Commentary on the Epistle to the Colossians

OECUMENIUS'S COMMENTARIES ON THE NEW TESTAMENT: CONTINUATION

ARGUMENT OF THE EPISTLE TO THE COLOSSIANS

^A He writes this from Rome, not having seen them, but having heard about them. The occasion for the Epistle was this: certain persons wished to deceive the Colossians with Greek sophistries against the faith in Christ, and concerning the foods and circumcision of the Law. The Apostle, having learned of these things, writes this Epistle to them as if to instruct them. First, by giving thanks to God, he signifies that they have passed from darkness into the light of the truth; and that Christ, in whom they have believed, is the image and Word of God, through whom all things were made. And that it was fitting that He, being the Creator, should also become the firstborn of creation and the firstborn from the dead, so that He might unite both and bring all things to life. He further exhorts them to remain in the faith, signifying that he, Paul, is a minister of the Gospel in which they were instructed. Then he explains concerning the Law, and the foods therein, and concerning days and years, and demonstrates that the old things, and circumcision itself, have hereafter become idle. He counsels them not to be led astray by those who devise sophistries and wish to deceive them. And finally, after having given exhortations here also to parents and children, to husbands and wives, to slaves and masters, and having counseled the other matters pertaining to morality, he concludes the Epistle, charging them that when the Epistle has been read among them, they should cause it to be read also in the church of the Laodiceans, and that the one from Laodicea should also be read to them.

THEODORET

CHAPTERS OF THE EPISTLE TO THE COLOSSIANS

1. Thanksgiving for the Colossians, who through hope have been made familiar to God. 2. Prayer for them, that they may receive practical wisdom, and the power of endurance with thanksgiving of familiarity, which is from purification. 3. Concerning the creation and re-creation in Christ through conjunction with God. 4. ^C Concerning the bringing of the Gentiles into the body of Christ and His passion through faith. 5. Concerning the teaching given through His labors, which is conciliatory for the presentation before God. 6. That those who have wisdom in Christ must not be led away by deceitful human wisdom. 7. That the conjunction with God, and the things of the law, are contained spiritually for living together with Christ. 8. That the types of the carnal law are useful for the carnal, not for the spiritual who live in the power of Christ. 9. ^D Exhortation to purification, sanctification, philanthropy, love of God, love of learning, the singing of Psalms, virtuous conduct according to God, and thanksgiving. 10. Concerning those things which pertain to harmony toward one's own household.

THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIANS

PROEMIUM

CAPUT I

at you have supposed that your access to God is through angels? "And the love toward all." If for all, then surely for us also. "Because of the hope." For it is not necessary here, but to await them in the future; nor to be sluggish toward present afflictions. "Of which you heard before." He speaks of the word of the preaching of the truth. You heard before, he says, before me, before the present Epistle. But he does not say "of the preaching," but "of the Gospel," signifying the benefits of Christ. For who could have preached the gospel, unless they were good things? "Which is present among you." Which has efficacy, and is believed, he says. "As also in the whole world." He makes them more prompt regarding the faith, from the fact that they possessed all the rules. "It also bears fruit." It bears fruit and increases daily, as some, certainly, come to the faith. For this is the fruit and increase of the Gospel, to make more disciples. "From the day you heard." That is, he says, you have it, so that others may know from you. And there is praise for them, because from the day they heard, they do not cease to come to the faith. "The grace of God in truth." Not in deceit and vain words, but in truth. "From Epaphras." There, the same Epaphras had undoubtedly preached. But he called him "beloved" and "fellow servant," so as to show the man worthy of trust. "Minister for you." When he had reached Paul himself, he became a minister for them. He says it is of Christ, since he had ministered in those things which concern Christ. "Your love." Which you have, he says, toward me. But he means love not carnal, but spiritual; for he says, "in the spirit."

Chapter II

^A Prayer for them, that they may be received into operative wisdom, into the virtue of endurance with a thanksgiving of familiarity, which is from purification.

1, 9-11. Therefore we also, from the day we heard, do not cease to pray and ask for you, that you may be filled with the knowledge of His will in all wisdom and spiritual prudence, that you may walk worthily of the Lord, so as to please Him in all things, bearing fruit in every good work and growing in the knowledge of God, strengthened with all power, according to the power of His glory, unto all endurance and patience with joy.

After, he says, we heard of your faith and love, we do not cease to pray. But this is a proof of the love of Paul and of their hidden condemnation, that even when helped by prayers, they had not recovered themselves. ^B "That you may be filled." He secretly indicates that they had not yet reached perfection, but lest he grieve them, he said: "Be filled," when it should have been said: "Be established." And what he says: "In all wisdom," signifies the same thing. "Of His will." What is the will of the Father? That men be led to Him through the Son, and not through angels. "And in spiritual prudence." Not according to the prudence, he says, of the wise men who are among you. "That you may walk." But who is it who walks worthily of God? It is manifest that it is he who has a good lifestyle. But to walk signifies accurate persistence in the good. "So as to please Him in all things." For this signifies in all things to please Him, both in deed and in word,

and dogma. For this is what is added: ^A *In every good work.* ^A *Fruitful and increasing.* You have faith, he says, but it is necessary that faith should also bear fruit and increase: namely, life through good works and the complete knowledge of dogmas. This is significant because he considers the Son a guide, a mediator, and a reconciler who accomplished reconciliation through His own blood. ^A *In all power.* That you may be able, he says, to resist tribulations and dangers for the faith according to the power of His glory. ^A *To all patience.* Patience, on the one hand, toward those fighting from without, whom it is not easy to punish; endurance, on the other hand, toward those among yourselves who plot, whom it is possible to punish. ^A *With joy.* Not with necessity out of fear, but with joy giving thanks to God. By these things he shows that they were enduring ^B the greatest tribulations.

1, 12, 13. *Giving thanks to the Father, who made us worthy to be partakers of the lot of the saints in light, who delivered us from the power of darkness, and translated us into the kingdom of the Son of His love.*

He deemed us worthy, he says, through similar sufferings, of the lot and portion of the saints, and has freely granted that we might be made fit both to suffer and to attain their lot. And he rightly says "lot," as it were a kind of inheritance and gift. *For the sufferings of this present time are not worthy to be compared with the future glory which shall be revealed.* ^C *To the portion.* He means the same portion of the saints, the same lot He gave us. *In the light.* That is, in the knowledge of God. *Who delivered us.* For we were under the tyranny of the devil, from which He drew us and led us into the kingdom of His beloved Son. He says this, "of the Son of His love," meaning the beloved Son. There is great force and excellence in every word: for instance, that those who were in darkness and under the power of the devil have been freed, and not only this, but have also been translated into the kingdom of His Son. Periphrastically, he says "of the Son of His love," that is, of His own beloved ^D Son.

CAPUT III. Of creation through Christ and restoration by the union of God.

I, 14-16. *In whom we have redemption through His blood, the remission of sins, who is the image of the invisible God, the firstborn of every creature. For in Him were all things created, that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers. All things were created by Him and for Him.*

Lest you should think that everything belongs to the Father alone, He makes the grace common. For he says: *In whom* (that is, through whom) *we have redemption in the Son*, as if

he said: The Father transferred us, but the Son provided the cause, having wrought the remission of sins by His own blood. For if we had not been forgiven our sins, we would never have been transferred into the kingdom of heaven. *Who is the image of God.* Because of [His] undifferentiated and in every way equal and similar nature, he calls the Son an image, as it were a cast of the archetypal beauty. Before all creation, he says, visible and invisible, He was begotten co-eternally. *The firstborn of every creature.* That is, before every creature He was begotten as firstborn and only-begotten. Certain persons, led astray by the images that are among us—those which are on boards and wax—have supposed that it is the same with regard to the Son of God. ^B For just as those, they say, preserve indeed the form and likeness of a man, but not his nature or substance, so too is the Son of the Father. This impiety is Arian. But to those who say these things, one must object with what is written in the eighth chapter of Genesis: *Adam begat after his own image.* For it is much more appropriate to accept those things which Scripture says regarding the image of the Son and the Father of men (since the present axiom also applies to the Father and the Son of God) than those things said about images of wood and wax, which is not an image in the proper sense, but is called an image catachrestically. *That by Him were all things created.* For all things were made through Him, and without Him was not anything made that has been made. But if all things, then surely also the angels. How then do you think you have access through angels, and not through the Son, who is the Lord of the angels? *Whether thrones.* Having spoken summarily of the invisible things, he again goes through them in his discourse as if one by one. *All things through Him.* Having said above *In Him all things were created*, now, as if interpreting himself, he says *All things through Him and unto Him have been created*, indicating that the expression ^C mentioned above, "in," is "through." *And unto Him have been created.* That is, the subsistence of all things depends upon Him. For He not only brought them from non-existence into being, but He also sustains those that have been made.

I, 17-20. *And He is before all things, and all things by Him consist; and He is the head of the body of the Church, who is the beginning, the firstborn from the dead, that in all things He might have the pre-eminence: for it pleased the Father that in Him should all fullness dwell; and by Him to reconcile all things unto Himself (having made peace through the blood of His cross) by Him, whether they be things in earth, or things in heaven.*

*And He is before all things.* He did not say: He was made before all things, but, He *is* before all things; that is, whatsoever you may conceive of, you will find Him preceding and existing before it, co-existing eternally with the Father and the Spirit. For to be timeless is appropriate to God. *By Him they consist.* For through Him they have their production and subsistence. *And He is the head of the body.* Having spoken of His power and demonstrated it, he next speaks of His philanthropy, because ^D He exists as...

as Master of all, He joined Himself to those below. ^A “Of the Church.” Of the race of all mankind. “First-born from the dead.” He became, he says, the beginning and occasion of the resurrection. By “first-fruits,” it is understood that He also holds all that follows. First-fruits is conceived as that which is preeminent and offered to God as a sacrifice. This is also what Christ has done. “That in all things He might have the preeminence.” For He was born of the Father before all ages, and He rose from the dead before all men, a resurrection after which death is no longer to be seen. “For in Him all [fullness] was well pleased.” Volition, he says, and good pleasure were realized in Him—that is, in Christ—for all the fullness of the Godhead to dwell; as if he said: Whatever God the Word was, there it dwelt. “All the fullness to dwell.” ^B [Oecumenius:] Not relatively, but substantially, as the soul in the body; not having become a soul to the body, but having been united to an ensouled body in the same manner as the soul is united to the body. — [John:] The fullness, some say, is of the Godhead, just as John said, because “from His fullness we all have received.” That is, whatever the Son was, the whole Son dwelt there, not as some efficacy, but as substance. And he can render no cause, except the will of God. For this is what it means: “For in Him all was well pleased.” “Having made peace.” Having undone the enmity that formerly existed. Then, lest you should think Him to have done this in the manner of a servant, he says, “Unto Himself,” that is, He reconciled men to Himself and to the Father; for having undone the ^C ancient enmity toward God and angels and men, He made peace. Observe the emphasis of the words. “He reconciled,” he says, “and made peace for us through Himself,” that is, by not merely commanding by word, but acting bodily; and not simply through Himself, but through the blood poured out, and poured out through the shameful death of the cross. — [Photius:] This is a hyperbaton: “Having made peace through Himself,” that is, having performed it by His own hand, and not having procured peace for us through others. And by what manner did He work this? “Through the blood,” he says, “of His crucifixion.” For having been crucified for us, He made peace and reconciled us. “Whether things on earth.” For we also were at strife among ourselves, and there was enmity with the angels, who were hostile to us because their Master was insulted ^D by men. How then did peace come about? He took up His body into heaven—the body that was formerly hostile—and angels also appeared on earth, and thereafter there was friendship and peace. How, therefore, do you suppose that you could be led by angels, who had been made enemies, if He Himself had not made peace?

CAPUT IV. Concerning the adduction of the Gentiles, which is brought about in the body and passion of Christ through faith.

1, 21-23. And you who once were alienated and enemies in your mind in wicked works, yet now He has reconciled in the body of His flesh through death, to present…

you holy and blameless, and irreproachable in His sight; if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the Gospel which you heard, which was preached to every creature which is under heaven, of which I, Paul, became a minister. He shows here that He reconciled even those who were unworthy of reconciliation. For you were, he says, enemies and alienated. For we were not only under the power of Satan, but we also held a hostile mind towards God. And enemies in your mind. That is, we did not perform evil deeds unwillingly and by some sudden seizure, but with common purpose, and by devising our enmity towards God in our thoughts beforehand, we thus proceeded to actions hostile to Him. Wherefore the divine loving-kindness is ineffable, in that He reconciled and received even those who were such. In wicked works. The alienation was not only in the mind, nor up to the level of intention alone, but, he says, you were enemies also in your works, doing things that belong to enemies. In the body of His flesh. Again he puts forward the manner of reconciliation, knowing it to be divine, because, he says, He reconciled through His own body—not only being scourged and struck with palms, but also dying, and that by a most shameful death. To present you holy. That which he said above, "Who has made us sufficient," he also intimates now: that He did not only deliver from sins through reconciliation, but also presented them holy and blameless and irreproachable. And irreproachable. As those who had not even given a handle for sin. In His sight. Having bestowed upon them holiness which is in His sight. If indeed you continue. In order that he may not make them lax, so that they might think that the death of Christ has accomplished everything and that there is no need for any work on our part from now on, he adds: If indeed, he says, you continue in the faith of the hope of the Gospel. And you do not continue simply—for it is possible to continue even while wavering—but, he says, grounded and steadfast, and not moved away from the hope of the Gospel. And what is the hope of the Gospel? Christ. Which you heard, which was preached. Having summoned them first as witnesses, he then spoke of the inhabited world. He does not say, however: Which is being preached, but which has been preached, that is to say, which is already believed. Of which I, Paul, became a minister. He declares the awe-inspiring nature of the Gospel. Of which, he says, I, Paul, became a minister. For by this time the name of Paul was great. And he does well to say "minister." Nothing, he says, do I speak of my own, but I serve God. ^A

CAPUT V. OF HIS DOCTRINE DELIVERED THROUGH LABORS, RECONCILIATORY, FOR PRESENTATION BEFORE GOD

1, 24-25. Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking in the ^B afflictions of Christ, for the sake of His body, which is the Church, of which I became ^C, ^D

minister according to the dispensation of God which was given to me for you, to fulfill the word of God. ^A And so great, he says, is the truth of the hope of the Gospel, that I even choose to suffer for its sake, and I rejoice in suffering. I suffer, however, not for my own sake, but for you, that I might be able to benefit you. ^B "And I fill up in my turn the things that are wanting." Papa! What is it that he says? If Christ, having become man, having been mocked, and slapped, and crucified, and died, departed owing and being indebted to you for something, since he ought to have suffered greater things, these I fill up in turn. If anything was wanting in what he suffered, I suffer it, he says. [ΦΩΤ.] For Christ, having been slapped, and mocked, and scourged, and crucified for us, did not simply fulfill all things, but fulfilled them in a way beyond mind and beyond word. We are, therefore, all constituted debtors, on account of those ten thousand saving sufferings, to endure ourselves and to bring in return sufferings and afflictions for Christ and for his body, that we may fill up in our turn the things which Christ suffered for us. But surely to fill them up, that is, perhaps to suffer in like manner, and to let nothing be missing, is impossible; for whatever we might suffer, it is a deficit in the face of the afflictions of Christ. For how could that which the Master suffered for the slave be filled up in turn by the slave suffering for the Master? For this is neither equal nor similar; it falls wide of the mark by a long way. Or is it that one who is sinless suffering for sinners and those who have offended, is equal to the fact that those who are in sins suffer for an innocent and bountiful benefactor, and ten thousand other things? Therefore, whatever anyone might suffer, wishing to fill up in turn, he is filling up a deficit of the afflictions of Christ. Therefore, blessed Paul also, who ran more than everyone for Christ, who every day was suffering ten thousand terrible things, knowing and teaching this, was saying: "For the sake of his body." Having said ^C above, "I suffer for you," now he says it more securely and more trustworthily. For do not be unbelieving, he says, if I happen to endure suffering for you. For suffering for you, I am suffering for the body of my God. For his body is the Church, of which he deemed it worthy to be the head. And you are a part of the universal Church. ^D "Of which I became a minister." Therefore, you owe obedience to the minister appointed by God. "According to the dispensation of God." Either he says this, that He, having been taken up, allowed us to preach, so that you might not think you were abandoned, or that he permitted me more than all others to be afflicted, that I might be a more credible preacher, or that the nations would not have accepted the word without the dispensation of God. "For you." That is, for the nations. "To fulfill the word of God." He shows that they did not yet possess it fully. "The mystery which has been hidden from the ages and from the generations, but now has been revealed to his saints, to whom God willed to make known what is the riches of the glory of this mystery among the nations which

the ages and from the generations, but now has been revealed to his saints, to whom God willed to make known what is the riches of the glory of this mystery among the nations which ^A is Christ in you, the hope of glory, whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; for which I also labor, striving according to his working which works in me in power.

« The mystery which has been hidden. » This is one of the benefits of God: that he revealed to men what was unknown to all and known to God alone, and had indeed been determined from the ages, but remained hidden—not to all, but to those he willed; and he willed that those who were worthy should know. « What is the riches of the glory. » A dispensation of God has taken place, he says, so that through me it might be made known to the nations what the riches of the glory of the proclaimed mystery are. He speaks of the incarnation, and furthermore of the calling of the nations. « Among the nations. » That it was done among the nations, he says; not that it was done only among the nations, but because this was more marvelous, that those who were so far from God should be called. « Which is Christ in you. » The riches of the mystery, he says, is Christ. Through him, therefore, believe that you also are brought near, as he is in you through faith, through whom, he says, we hope to attain eternal glory. « Admonishing every man. » Not by necessity, he says, but exhorting as fathers do. For this too is a mystery of God: that those who are on earth should be persuaded, drawn, and not compelled. « In all wisdom. » For how is it not ^C wisdom to persuade the beast-like nations? « That we may present every man. » For his holy soul was insatiable, and he wished to offer every man to Christ, and for this he labored and strove. For he had to contend against both intellectual and sensible adversaries. « According to his working. » Then, because he had said, "I labor and strive," he refers his own labor and struggle to Christ, as if to say: "This is not my own work; for he who makes me strong and sufficient to resist the adversaries is Christ, who works in me so that I may be able." By this, however, he exhorts them to obey him, as if God were aiding him in the preaching.

CHAPTER VI

For I want you to know what a great struggle I have for you and for those in Laodicea, and for as many as have not seen my face in the flesh, that their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, to the knowledge of the mystery of God, and of the Father, and of Christ, in whom are hidden all the treasures of wisdom and of knowledge. And this I say, that no one may deceive you with persuasive speech. For though I am absent in the flesh, yet I am with you in spirit, rejoicing and seeing your order and the steadfastness of your faith in Christ.

ne quis vobis imponat probabilitate sermonis. Quanquam enim carne absens sim, spiritu tamen vobiscum sum, gaudens ac videns vestrum ordinem et soliditatem vestræ in Christum fidei. ^A Lest anyone should imagine that what is said is spoken on account of their sloth and weakness, he adds the Laodiceans as well; and that he might not appear to have condemned them, he also provides the cause of the struggle and fear entertained on their behalf: for, he says, you have not yet seen me in the flesh. ^B "That their hearts might be comforted." From here he enters into the doctrine. I have a struggle, he says, so that their hearts might be comforted, being united and standing in love. For it is possible in another way to appear to be standing, but it must be in love, he says. For this is to stand in reality. "Being knit together." That is, being united. "And unto all riches of the full assurance of understanding." That, he says, your full assurance might become abundant through understanding, without which no one could otherwise be fully assured in the faith and knowledge of the mystery. "Of God and the Father." But what is the mystery of the Father and the Son? It is that the access to the Father comes through the Son, and not through the holy angels. "In whom are all the treasures." ^C If therefore all the treasures of wisdom are in Him, He came rightly now, and did not come at another time; for some of the impious bring accusations. "Of wisdom and knowledge." In whom, Christ, are all treasures; He is ignorant of nothing that the Father knows. "Hidden." He alone knows. Observe that this distinction looks toward the creature, not toward the holy and blessed Trinity. "And this I say." This, he says, I have said, lest anyone should deceive you with persuasive speech, as though he knew something. No one among men knows, he says, anything; for it is God's to know all things. "For though I am absent in the flesh." It would have been consistent to say: For though I am absent in the flesh, yet in the spirit I know those who are deceiving you. But he kept silent on this, in order not to strike too hard. He ended, however, with a word indicative of love, and in their praise. "Your order." That is, the good order. "And the steadfastness." He did not say faith, but the steadfastness of faith, signifying firmness and stability. [OECUMENIUS.] He says this while at once praising them and hinting that that is properly faith which possesses steadfastness and stability.

"As therefore you received Christ Jesus the Lord, so walk in Him, rooted and built up in Him, and established in the faith, just as you were taught, abounding in it with thanksgiving. See that no one takes you captive through philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ, because in Him dwells all the fullness of the Godhead bodily. And you are complete in Him, who is the head of all principality and power." ^D Do not, he says, listen to anything introduced from outside; but what you received, hold fast. "Walk in Him." Rightly he says, "Walk": as if to say, He is the way that leads to the Father, and not the angels. "Rooted and built up in Him." Not at one time walking in Christ, and at another in someone else. "And being built up,"

^A that is to say, growing upon the foundation of Christ. "And established," he says, let there be nothing ambiguous, nor in doubt. "As you have been taught." You have been taught the faith, indeed, but it is necessary to abound in it day by day, acquiring a fervent faith. "With thanksgiving." Because God has brought those who were so far off, near. "See that no one takes you captive." A doctrine with a warning, alarming the hearers. He takes captive, he says, away from the ^B faith, through unseen and hidden snares. "Through philosophy and empty deceit." Because the name of philosophy seems grave and venerable, he added "deceit"; and "empty," he says, meaning vain, or that which teaches some newer and discordant things. "According to the elements of the world." If he brings forward the figure of the whole world, much more so the elements that are in it. "And not according to Christ." Now, then, he begins his rebuke concerning the observation of days. By "elements of the world" he means the sun and the moon, through which, among the foolish, there are observations of days, in aspects lacking light and in eclipses. Even if, he says, it were possible to adhere to Christ and to the elements partially, not even that would be endurable; but now, he says, they lead you away from Christ entirely. "For in Him dwells." How is it possible for God the Word to dwell substantially in the flesh, and to be united to it according to person, and yet be everywhere, not enclosed within it? Let us understand that such a thing has happened as also comes to pass with light: yet every image and every example is far removed from the truth itself. For how is it possible that sensible things should fully represent divine things? However, it must be said: Just as the primal light produced ^C in the beginning, while being bodiless and immaterial, was mingled with the solar body, and became in a way embodied, yet while existing in it, is not contained nor hindered from illuminating all things; so too, God the Word, who in the beginning was without flesh, having become incarnate, is not hindered from being united to the flesh according to person, and not being enclosed in it, but filling all things. And for this reason, I think, the Lord calls Himself the light, and Malachi has called Him the Sun of Justice. Furthermore, also the Psalmist, saying, "Fire fell upon them, and they did not see the sun." "All the fullness of the divinity." Whatever is, he says, God the Word, dwells in Him. But do not think that He is enclosed by this; for He is entirely incarnate, and entirely with the Father: and although He is circumscribed by a ^D body, yet He remains uncircumscribed in divinity. "Corporally." That is, substantially, and not merely by habit or figure. And in the way, he says, that the soul dwells in the body, so He dwelt in the assumed man. But how does the soul dwell in the body? Assuredly, inconfusedly and indivisibly. For since he had said: "It dwells," lest you might think that He is present by operation, as is said also concerning the prophets (for God dwelt in them according to the word, "I will dwell in them and walk among them"), he adds "Corporally," that is, substantially, not relatively, as the soul is in the body. Thus also Cyril.

and ^A that word, "I will dwell in them and walk among them," he adds, "Corporally," that is, substantially; not merely by habit or form, as the soul is in the body. Cyril also holds this. But the soul is even separated from the body in death, whereas God the Word does not thereafter separate from the assumed flesh, which is familiar and rendered his own, being animated, of course, by a rational soul. Or "corporally," understand it in the manner of the incarnation. For he who has inhabited, he says, does not move away again, but has been incarnate, henceforth having one hypostasis with his own flesh, even though he consists of two opposites. "And you are complete in him." Since, therefore, the assumption of humanity is full, and such that it can no longer be dissolved: it is fitting that you also be full in him and not be divided toward the elements of the world. "Who is the head of every principality and power." By "head" in this place, he means the cause and principle. For Christ is the cause for every created nature, heavenly and earthly, as their Creator and Maker. For without him, he says, was made nothing that was made. But the heavenly powers have been created, "For he makes his angels," he says, "spirits." Therefore, through Christ and by Christ they have been created by the good pleasure of the Father and the cooperation of the Paraclete Spirit. ^B

CAPUT VII. That union with God, even the things of the Law, contains spiritually for living with Christ.

11-15. By whom also you were circumcised with a circumcision not made by hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ, buried with him in baptism. In whom also you have risen again by faith in the operation of God, who raised him from the dead. And you, when you were dead in your transgressions and the uncircumcision of your flesh, he quickened together with him, forgiving us all transgressions, blotting out the handwriting of the ordinance that was against us, which was contrary to us; and he took it out of the way, nailing it to the cross. Having stripped of themselves the principalities and powers, he exposed them openly, triumphing over them in himself. ^C

"With a circumcision not made by hands." For it is not the hand of man, he says, but the Holy Spirit that circumcised you from your sins. "In the putting off." But where did you put them off? In baptism, clearly. "Of the body of the sins." Elsewhere he says, "the old man," that is, the life which is in sins. "In the circumcision of Christ." For when you believed in Christ, you were circumcised with the circumcision not made by hands. Observe, moreover, that he says the circumcision is now of the Spirit, now of Christ. For he knows that there is one work and one efficacy of the holy Trinity. "Buried with him." For we fulfill the image of the Lord's burial in baptism. Therefore, having been buried together, you also rose again together, he says. "In whom." Through whom, he says, you were also raised up and rose again together. For by believing that God operates and has the power ^D to raise from the dead, you also have risen, he says. And he exposed them openly, triumphing over them in 132 "Circumcision not made by hands." For it is not the human hand, he says, but the Holy Spirit that circumcises you from your sins. "When you put off." But where did you put off? In baptism, clearly. "The body of sins." Elsewhere he says, "the old man," that is, the life which is in sins. "In the circumcision of Christ." For when you believed in Christ, you were circumcised with the circumcision not made by hands. Observe, moreover, that he says the circumcision is now of the Spirit, now of Christ. For he knows that there is one work and one efficacy of the holy Trinity. "Buried with him." For we fulfill the similitude of the Dominical sepulchre through baptism. Therefore, having been buried together, you also rose again together, he says. "In whom." By whom, he says, you also rose again and were raised together. For by believing that God operates and is able to raise from

^A dead ones, you have been raised, he says, you also. For we have been raised by power, even if not yet by effect and operation. Now, however, he dissolves the arguments that were concerning resurrection. «And you, when you were dead», and the rest. Circumcision removes what is superfluous, just as the foreskin is something superfluous. You also, therefore, he says, were superfluous, doing things that were not fitting. For everything that is outside of what is proper is superfluous. Being dead, therefore, to the sins through the lack of activity toward the good, and being uncircumcised, he circumcised you mentally and brought you to life. «He brought you to life together with him.» Christ indeed [he brought to life] from the sensible death, but you from the sensible and also the intelligible death of sins. And do not marvel if he says that the Father brought Christ to life. For it is said elsewhere also that he raised himself. For the works of the Father and the Son and the Spirit are common. «Forgiving us all transgressions.» Those which caused ^B intellectual mortification. «Having blotted out the handwriting against us.» Having blotted out, that is, having completely caused to vanish. By handwriting he means either that confession, as if made by one's own hand and own voice, which they said to Moses: «All that God has spoken we will do and will obey»; or the obedience which is owed to God; or that commandment which God commanded to Adam: «On whatever day you eat from the tree, you shall die.» 133 Therefore, through the incarnation, this handwriting has been dissolved. For the Lord, having taken up our sins and made them as if they were his own, himself paid on their behalf the penalty that was owed by us, leaving us free—[having taken away] the handwriting of debt that was hostile to us and against us. For, having transgressed the things we had acknowledged, we were liable to the handwriting. «By the dogmas.» That is, by faith in him. For it is enough, he says, to believe only. And by baptism the handwriting is blotted out. «By the dogmas,» that is, through the dogmas of piety. «Which was contrary to us.» This discourse contains an intensification and confirmation of forgiveness. He forgave, he says, but there is fear lest, repenting, he might retract; but he even blotted it out. Yet this very thing itself, he says, the fact that it is laid elsewhere at all, even though blotted out, strikes fear into us. But he even took that away from the midst, not permitting it to be in any location, and tore it apart. For this is what the following signifies: ^C «Fixing it to the cross.» «Having stripped off the sovereignties.» The evil one had many holds against us, by which he had begun to have power over us from the transgression of Adam, but [the power] had been increased by us. The Only-Begotten, having become man, stripped these off and freed us from such bonds. For, bound by the chains of our own sins, we were enslaved to him. For, having forgiven us these, he also released the bonds and dissolved that one's tyranny. «He made a show of them openly.» For the devil was never so put to shame and defeated. For whereas he had ^D

and he lost even those he had. ^A *Triumphing over them in it.* A "triumph" is the name for the procession and public gathering against the defeated. He triumphed, therefore, over him through the cross—that is, he conquered and wrought a spiritual triumph against him. For nothing so conquered and shamed the devil as the Lord being crucified, and suffering this openly and manifestly. For the devil would have done everything, wishing to persuade that he did not die, had not the plain truth stood against him. For if he had not died, he would not have risen; if he had not risen, he would not have been taken up; if not these things, then he would not have been God. You see that all things depended upon his death.

CHAPTER VIII.

16-19. *Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or of a new moon, or of a sabbath day: which are a shadow of the things to come; but the body is Christ's. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.*

^C*Let no man therefore judge you.* That is, let no man condemn you as if you were doing wrong in not observing parts of feasts, or new moons, or food or drink. For some things they were observing as Judaizers, and some things they were not observing, as living in the manner of Christians; therefore he says, *In respect of a feast day,* or in respect of all these things. *Which are a shadow of the things to come.* He calls the New Testament "the things to come," not because they were not yet being practiced (for they were indeed living under it), but because in order it was to come after these figures and shadows. *But the body is Christ's.* Some punctuate thus: *But the body is of Christ,* that is, the truth has come to pass in Christ. Others join *the body of Christ* to the following, namely ^D *Let no man beguile you.* To be beguiled of one's reward is when the victory belongs to one person, but the prize to another. The distinction can be placed in two ways: either after "body," or after "Christ." *Let no man beguile you*—that is, let no one condemn you who have received the body of Christ (for this must be understood). Wishing, he says, to do this through humility of mind, *but rather through the worshipping of angels.* *Intruding into those things which he hath not seen.* What is this? There were some among them who, in a pretense of humility, hindered them from approaching through Christ, as though they were not worthy of such great things, and as though angels had to be entreated to bring us to God, as they were the ones who had made the common approach or introduction first; saying it was a greater thing than our own.

^A

Let no man cheat you of your reward

Vainly puffed up

And not holding the Head.

From whom,

II, 20-23. If, therefore, you are dead with Christ from the elements of the world, why are you detained by decrees as if living in the world? Touch not, nor taste, nor handle, which things are all to be consumed by use, according to the precepts and doctrines of men; which things have indeed a show of wisdom in superstition and humility of mind and severity to the body, not in any honor for the satisfying of the flesh. ^C

III, 1-4. If therefore you be risen with Christ, seek those things that are above, where Christ is sitting at the right hand of God. Mind the things that are above, not the things that are upon the earth. For you are dead, and your life is hid with Christ in God.

« Therefore, if you are dead. » For you are dead with Christ through baptism, so that there might be an amputation and, as it were, a dividing of the previous life which was in error, and you might begin a new life which is in virtue. For the rest, he says, you are dead to sinful actions, and from these there is no utility nor any observance of them. « Why as if living in the world? » Why, as if living again in these same decrees, are you held fast? Here, they say, is a suitable day, and it will effect something; there is an unsuitable one. But he also tacitly hints that they were being mocked by others. For he did not say, "You decree," but "You are subjected to decrees," as if you were in the order of disciples sitting and being instructed as to what they ought to do. « Touch not, nor taste. » He speaks also of another observation of theirs which was concerning foods, Jewish rather; just as the observation of days was Greek. « Which all are corrupted. » For they are subject to corruption, he says, in the privy. ^D

theirs which was concerning foods, Jewish rather; just as the observation of days was Greek. « Which all are corrupted. » For they are subject to corruption, he says, in the privy. ^A « According to the precepts. » It is not, he says, a divine law concerning these things. They are doctrines and commandments of men. He speaks either of those things which the elders among the Jews prescribed outside the law, or of Greek precepts. « Having a word indeed. » It has a word of wisdom, not the reality, or rather a mere word of persuasion. « In voluntary religion. » Of those who feign, he says, piety in religion and a certain humility, and contempt of the body. « Not in any honor. » For God, having honored man, fashioned him with His hands and bestowed food upon him. But these do not use them as a gift, with foods given for the nourishment of the flesh, but as things to be shunned and harmful. ^B « If then you have risen with Him. » For baptism has a type of both death and resurrection; as if he said: If you have believed in Christ, and believing have been baptized, seek the things above, that is, those which are in the heavens. For these are earthly and poor doctrines. « Where Christ is. » He has lifted our mind higher, not content to have said: The things above; ^C but also, Where Christ is sitting at the right hand of the Father. « Not the things upon the earth. » For it has been said that such doctrines are the inventions and commandments of men. And that such things are earthly is confessed, since the men who discovered them are also earthly. « And your life is hidden. » For the life of those who are truly Christians is the one to come. The present one, however, has an image of death rather than of life, when meanwhile it makes life a meditation on death. For this is the end and limit of philosophy.

CHAPTER IX

Exhortation to purification, sanctification, kindness, piety, love of learning, singing of psalms, conduct praiseworthy according to God, and thanksgiving.

III, 4-7. And when Christ, who is our life, shall appear, then you also shall appear with Him in glory. Mortify therefore your members which are upon the earth: fornication, uncleanness, passion, evil concupiscence, and covetousness, which is idolatry; for which things' sake the wrath of God is accustomed to come upon the children of disobedience, among whom you also walked sometime, when you lived in them. ^D « And when Christ shall appear. » He shall be manifested to all at His second coming, when He shall render to everyone according to his works, to these indeed life, to those however spiritual death. « You shall appear with Him in glory. » For now the works of each one are hidden, but then they shall be manifested: of these indeed in glory, of those however in ignominy. « Mortify therefore. » How then did you say above: When you were dead, He made you alive and made you alive together with Christ, if it is necessary to mortify again? And we say that by the first mortification He made us alive by the remission of our sins in baptism, but we have need of another mortification, not that we should mortify ourselves through sins, but that we should mortify the passions so that they do not work in us. « Your members. » That is, the earthly things of the body and of the

members’ senses and pride. « Fornication. » He placed this first, because it is naturally and, as it were, most shameful from the body itself. Then, repressed by modesty so as not to reveal individual impieties by name, he says: « Impurity. » « Upon the sons of disobedience. » By « sons of disobedience, » he refers periphrastically to those who do not obey the laws of God. « In which you once walked. » [BASIL] The discourse is here with praise, as if they are no longer living in them. And thus he spoke only with praise, because in the progress of the passage he commands them to be put off; and no one puts off what he does not possess.

III, 8-11. But now you also put away all things: « anger, indignation, malice, blasphemy, filthy language from your mouth. Do not lie to one another, seeing that you have put off the old man with his deeds, and have put on the new man who is being renewed unto knowledge according to the image of Him who created him: where there is neither Greek nor Jew, circumcision and uncircumcision, Barbarian, Scythian, bond, free: but Christ is all and in all. »

Just as the names for anger and indignation are various, so too do the things signified by them differ greatly from one another. For ^B *thymos* (indignation) is, as it were, a certain sudden ignition and acute vaporizing of the affection, while *orge* (anger, as we have called it) is a persistent sorrow and a lasting impulse toward the repayment of those who have inflicted injury, like a soul striving for vengeance. One must therefore know that men sin regarding both of these dispositions—either by being moved insanely and impulsively against those who provoke them, or by craftily and insidiously lying in wait for those who have grieved them—both of which we must watch for and avoid, if we have first been taught the modesty of the soul. ^C « Filthy language. » For it defiles the mouth which was made for the glorification of God. « Seeing that you have put off the old man. » It is the custom of Scripture to call the « old man » the life that has grown old, decayed, and become feeble through the sins lived, and which has not yet been regenerated and renewed by baptism through faith in Christ. The « new man » is he who is being renewed. For the life that is lived in virtue is always growing young; even if it seems to grow old corporally, it flourishes and blooms spiritually. « According to the image of Him who created him. » For such a one as this keeps the image of God who created ^D him pure, unmixed with inferior characters and errors. « Where there is not. » That is, in Christ, in the faith. « Christ is all and in all. » For since we have all become one body, having Christ as our head, Christ is deservedly everything to us—both Savior, and Lord, and God, and head, and high priest, and victim. He is in all, he says, whether in things, or in the things that sustain our life, or in all of us. For there is, he says, no respect of persons with God.

III, 12-15. « Put on therefore as the elect of God, holy and beloved, bowels of mercies, kindness, humility, meekness, longsuffering, forbearing one another, and forgiving one another, if any man have a quarrel against any. »

bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection, and let the peace of God rule in your hearts, into which also you were called in one body; and be thankful. ^A For just as he who is naked of a garment behaves indecently, so too is he who is naked of virtues. Since virtue must always be inseparable from us, like a garment. ^B "Bowels of mercies." Not just any love, but that which by nature exists in parents toward their children. "A complaint." That is, a grievance. "Even as Christ forgave you." By bringing the example of Christ into the midst, he persuades us not only to forgive, but also to love and do good to those who have offended us, and to lay down one's very soul for those who are our enemies and have offended us. For so too did Christ. "But above all these things put on love." Since it happens that one may forgive without loving, he also exhorts us to love. He calls love the bond, declaring that the things said above are immediately dissolved if they are without love. "And the peace." And yet, having mentioned love, there was no longer need to advise peace. But because it happens that from much love one may always find fault, and from this dissolve the love, he also advises us to have peace. "Of God." For it is possible to have peace in a bad way, just as it is to fight in a good way. But I say the peace according to God, he says. "Let it rule in your hearts." ^C Since thoughts often wage war, he wishes for peace to act as an umpire in the hearts, and to banish contrary thoughts. "In one body." For the sake of having peace, Christ ordained that all should be made one body, and that He himself should be our head, so that in this way we might refrain from fighting among ourselves, and give thanks to Him who has granted us this union. ^D

CAPUT X. That which pertains to concord toward one's own family.

"Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, with grace, singing in your hearts to the Lord. And whatever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. Wives, submit to your own husbands, as is fitting in the Lord. Husbands, love your wives, and do not be embittered against them. Children, obey your parents in all things; for this is well-pleasing to the Lord. Fathers, do not provoke your children, lest they be discouraged."

"It will be," that the teachings and dogmas of our Savior Jesus Christ dwell in us in great abundance through the search of the Scriptures. "In psalms and hymns." First he mentioned that which is free from labor, because through delightful melody it steals away the toil. The...

^A hymn of the psalm is holier. For the powers above praise God, they do not chant. "In grace." By the grace given by the Holy Spirit he exhorts them to do these things, showing that without grace it is impossible to fulfill such things. "In your hearts." Not simply with the mouth alone. For this is not to sing to God, but to speak into the air; and not for display, but through hidden action. "All things in the name of the Lord." Invoking Him as the Savior and helper of every work and word. "Through Him." The "through Him" and "with Him" is well said: the one on account of the equality and consubstantiality with the Father, the other because He deigned to become our mediator and high priest, when the Word was made flesh according to the Scripture. "Wives, be subject." For when I to you, and you to me, are mutually subject, how can anything contrary to the will occur? He wants the subjection, however, not to be out of hypocrisy or men-pleasing, but in the fear of Christ. "As it is fitting in the Lord." That is, as is becoming in the Lord. But it is becoming in the Lord for the wife to be subject, and for the husband to love her. "Husbands, love your wives." He commands those who must offer obedience to love—wives, children, servants—placing each according to the proportion of obedience. "And do not be bitter against them." He knows that quarrels are born even from great love; therefore, having proposed love, he adds the "do not be bitter." "To parents in all things," except those which lead to impiety. "For this is well-pleasing to the Lord." He also lays down a law which establishes obedience, even more exhorting the children. "Do not become discouraged." There are times, he says, when you ought even to overlook things, so that they might not, by being discouraged, perpetually become more contentious. ^B

III, 22-25. "Servants, obey in all things your masters according to the flesh, not with eye-service as men-pleasers, but in singleness of heart, fearing God. And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. He who does wrong will be repaid for what he has done, and there is no partiality."

He consoles the servants, saying more or less: These are masters of the flesh. That which is better in you, namely the soul, is not subject to the human yoke of servitude. "Not with eye-service." Do not, he says, perform your duties only when the master is watching, but even when he is not. "As men-pleasers." ^C For to perform one's duties only when the masters are ^D watching is a matter of men-pleasing, and not of the fear of God. For he who fears God performs all things with singleness. "Do it heartily." He wants them to be free not only from hypocrisy and men-pleasing, but also from laziness and sloth. "Heartily," that is, with goodwill and with all the strength you have, he says. "As to the Lord." The word "work" is to be supplied as common, by way of movement: "work as to the Lord," and not working for men. "Knowing that from the Lord."

^A And what will the retribution be for the servant who works from his soul? First, indeed, the recompense shall be from God, but it happens sometimes that it is even from his own master. "For you serve the Lord Christ." That you work for the Lord Christ is manifest both to him who has considered that he shall receive retribution from Him, and to him who works unjustly, the deserved repayment. "And there is no respect of persons." Regarding masters, it would have been more fitting to speak of respect of persons; why then did he put this regarding servants? Either because God will not pity the poor in judgment, or he speaks to Christian servants whose masters were Greeks. ^B IV, 1-6. You masters, render justice and fairness to your servants, knowing that you also have a Lord in heaven. Be constant in prayer, watching in it with thanksgiving, praying at the same time also for us, that God may open to us a door of the word, to speak the mystery of Christ, for which I am also bound, that I may make it manifest as it behooves me to speak. Walk in wisdom toward those who are outside, redeeming the opportunity of the time. Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer everyone. Justice and fairness is that the reward of labors be repaid to servants, and that all things which are necessary be provided for them in abundance. For one should not, because he has heard that he will receive the reward from the Lord, now withhold what is owed to him. "Be constant in prayer." He knows that those who exert themselves to be constant in prayer are cast by the demons into sloth and weariness, therefore he adds: "Watching in it," that is, not wavering nor having become more languid. But because it happens that this prayer is made of irrational requests, he also teaches what one ought to pray. With thanksgiving, he says, let the prayer proceed to God. "Praying at the same time also for us." O great modesty of soul! that Paul should require the prayer of these people. "A door of the word." He said "door" metaphorically, that is, an entrance and boldness of speech. ^C Observe also the zeal of Paul. While he was in such great afflictions, he does not ask to be absolved, but to preach again, and again to have afflictions. The common arrangement of the letter: "That God may open to us a door of the word, to speak the mystery of Christ, as it behooves me to speak, for which I am also bound, that I may make it manifest." But divine Paul brought forth the discourse through hyperbaton: "For which I am also bound." Because, he says, I made it manifest as it behooved me to speak. But how did it behoove him to speak? In boldness, he says, and openly, fearing nothing, nor fearing the bonds. "Walk in wisdom toward those who are outside." Be vigilant, he says, giving no occasion against yourselves. By "those who are outside," he means the Greeks; and he rightly exhorts to be vigilant towards them. For the brothers, he says, do not so overlook all our smallest things, seeking occasions for slanders. ^D "Redeeming the time." Brief, he says,

^A is the present time; let us gain it. But how is it possible to gain the present time? Clearly, by walking in wisdom and vigilance, as if he were saying: The time is not ours (for our life is hidden with Christ in God), but it is His. Let us acquire it, then, and as it were gain it, by living well here, so as to inherit the things to come. "Your speech, always with grace." Foolish talk, he says, or unseasonable speech should not come out of your mouth, but speak to each person as is fitting; even if it is necessary to rebuke, or to heal and recover, let it be done with spiritual grace, not with a grace that lapses into indifference or ribaldry. "Let your speech be always with grace, seasoned as with salt." For just as nothing that nourishes the body tastes good without salt, nor is it distributed as palatable food, so also the doctrinal word that nourishes the soul, if it be not seasoned with grace, will neither nourish nor be distributed in the proper way. "That you may know how you ought." To know, he says, how one ought to answer each person. ^B For one must speak to the brothers one way, and to the Greeks another way.

IV, 7-13. "Tychicus, the beloved brother and faithful minister and fellow servant in the Lord, will make known to you all things concerning me, whom I have sent to you for this very purpose, that you may know how we are and he may comfort your hearts, with Onesimus, the faithful and beloved brother, who is from among you. They will make known to you all things that are happening here. Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas, concerning whom you received instructions: if he comes to you, receive him; and Jesus who is called Justus, who are of the circumcision. These are the only fellow workers for the kingdom of God who have been a consolation to me. Epaphras, who is one of you, a servant of Christ, greets you, always striving for you in prayers, that you may stand perfect and complete in all the will of God. For I bear witness to him that he has great zeal for you, and for those in Laodicea and those in Hierapolis."

"All things concerning me." There were things which, because of the multitude, it was not expedient to write. Furthermore, it was necessary for Tychicus to have ^C things that he could also speak by word of mouth, because the teacher was in chains and afflictions. "The beloved brother." If he is beloved, he knows everything; for nothing have I hidden from him, he says. If he is faithful, he will definitely speak the truth. If he is a fellow servant, he has shared with us in our trials. He has brought together from every side that which renders Tychicus trustworthy. "Whom I sent." It is an example of the greatest love that Tychicus was sent for this reason alone, that he might report the things concerning Paul, and again to Paul, once he had learned what was happening with them. "And that he may comfort you." This shows that they were in afflictions. "With Onesimus." Observe that he calls the servant a brother. He adds, "who is from among you," so that they would not only not distrust him, but ^D

^A that they might even boast of him. "My fellow-prisoner." Since they were being led away and brought like captives, they were exposed to everyone for the endurance of evils. "Cousin of Barnabas." He commends this man through his kinship with Barnabas; for Barnabas was highly esteemed. "Concerning whom you received commandments." Commandments were frequently given to them by certain individuals without being written; "with zeal," he says, "and diligence." "Who are of the circumcision." It was a reproach to the Jews that so few from among the Jews were co-workers with Paul, while the others were from the nations. "Co-workers." "They work with me," he says, "in matters that pertain to the kingdom of heaven." But if they are fellow-prisoners and partakers of afflictions, they will also be partakers of the rewards. "They were a comfort to me." ^B It is a great praise for Paul to have a comfort. But by this he signifies the vehemence of the afflictions. "Epaphras, who is from you." At the beginning of the Epistle, and now, he commends him. "Always struggling anxiously." Not praying in a common way, but with struggle and labor. "That you may stand perfect." He denotes that they are imperfect and not yet filled with good things. Since, therefore, it happens that one stands in imperfection, he says, "that you may stand perfect." "In all the will of God." Again he implies that they must be brought near through Christ, and not by angels; for this, he says, is the will of the Father.

"Luke the beloved physician greets you, and Demas. Greet the brethren who are in Laodicea, and Nymphas, and the church that is in his house. And when the Epistle is read among you, see that it is read also in the Church of the Laodiceans, and that you also read the one from Laodicea. And say to Archippus, Look to the ministry which you have received in the Lord, that you may fulfill it. The salutation by my own hand, Paul. ^C Be mindful of my bonds. Grace be with you. Amen."

"Greet the brethren who are in Laodicea." He joins them both in the salutations and by commanding that they be participants in the present Epistle, which he speaks of below. "And Nymphas." This man was of great renown, for he had made his house a church. "And when it is read among you." In my judgment, there were certain things written there which these people also needed to hear, and for them there was greater benefit when, others being reproved, they themselves might recognize their own faults. "That also in that of the Laodiceans." There was certainly something among those things which were written that was directed also toward the correction of the Laodiceans. Or [it was] because they would be more on their guard themselves, seeing the faults of others being reproved. "And the one from Laodicea." Some say that this was not Paul's [letter] sent to them, but one written by them to Paul. ^D For he did not say, "the one to the Laodiceans," but "the one written from Laodicea." Not that which was Paul's to the Laodiceans—otherwise he would have said, "and the one in Laodicea"—but the one from the Laodiceans to Paul. For there was certainly something in it which would be profitable to the Colossians. "And say to Archippus." For what reason does he not write to him?

Perhaps there was no need, but only a simple reminder, so that it might be more serious, especially for them to submit to him. For they would no longer have any excuse to blame him when he reproved them, since they themselves had received the whole matter. Since it is not reasonable for the disciples to speak to the master, by silencing them he writes this. ^A *Otherwise* [PHOT.]: He writes concerning the teacher, so that they might obey him when he reproves and advises them, knowing what had been indicated to him by the Apostle. Perhaps he was their bishop, or had been entrusted with another ministry of souls. Therefore he says, "Ministry in the Lord," and ^B not one that is from man. "See the ministry." This expression belongs to one who is alarming everywhere, as when he says, "Beware of dogs." "Beware lest anyone should despoil you." "Beware lest by any means this liberty of yours become a stumbling block to those who are weak." "Which you received in the Lord." Again, the "in the Lord" is taking the place of "through the Lord," as he constantly used the same diligence. "The salutation." This is a token of genuineness and friendship, both to look upon the letters and to be affected by them in some way. "By my hand, Paul." He wrote this very phrase of the salutation with his own hand, so that they might be more affected by seeing the ^C hand of Paul. "Be mindful of my bonds." Oh, what an exhortation! For this was sufficient to exhort them to all things and to render them more robust for the contests. It also made them more familiar and dissolved their fear. For if the teacher was in bonds, yet grace frees him. And this also is of grace, to be permitted to be bound. *Otherwise* [PHOT.]: It is a greatest exhortation into bearing trials nobly, to know and at all times to remember that he is in bonds. "Grace be with you. Amen." It is evident that with the grace by which they will fulfill all the things commanded, they are needing it in order to be saved. For what could a man do without grace? ^D [OECUMENIUS.] Since I did not find the commentaries of the blessed John on the Epistle to the Colossians complete in the copy [I had], I have written them out as I could. If, therefore, anything should be found in them that is trifling or reprehensible, let the reader know that such error is mine.

The End, by the divine aid, of the Epistle to the Colossians.

ARGUMENT OF THE FIRST EPISTLE TO THE THESSALONICANS

^A He sends this from Athens, having already seen them and stayed among them. The occasion for the epistle was this: the Apostle, having suffered many afflictions in Beroea and in Philippi of Macedonia and in Corinth, and knowing what he had suffered also in Thessalonica, fearing lest the Thessalonians, hearing of what he had suffered in the aforementioned cities, might be tempted by the one who tempts and take offense, and learning also that they were becoming distressed over those who had died, he sends Timothy to them with this Epistle. And first, he confirms them in the faith, so that they might not be shaken by the afflictions, and that they had suffered nothing strange at the hands of the Jews, who also killed the Lord. For he said that it is the characteristic of Christians to be afflicted in this life. Having exhorted them much to conduct themselves just as they had received from him, ^B he writes concerning those who have departed this life, comforting them and teaching them not to bear it heavily. For death is not destruction, but a way to resurrection. Then he also instructs them concerning the times, so that, knowing the day to be uncertain, they might always be ready, and pay no heed to anyone declaring anything about it. For, he says, the coming of the Lord will be such that those who are left over and are found in that day will by no means anticipate those raised from the dead. For he says there will be an alteration of all at once. In addition to these things, he teaches, exhorting them to improve in their habits, and to rejoice in hope, and always to pray and give thanks to the Lord, adjuring them to have this Epistle read to all the brothers, and thus he completes the Epistle.

CHAPTERS OF THE FIRST EPISTLE TO THE THESSALONICANS

α΄. Praise of the Thessalonians for their struggles worthy of the apostles. β΄. Their longing and joy in them and concern that they might be perfected. γ΄. Prayer to God for his arrival, and for the growth and confirmation of the Thessalonians until the coming of Christ. δ΄. Exhortation to temperance, righteousness, as for the...

judgment, love, and labor in his own work. 5. Doctrine concerning the dissolution of death and the manifestation of Christ regarding the dead and the living. 6. That Christ is about to come suddenly: it is therefore necessary to be diligently prepared in faith, hope, love, honor, peace, long-suffering, and the love of learning. 7. A prayer for the sanctification of spirit, soul, and body.

OF THE APOSTLE PAUL: THE FIRST EPISTLE TO THE THESSALONIANS

CAPUT I.

Why does he call himself neither Apostle nor servant of Christ here, according to his custom? Because these men were recently instructed, and it was not fitting among them to make mention of his dignity. For it is likely that they would have even been offended by this. ^B "And Silvanus and Timotheus." Why, for what reason, did he set Silvanus before Timotheus, who was so approved? Perhaps Timotheus requested this out of humility of mind, in this also imitating his own teacher, Paul, who numbers himself together with his disciples. But for what reason does he make mention of Timotheus here, and not in the Epistle to the Ephesians? Because there he was about to depart unto them immediately, whereas here he had recently come to Paul from them. "Unto the Church of the Thessalonians." Being few in number, he calls them by the honorable name of Church, which word is significant of a multitude. ^C "In God and the Lord Jesus Christ." Since there were also congregations of Greeks and of Jews, he distinguishes this one from those others, saying: Which is in God the Father and the Lord Jesus Christ.

Note the "in," as it is placed regarding the Father. "We give thanks to God always." He immediately begins the proem with an encomium; for giving thanks to God on their behalf shows that they had performed noble works. Then he teaches humility of mind, namely, since God was the author for them of acting correctly. "Indesinenter memores vestri," that is, "Without ceasing, mindful of you." O, the charity of Paul! For he writes this to many, and almost to all, that he is mindful of them without ceasing. "Of the work of faith." That is, nothing, he says, has turned you aside from faith; for this is the work of faith. Or he says "work of faith" as meaning not only to show it by words, but also by deeds, because for the sake of the love of God, or—he says—for my sake, you endured labors and dangers. For this is to love truly, to be willing to suffer all things for the one who is loved. "And the endurance of hope." For there was not just one temptation, nor were those which existed small, but many and great. Therefore he says, "of the endurance of hope," that is, the one which comes through the hope of our Lord Jesus Christ, as if he were saying: You do not work in vain, nor fruitlessly, but there is a hope of retribution. "In the sight of God and our Father." Either being mindful of you of the work of faith in the sight of God and our Father, or the work of faith which is in the sight of God and our Father, as if he were saying: He sees all things, nor does forgetfulness of what is done by you take hold of Him. ^B

I, 4-7. Knowing, brethren beloved by God, your election, for our Gospel did not come unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake. And you became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit: so that you were an example to all that believe in Macedonia and Achaia.

"Knowing, brethren." What knowing? What manner of men we were among you for your sake, and that our Gospel did not come unto you in word only, and your election. For the word "knowing" looks to many things. "Your election by God." Since, he says, we know that you were chosen and loved by God, we preached the Gospel to you with much readiness. For who would not be eager concerning those who are loved by God? "That our Gospel." We are mindful, he says, of you without ceasing, knowing that our Gospel did not come unto you in word only. For not only, he says, did we preach, but also we performed many signs and wonders among you, for your ^C assurance. It was fitting, therefore, if for no other reason, at least for the labor of both the preaching and the signs which was displayed among you, to be mindful of you without ceasing. "And in the Holy Spirit." Either that we preached in the Holy Spirit, he says, or that you received the Holy Spirit through the preaching. "And in much assurance." For the signs, he performed them for their own assurance. "As you know." And why, he says, do I speak at length? You yourselves are witnesses what manner of ^D

^B men we were toward you. "For your sake." Because you were chosen by God, he says, as if he were to say: Your election by God was the occasion of my zeal toward you. "And you became imitators of us." It was the duty of the teacher to revive them from the labors they had endured. He says, therefore: You were not slothful when we undertook this kind of zeal among you. But what then? You also, he says, became imitators of us and of the Lord. How? Having received the word in much affliction, with joy of the Spirit. Strange! What is this that he says? At the same time they received the word, they surpassed all things, and became imitators of Christ. "You became [ours]." How? In that they themselves, being scourged for the Lord’s sake, rejoiced that they were counted worthy to suffer shame for His name. "And of the Lord." How? Because He also, when struck and suffering, rejoiced. For He suffered willingly, knowing that such things save the world under heaven. Whence also He said, "Father, glorify Thy Son," ^C speaking of the cross. "With joy of the Holy Spirit." For when you were in sorrow regarding carnal things, you rejoiced in spiritual things. "So that you became examples." And how did these become examples to those, since those had believed first? Because, he says, you proved yourselves excellent from the beginning, so that you became a model even to those who had already believed, of what sort of things one must endure for the sake of the faith. "And [in] Achaia." That is, Greece.

I. 8-10. For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, Jesus, who delivers us from the wrath to come.

"For from you the word has sounded forth." Perhaps the fame concerning your faith has run everywhere. Or that you have given passage to the word of God, because of the things you endured. Or that the preaching has been heard everywhere, because of your excellence. "But also in every place." You filled your neighbors, he says, with the word of God. For, emulating you, they ran to the faith. And with admiration, because in such a short time you displayed such faith and struggle, that you have filled the whole world. "So that we have no need to say anything." ^D For the things which it behooved us to say about you, so that we might bring others to an equal zeal, these they anticipate and say themselves. "For they themselves report about us what manner of entry." That is, he says, that with temptations and dangers which those who resisted brought upon us, we entered in to you, but you, not even on account of these, were offended or believed any the less. For when he had departed from Beroea...

as the Acts relate, he suffered persecution. And after having suffered persecution, he says, again coming to you, I was received as one who had performed well. ^A "How you turned." How? Sincerely. How? With a vehement and fervent faith. "And to wait for His Son." Here, through the narrative and the praise, he teaches them covertly to wait for His Son. "From heaven." Then, as if presenting an objection: And how, he says, can we wait for one who has died to come from heaven? Him whom He raised, he says, from the dead. See how he entered into the subject of the resurrection. For if you were not waiting for Him, you would not have endured so many things. But he who waits for Christ, clearly refrains from every wicked deed. "Who delivers us from the wrath to come." He has spoken of the resurrection, and he speaks also of the retribution ^B and vengeance, which he calls the day of wrath. For He has delivered us from it, by forgiving us our sins.

II, 1-4. For you yourselves know, brothers, our entering in to you, that it has not been in vain, but having previously suffered and been treated with contumely, as you know in Philippi, we were bold in our God to speak to you the Gospel of God in much struggle. For our exhortation was not from error, nor from impurity, nor in guile. But as we have been approved by God to be entrusted with the Gospel, so we speak, not as pleasing men, but God, who judges our hearts.

You were, he says, such as this, but neither did we preach any human thing to you, but the words of God. "That it has not been in vain." This is to say, it was not empty. For our preachings were not false myths and trifles. ^C

But though we had previously suffered.

has approved us, so that we should speak nothing for the glory of men. Therefore, He also entrusted the Gospel to us. Thus, therefore, we spoke to you, just as God approved and knew us: that is, without vainglory, without wishing to please you, without guile and impurity. "Not as pleasing men." He interprets himself. For those who teach guileful things and lies, teach them so that they may please men; but we, he says, not so. For we did not teach a lie. Since he had praised them, to avoid any suspicion of flattery being aroused, he came to this expression: "who tests our hearts." But for Him who tests the hearts, it is not possible for one who speaks guile and speaks to please men to be pleasing.

II, 5-8. "For we never came with words of flattery, as you know, nor in a pretext of greed: God is witness: nor seeking glory from men: neither from you, nor from others, when we could have been in authority as the apostles of Christ; but we were like little children in your midst, even as a nurse cheri- ^B shes her own children, so being affectionately inclined toward you, we were well pleased to impart to you not only the Gospel of God, but also our own souls, because you have become dear to us."

"For we never came with words of flattery." That which is the property of impostors. "As you know." He cites them as witnesses that he did not come with words of flattery, and deservedly so. For they themselves knew better than others what things were done regarding him. But that he came neither for the sake of ^C an opportunity or intention of receiving anything, he calls God as witness: for things in the mind of each person are uncertain to men. For the act of receiving, or not receiving, becomes known to men, and they bring testimony of it. But that one never even had the purpose to receive, is known to God alone, though in time it is also manifested to men. For he who has this purpose, unless he changes his mind, will at some time receive. But to Paul, it did not even enter his mind to preach for the sake of gain. Therefore, he deservedly calls the Lord as witness of what was in his mind. And the same Witness, he says, [knows] that we preach not even seeking glory from men. But he rightly says "from men." For the glory which is from God, both he sought and received. And he is very wise ^D to add "seeking." For even if they were glorified by men, yet they were not seeking, nor striving to be glorified. Therefore, God is the witness of this, too. For it must be taken from the common sense. "Nor seeking from men." Nor, says he, did we speak to you any lies so that we might receive glory from you or from others. For we do not seek the glory which is from men. And this, he says, while being able to be glorious, and not sinning by this: for we are apostles of Christ. Since, therefore, we have refused the glory due to us, he says, how were we likely to preach anything guileful for the sake of improper glory? "When we could have been in authority." That is, in honor and glory, or "in authority," that is, to receive and be fed, "as the apostles of Christ." For if

^A embassies sent by a king are in honor, how much more those from Christ? "But we became little children." That is, we had nothing burdensome, nothing oppressive, no arrogance in our midst. That is, we did not take the position above you, but we became as one of you. "Being so affectionately desirous of you." So loving you and holding fast to you and cherishing you in the Spirit, as a nurse does her own nursing children. "We were well pleased to impart to you." Desiring you and longing for you, we were well pleased—that is, we were eager. Or we will, along with the preaching, to give to you, if it were possible, our own souls—and for you. But he who wishes this, how could he have preached for the sake of any worldly thing? Or how could he have partaken of any carnal mind at all? "Because you were dear to us." And what is the cause of these things? One might ask. Love, he says.

II, 9-12

"Our labor." He did not say, "the benefits we bestowed upon you," but what was of much greater concern, "our labor and travail." "So as not to be a burden to any of you." Although we had authority as apostles of Christ, as he said above. "You are witnesses, and God." God is a witness worthy of faith. For how could He lie? But because it is uncertain to men whether God bears witness in this, he also calls as witnesses those to whom the speech is made. ^B [Phot.] "You are witnesses of what you saw, but of what you did not see, God is witness, who knows all things." Thus, he did not want to leave them any handle for suspicion. "How holily." That is, guilelessly; that is, not deceitfully; that is, not according to eye-service; that is, without the intention of receiving anything. "With you who believed." For among the unbelievers he was not considered blameless, for they found fault with him for many things, and especially that he exhorted them to depart from their idols. "As you know." Again he calls them as witnesses because, he says, he treated rich and poor, lowly and powerful, and those who were difficult, alike. Marvelous! What was it to omit no one in such a multitude? "As a father does his children." Above, he said "as a nurse." Now, he says "as a father," which indicates both love and supervision, and that he did everything without arrogance. For who would be puffed up towards his own children? "And comforting." So that you might bear manfully the tribulations rising up against you. "And charging," he says. He therefore who charges, clearly stands far from flattery and eye-service. "To walk worthy of God..."

he says, not so that we might receive anything from you, but so that you might be profited, and might prepare for yourselves the kingdom of heaven, walking worthily of it. Observe him, ^A in the same place also teaching. For if the kingdom of God is the prize, it is necessary to bear all things readily.

And for this reason we also give thanks to God without ceasing, because having received the word of hearing from us—the word of God—you accepted not the word of men, but as it is truly the word of God, which also works in you who believe.

Then he also commends them. For it is not the case, he says, that we were indeed guileless and, as has been said, behaved toward you, while you did something unworthy of the faith; but you received the word of hearing from us, that is, the word heard among you, the word of the preaching, clearly. ^B By "word of hearing," he says the word received through hearing. You accepted the word of faith, he says. ^C But how did you accept it? As if lightly esteemed? No, he says. But you accepted it so, not as receiving the word of man—that is, mine—but as the word of God. For through me, he says, God spoke. Or [by] word heard, or [by] receiving the word through hearing. "Word of hearing." Well indeed. For not all were able to be eye-witnesses of what was preached. And the Lord also said: "Blessed are they who have not seen and have believed," ^D clearly receiving the piety through hearing and the word. "From us the word of God." From us indeed you received it, but it was not our word, but the word of God. "Not the word of men." Not as the word of men, he says, but as it truly is the word of God. Or you accepted it not as the word of men, but as the word of God, just as it is also the word of God, he says. Or you accepted it just as it is and as it is fitting to accept the word of God, that is, with fear, with attention. "Which also works in you." [Oecumenius.] It works in you, that is, it displays its own power, perhaps through certain signs, or it works, that is, it grows through your life.

"For you, brethren, became imitators of the Churches of God which are in Judea in Christ Jesus, because you also suffered the same things from your own countrymen, just as they did from the Jews, who both killed the Lord Jesus and their own prophets, and persecuted us, and who do not please God, and are hostile to all men, forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always. But wrath has come upon them to the end."

And that, he says, you accepted it as the word of God, is manifest from the fact that for its sake you endured to suffer so many things. For just as from the things that he himself suffered, he confirmed the divine

^A truth of what he preached, so too, from the things that they themselves had suffered, they confirmed that they were receiving the preaching as the word of God. "Of the Churches of God which are in Judea in Christ." He distinguished this aptly. Since the synagogues of the Jews also appear to be in God, he says the Churches of the faithful are in both God and in his Son. For he says, "Of the Churches of God, which are in Christ Jesus." But he who denies the Son, denies also the Father. "That you have suffered the same things." For these also endured many adversities from their own fellow tribesmen: just as the believers from the circumcision had, from those who remained in Judaism. "Who also killed the Lord Jesus." And what is surprising, he says, if the Jews afflict their own fellow tribesmen, since they even crucified the Lord himself? For the sufferings of Christ are a great consolation against afflictions: therefore he also always remembers them. "And the prophets." Perhaps, he says, someone will say that they killed the Lord out of ignorance: but were they ignorant of the prophets themselves, in whose books they were busied? Yet they killed them as well. "And have persecuted us." And us, he says, they have expelled. We must therefore bear adversities manfully, looking toward those who have suffered them. "And they do not please God." For how might they please him who was crucified by them? "And are contrary to all men." For if the preaching of God is for the world to be saved, and they themselves prevent [it] from being spoken and impede the salvation of all, they are truly common enemies of the world, behaving in a hostile manner toward the salvation of all. "To fill up." ^B [PHOT.] These things they did both long ago in the case of the prophets, and now in the case of Christ and in our case, so that their sins might always be filled up. For because they were always doing these things, they were always filling up their sins. "Their sins." [OECUMENIUS.] Observe the heightened accusation of the Jews, and the homicide worthy of them. For he says that everything the Jews did, they did with the intention of sinning, that is, they knew that they were sinning and yet they sinned. For "to fill up," he says, their sins, [means] as if they were debtors to sin, thus they were sinning. For let it be granted that they killed the Lord in ignorance; but the prophets, for what reason—those of whom they boast themselves? Why do they persecute us? Why do they afflict you? Why do they prevent the nations from being saved? If it is good for the nations to come to the faith of Christ, why do they not run to it also themselves, but even attempt to block those who are running to it? But if they do not judge it to be good, why do they envy those who are approaching? And what concern are the nations to them? You see how they sin voluntarily, and do everything ^C to fill up their sins always, that is, for the purpose that they might never cease from sinning? Therefore he also says: "For wrath has come upon them to the end." For always when they sinned, wrath followed them: but it was delayed, yielding place for repentance; now, however, it has overtaken them. "Wrath has come upon them." He knows that to have many companions in adversities does not only bring consolation. ^D

ielding place for repentance; now, however, it has overtaken them. "Wrath has come upon them." He knows that to have many companions in adversities does not only bring consolation. The addition of the article shows that this wrath was already long since owed to them. "To the end," no longer, he says, as in the past, with servitude and then freedom, captivity and then return, and the wrath of God and then reconciliation; but to the end, he says, will the wrath of God be upon them, that is, until the end, so that there is no longer a release from evils.

Chapter II. That he desired them, and rejoiced in them, and was solicitous that they might be perfected.

"But we, brethren, being bereaved of you for a short time, in presence, not in heart, endeavored the more abundantly to see your face with great desire. Therefore we wanted to come to you—even I, Paul, time and again—but Satan hindered us. For what is our hope,

uit ne venirem: » hic autem quoniam in afflictiones incidens præpeditus est, Satanæ dicit illud esse opus divina factum promissione. « Nam quæ est nostra spes? » Quanti amoris sunt ^A hæc verba. Mothers immediately speak these words concerning their own children. "A crown of boasting." It would have been enough to say "a crown," in order to show the vehemence and the boasting which he bore towards them; but for a greater demonstration, he added "of boasting," as if he were saying: I boast in you more than in a crown. "Or are not even you?" What then? Are the Thessalonians your hope, O blessed soul? Not these alone, he says; therefore he added also, "And showing that others also there are." "For you are our glory." For how do you think his affection was, which led such a Church of the faithful, planted by himself, to Christ? "It seemed good to us." We chose, he says, and we endured.

III, 2-5. "And we sent Timothy our brother and minister and fellow-worker in the Gospel of Christ, to confirm you and to console you concerning your faith: that no one should be moved or disturbed in these afflictions." For you yourselves know that we are appointed to this. And indeed when we were with you, we foretold to you that we should suffer affliction, just as it also came to pass, and you know it. For this reason I also, no longer bearing it, sent to know your faith: lest by any means he who tempts had tempted you, and our labor had been in vain.

^C Such is the method of this holy man: when, through afflictions and the violence which follows them, he cannot set out to some of the disciples, he sends others, and through them he meets and converses with them. This he does to the Philippians, this he does to the Corinthians, having sent the same Timothy, and through him as an intermediary he converses with them and addresses them. "Our brother and minister of God." By saying this, he is not so much extolling Timothy as he is showing his zeal towards them. "Such a one," he says, "I sent to you." "And our fellow-worker," as if he were saying: We withdrew him from such a work because of our love for you. "To confirm you." As though they were wavering, because their teacher was in afflictions. For indeed great is the disturbance that follows for the disciples if their teacher suffers adversities. ^D "And to console you." For this was done as a consolation, that they might not be shaken in their faith. "That no one should be moved." This means, should be terrified. The metaphor is taken from dogs moving their tails. That is, that you should not be moved, or shrink back from your first will and purpose. "In these afflictions." For the afflictions were then frequent, just as he himself also said: "And Satan hindered us." But you must not be disturbed, he says, or be offended on account of the things which I suffer. Why? For you yourselves also, he says, know that we are appointed to be afflicted: that is, to this we are chosen, to this we are enrolled. Elsewhere also he says: "Therefore I am content in necessities, in afflictions." And again he calls the apostles "appointed for death." "We are appointed for this." He consoles them even concerning future afflictions: "We told you beforehand." Much consolation is in this.

for they were no longer troubled as if by an unexpected event. Therefore, Christ also said to the apostles, "And now I have told you before it happens, so that when it happens, you may believe" [John XIV, 29]—"just as it also happened, and you know." You yourselves are witnesses, he says. The coming affliction was no secret to you. "Therefore, I also, no longer enduring..." If you told them beforehand that they would be afflicted, and that they ought not to be troubled by the affliction, why send again? "Out of great love," he says. For those who love are suspicious even of things that are secure. And because the temptations were so great that they even frightened Paul. Notice, however, that he did not say, "Doubting concerning you," but—what is an indication of great love—"No longer enduring," he says, "I sent to know" [I Thess. III, 5]. ^B Here some inquire: why did he who ascended to the third heaven and heard ineffable words [II Cor. XII, 4] say, "To know your faith"? What, then? Was he ignorant of how they were disposed, he who had Christ speaking within himself? We say that the apostles did not know everything; rather, they were ignorant of some things. One might find this ignorance in the prophets of the Old Testament as well. For Elisha, unaware of the death of the son of the Shunamite, said to Gehazi, "And the Lord has hidden it from me" [IV Reg. IV, 27]. But they were ignorant for three main reasons: First, to restrain their pride. "There was given to me," he says, "a messenger of Satan" [II Cor. XII, 7]. Second, so that men might not think of them as beings greater than human nature. Third, so that we all might know that, being of like passions with us, they accomplished what they did through their own labors and virtue, and did not always enjoy divine inspiration, ^C lest they be thought to be what they were by grace and not by virtue. "Lest by any means the tempter has tempted you." For we did not suspect, he says, that you have been shaken, but only that you have been tempted. Surely, to be troubled in adversities proceeds from the devil, and especially when others suffer a stumbling block because others are being afflicted. "And our labor might be in vain." Why? For even if they were turned aside, would that have happened because of you? No, he says. But nevertheless I feared, even in this way, because of the force of my love.

Chapter III

^D Now, when Timothy had come to us from you and had brought us good news of your faith and love, and that you have good remembrance of us always, desiring to see us, just as we also desire to see you, therefore we have been comforted, brothers, through you, in all our affliction and distress, through your faith. Because now we live, if you stand in the Lord. For what thanksgiving can we render to God for you, for all the joy with which we rejoice for your sake before our God, night and day praying exceedingly that we may see your face and supply what is lacking in your faith?

[Beginning of the chain: 81 COMMENT. IN EPIST. I AD THESSAL.] ^A You see his overflowing joy. For he did not simply say "one who reported," but "one who brought good news." “And that you have remembrance of us.” For since faith is firm, there must necessarily be a firm remembrance of us, “just as we also have of you.” With an encomium. “For thus,” he says, “you love, as you are also loved.” “Therefore we were comforted.” “But,” he says, “we hoped, lest you might be tempted, and we were grieving; but when Timothy reported what he did report, not only did we cease from grieving, but we were filled with joy.” “In all our affliction.” (O holy and God-beloved soul!) “In all,” he says, “our affliction and necessity; over you and over your faith we were consoled and comforted,” as if to say: No sense of grief remained with us because of the joy that we received concerning you. “Through your faith.” For this, having remained unshaken, produced comfort in us. “For now we live.” He did not say, "We have recovered our spirit" or "We have breathed again from our evils," but what was greater, “Now we live,” he says, considering the firm state of their faith to be life, and for it to be shaken to be death. “If you stand in the Lord.” But they stand in the Lord who keep his faith immovable and provide a life equal to that faith. “For what thanksgiving—.” And such, he says, is the joy for your sake, that we cannot even find how to give thanks worthily. ^B “Before our God.” Rightly do we rejoice before God; for He himself is the cause of this joy for us, and it is His gift. “Praying exceedingly.” Being poured out, he says, toward such a prayer, and praying more vehemently than it is likely for one wishing to see his disciples to pray. “And might perfect.” Regarding those shaken in faith, he speaks of "strengthening"; but for those strengthened in faith, yet lacking a little in instruction, he speaks of "perfecting," that is, fulfilling. “What is lacking in your faith.” And yet above, he testified to them that they were standing. For this, as he says, Timothy also testified. How then does he say, “What is lacking in your faith”? And we say that perhaps some things regarding the doctrine of the resurrection or something similar were missing for them; for they were firm in the faith toward Christ, not turned aside by temptations and afflictions. ^C But it was necessary for them to learn the rest of the doctrine that is among us.

CHAPTER III.

In this place, he also defends his own role through prayer. It was not, he says, through any negligence of mine that I did not come; for I myself pray that I may come; as if he were to say: "May God hinder Satan, who is everywhere a hindrance to us through his temptations, that we may come to you by a straight path." ^A *Abundantes faciat* (May he make you abundant). See how great he wants charity to be, that he even prays that they may abound and exuberate in charity. "Mutual among you and towards all." For this is characteristic of Christians, not only to love their brothers, but all men, both believers and unbelievers. "Just as we do towards you." For our love is already present, but we pray that yours may also come to be. "That he may confirm." May charity, he says, confirm your hearts. For if it itself superabounds, a confirmation is wrought for those who have obtained it. "Your hearts," he says. For this is naturally suited to confirm also the inner man. Indeed, it prohibits evil thoughts from issuing from it. The blessed Basil, in his book to Amphilochius, where he discourses on the Divine Spirit, says that Paul is now praying to the Holy Spirit. For who, he says, could confirm their hearts in charity before God in the presence of the Son? Certainly the Spirit. But to whom does one pray except to God? "My vows," he says, "or my prayers, I will render to the Lord." Note there. ^B "Irreprehensible in sanctimony." It would have sufficed indeed to say "irreprehensible"; but now he has added also "in sanctimony," that is, in purity. He does not say this concerning modesty alone, but concerning every virtue: for this is truly sanctimony, to be pure from every stain. "Before God." Or he says this: In sanctimony before the Father. For this is true sanctimony, to have it approved by the eyes of God. Or, with Christ judging, which judgment takes place before the Father. For where could the Father, who fills all things, possibly be absent?

CAPUT IV

IV, 1-8. Furthermore therefore, brethren, we ask you and exhort you by the Lord Jesus, ^C as you have received from us how you ought to walk and to please God, that you may abound the more. For you know what precepts we gave you by the Lord Jesus. For this is the will of God, your sanctification, that you should abstain from fornication, and that every one of you should know how to possess his vessel in sanctification and honor, not with the affection of concupiscence, as also the gentiles who know not God: that no man overreach nor circumvent his brother in business, because the Lord is the avenger of all these things, as we have told you before and have testified. For God has not called us into uncleanness, but to sanctification. Therefore he that despiseth, ^D does not reject man, but

^A God, who also has given his holy Spirit unto you.

Chapter 4

“Furthermore then, brethren.” This means that which is left, namely, to proceed to exhortation. Or, “Furthermore” stands for “sufficiently.” “We beseech you.” “We beseech and exhort” are the same and equivalent. “By the Lord Jesus.” See his humility. He does not think himself worthy or capable of making a plea, but he takes Christ along. “Through Christ,” he says, “I exhort you.” “As you have received.” This “received” is not only of words, but also of deeds. For from the things in which he himself was occupied, he became an example to his disciples. “That you may abound.” And more, he says, do something beyond what you have received. For as though speaking to little children, he says, I did not command things that were perfect. But as you progress in faith, progress also in your conduct. “For you know what commandments.” He leaves them inscribed in their memory. “Your sanctification.” For the will of God, he says, is your chastity. Indeed, in every Epistle, he pays very great attention to chastity, for he knows the tyrannical and difficult-to-master nature of the passion. “That you should abstain from fornication.” And what is sanctification? To abstain, he says, from all fornication; for there are many kinds of uncleanness. “That every one of you should know.” Chastity ^B is a matter of practice and learning. “How to possess his own vessel.” By vessel, he means the body. If, therefore, we hold it in sanctification, we possess it; but if in fornication, sin possesses it. Some have interpreted “his own vessel” as one’s wife. But I think he calls each person’s body by that name; for he does not offer this rule only to those who are married, but also to the unmarried and the widows. “Not in the lust of concupiscence.” And what are the passions of concupiscence? The fuels of it, such as luxury, wealth, sloth, and idleness. For these are the passions of concupiscence; as if he said, its power and strength. “The Gentiles who know not God.” For the nations that do not know God have no hope of retribution; therefore they do everything according to desire. “That no man go beyond and defraud.” To each, he says, God has distributed a wife, and has set bounds, namely, the union with that one alone. So that any union with another is a transgression and greed. “In any matter.” This is, in the union; for here he speaks of adultery, whereas above he spoke of all fornication. “Because that the Lord is the avenger.” He exhorted first, then he put them to shame by saying, “Even as the Gentiles.” Then he persuaded them by reason, having called it fraud; finally, he strikes fear. For you do not do these things, he says, without retribution; for God is the avenger for both the defrauded party and for Himself. For He avenges Himself ^C when He is disobeyed. “For God has not called us.” And God also avenges Himself by taking penalties from the one who has been fraudulent in this. According to this, we were called by Him unto purity; therefore, he who acts contrary to the calling (for this is the one who despises) has insulted the Caller more than the one who was defrauded. He said this to show that ^D not only where a brother is the one being wronged is one to avoid adultery, but even if the person wronged is an unbeliever. For God

^A is wronged, who wishes you to be pure, and is not hearkened to. For you defile yourself, even if you do not commit adultery with the wife of a brother, but with that of an unbeliever, or with a slave, or with any of those who are publicly prostituted. « Who also gave the Spirit. » He says, He gave us the Holy Spirit, and we harass Him through our impurity. And how do we not wrong both the One who gave and that which was given?

IV, 9-11. As touching brotherly love you have no need that I write unto you. For you yourselves are taught of God to love one another. And indeed you do it toward all the brothers who are in all Macedonia. Now we beseech you, brothers, that you abound more and strive, to be quiet and to do your own business, and to work with your own hands, as we commanded you, that you may walk honestly toward those who are without, and have need of nothing.

^B He does not speak now of love toward everyone, but of that which is toward the brothers. And from the fact that he omits it, he achieves two things: he says that it is so necessary and useful for you to love one another, that there is not even a need for me to write this, but that you yourselves know it. For in matters that are quite manifest, it is not even necessary to persuade. And because he thinks and is persuaded that they are doing it, he urges those who do not persevere unto it even more, fearing lest such a reputation and glory concerning them might fall short of the truth. « Taught of God. » O what a tribute! He made God their teacher. This also the prophet said: « They shall be, » he says, ^C « all taught of God. » « And indeed you do it. » Therefore we have no need to write, because you do not need to be reminded of this, but you do it. « In all Macedonia. » For Thessalonica is the metropolis of Macedonia. « That you abound more. » You do it indeed, but we beseech you that while doing it you may abound, and distribute more liberally (for they were poor, their own goods having been seized, as he said above), that you may work and distribute. « That you be quiet. » « In this you strive. » For what purpose? That you may be quiet, and do your own business; just as if you were to say: Do not be ashamed because you have become poor for God’s sake, but consider this a matter of glory, that you are quiet, and do your own business, etc. Or do you say that it is ^D to offer benefits to the brothers, and to show kindness to them? Then if they say, "But we are poor," he says that by being quiet and doing your own business, you will have the ability and power to be able to distribute liberally to them also and to offer benefits. « And to do your own business. » But how will it happen for you, since you are poor, to be munificent? He says, from this, if you are quiet and do your own business. Then interpreting, he says: « Work with your own hands, that you may walk honestly. » That you may not, he says, be disgraceful by begging. For this he says, even if it is in an honorable...

to act honestly. Do not act, he says, beyond what is proper, by begging. This is what he indicates, although he expressed it in more honorable terms. For if we faithful, seeing those who are healthy begging, take offense because they go about in idleness when they are able to work, how much more so the unbelievers? Whom he calls "outsiders," that is, from the faith. ^A

CHAPTER V.

Doctrine regarding the resolution of death and the manifestation of Christ regarding the dead and the living.

IV, 13–14. *But I would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope. For if we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.* ^B

There are, indeed, certain things which, through ignorance, produce grief, but which, when known, calm the sorrow. "Concerning those who are asleep." Observe that he did not say, "concerning the dying," but "those who are asleep," showing that there is also a resurrection. "Who have no hope." Hope, that is, of the resurrection. For it is characteristic of such people to grieve over those who have reached their end. "For if we believe." For "if," since "because." Or thus: If, in any sense, he says, we believe, and our souls are not ^C crazed, "even so," he says, "God," that is, just as he raised the Lord from death, will raise us. Observe the certainty of the language. Concerning the Lord, because His resurrection has already taken place, he speaks confidently: "He died." Concerning us, because the resurrection is still in the future, he says: "Those who have fallen asleep," showing that there is also a resurrection. For "shall he who sleeps," he says, "not add that he shall rise again?" "Those who have fallen asleep through Jesus will he bring with him." Either "through Jesus" he will bring them, because the Son is the cause of the resurrection and of our being seen before the face of the Father. Or, "those who have fallen asleep through Jesus," that is, those who have fallen asleep in the faith of Jesus, he will bring, he says, that is to say, either into his own presence, or to the resurrection. What then, might someone say with regard to this second interpretation, will the resurrection be partial, as if the unbelievers will not rise? It will not be this; rather, all will indeed rise, but not all will be "brought." For to be "brought" signifies being caught up from every side in the clouds and led to the Judge with honor. ^D For the believers, and those who have this name with no pretense, will be caught up in the clouds to meet Christ. But the unbelievers will wait below for Him as He comes, unworthy to meet Him. Why then did he not say, "that you may not be punished as those who do not confess the resurrection?" Or, as if this were an admitted fact, he passed it over and says: "That you may not, along with that future punishment, grieve also for what is present." Or because they did not disbelieve in the resurrection (and the fact that they were in doubt about the times, which he mentions lower down, indicates this), but were only grieving heavily for those who were dying.

"For this we declare to you by a word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God."

^A

He was about to speak of a great mystery, and for this reason he took care to ensure it would be believed. It is not our word, he says, but the Lord’s. "In the word of the Lord." Perhaps this too was one of the hidden things; for it was not permitted to speak of all things, but this one he was permitted to speak. "That we." He does not say this of himself, for he would not be living in the flesh until that time; rather, for the sake of the argument, he puts forward his own person. "Who are alive." He calls the souls "living," and the bodies "sleeping." Therefore, the souls will by no means anticipate [the bodies], for the bodies are raised first, so that the souls may take them back; he says they are "left behind" because of their immortality. For if he were not speaking of souls, he would not have said, "We who are alive, who are left behind," since even he was to die. He says, therefore, that we souls who are living will by no means anticipate the bodies in the resurrection, but together with them we shall enjoy the resurrection. Thus does Saint Methodius hold in his book *On the Resurrection*. ^B "Who are left behind." For then those who are found living will, in an instant, in the twinkling of an eye, be changed, as he says in the first epistle to the Corinthians. "We shall not anticipate," that is, we shall not arrive before, we shall not get there first. For because it seemed easier for those who had been overtaken by the end in life to be changed in the twinkling of an eye and snatched up, rather than those who had already been reduced to ashes, he says that the living will not anticipate the dead, so great will be the power of the One who raises the dead. "For the Lord himself." He mentions the cause why those who died earlier will not be anticipated. "With a cry of command." ^C When He gives the command, and when the archangel cries out, and when the trumpets sound, He will descend. The Lord indeed commands, and the archangel utters the Dominical command with a voice; and the other heavenly ranks, whom he figuratively calls trumpets, sound as well, just as he also speaks of them sounding. But the Lord, as we said, gives the command; the archangel announces the Dominical command to those under him; and they administer it and sound it forth to the ends of the world. And the dead, however many there are from the whole world, rise and are gathered. ^D Observe how skillfully and minutely he depicts the resurrection of the dead, so that it might be more deeply impressed upon the minds of the hearers. "With the voice of an archangel." By the voice of an archangel, he means the command given to the angels appointed to gather everyone, making them ready, as though the Judge had arrived. For the Lord's command performs the act of the earth giving back those it had received, now transformed into incorruption; but the angels, at the archangel's command, prepare those who are scattered to the furthest corners of the world to be gathered into one. "And with the trumpet of God." A type of these trumpets were those at Mount Sinai; for when the King appears, it is fitting that trumpets...