moses continually exclaims, The Lord your God is one Lord [Deuteronomy 6:4]; and Esaias, Before Me there was no God formed, neither shall there be after me. [Isaiah 43:10] What more then have we learned from the Son which is in the bosom of the Father? What from the Only-Begotten? In the first place, these very words were uttered by His working; in the next place, we have received a teaching that is far clearer, and learned that God is a spirit, and they that worship Him must worship Him in spirit and in truth [John 4:24]; and again, that it is impossible to see God; that no man knows Him, save the Son [Matthew 11:27]; that He is the Father of the true and Only-Begotten; and all other things that are told us of Him. But the word has declared shows the plainer and clearer teaching which He gave not to the Jews only but to all the world, and established. To the prophets not even all the Jews gave heed, but to the Only-Begotten Son of God all the world yielded and obeyed. So the declaration in this place shows the greater clearness of His teaching, and therefore also He is called Word, and Angel of great Counsel.

Since then we have been vouchsafed a larger and more perfect teaching, God having no longer spoken by the prophets, but having in these last days spoken to us by His Son [Hebrews 1:1], let us show forth a conversation far higher than theirs, and suitable to the honor bestowed on us. Strange would it be that He should have so far lowered Himself, as to choose to speak to us no longer by His servants, but by His own mouth, and yet we should show forth nothing more than those of old. They had Moses for their teacher, we, Moses' Lord. Let us then exhibit a heavenly wisdom worthy of this honor, and let us have nothing to do with earth. It was for this that He brought His teaching from heaven above, that He might remove our thoughts there, that we might be imitators of our Teacher according to our power. But how may we become imitators of Christ? By acting in everything for the common good, and not merely seeking our own. For even Christ, says Paul, pleased not Himself, but as it is written, The reproaches of them that reproached You fell on Me. [Romans 15:3; Psalm 69:9] Let no one therefore seek his own. In truth, a man (really) seeks his own good when he looks to that of his neighbor. What is their good is ours; we are one body, and parts and limbs one of another. Let us not then be as though we were rent asunder. Let no one say, such a person is no friend of mine, nor relation, nor neighbor, I have nought to do with him, how shall I approach, how address him? Though he be neither relation nor friend, yet he is a man, who shares the same nature with you, owns the same Lord, is your fellow-servant, and fellow-sojourner, for he is born in the same world. And if besides he partakes of the same faith, behold he has also become a member of you: for what friendship could work such union, as the relationship of faith? And our intimacy one with another must not be such nearness only as friends ought to show to friends, but such as is between limb and limb, because no man can possibly discover any intimacy greater than this sort of friendship and fellowship. As then you cannot say, Whence arises my intimacy and connection with this limb? (that would be ridiculous;) so neither can you say so in the case of your brother. We are all baptized into one body [1 Corinthians 12:13], says Paul. Wherefore into one body? That we be not rent asunder, but preserve the just proportions of that one body by our intercourse and friendship one with another.

Let us not then despise one another, lest we be neglectful of ourselves. For no man ever yet hated his own flesh, but nourishes and cherishes it. [Ephesians 5:29] And therefore God has given to us but one habitation, this earth, has distributed all things equally, has lighted one sun for us all, has spread above us one roof, the sky, made one table, the earth, bear food for us. And another table has He given far better than this, yet that too is one, (those who share our mysteries understand my words,) one manner of birth He has bestowed on all, the spiritual, we all have one country, that in the heavens, of the same cup drink we all. He has not bestowed on the rich man a gift more abundant and more honorable, and on the poor one more mean and small, but He has called all alike. He has given carnal things with equal regard to all, and spiritual in like manner. Whence then proceeds the great inequality of conditions in life? From the avarice and pride of the wealthy. But let not, brethren, let not this any longer be; and when matters of universal interest and more pressing necessity bring us together, let us not be divided by things earthly and insignificant: I mean, by wealth and poverty, by bodily relationship, by enmity and friendship; for all these things are a shadow, nay less substantial than a shadow, to those who possess the bond of charity from above. Let us then preserve this unbroken, and none of those evil spirits will be able to enter in, who cause division in so perfect union; to which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

John 1:19

1. A dreadful thing is envy, beloved, a dreadful thing and a pernicious, to the enviers, not to the envied. For it harms and wastes them first, like some mortal venom deeply seated in their souls; and if by chance it injure its objects, the harm it does is small and trifling, and such as brings greater gain than loss. Indeed not in the case of envy only, but in every other, it is not he that has suffered, but he that has done the wrong, who receives injury. For had not this been so, Paul would not have enjoined the disciples rather to endure wrong than to inflict it, when he says, Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded? [1 Corinthians 6:7] Well he knew, that destruction ever follows, not the injured party, but the injuring. All this I have said, by reason of the envy of the Jews. Because those who had flocked from the cities to John, and had condemned their own sins, and caused themselves to be baptized, repenting as it were after Baptism, send to ask him, Who are you? Of a truth they were the offspring of vipers, serpents, and even worse if possible than this. O evil and adulterous and perverse generation, after having been baptized, do you then become vainly curious, and question about the Baptist? What folly can be greater than this of yours? How was it that you came forth? That you confessed your sins, that you ran to the Baptist? How was it that you asked him what you must do? When in all this you were acting unreasonably, since you knew not the principle and purpose of his coming. Yet of this the blessed John said nothing, nor does he charge or reproach them with it, but answers them with all gentleness.

It is worth while to learn why he did thus. It was, that their wickedness might be manifest and plain to all men. Often did John testify of Christ to the Jews, and when he baptized them he continually made mention of Him to his company, and said, I indeed baptize you with water, but there comes One after me who is mightier than I; He shall baptize you with the Holy Ghost and with fire. [Matthew 3:11] With regard to him they were affected by a human feeling; for, tremblingly attentive to the opinion of the world, and looking to the outward appearance [2 Corinthians 10:7], they deemed it an unworthy thing that he should be subject to Christ. Since there were many things that pointed out John for an illustrious person. In the first place, his distinguished and noble descent; for he was the son of a chief priest. Then his conversation, his austere mode of life, his contempt of all human things; for despising dress and table, and house and food itself, he had passed his former time in the desert. In the case of Christ all was the contrary of this. His family was mean, (as they often objected to Him, saying, Is not this the carpenter's son? Is not his mother called Mary? And his brethren James and Joses?) [Matthew 13:55]; and that which was supposed to be His country was held in such evil repute, that even Nathanael said, Can there any good thing come out of Nazareth? [John 1:46] His mode of living was ordinary, and His garments not better than those of the many. For He was not girt with a leathern girdle, nor was His raiment of hair, nor did He eat honey and locusts. But He fared like all others, and was present at the feasts of wicked men and publicans, that He might draw them to Him. Which thing the Jews not understanding reproached Him with, as He also says Himself, The Son of Man came eating and drinking, and they say, Behold a gluttonous man and a winebibber, a friend of publicans and sinners. [Matthew 11:19] When then John continually sent them from himself to Jesus, who seemed to them a meaner person, being ashamed and vexed at this, and wishing rather to have him for their teacher, they did not dare to say so plainly, but send to him, thinking by their flattery to induce him to confess that he was the Christ. They do not therefore send to him mean men, as in the case of Christ, for when they wished to lay hold on Him, they sent servants, and then Herodians, and the like, but in this instance, priests and Levites, and not merely priests, but those from Jerusalem, that is, the more honorable; for the Evangelist did not notice this without a cause. And they send to ask, Who are you? Yet the manner of his birth was well known to all, so that all said, What manner of child shall this be? [Luke 1:66]; and the report had gone forth into all the hill country. And afterwards when he came to Jordan, all the cities were set on the wing, and came to him from Jerusalem, and from all Judæa, to be baptized. Why then do they now ask? Not because they did not know him, (how could that be, when he had been made manifest in so many ways?) but because they wished to bring him to do that which I have mentioned.

2. Hear then how this blessed person answered to the intention with which they asked the question, not to the question itself. When they said, Who are you? he did not at once give them what would have been the direct answer, I am the voice of one crying in the wilderness. But what did he? He removed the suspicion they had formed; for, says the Evangelist, being asked, Who are you?

John 1:20

Observe the wisdom of the Evangelist. He mentions this for the third time, to set forth the excellency of the Baptist, and their wickedness and folly. And Luke also says, that when the multitudes supposed him to be the Christ, he again removes their suspicion. This is the part of an honest servant, not only not to take to himself his master's honor, but also to reject it when given to him by the many. But the multitudes arrived at this supposition from simplicity and ignorance; these questioned him from an ill intention, which I have mentioned, expecting, as I said, to draw him over to their purpose by their flattery. Had they not expected this, they would not have proceeded immediately to another question, but would have been angry with him for having given them an answer foreign to their enquiry, and would have said, Why, did we suppose that? Did we come to ask you that? But now as taken and detected in the fact, they proceed to another question, and say,

John 1:21

For they expected that Elias also would come, as Christ declares; for when His disciples enquired, How then do the scribes say that Elias must first come? [Matthew 17:10] He replied, Elias truly shall first come, and restore all things. Then they ask, Are you that prophet? And he answered, No. [Matthew 17:10] Yet surely he was a prophet. Wherefore then does he deny it? Because again he looks to the intention of his questioners. For they expected that some special prophet should come, because Moses said, The Lord your God will raise up unto you a Prophet of your brethren like me, unto Him shall you harken. [Deuteronomy 18:15] Now this was Christ. Wherefore they do not say, Are you a prophet? meaning thereby one of the ordinary prophets; but the expression, Are you the prophet? with the addition of the article, means, Are you that Prophet who was foretold by Moses? and therefore he denied not that he was a prophet, but that he was that Prophet.

John 1:22

Observe them pressing him more vehemently, urging him, repeating their questions, and not desisting; while he first kindly removes false opinions concerning himself, and then sets before them one which is true. For, says he,

John 1:23

When he had spoken some high and lofty words concerning Christ, as if (replying) to their opinion, he immediately betook himself to the Prophet to draw from thence confirmation of his assertion.

John 1:24-25

Do you see not without reason I said that they wished to bring him to this? And the reason why they did not at first say so was, lest they should be detected by all men. And then when he said, I am not the Christ, they, being desirous to conceal what they were plotting within, go on to Elias, and that Prophet. But when he said that he was not one of these either, after that, in their perplexity, they cast aside the mask, and without any disguise show clearly their treacherous intention, saying, Why do you baptize then, if you be not that Christ? And then again, wishing to throw some obscurity over the thing, "seest thou how, disguising what they had, they add." they add the others also, Elias, and that Prophet. For when they were not able to trip him by their flattery, they thought that by an accusation they could compel him to say the thing that was not.

What folly, what insolence, what ill-timed officiousness! You were sent to learn who and whence he might be, not to lay down laws for him also. This too was the conduct of men who would compel him to confess himself to be the Christ. Still not even now is he angry, nor does he, as might have been expected, say to them anything of this sort, Do you give orders and make laws for me? but again shows great gentleness towards them.

John 1:26-27

3. What could the Jews have left to say to this? For even from this the accusation against them cannot be evaded, the decision against them admits not of pardon, they have given sentence against themselves. How? In what way? They deemed John worthy of credit, and so truthful, that they might believe him not only when he testified of others, but also when he spoke concerning himself. For had they not been so disposed, they would not have sent to learn from him what related to himself. Because you know that the only persons whom we believe, especially when speaking of themselves, are those whom we suppose to be more veracious than any others. And it is not this alone which closes their mouths, but also the disposition with which they had approached him; for they came forth to him at first with great eagerness, even though afterwards they altered. Both which things Christ declared, when He said, He was a burning (and a shining) light, and you were willing for a season to rejoice in his light. Moreover, his answer made him yet more worthy of credit. For (Christ) says, He that seeks not his own glory, the same is true, and no unrighteousness is in him. Now this man sought it not, but refers the Jews to another. And those who were sent were of the most trustworthy among them, and of the highest rank, so that they could have in no way any refuge or excuse, for the unbelief which they exhibited towards Christ. Wherefore did you not receive the things spoken concerning Him by John? You sent men who held the first rank among you, you enquired by them, you heard what the Baptist answered, they manifested all possible officiousness, sought into every point, named all the persons you suspected him to be; and yet most publicly and plainly he confessed that he was neither Christ, nor Elias nor that Prophet. Nor did he stop even there, but also informed them who he was, and spoke of the nature of his own baptism, that it was but a slight and mean thing, nothing more than some water, and told of the superiority of the Baptism given by Christ; he also cited Esaias the prophet, testifying of old very long ago, and calling Christ Lord [Isaiah 40:3], but giving him the names of minister and servant. What after this ought they to have done? Ought they not to have believed on Him who was witnessed of, to have worshipped Him, to have confessed Him to be God? For the character and heavenly wisdom of the witness showed that his testimony proceeded, not from flattery, but from truth; which is plain also from this, that no man prefers his neighbor to himself, nor, when he may lawfully give honor to himself, will yield it up to another, especially when it is so great as that of which we speak. So that John would not have renounced this testimony (as belonging) to Christ, had He not been God. For though he might have rejected it for himself as being too great for his own nature, yet he would not have assigned it to another nature that was beneath it.

But there stands One among you, whom you know not. Reasonable it was that Christ should mingle among the people as one of the many, because everywhere He taught men not to be puffed up and boastful. And in this place by knowledge the Baptist means a perfect acquaintance with Him, who and whence He was.  And immediately next to this he puts, Who comes after me; all but saying, Think not that all is contained in my baptism, for had that been perfect, Another would not have arisen after me to offer you a different One, but this of mine is a preparation and a clearing the way for that other. Mine is but a shadow and image, but One must come who shall add to this the reality. So that His very coming 'after me' especially declares His dignity: for had the first been perfect, no place would have been required for a second. Is before me, is more honorable, brighter. And then, lest they should imagine that His superiority was found by comparison, desiring to establish His incomparableness, he says, Whose shoe's latchet I am not worthy to unloose; that is, who is not simply before me, but before me in such a way, that I am not worthy to be numbered among the meanest of His servants. For to loose the shoe is the office of humblest service.

Now if John was not worthy to unloose the latchet [Matthew 11:11], John, than whom among them that are born of women there has not risen a greater, where shall we rank ourselves? If he who was equal to, or rather greater than, all the world, (for says Paul, the world was not worthy of them [Hebrews 11:38] declares himself not worthy to be reckoned even among the meanest of those who should minister unto Him, what shall we say, who are full of ten thousand sins, and are as far from the excellence of John, as earth from heaven.

4. He then says that he himself is not worthy so much as to unloose the latchet of His shoe; while the enemies of the truth are mad with such a madness, as to assert that they are worthy to know Him even as He knows Himself. What is worse than such insanity, what more frenzied than such arrogance? Well has a wise man said, The beginning of pride is not to know the Lord.

The devil would not have been brought down and become a devil, not being a devil before, had he not been sick of this disease. This it was that cast him out from that confidence, this sent him to the pit of fire, this was the cause of all his woes. For it is enough of itself to destroy every excellence of the soul, whether it find almsgiving, or prayer, or fasting, or anything. For, says the Evangelist, That which is highly esteemed among men is impure before the Lord. Luke 16:15 — not quoted exactly Therefore it is not only fornication or adultery that are wont to defile those who practice them, but pride also, and that far more than those vices. Why? Because fornication though it is an unpardonable sin, yet a man may plead the desire; but pride cannot possibly find any cause or pretext of any sort whatever by which to obtain so much as a shadow of excuse; it is nothing but a distortion and most grievous disease of the soul, produced from no other source but folly. For there is nothing more foolish than a proud man, though he be surrounded with wealth, though he possess much of the wisdom of this world, though he be set in royal place, though he bear about with all things that among men appear desirable.

For if the man who is proud of things really good is wretched and miserable, and loses the reward of all those things, must not he who is exalted by things that are nought, and puffs himself up because of a shadow or the flower of the grass, (for such is this world's glory,) be more ridiculous than any, when he does just as some poor needy man might do, pining all his time with hunger, yet if ever he should chance one night to see a dream of good fortune, filled with conceit because of it?

O wretched and miserable! When your soul is perishing by a most grievous disease, when you are poor with utter poverty, are you high-minded because you have such and such a number of talents of gold? Because you have a multitude of slaves and cattle? Yet these are not yours; and if you dost not believe my words, learn from the experience of those who have gone before you. And if you are so drunken, that you can not be instructed even from what has befallen others, wait a little, and you shall know by what befalls yourself that these things avail you nothing, when gasping for life, and master not of a single hour, not even of a little moment, you shall unwillingly leave them to those who are about you, and these perhaps those whom you would not. For many have not been permitted even to give directions concerning them, but have departed suddenly, desiring to enjoy them, but not permitted, dragged from them, and forced to yield them up to others, giving place by compulsion to those to whom they would not. That this be not our case, let us, while we are yet in strength and health, send forward our riches hence to our own city, for thus only and in no other way shall we be able to enjoy them; so shall we lay them up in a place inviolate and safe. For there is nothing, there is nothing there that can take them from us; no death, no attested wills, no successors to inheritances, no false informations, no plottings against us, but he who has departed hence bearing away great wealth with him may enjoy it there forever. Who then is so wretched as not to desire to revel in riches which are his own throughout? Let us then transfer our wealth, and remove it there. We shall not need for such a removal asses, or camels, or carriages, or ships, (God has relieved even us from this difficulty,) but we only want the poor, the lame, the crippled, the infirm. These are entrusted with this transfer, these convey our riches to heaven, these introduce the masters of such wealth as this to the inheritance of goods everlasting. Which may it be that we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

John 1:28-29

1. A great virtue is boldness and freedom of speech, and the making all things second in importance to the confessing of Christ; so great and admirable, that the Only-begotten Son of God proclaims such an one in the presence of the Father. [Luke 12:8] Yet the recompense is more than just, for you confess upon earth, He in heaven, thou in the presence of men, He before the Father and all the angels.

Such an one was John, who regarded not the multitude, nor opinion, nor anything else belonging to men, but trod all this beneath his feet, and proclaimed to all with becoming freedom the things respecting Christ. And therefore the Evangelist marks the very place, to show the boldness of the loud-voiced herald. For it was not in a house, not in a corner, not in the wilderness, but in the midst of the multitude, after that he had occupied Jordan, when all that were baptized by him were present, (for the Jews came upon him as he was baptizing,) there it was that he proclaimed aloud that wonderful confession concerning Christ, full of those sublime and great and mysterious doctrines, and that he was not worthy to unloose the latchet of His shoe. Wherefore he says, These things were done in Bethany, or, as all the more correct copies have it, in Bethabara. For Bethany was not beyond Jordan, nor bordering on the wilderness, but somewhere near to Jerusalem.

He marks the places also for another reason. Since he was not about to relate matters of old date, but such as had come to pass but a little time before, he makes those who were present and had beheld, witnesses of his words, and supplies proof from the places themselves. For confident that nothing was added by himself to what was said, but that he simply and with truth described things as they were, he draws a testimony from the places, which, as I said, would be no common demonstration of his veracity.

The next day he sees Jesus coming to him, and says, Behold the Lamb of God, which takes away the sin of the world.

The Evangelists distributed the periods among them; and Matthew having cut short his notice of the time before John the Baptist was bound, hastens to that which follows, while the Evangelist John not only does not cut short this period, but dwells most on it. Matthew, after the return of Jesus from the wilderness, saying nothing of the intermediate circumstances, as what John spoke, and what the Jews sent and said, and having cut short all the rest, passes immediately to the prison. For, says he, Jesus having heard that John was betrayed, departed thence. [Matthew 14:13] But John does not so. He is silent as to the journey into the wilderness, as having been described by Matthew; but he relates what followed the descent from the mountain, and after having gone through many circumstances, adds, For John was not yet cast into prison. [John 3:24]

And wherefore, says one, does Jesus now come to him? Why does he come not merely once, but this second time also? For Matthew says that His coming was necessary on account of Baptism: since Jesus adds, that thus it becomes us to fulfill all righteousness. [Matthew 3:15] But John says that He came again after Baptism, and declares it in this place, for, I saw, says he, the Spirit descending from heaven like a dove, and It abode upon Him.  Wherefore then did He come to John? For He came not casually, but went expressly to him. John, says the Evangelist, sees Jesus coming unto him. Then wherefore comes He? In order that since John had baptized Him with many (others), no one might suppose that He had hastened to John for the same reason as the rest to confess sins, and to wash in the river unto repentance. For this He comes, to give John an opportunity of setting this opinion right again, for by saying, Behold the Lamb of God, that takes away the sin of the world, he removes the whole suspicion. For very plain it is that One so pure as to be able to wash away the sins of others, does not come to confess sins, but to give opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words, and to add others besides. The word Behold is used, because many had been seeking Him by reason of what had been said, and for a long time. For this cause, pointing Him out when present, he said, Behold, this is He so long sought, this is the Lamb. He calls Him Lamb, to remind the Jews of the prophecy of Isaiah, and of the shadow under the law of Moses, that he may the better lead them from the type to the reality. That Lamb of Moses took not at once away the sin of any one; but this took away the sin of all the world; for when it was in danger of perishing, He quickly delivered it from the wrath of God.

John 1:30

2. Do you see here also how he interprets the word before? For having called Him Lamb, and that He takes away the sin of the world, then he says that He is preferred before me, for He was before me; declaring that this is the before, the taking upon Him the sins of the world, and the baptizing with the Holy Ghost. For my coming had no farther object than to proclaim the common Benefactor of the world, and to afford the baptism of water; but His was to cleanse all men, and to give them the power of the Comforter. He is preferred before me, that is to say, has appeared brighter than I, because He was before me. Let those who have admitted the madness of Paul of Samosata be ashamed when they withstand so manifest a truth.

John 1:31

Here he renders his testimony free from suspicion, by showing that it was not from human friendship, but had been caused by divine revelation. I knew Him not, he says. How then could you be a trustworthy witness? How shall you teach others, while you yourself art ignorant? He did not say I know Him not, but, I knew Him not; so that in this way he would be shown most trustworthy; for why should he have shown favor to one of whom he was ignorant?

But that He should be made manifest unto Israel, therefore am I come baptizing with water.

He then did not need baptism, nor had that laver any other object than to prepare for all others a way to faith on Christ. For he did not say, that I might cleanse those who are baptized, or, that I might deliver them from their sins, but, that He should be made manifest unto lsrael. And why, tell me, could he not without baptism have preached and brought the multitudes to Him? But in this way it would not have been by any means easy. For they would not so all have run together, if the preaching had been without the baptism; they would not by the comparison have learned His superiority. For the multitude came together not to hear his words, but for what? To be baptized, confessing their sins. But when they came, they were taught the matters concerning Christ, and the difference of His baptism. Yet even this of John was of greater dignity than the Jewish, and therefore all ran to it; yet even so it was imperfect.

How then did you know Him? By the descent of the Spirit, he says. But again, lest any one should suppose that he was in need of the Spirit as we are, hear how he removes the suspicion, by showing that the descent of the Spirit was only to declare Christ. For having said, And I knew Him not, he adds, But He that sent me to baptize with water the Same said to me, Upon whom you shall see the Spirit descending and remaining on Him, the same is He which baptizes with the Holy Ghost. [John 1:33]

Do you see that this was the work of the Spirit, to point out Christ? The testimony of John was indeed not to be suspected, but wishing to make it yet more credible, he leads it up to God and the Holy Spirit. For when John had testified to a thing so great and wonderful, so fit to astonish all his hearers, that He alone took on Him the sins of all the world, and that the greatness of the gift sufficed for so great a ransom, afterwards he proves this assertion. And the proof is that He is the Son of God, and that He needed not baptism, and that the object of the descent of the Spirit was only to make Him known. For it was not in the power of John to give the Spirit, as those who were baptized by him show when they say, We have not so much as heard whether there be any Holy Ghost. [Acts 19:2] In truth, Christ needed not baptism, neither his nor any other; but rather baptism needed the power of Christ. For that which was wanting was the crowning blessing of all, that he who was baptized should be deemed worthy of the Spirit; this free gift then of the Spirit He added when He came.

John 1:32-34

He puts the I knew Him not repeatedly. On what account, and wherefore? He was His kinsman according to the flesh. Behold, says the angel, your cousin Elisabeth, she also has received a son. [Luke 1:36] That therefore he might not seem to favor Him because of the relationship, he repeats the I knew Him not. And this happened with good reason; for he had passed all his time in the wilderness away from his father's house.

How then, if he knew Him not before the descent of the Spirit, and if he then for the first time recognized Him, did he forbid Him before baptism, saying, I have need to be baptized by You, and You come to me? [Matthew 3:14], since this was a proof that he knew Him very well. Yet he knew Him not before or for a long time, and with good cause; for the marvels which took place when He was a child, as the circumstances of the Magi and others the like, had happened long before, while John himself was very young, and since much time had elapsed in the interval, He was naturally unknown to all. For had He been known, John would not have said, That He should be made manifest to Israel, therefore am I come baptizing.

3. Hence it remains clear to us, that the miracles which they say belong to Christ's childhood, are false, and the inventions of certain who bring them into notice. For if He had begun from His early age to work wonders, neither could John have been ignorant of Him, nor would the multitude have needed a teacher to make Him known. But now he says, that for this he has come, that He might be made manifest to Israel; and for this reason he said again, I have need to be baptized by You. Afterwards, as having gained more exact knowledge of Him, he proclaimed Him to the multitude, saying, This is He of whom I said, After me comes a Man which is preferred before me. For He who sent me to baptize with water, and sent me for this end, that He should be made manifest to Israel, Himself revealed Him even before the descent of the Spirit. Wherefore even before He came, John said, One comes after me who is preferred before me. He knew Him not before he came to Jordan and baptized all men, but when He was about to be baptized, then he knew Him; and this from the Father revealing Him to the Prophet, and the Spirit showing Him when He was being baptized to the Jews, for whose sake indeed the descent of the Spirit took place. For that the witness of John might not be despised who said, that He was before me, and that He baptizes with the Spirit, and that He judges the world, the Father utters a Voice proclaiming the Son, and the Spirit descends, directing that Voice to the Head of Jesus. For since one was baptizing, the other receiving baptism, the Spirit comes to correct the idea which some of those present might form, that the words were spoken of John. So that when he says, I knew Him not, he speaks of former time, not that near to His baptism. Otherwise how could he have forbidden Him, saying, I have need to be baptized by You? How could he have said such words concerning Him?

But, says one, how then did not the Jews believe? For it was not John only that saw the Spirit in the likeness of a dove. It was, because, even if they did see, such things require not only the eyes of the body, but more than these, the vision of the understanding, to prevent men from supposing the whole to be a vain illusion. For if when they saw Him working wonders, touching with His own hands the sick and the dead, and so bringing them back to life and health, they were so drunk with malice as to declare the contrary of what they saw; how could they shake off their unbelief by the descent of the Spirit only? And some say, that they did not all see it, but only John and those of them who were better disposed. Because even though it were possible with fleshly eyes to see the Spirit descending as in the likeness of a dove, still not for this was it absolutely necessary that the circumstance should be visible to all. For Zacharias saw many things in a sensible form, as did Daniel and Ezekiel, and had none to share in what they saw; Moses also saw many things such as none other has seen; nor did all the disciples enjoy the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself to witnesses chosen before of God. [Acts 10:41]

And I saw, and bare record that this is the Son of God.

Where did he bear record that this is the Son of God? he called Him indeed Lamb, and said that He should baptize with the Spirit, but nowhere did he say of Him, Son of God. But the other Evangelists do not write that He said anything after the baptism, but having been silent as to the time intervening, they mention the miracles of Christ which were done after John's captivity, whence we may reasonably conjecture that these and many others are omitted. And this our Evangelist himself has declared, at the end of his narrative. For they were so far from inventing anything great concerning Him, that the things which seem to bring reproach, these they have all with one voice and with all exactness set down, and you will not find one of them omitting one of such circumstances; but of the miracles, part some have left for the others to relate, part all have passed over in silence.

I say not this without cause, but to answer the shamelessness of the heathen. For this is a sufficient proof of their truth-loving disposition, and that they say nothing for favor. And thus as well as in other ways you may arm yourselves for trial of argument with them. But take heed. Strange were it that the physician, or the shoemaker, or the weaver, in short all artists, should be able each to contend correctly for his own art, but that one calling himself Christian should not be able to give a reason for his own faith; yet those things if overlooked bring only loss to men's property, these if neglected destroy our very souls. Yet such is our wretched disposition, that we give all our care to the former, and the things which are necessary, and which are the groundwork of our salvation, as though of little worth, we despise.

4. That it is which prevents the heathen from quickly deriding his own error. For when they, though established in a lie, use every means to conceal the shamefulness of their opinions, while we, the servants of the truth, cannot even open our mouths, how can they help condemning the great weakness of our doctrine? How can they help suspecting our religion to be fraud and folly? How shall they not blaspheme Christ as a deceiver, and a cheat, who used the folly of the many to further his fraud? And we are to blame for this blasphemy, because we will not be wakeful in arguments for godliness, but deem these things superfluous, and care only for the things of earth. He who admires a dancer or a charioteer, or one who contends with beasts, uses every exertion and contrivance not to come off worst in any disputes concerning him, and they string together long panegyrics, as they compose their defense against those who find fault with them, and cast sneers without number at their opponents: but when arguments for Christianity are proposed, they all hang their heads, and scratch themselves, and gape, and retire at length the objects of contempt.

Must not this deserve excessive wrath, when Christ is shown to be less honorable in your estimation than a dancer? Since you have contrived ten thousand defenses for the things they have done, though more disgraceful than any, but of the miracles of Christ, though they have drawn to Him the world, you cannot bear even to think or care at all. We believe in the Father, and the Son, and the Holy Ghost, in the Resurrection of bodies, and in Life everlasting. If now any heathen say, What is this Father, what this Son, what this Holy Ghost? How do you who say that there are three Gods, charge us with having many Gods? What will you say? What will you answer? How will you repel the attack of these arguments? But what if when you are silent, the unbeliever should again propose this other question, and ask, What in a word is resurrection? Shall we rise again in this body? Or in another, different from this? If in this, what need that it be dissolved? What will you answer? And what, if he say, Why did Christ come now and not in old time? Has it seemed good to Him now to care for men, and did He despise us during all the years that are past? Or if he ask other questions besides, more than these? For I must not propose many questions, and be silent as to the answers to them, lest, in so doing, I harm the simpler among you. What has been already said is sufficient to shake off your slumbers. Well then, if they ask these questions, and you absolutely cannot even listen to the words, shall we, tell me, suffer trifling punishment only, when we have been the cause of such error to those who sit in darkness? I wished, if you had sufficient leisure, to bring before you all the book of a certain impure heathen philosopher written against us, and that of another of earlier date, that so at least I might have roused you, and led you away from your exceeding slothfulness. For if they were wakeful that they might say these things against us, what pardon can we deserve, if we do not even know how to repel the attacks made upon us? For what purpose have we been brought forward? Do you not hear the Apostle say, Be ready to give an answer to every man that asks you a reason of the hope that is in you? [1 Peter 3:15] And Paul exhorts in like manner, saying, Let the word of Christ dwell in you richly. [Colossians 3:16] What do they who are more slothful than drones reply to this? Blessed is every simple soul, and, he that walks simply walks surely. [Proverbs 10:8] For this is the cause of all sorts of evil, that the many do not know how to apply rightly even the testimony of the Scriptures. Thus in this place, the writer does not mean (by simple) the man who is foolish, or who knows nothing, but him who is free from wickedness, who is no evil-doer, who is wise. If it were not so, it would have been useless to say, Be wise as serpents, and harmless as doves. [Matthew 10:16] But why should I name these things, when the discourse comes in quite out of place? For besides the things already mentioned, other matters are not right with us, those, I mean, which concern our life and conversation. We are in every way wretched and ridiculous, ever ready to find fault with each other, but slow to correct in ourselves things for which we blame and accuse our neighbor. Wherefore I exhort you, that now at least we attend to ourselves, and stop not at the finding fault, (this is not enough to appease God;) but that we show forth a change in every way most excellent, in order that having lived here to the glory of God, we may enjoy the glory to come; which may it come to pass that we will all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.