Commentaries on the Epistles of Paul

all men who are born from Adam, their first parent, are born guilty of that sin, and that the preposition in this place should not be taken as causal, but as having received the word to signify the same thing as the Latin word *quatenus* [inasmuch as]. On the contrary, our Damascene, who recites the words of the holy Doctor in their entirety, has prefixed these few things to the explanation, in which, for "through whom," he expresses—whether they like it or not—a cause. And so, with John Damascene as interpreter, it becomes certain that Chrysostom acknowledged that in that passage of the Apostle, the doctrine of the Church concerning original sin is affirmed. But in truth, many things occur here and there which Chrysostom does not have in his homilies, and especially in his commentary on the Epistles to the Ephesians, to the Colossians, to the Philippians, and to the Thessalonians, in which I was able to observe nothing that would appear to have been taken from that holy doctor. Often, however, he concurs with the expositions of Theodoret, as well as those of Cyril of Alexandria, which the Catena of Ecumenius exhibits. In the chapter of the Epistle to the Colossians, to the words of Paul, "In him dwelleth all the fulness of the Godhead bodily," an exposition of this kind is brought forward, the author of which—if it be not Damascene himself—can at least be affirmed to have written it after the rise of the Nestorian heresy; for he explodes that inhabitation or union which the Nestorians called *schetiken*, or according to affection, relation, or state, lest anyone should think this inhabitation occurs according to affection and relation. I omit other things which a learned reader will detect with ease throughout this commentary. I will only warn that the prologue to the Epistle to the Romans seems to me to have perished, and furthermore that the codex is riddled with many errors throughout and is mutilated, so that the sense is often impervious and obscure. As for the text of Scripture which is interspersed with the commentary, in many places it appears different from that which John Chrysostom treated, and it was highly valued by the most learned and distinguished critics with whom I communicated, as a precious monument of Christian antiquity.

ON THE EPISTLE TO THE ROMANS.

CHAPTER FIRST.

^AVER. 1. « Paulus servus Jesu Christi vocatus Apostolus. » Tria sunt genera servitutis. Aliud per creationem et opificium: unde dicitur: *Omnia serviunt tibi*. Aliud a fide, de quo ait: *Liberati autem a peccato servi facti estis justitiæ*. Tertium denique a vita et moribus: quo itidem sensu dicitur: *Moyses servus meus mortuus est*. Quando itaque juxta omnes modos ostensa dignitas est servitutis, consulto prorsus hanc initio epistolæ præponit, tanquam gloriandi argumentum.

« Segregatus in Evangelium Dei. » Ostendit quanta sit sua dignitas, quippe qui segregatus erat ut Evangelio ejus ministraret. Porro Evangelium Dei nominat, ut in ipsomet exordio attentionem excitet auditoris.

VER. 2. « Quod ante promiserat per prophetas suos in Scripturis sanctis. » ^BQuandoquidem doctrinæ fidei novitatis crimen inurebatur, commonstrat eam tum gentilibus philosophis esse antiquiorem, tum et a prophetis jampridem descriptam.

VER. 3. « De Filio suo, qui factus est ex semine David secundum carnem. »

We do not speak, he says, of a mere man. For this reason he added, ^A *according to the flesh*, hinting that there is also a birth of the same [Person] according to the Spirit; he followed the order of the mystery. For they first saw Him as a man upon the earth; and then, as He who was born was proclaimed, they recognized Him as God, he says.

VERS. 4. « *Who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, even Jesus Christ our Lord.* »

We proclaim, he says, Him who was born of David, and that this same [Person] is God, who clothed Himself in flesh. And this [he shows] first from the prophets, on account of which he said a moment ago: *Which He had promised afore by His prophets*. Second, from the very method of the generation; that which he indicates in these words: *of the seed of David according to the flesh*, not only because He loosed the law of nature, being born of a Virgin. Third, from the miracles; ^B for this is what is signified by the word *with power*. Fourth, from the Spirit which He bestowed upon those who believed in Him, and by which He made all [believers] holy: for this reason he called it the *Spirit of holiness*. Fifth, from His resurrection; for He was the first and the only one who raised Himself. *Declared*, that is, shown, manifested, confessed by the judgment and vote of all.

VERS. 5. « *By whom we have received.* »

Observe the gratitude of the man. He wishes nothing to be his own, but refers all things to the Lord.

« *Grace and apostleship.* »

We did not, he says, attain this for ourselves so as to be apostles; nor did we obtain this dignity through our many labors, but we received it freely, and it stands as a glorious work of the heavenly gift.

« *For obedience to the faith.* »

He does not say for the investigation or proof of the faith, but for obedience. For when the Lord pronounces, the ^C hearers ought not to inquire curiously into what is said, nor to scrutinize it, but only to receive it.

« *Among all nations.* »

Observe what sort of preaching must be provided. Formerly, indeed, the law given through Moses was announced to one nation; but the Gospel has reached to the ends of the earth.

« *For His name.* »

Not that we should curiously inquire into His essence, he says, but that we should believe in His name. For this was the name through which He also performed signs. For He says, *In the name of Jesus Christ, rise up and walk.*

VERS. 6. « *Among whom are ye also the called of Jesus Christ, to all that be in Rome, beloved of God.* »

In these words it is possible to see two good things, and how we have attained ^D gifts.

^A For the soul of the Apostle was far removed from all adulation, in that, when writing to the Romans—to whom, when the whole world had but recently been subjected to their empire and dominion—he utters nothing at all that is sycophantic; rather, he confronts their pride straightaway, placing them in the same category as other nations. For when he had spoken of the nations, he added: "Among whom are ye also."

^B “*To the called, to the saints.*” See how assiduously he uses the term “called”: “A called Apostle,” “In whom ye also are called,” “To all that are in Rome, called.” He does not do this to be repetitive, but because he wishes to remind them of the benefit they have received. Furthermore, by saying “beloved of God,” he distinguishes those who have believed from those who are not of this kind. Moreover, he calls all the believers saints, inasmuch as they have been sanctified through the laver of regeneration.

“*Grace to you and peace from God our Father and the Lord Jesus Christ.*” He shows how great the power and strength of Christ’s love has been, for those who were enemies and held in contempt have suddenly become saints and righteous. For when the Spirit calls, He proves them to be sons; and when He says “sons,” He has unveiled the treasury of all good things.

“*First, indeed, I give thanks to my God through Jesus Christ for you all.*” This is a suitable preface for a soul that loves God, that one should give thanks to God for the piety of others.

“*Because your faith is heralded in the whole world.*” For since Rome had but recently received the kingdom of God, it is to be expected that the believers in it were being celebrated by the mouths of all in every city.

“*For God is my witness, whom I serve in my spirit.*” Since his discourse concerned an obscure matter—namely, his love for those people who had not yet even seen him—for this reason he calls God as witness to this matter. And he signifies that this service is spiritual, not carnal, nor according to the prescription of the Law.

“*In the Gospel of His Son, that without ceasing.*” ^C Having previously called it the Gospel of the Father, here he calls it the Gospel of His Son, demonstrating the unity of the Father and the Son.

“*I make mention of you always in my prayers, beseeching if by any means I may now at last have a prosperous journey in the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to confirm you.*” [VERS. 11.] He shows how great is his obedience to God, since, although he was eager and praying earnestly to see the City, he would not have traveled to them had it been contrary to the will of God.

“*This is, that I may be comforted together with you.*” [VERS. 12, 13.]

By this he signifies the faith which is in one another, both yours and mine. “*But I do not want you to be ignorant, brethren, that I often proposed to come to you (but was hindered until now), that I might have some fruit in you also, just as among the other Gentiles and Greeks.*”

Lest he should seem to some to be thinking too highly of himself, by saying that he would bestow a gift and grace upon them, for this reason he also adds that he himself has need of comfort from them. ^B

[VERS. 14, 15.] “*To Greeks and to Barbarians, both to the wise and to the unwise, I am a debtor. So (as much as is in me) I am ready to preach the Gospel to you who are at Rome.*”

He shows that he is not being drawn to the royal City by a lust for glory, but that this is the path he is utterly bound to follow to instruct them. For since he had been appointed as the preacher of all nations, it follows that he was also a debtor to preach to the Romans.

[VERS. 16.] “*For I am not ashamed of the Gospel.*”

Although elsewhere he says: “*But God forbid that I should boast except in the cross of Christ*” [Gal. vi, 14]; why then does he not say here, “I boast,” but “I am not ashamed”? Because the Romans were very much preoccupied with the affairs of this life, since they held the empire of the world at that time; but he was preaching Jesus crucified. Therefore he says, “I am not ashamed,” teaching them not to be ashamed either. For he knew that if they should succeed in this, they would quickly progress to the point of boasting in it as well.

“*For it is the power of God to salvation for everyone who believes.*”

Since it is also the power of God that inflicts punishments and torments, as had been said long ago regarding the plagues of Egypt, for this reason he added: “*To salvation for everyone who believes.*” And therefore he adds, “*to everyone who believes*,” lest it be thought that it is given to all absolutely and indiscriminately.

“*To the Jew first and to the Greek.*”

Here, “first” is not a word of rank, but signifies order; just as, indeed, among those who receive the grace of baptism, the first does not have more than the second, nor does he receive more than the third or the last. ^C

[VERS. 17.] “*For the justice of God is revealed in it from faith to faith, as it is written.*”

He says that he who has been made just will live not according to the present life, but according to the future one.

“*The just shall live by faith.*”

He says this because the ancients also were saved by faith, of whom he himself weaves a catalog in the Epistle to the Hebrews [xi, 2 sqq.].

[VERS. 18.] “*For the wrath of God is revealed from heaven against all ungodliness and wickedness of men.*” ^D

After he has invited and exhorted them to good things, he urges them onto the preaching, and from the contrary he works his exhortation; for he promises...

that he who is exhorted ought to either promise or to strike fear. He therefore sets them ^A near the divine tribunal.

“Who hold the truth in unrighteousness, because that which is known of God is manifest in them. For God hath manifested it unto them. For the invisible things of him from the creation of the world, being understood by the things that are made, are seen, even his eternal power and divinity.” And who are these? The sons of the Greeks, who have attributed the divine worship and adoration to wood and stones, and, as much as in them lay, have inflicted injury upon the honor and glory of God, even though He suffers no harm from it. ^B

“So that they are without excuse. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools.” And yet, not for this reason did God bring these things about, even if it turned out so; for He did not bring such a doctrine into the midst as to deprive them of a reason for an excuse, but rather that they might know Him. But because they did not know Him, they deprived themselves of every veil of excuse.

“And changed the glory of the incorruptible God.” In order to show the indictment of their mind; for what one has, this one exchanges. “Into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” ^C See how many and how great are the charges: First, that they did not know God; second, that although they had great grounds for this, they slipped away; third, that they claimed to be wise; fourth, that they brought down that worship to demons and to stones and woods.

“Wherefore God gave them up through the desires of their own hearts, unto uncleanness.” The word "gave up" is set here for "permitted." “To dishonor their own bodies in themselves.” ^D Hence they have the punishment even before the divine tribunal; for they themselves became the authors of these things for themselves, which not even their enemies and foes could have inflicted upon them.

“Who changed the truth of God into a lie, and worshipped and served the creature rather than the Creator.” He declares that impiety is prior to all uncleanness. “Who is blessed for ever, Amen. For this cause God gave them up unto vile affections.”

^A For the females of them changed the natural use into that which is against nature. And likewise also the males, leaving the natural use of the female, burned in their lust one toward another, males with males working that which is unseemly, and receiving in themselves that recompence which was meet for their error. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. Even if they, he says, having abandoned Him, worshipped beasts, yet His glory suffered no detriment. For He is blessed, etc.

VERS. 29, 30. “Being filled with all unrighteousness, wickedness, greed: full of envy, murder, debate, deceit, malignity, whisperers, backbiters, [that is, God-haters,] despiteful, proud, boasters.” ^B Having stated that which is general and common, he thereafter traverses the individual evils of which impiety was ultimately the cause. God-haters. “Inventors of evil things.” ^C So that the inclination of the mind might henceforth be drawn into the charge, he called them inventors of evil things. “Disobedient to parents, [VERS. 31] without understanding, covenant-breakers, without natural affection, unmerciful. [VERS. 32.] Who knowing the judgment of God.” And he stood hand-to-hand against nature, he says. “That they which commit such things are worthy of death, not only who do them, but have pleasure in them that do them.” ^C Having set before himself two objections, he here cancels both. For what would you say, he asks, that you do not know what is to be done? You yourself are the cause of your own ignorance, in that you have abandoned God who would teach you. And now, moreover, we demonstrate that these things are clear to you by many means, and that you have sinned voluntarily, but are dragged along by the vehemence of the passions. Why, therefore, do you offer aid to sinners and extol them with praises?

CHAP. II.

^A *“But according to thy hardness and impenitent heart.”* For truly, if someone, neither through favors nor through the threatened punishments, comes to repentance, how could he not be utterly hardened? *“Thou treasurest up to thyself wrath against the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds: to those who by patient continuance in well-doing.”* Thou thyself, he says, drawest down wrath upon thee, not God. And as to the word *“treasurest up,”* he signifies that it will certainly and in every way come to pass, unless we wash it away through repentance.

*“Seek glory and honor and incorruption, eternal life.”* Since he is unable to express the blessings that will be, he representatively signifies them to the saints through the honors that exist among men. By saying *“glory and honor and incorruption,”* he is commending the true blessings, which, I say, “eye hath not seen, nor heart of man conceived.”

*“But unto them that are contentious, and do not obey the truth, but obey unrighteousness.”* In order to show again the culpability of the intention, he did not say “from ignorance,” but “from contention.” ^B *“Indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Greek.”* Just as through the blessings we believe in he introduces the future rewards, so through the painful things among us, he again signals the future punishments.

*“Glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek. For there is no respect of persons with God.”* Everywhere he fences the listener round with good things, urging him to attain them. For first he recounts the rewards which the saints will receive; having placed the punishments in the middle, he returns again to the rewards of the good things, saying that glory and honor will exist for him who works what is good; ^C for in this way he would better incite the listener to work.

*“For as many as have sinned without law shall also perish without law; and as many as have sinned under the law shall be judged by the law.”* Instead of saying “not having the law to accuse them.” He begins then to make a comparison between the Jews and those Gentiles who lived before grace. By “Gentiles,” do not understand those who worshipped idols, but rather those who were God-fearing, such as were Melchisedech, the Ninevites, Job, and Cornelius. He clearly establishes this, to show that the Jew is not profited by the law, but is even more ^D severely [judged].

^A burdened. He does this in order to provoke them to receive grace. For the Jews used to say that they had no need of grace, since they were justified in the law; wherefore he demonstrates that it profits them nothing. It is impossible, in fact, for it to be accomplished by them; rather, it even renders men accursed. All these things, as I have said, he constructs in order to shut them up into the grace which is had through faith.

VERS. 13-16. ‹ For not the hearers of the law are just before God; but the doers of the law shall be justified. For when the Gentiles, who have not the law, do by nature those things that are of the law, these having not the law are a law to themselves: who show the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another, in the day when God shall judge the secrets of men, according to my Gospel, through Jesus Christ. ›

Having made mention above of the judgment of God, he here clearly reveals that it is Christ who is to sit as judge on the last day. For the Father has given all judgment to Him. ^B He does this, opening to them the way of the dogmas of the New Testament.

VERS. 17-19. ‹ But if you are called a Jew, and rest in the law, and make your boast in God, and know His will, and approve the things that are more profitable, being instructed by the law, and are confident that you yourself are a guide of the blind, a light of them that are in darkness, ›

Having made a comparison of the Jew with the Greeks, and having harshly attacked him, he relaxes the pressure for a while. It is as if someone were to meet him and say: Where then are those insignia and excellencies of the Jews? He shows, therefore, that they have the name only; nay, that on account of the very things in which they greatly boasted and were proud, they actually ^C exist as worthy of punishment. You see how he strikes them from every side. Although, he says, you boast in the law, yet you do not do those things which are commanded by the law. And as to what he says again, "you are confident in yourself," he implies that he is not what he claims to be, but that he puts forward a mere boast, and as if he were snatching away words alone, he snatches away, moreover, their honor.

VERS. 20. ‹ An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law. ›

Indeed, they were very severely censuring the proselytes, in that they presumed to be teachers. ^D

VERS. 21, 22. ‹ You therefore that teach another, teach you not yourself? You that preach that men should not steal, do you steal? You that say men should not commit adultery, do you commit adultery? ›

He subjects the Jew to a more severe penalty, declaring him a transgressor in those very things in which he claims for himself the mastership over others.

^A For they had proceeded to such a madness of the love of money, that they would even touch things consecrated to idols.

VERS. 23, 24. ‹ You who boast in the law, do you dishonor God by your transgression of the law? For the name of God is blasphemed among the Gentiles because of you, as it is written. › Having shown him to be a violator of the law in other chapters, here he adds yet more general wickedness of his, having brought the word "law" itself into the middle. And he clearly demonstrates the Jew to be a transgressor of it, being also the cause that the name of God is blasphemed.

VERS. 25-27. ‹ Circumcision indeed is profitable if you observe the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. Therefore, if the uncircumcision keeps the requirements of the law, will his uncircumcision not be counted for circumcision? And he who is uncircumcised by nature, if he fulfills the law, will judge you, who are a transgressor of the law even through the letter and circumcision. › ^B Having shown that the law is of no use to them, but rather that it is a cause of punishment for them, as if an objection were interposed from the opposite side, what then? Is circumcision nothing? Observe how he also forbids this, again declaring it redundant and nothing different from uncircumcision, when the precepts of the law are not fulfilled. For it was impossible for the commands of the law to be perfected. And just as in the preceding parts he compared him who has uncircumcision with the Jew, so also in this place he compares uncircumcision with circumcision, so that he may prove that in this respect he who has accepted circumcision is far inferior. ^C

VERS. 28, 29. ‹ For he is not a Jew who is one in the manifest, nor is circumcision that which is in the manifest in the flesh; but he is a Jew who is one in the hidden, and circumcision is that of the heart in spirit, not in the letter; whose praise is not from men, but from God. › Because everything according to the law was corporal—circumcision, and sacrifice, and the sprinklings of the body—see how he openly takes these away, no longer secretly or obscurely, when he says that circumcision is within, and the Jew is one within, just as the law also is placed within. Why then do you boast, he says, and do you feel pride because you perform those things which belong to the flesh? For the praise which is from God does not consist in these things.

CHAPTER III

VERS. 1-2. ‹ What advantage then does the Jew have? Or what is the profit of circumcision? Much in every way. Chiefly, because to them were committed the oracles of God. › An objection, and the solution to it. It is not because of their right actions, but it is of the magnificence of God. For that the oracles of God were committed to them is a work of the generosity of God, not a success of their virtue. For what if some did not believe...

Shall their unbelief make the faith of God without effect? God forbid: yea, let God be true. ^A He shows them to be so wicked that they are worthy of punishment even in the very things by which they arrogated honor to themselves. He rightly says "some," although all had been unbelieving, lest he should seem offensive.

"What do you complain of," he says, "that they did not believe? And what does this matter to God? For does the ingratitude of those who have been benefited overthrow his kindness? Or does it cause honor to be no longer honor? Nay, but it shows his philanthropy to be even greater, when he is seen to honor even the one from whom he was to receive abuse."

"Every man is a liar, as it is written: That thou mightest be justified in thy sayings." ^B What he had spoken obscurely before, he now sets forth openly, saying that every man has fallen away from the faith. "And mightest overcome when thou art judged." The sense is this: If anyone, he says, weighs what good things the Jews obtained by the agency of God, and what they gave back to him in return, he will clearly grant the victory to God, whose magnificence proved so great that not even their ungrateful spirit could halt his beneficent hand.

VERS. 5, 6. "But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) God forbid: for then how shall God judge the world?"

Another objection again follows, which proceeds in this way: If, he says, by being evil I was the cause that God should receive the victory, I ought not to be subject to punishment. He solves it, however, in this way: If God is a just judge, and will judge the world in righteousness, as it is written, and furthermore inflicts punishments upon you, you are surely paying them justly. How then do you say you are unjustly punished, seeing that you are the cause of his victory? For whoever observes the law proclaims the greatness of the Lawgiver ^C more than he who violates it and is punished. As for his saying, "I speak as a man," it is the same as saying, "I speak after the manner of men," since he carries out the solution as if by an example. ^D

VERS. 7, 8. "For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just."

He explains the same objection more fully; but the meaning is...

VARIE LECTIONES. * forte νίκην, vel νικοῦσαν, pro νίκην, ut infra. Chrysost. τὰ νικητήρια.

this: ^A If you say that your lie has contributed to the glory of God, you are doing something similar to those who slander me, as if I had said that good comes from evils. But if I have asserted no such thing, and the condemnation of those who slander me in this regard is just, it follows that you also appear obnoxious to justice and retribution. But what was that for which they were lacerating the Apostle? It was clearly that which he had said elsewhere: "Where sin abounded, grace did much more abound." Those who seemed wise among the Greeks, mocking him, said: "Therefore good things arise from evils, and we ought to apply ourselves to malice, so that we may possess good things." But the Apostle had not said this, that the attending to evils leads to good things; but he referred it to the past time: that even when iniquity had prevailed, the grace of Christ had subsequently superabounded, and by death being destroyed by Him, and resurrection being granted to us, He had deemed us worthy of the heavenly mansions. ^B And that this was his intention, and not that which they in their mocking were babbling, is manifest from this his deduction: "What then? shall we sin, because we are not under the law, but under grace? God forbid. For how shall we," he says, "who are dead to sin, live any longer therein?" But he does not apply these solutions here. For the objection did not extend so far; but he wishes to prove only this: that they speak similar things; and that such discourse is to be punished with the extreme penalty. For just as they said that good follows from evils, so you also affirm that God will be the victor out of your own injustice.

^C VERS. 9-18. "What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes."

Adversary's exception: ^D "What then dost thou say, O Paul, that the Jew is first subject to retribution?" "No distinction," he says. "None at all." Not to deny that the Jew will pay the penalty among the first; since he had established that before. But he spares and is indulgent to them, lest he seem to persecute them like an enemy. Moreover, he brings forward David to accuse them, and permits him to uncover their sins.

VERS. 19. "Now we know that what things soever the law saith, it saith to them who are under the law."

After he brought the Prophet forward into the midst, who would accuse them of many things, so that the Jew might not contend on the contrary, that

those things were pronounced by Him concerning the Gentiles, he takes them away by forestalling them, saying that the written law by no means lets go of the Jews to address others. Furthermore, by the name of the law, Scripture also signifies the prophets. ^A

• "That every mouth may be stopped." ^B He again hints at the arrogance of the Jews, shutting out their confidence. It is not for this reason, he says, that they sinned, so that their mouth might be stopped, but for this reason were they convicted, that they might not be ignorant of sin.

• "And every world may become subject to God. [VERS. 20.] Because by the works of the law no flesh shall be justified before God." He is "subject" who is unable to help himself, but stands in need of the help of another.

• "For through the law is the knowledge of sin." No one, he says, is the law able to justify; rather, it was powerful for this: to teach what sin is. Yet he does not say this as if the divine law were a teacher of evils, but as one that convicts each person of the sin that he commits. This, moreover, has come to pass from the sloth of the Jews. For the law was given that they might be kept from evil; but since they have fallen, it is a conviction of their sin.

• "But now the righteousness of God without the law is manifested." ^C When the Greeks, he says, violated the natural law, and the Jews the written law, and even that was weak and unable to justify, what more was necessary than that the righteousness of God should be manifested? And this is grace granted through faith.

• "Being witnessed by the law and the prophets. [VERS. 22.] Even the righteousness of God through the faith of Jesus Christ." Because he had said that righteousness is granted without the law, and he saw the Jew troubled by this, he added these things, so that what he had declared might not be considered a novelty. For the law itself and the prophets, he says, had already proclaimed this same righteousness beforehand.

• "Unto all them that believe; for there is no difference." He demonstrates again that the Jews have nothing more than the Gentiles in the matter of being justified. For one grace is extended to all by God, with whom there is no respect of persons. And this is what is signified by these words: There is no difference.

• "For all have sinned." ^D If all have sinned in the same way, and the Jew differs not at all from the Greek in the matter of sin, why does the violator of the law seek a greater salvation?

• "And come short of the glory of God. [VERS. 24.] Being justified freely by his grace through the redemption that is in Christ Jesus." Whosoever have violated the law, he says, are immediately liable to punishment. But he who is liable to punishment ought not to be crowned; therefore he has need for God to grace him with glory. But those who, in Him—

are in a state of indigence are made just freely. Whence comes this, if not through the redemption that is in Christ Jesus?

VERS. 25. "Whom God has set forth as a propitiation through ^A faith in his blood."

You see how he makes mention of those things which were done in the Old Law. This, he says, was a shadow. The other was the propitiatory, and the blood by which holiness was granted to the people was a sign of His blood.

"To the showing of his justice."

He speaks of a showing of justice, by which God is not only shown to be just, but also makes them just who believe in Christ. Not otherwise, surely, than as a display of wealth is made when a man is able to make others rich without any loss of his own possessions.

"For the remission of former sins, through the forbearance of God, for the showing of his justice at this present time, that He might be just, and the justifier of him who is of the faith of Jesus."

That is to say, on account of [our] mortification; for sins brought death upon us, according to that word: "The soul that sinneth, the same shall die." ^B

VERS. 27. "Where is then boasting?"

Having established that they have need of grace, he boldly infers that they cannot boast in the law any longer; inasmuch as it not only had no power to save any one of them, but rather condemned them.

"It is excluded. By what law? Of works? No."

He did not say "it is abolished" or "it has perished," so as to spare the hearer.

"But by the law of faith."

Since he saw that, by the term "law," the Jew was primarily affected, for this reason he calls the grace which is obtained through faith, the "law of faith."

VERS. 28. "For we account that a man is justified by faith without the works of the law."

Or, "we reckon," or "this has been made manifest to us."

VERS. 29, 30. "Is he the God of the Jews only? Is he not also of the Gentiles? Yes, and of the Gentiles: seeing that there is one God, who will justify circumcision by ^C faith, and uncircumcision through faith."

Proposing once again that salvation is for all men, he struggles strenuously, saying: Since God is the maker of all men, for this reason He saves all. For no one can say that He is the God of the Jews but not of the Gentiles; yet since He is the one Creator of all, it follows of necessity that He is the Savior of all.

VERS. 31. "Do we then destroy the law through faith? God forbid! But we establish the law."

Since he had said above that the law of works is excluded, ^D

^A so as to leave no room for boasting in it, he subsequently concludes as follows: "Do not be troubled," he says. "For faith does not destroy the law, but rather it establishes the law." But how does it establish it? There is one goal for the law, namely, to save man. If faith does this, and saves by grace, it clearly establishes the goal of the law.

CHAPTER IV.

VERS. 1. "What then shall we say that Abraham our forefather has found according to the flesh?" Since the Jews were constantly turning this over, up and down—that their patriarch and friend of God was the first to receive circumcision—he intends to teach that he, too, was justified by faith. He calls him father "according to the flesh," in order to move them away from their legitimate kinship with him, and to prepare the way for the Gentiles to gain nearness to him. ^B

VERS. 2, 3. "For if Abraham was justified by works, he has whereof to glory, but not before God. For what does the Scripture say? Abraham believed God, and it was reckoned to him as righteousness."

There are two causes for which someone may glory, namely, from works and from faith. But the reasoning is far stronger that one should glory because of faith than because of works. For he who glories because of works can present his own labors. But he who delights in having believed in God shows a far greater cause for boasting, inasmuch as he magnifies and praises God. And the former, who performed the commandments, obeyed and complied with Him; but he who believed, conceived a view of Him that is befitting and worthy of God, and magnified and marveled at Him more than if he had presented works. And this glory indeed belongs to the one who has done the thing well; but that glory honors God, and is entirely His. For he boasts in thinking great things of Him, things which redound to His glory. ^C

VERS. 4, 5. "Now to him who works, the reward is not reckoned as grace, but as debt. But to him who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness."

Do you wish, he says, to know the difference between faith and works? Judge each by its end, and you will find that for those who work, the end is wages, but for those who believe, the end is righteousness. For the former achieves not killing or committing adultery, or something similar; but the latter receives the proper view concerning God, that He has the power not only to absolve the ungodly from punishment, but also to render him righteous. ^D

VERS. 6-8. "Just as David also speaks of the blessing of the man to whom God reckons righteousness apart from works: 'Blessed are those whose iniquities have been forgiven, and whose sins have been covered. Blessed is the man to whom the Lord will not reckon sin.'"

Having spoken of the righteousness of faith, he increases and amplifies the reward and prize of it, and now speaks of blessedness. And he is similar to

^A one bringing David into the midst: "To whom is the blessedness given? To him who works, or to him who believes?" By "blessedness" he refers to the summit of all good things.

"Does this blessedness, then, remain upon the circumcision, or also upon the uncircumcision? For we say that faith was reckoned to Abraham for righteousness. How, then, was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision."

He wishes to show that faith existed before circumcision, because the Jews were proud of circumcision. He supports this by the example of Abraham, showing that he was the first to believe and be justified, and then, after this, received circumcision—not for his own sake, but for the sake of those who would come after. ^B

"And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all who believe through uncircumcision, that righteousness might be reckoned to them also; and father of circumcision, not only to those who are of the circumcision, but also to those who follow in the footsteps of the faith of our father Abraham, which he had while still uncircumcised."

For this reason, he says, he was circumcised after faith, so that the race born from him according to the flesh would not hate the faith of Abraham, and that he might become the father of both through faith: first, of the nations, inasmuch as he possessed faith in uncircumcision; second, of those in circumcision—and not simply of those in circumcision, but of those who imitate his faith, of which circumcision became the sign. ^C Wherefore he added, "to those who walk in the steps of the faith of our father Abraham, which he had while still uncircumcised." So that if the Jews should cast out faith, they would unwittingly be casting out circumcision. For if circumcision is the sign of faith, and they destroy that thing—that is, the thing of which circumcision is the sign—what further need is there for the seal? For if it does not point to the soldier, it is utterly vain and useless.

"For the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith."

Having shown that faith preceded circumcision, he demonstrates again how the fulfillment of the promise made to Abraham is achieved. ^D

"For if those who are of the law are heirs, faith is made void, and the promise made of no effect. For the law works wrath. Yet where there is no law, there is neither transgression. Therefore it is of faith, that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all, as it is written."

If we believe that we will receive the promise through the works of the law, he says, faith is superfluous. But if it becomes superfluous and idle, it cannot remain.

^A

How, then, hear this. The law makes one subject to the curse and liable to punishment; but a man who is subject to a curse and to judgment could never obtain an inheritance. But if, setting aside the law, we consider faith, which justifies without works, we shall find that grace is owed to such righteousness; but if grace, righteousness, and sanctification are owed to the believer, as has been shown in what precedes, it is clear that he will also share in the inheritance of the promise. Therefore, if the law makes one subject to a curse, and faith justifies, the promise remains for those who are justified, not for those who are cursed.

"Because I have made thee a father of many nations, before God, whom he believed." ^B

Of those nations, clearly, of which Abraham is the father through faith. Lest the Jews should say that He brought in the Ishmaelites, the Agarenes, and the Idumeans, he adds, "before God, whom he believed"; and "before," he says, means "in like manner." The meaning, therefore, is this: Just as God, whom Abraham believed, is the ruler and Lord of all nations, so likewise is Abraham the father of all nations. If, however, he were not the father of all, but only of those mentioned above, the gift would have no place; for even if this were not granted, he would nonetheless be the father of all who were born of him according to the law of nature. For everyone is the father of those who are born from him. It is evident, therefore, that He says he is the father of all nations.

"Who quickeneth the dead, and calleth those things which are not, as those which are." ^C

That He appoints Abraham as father of those nations which do not derive their lineage from him is clear both from his having said "before," and, further, from adding "who quickeneth the dead," pointing to the birth of Isaac from dead bodies, that through him he became the father of many nations because of the salvation that came to the world through him; that is to say, Christ, in whom all the nations have believed and have given grounds for Abraham to be called their father.

"Who against hope believed in hope, that he might be made the father of many nations, according to that which was said: So shall thy seed be. And not being weak in faith, he considered his own body now dead, whereas he was almost an hundred years old, and the deadness of Sara's womb. In the promise also of God he staggered not by distrust, but was strengthened in faith, giving glory to God: most fully knowing that whatsoever he has promised, he is able also to perform. And therefore it was reputed to him unto justice." ^D

"Against hope" he says, referring to that which is human, but "in hope" he says, referring to that which relies upon God.

"And it is not written only for him, that it was reputed to him: but also for us, to whom it will be reputed, if we believe in him, that raised up Jesus Christ our Lord from the dead."

Lest the hearer should say, "And what is this to us? Since indeed..."

for He is the one who obtained righteousness. He has made us near to the patriarch, or rather, even much more than that; for such is our nobility, that his faith has been the figure of our own. ^A

16 VERS. 25. "Who was delivered up for our offenses," that He might bear our sins to the tree, "and was raised for our justification." For it was for this reason that He both died and rose again, that He might make us righteous.

CHAPTER V

VERS. 1. "Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ." Having discussed faith at length, he introduces an exhortation concerning a bright and honorable life. Since he had preferred faith to the righteousness that is prepared by works, lest anyone should think that what he had said provided an occasion for sloth and negligence, he says, "let us have peace," that is, let us sin no more; for this is the same thing as having peace with God. ^B

VERS. 2. "Through whom also we have had access." If He Himself reconciled us when we were enemies and defeated, he says, it is clearly reasonable to remain in that reconciliation, and to render this as a token of a grateful soul to Him, lest He be thought to have reconciled the senseless and the ungrateful to the Father.

"By faith." He, indeed, performed varied, many, and diverse things; for He died for us, and reconciled us, and brought us near, and granted an ineffable grace; but we have brought only faith.

"Into this grace wherein we stand." To be counted worthy of the knowledge of God, to be delivered from error, to know the truth, to become ^C partakers of all the good things which are produced by baptism.

"And we boast in hope of the glory of God." He has set down two things: the present and the future. For by saying "grace," he declared the present good things, which we have received. But by saying "and we boast in hope," he revealed all the future things.

VERS. 3. "And not only so, but we boast in tribulations." What do I say, he asks, that future good things are a worthy subject for boasting? Nay, even the present things themselves, although they are sorrowful and troublesome, are sufficient for us to be adorned by them and to think magnanimously of ourselves. And he says "we boast" rightly, so that he may frame ^D the exhortation from his own person.

"Knowing that tribulation worketh patience; and patience, probation; and probation, hope." Because it was a paradox that he had stated, supposing that...

^A he produced pleasure and glory in them, he confirms faith in this by his reasoning. As if he were to say: Patience and tribulation possess a great fruit, even before the things that are to come, and they render the one who is tempted approved; moreover, they contribute to the things to come. For they cause hope to flourish in us; for nothing so prepares (a man) to hope for good things as a good conscience.

VERS. 5-9. "And hope confoundeth not; because the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us. For why did Christ, when as yet we were weak, according to the time, die for the ungodly? For scarce for a just man will one die; yet perhaps for a good man some one would venture to die. But God commendeth his charity towards us; because when as yet we were sinners, ^B Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him."

Another argument again, from the good things which we have received.

VERS. 10. "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, shall we be saved by his life."

Another argument a fortiori. It was a much greater thing, he says, for those who were enemies to be reconciled, than for those who have been reconciled to remain in (his) love. If then he has performed that which was greater and more significant by dying for us while we were still sinners, how shall he not also perform that which is less? Consider, too, by how many points he wishes to confirm for them the certainty of the things to come. First, ^C he shames them by bringing forward the counsel of a just man, saying that Abraham was fully persuaded that what God had promised, he was able also to perform. Second, from the grace which was bestowed. Third, from tribulation, for it is sufficient to raise us to hope, and again from the Spirit which we have received. Finally, also from the death of Christ and from our own wickedness, which he had previously prepared. And although the thing stated seems to be one, many things are found therein. First, that he died; second, that it was for the ungodly; third, that he reconciled, that he justified, that he made us immortal, that he made us sons and heirs.

VERS. 11. "And not only so; but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation."

Not only, he says, were we saved, but we also glory on this very account, for which someone might think us to be covered with shame; ^D for to be saved while living in extreme wickedness is the greatest sign of being exceedingly loved by the One who saves. For it was not through any other person, but through his own Only-Begotten that he saved us.

VERS. 12. "Wherefore as by one man sin"

entered into this world, and by sin death, and so death passed upon all men." ^A This is again, in turn, a demonstration of the righteousness which we have received, though it is taken from the opposite.

"In whom all have sinned." ^B "In whom," that is, by whom. He says, in effect: just as when he, namely Adam, fell, even those who did not eat from the tree were all made mortal through him, so too, when Christ rose and was raised, the whole body partook of immortality.

VERS. 13. "For until the law sin was in the world."

"Until the law," that is to say, until the times of the coming: for Christ is the end of the law, as it is written. He says, therefore, that while sin entered into the world through Adam, its reign remained until the times of the coming—until it was destroyed and abolished by Christ.

"But sin is not imputed when there is no law."

While mentioning how long a time sin reigned, he also indicates from what time it entered into the world. And what could this time be, other than that in which the commandment was violated, which Adam transgressed, and which Scripture has termed "law"? For this reason he says that through the law a place was given to sin. ^C For it was the cause that the serpent deceived Adam.

VERS. 14. "But death reigned from Adam until Moses, even over those who did not sin according to the likeness of the transgression of Adam."

He persists in the narrative regarding the time of sin and speaks to us about it again and again, so that, having been diligently taught the power of sin, we may give glory to him who destroyed it through his own flesh; for he destroyed sin in the flesh.

"Who is the type of the future."

Of the future, that is, of Christ. He says that, just as that one became the cause of death to those from him—though they did not eat from the tree—which death was introduced on account of the eating, ^D so also Christ became a provider of righteousness to those who are born of him, even though they had performed no righteous act, which righteousness he bestowed upon us all through the cross.

VERS. 15. "But not as the transgression, so also is the gift. For if by the transgression of one many died, much more the grace of God and the gift by the grace of the one man Jesus Christ has abounded unto many."

If sin, he says, had such great power—and the sin of one man at that—how much more shall the grace of God abound all the more? And [I mean by] grace, not of the Father only, but also of the Son. For this is far more consistent.

^A VERSE 16. «And not as it was by one that sinned, so is the gift. For the judgment was by one to condemnation: but the grace is of many offences unto justification.» Having shown that it is reasonable, he now shows that it is also necessary. What he says is this: A single sin had the power to bring in death and condemnation, but grace did not take away that one sin only, but also those that came after because of it. For so that, hear ^B the *as* and the *so* in such a way that you do not think the measure of the gift is equal to the condemnation; and again, when Adam is mentioned, do not think only that sin which he brought in was taken away, but the rest as well, for he teaches this by saying: «But the grace is of many offences unto justification.»

VERSE 17, 18. «For if by one man's offence death reigned by one; much more they who receive abundance of grace and of the gift and of justice, shall reign in life through one, Jesus Christ. Therefore as by the offence of one, unto all men to condemnation; so by the justice of one, unto all men to justification of life.»

Having declared that Christ did not only benefit us as much as Adam had harmed us, but much more and more abundantly, he necessarily adds the proof of his assertion. And the meaning of his words is this: What was it, then, that armed death? This alone: that one man ate from the tree. If, therefore, death gained such great power from one offence, when some are found who have received grace and justice far greater than that sin, how can it be that they remain subject to death? And for this reason he did not say "grace," but "abundance of grace." For we did not receive only as much grace as was necessary for the excision of sin, but much more. For we were delivered from punishment, we put off all wickedness, we were regenerated from above, and we rose again, the old man having been buried; we were redeemed and healed, we were raised to divine adoption, we were justified and became brothers of the Only-Begotten, ^C and co-heirs, and were established as partakers of his goods. We are also his flesh, and as the body is to the head, so are we united to Christ. And all these things Paul called an "abundance of grace," to show that we have received not only a remedy equal to the disease, but also perfect health, a beauty of form, and honor, and glory, and good report, which far transcend our nature.

What, then, is the reason that he sometimes says "all men," and sometimes "the many"? It is because death prevailed over the entire race, but ^D [the grace] according to choice [prevailed] over the many.

He set against both the analogy that occurred through Christ. ^A "For just as by the disobedience of the one man the many were made sinners," he uses the former argument again, pressing it tightly by repetition. "So also by the obedience of the one shall the many be made righteous." Again he struggles, elaborating upon the proofs. All these things, he says, are because the Jews were saying that Christ’s death could not justify the inhabited world. And the phrase "the many were made sinners" means "they were held liable to the death that resulted from sin."

^B "But the Law entered in, that the transgression might abound." Having shown that the world was condemned on account of Adam, and freed and saved from that condemnation by Christ, he fittingly seeks to cut short the opinion regarding the Law. He says, therefore, that it not only did no good, but that the malady was even increased by its entry; and the "that it might abound" is not a statement of cause, but is taken from the outcome. For the Law was not given so that sin might abound; but it was given in order to diminish the transgression. It turned out to the contrary, not because of the nature of the Law, but because of the sloth of those who received it. "Entered in," he said, and not "came in," showing that its need was temporary and not, strictly speaking, primary.

^C "But where sin abounded, grace did superabound; that, as sin reigned in death, so also grace might reign through righteousness unto eternal life through Jesus Christ our Lord." For he did not merely set us free from punishment, but he granted us the myriad of blessings we mentioned before. And how did sin abound? The Law gave myriad commandments, wishing to support man on all sides. As all these were transgressed, naturally the sin was greater.

CHAPTER VI.

"What shall we say then? Shall we continue in sin, so that grace may abound? God forbid! We who have died to sin, how shall we live any longer in it?"

He returns again to the aforementioned discourse; and the meaning is this: Some, disparaging the Apostle, were saying, "Since we have sinned greatly, let us not cease from sinning, so that more grace may be given." ^D He refutes this, first by prohibition, saying, "God forbid!" as he is accustomed to do when he speaks of certain and manifest evils. Then next by an irrefutable argument: "We who have died to sin," he says, "how shall we live in it?" And what he says is this: We have become dead

^A to sin, having believed and been illuminated; and we are dead ^A so as no longer to obey it. ^A

VERS. 3-5. "Are you ignorant that as many of us as were baptized into Christ Jesus were baptized into His death? We were buried therefore with Him through baptism into death; that, just as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life. For if we have been united together in the likeness of His death, we shall also be in the likeness of His resurrection."

Since what he said was fixed and certain, he explains it to us. What, therefore, is this, "we were baptized into His death"? It is plainly that we might die as He did. For baptism is a cross. Therefore, what the cross and the sepulcher were for Christ, this baptism has become for us, although not in the same sense. For He indeed died and was buried in the flesh; but we in both respects were so with regard to sin. For this reason he did not say, "we have been united in His death," but "in the likeness of His death." For death is what this and that are, but not with the same subject. For Christ's death was of the ^B flesh, but ours is of sin.

VERS. 6. "That our old man was crucified with Him."

He does not say "was crucified," but "was crucified with," bringing baptism close to death.

"That the body of sin might be destroyed."

He calls all wickedness the body of sin. For just as he calls the old man the sum total of malice, so he calls the body of that man the malice which has been knit together from the various members of wickedness and depravity.

"And that we should no longer serve sin." [VERS. 7.] "For he who has died has been freed from sin."

I desire to die to it, he says—not that I should be abolished or perish, but that I should sin no more. For just as he who has died is exempt from sinning, lying dead, so also is he who has ascended from the bath of baptism. Since ^C he once died there, he must remain dead, always, to sin.

"But if we died with Christ, we believe that we shall also live with Him; knowing that Christ, having been raised from the dead, dies no more."

He quickly brings forward the crown of labors and struggles; but a greater good comes to us even before the crown—to become participants with the Lord.

"Death no longer has dominion over Him. For in that He died, He died to sin once for all."

That is, He was in no way subject to this death, but He died for our sin, in order to take it away, and to cut off its nerves and all its power.

"But in that He lives, He lives to God."

This is, indissolubly, so that ^D he no longer

^A be subject to death. For if He died the former death, though He was not liable to it, but because of the sin of others, much more will He not die now, having abolished it.

"Likewise you also reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. Let not sin therefore reign." ^A Since he had spoken of the life of Christ, lest someone should say, "What then do these things have to do with us?" he adds the following: "If He raised us when we were dead, how much more will He be able to preserve us in life when we are living?" He did not say "tyrannize," which would signify necessity, but "let not reign," which implies the power of choice.

"In our mortal body, that you should obey it in its desires; nor present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. For sin shall not have dominion over you." ^B Our body, before the coming of Christ, was easily overcome by sin. For neither was the Spirit present to bring help, nor was there baptism capable of putting sin to death. But since Christ has arrived, and we have received baptism, and the Spirit through baptism, the struggles have become easy and manageable for us.

"For you are not under the law, but under grace; what then? Shall we sin because we are not under the law, but under grace? God forbid!" ^C By this he shows that the struggles are temporary.

"Do you not know that to whom you present yourselves slaves to obey, you are slaves to that whom you obey, whether of sin to death, or of obedience to righteousness?" ^D Having posed the objection which says, "What then? Shall we sin?" and having brought forward the first solution, the one from prohibition, saying "God forbid," he adds also the second, from the enemy, and the third, from the punishment. Now, that which is taken from the enemy is this: "Do you not know that to whom you present yourselves slaves to obey, you are slaves to that whom you obey?" It is as if he were saying: "I do not yet mention Gehenna, nor that great punishment, but rather this present disgrace, that you have become slaves—and voluntary slaves—and slaves of sin, and for such a wage that you must die again. For if, before baptism, it brought about physical death, and the wound required such great healing that the Lord of all descended to death and thus destroyed the evil, what will sin not produce if, after such a gift and given liberty, it captures you when you voluntarily and of your own accord bow your necks to it?"

^A *“But thanks be to God, that you were the slaves of sin.”* He again calls to their memory the gifts and benefits, and that they were delivered from great evils, and not by their own labors, but by the grace of God. *“But you have obeyed from the heart that form of doctrine to which you were delivered.”* By saying “from the heart,” he indicates the free will; by “you were delivered,” he hints at the help from God.

^B *“Being then made free from sin, you became the slaves of righteousness.”* Here two gifts of God are shown to them: the being freed from sin, and the becoming slaves to righteousness, which is better than any freedom.

*“I speak after the manner of men because of the infirmity of your flesh. For just as you have presented your members as slaves to uncleanness and to iniquity, unto iniquity.”* Since he had required a strict standard of living, commanding them to be dead, wishing to show that he demands nothing excessive, but rather something extremely moderate and easy, he establishes this from the contrary by these words, “I speak after the manner of men,” as if he were saying, “I prove this from those things which commonly happen.”

*“So now present your members as slaves to righteousness unto sanctification. For when you were the slaves of sin, you were free in regard to righteousness.”* ^C When you lived in wickedness and impiety, you lived with such strict obedience that you did not do anything good at all; for this is what “you were free in regard to righteousness” signifies. Now, therefore, since you have crossed over to righteousness, give yourselves entirely to virtue, doing absolutely nothing of evil.

*“What fruit therefore had you then in those things of which you are now ashamed?”* Such, he says, was that slavery, that even now the memory of it brings shame upon you. But if the memory brings shame, the action does so much more. You were then suffering double loss, he says, both by doing things worthy of shame and by not knowing how to be ashamed.

*“For the end of those things is death. But now being made free from sin, and become servants to God.”* ^D Since shame does not seem to be a very grave matter, he proceeds to that which is extremely terrible, naming death.

*“You have your fruit unto sanctification, and the end everlasting life.”* See how he shows some things as already granted, and other things as proposed in hope. And from the things granted, he confirms the others—namely, life through sanctification.

*“For the wages of sin is death. But the gift of God is eternal life, in Christ Jesus our Lord.”* Since he had previously made mention of weapons and of a kingdom, he adheres to the metaphor; yet although he says “wages,” regarding the

^A sin, he does not preserve the same order when he speaks of Christ; nor does he say, the reward of right actions, but the grace of God: to make it plain that they did not obtain reconciliation from themselves, as though they had received a certain debt, but that all these things were bestowed through grace.

CHAPTER VII VERS. 1. “Or do you not know, brethren (for I speak to those who know the law)?” Having concluded the discourse which he had set forth regarding morals, he proceeds to those things which pertain to doctrine, and shows that not only does sin no longer rule over them, but neither does the law. But if the law does not rule, then a fortiori, neither does sin. This he demonstrates by an example. ^B Moreover, he begins with a commendation of his hearers, with which he may soothe their ears.

“For the law rules over a man as long as he lives.” [VERS. 2-4.] “For the woman who is under a husband is bound by the law to her living husband: but if her husband dies, she is released from the law of her husband. So then, while her husband lives, she will be called an adulteress if she becomes another man’s wife. But if her husband dies, she is free from the law, so that she is not an adulteress, though she has become another man’s wife. Therefore, my brethren, you also have been put to death to the law through the body of Christ, that you may become another’s, even him who was raised from the dead.”

To those who are alive, he says, the law is laid down, but to the dead it no longer gives commands. But if you also have died, having been buried together with Christ through baptism, the law no longer rules over you. Observe, I pray, the prudence of Paul: how he indeed affirms in his example that the law has died, saying: “But if her husband dies.” But in the conclusion, he does not do so. For logically he should have said: “Therefore, brethren, you too, the law having died, are not judged for adultery if you are with another man.” But he did not state the matter so; instead, he says: “you have been put to death to the law”: so that you might not suspect us of blaspheming against the law as if we were its enemies. ^C But again, observe the excellence of his presentation. For he shows that the law itself desires this, namely, that one should withdraw from it and become another’s; for it does not forbid, he says, being with another once the former has died. It is as if he were saying: The law itself exempts us from charges when we depart from it; nay, it is the will of the law itself that we should henceforth be Christ’s.

“That we may bear fruit to God. For when we were in the flesh.” ^D He exhorts them starting from the better. For then, he says, you bore fruit to death; but now to God.

“The passions of sins, which were through the law, were working in our members to bear fruit to death. But now we have been released from the law.”

He does not say, the passions of sins which were born of the law, but which were through the law. And he did not add, "born" or "made," but stated it absolutely and simply as "through the law," that is, which were made known and manifested through the law. And lest he should accuse the flesh, he did not say, "which the members perform," but "which were working in our members," so as to declare clearly that wickedness has its origin elsewhere, namely from the active thoughts, not from the members which are moved and acted upon. Nor does he claim that the law is the cause of sins, nor yet does he exempt it from blame; for it took the place of a stern accuser by exposing the sins. For whoever enjoins more upon one who is unwilling to obey anything increases his transgression.

^B “Dead to that in which we were held.” That is, to the sin of the old man who was held in it, who has died and been buried.

“That we should serve in newness of spirit, and not in the oldness of the letter.” The letter, he says, by which we are condemned (that is, that old law) is no longer alive, but the Spirit is our helper.

VERS. 7. “What shall we say then? Is the law sin? God forbid!” Because he appeared to have said many things against the law—such as that the passions of sins were working through the law in our members, and that sin shall not have dominion over you, for you are not under the law; and again, where there is no law, there is no transgression; and again, the law entered that the offense might abound; and finally, the law works wrath—since all these things appeared to bring an accusation against the law, to correct the suspicion which could arise therefrom, he puts this objection to himself and says: “What then? Is the law sin? God forbid!” Before he proves this, he denies the thing entirely, in order to both win over the auditor to himself and soothe one who is offended.

“But I did not know sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’”

That he appears to have acted rather vehemently against the law heretofore is nothing to wonder at; for Paul presses what is incumbent upon him. What, then, that might be, I would have you hear. The Jews were obstinately struggling against grace, preferring the law to it, and for this reason they disparaged it. Wherefore Paul had proposed to himself to demonstrate that which was certainly true: that the law was in no way able to efface sin, but rather that sin exercised a harder tyranny through it; whereas grace would wipe it away by itself, and that therefore, having dismissed the law, one must approach grace. Since this was his end, you see how subtly and how accurately he constructs the whole argument. For he says, “I did not know sin, except through the law.” By "sin" he means that which is most vigorous, since it existed even before the law. And again: “I would not have known covetousness, unless the law had said: ‘You shall not covet.’” Again, the covet-

covetousness he refers to is ^A the intense and vigorous kind. For the law was not given for this reason, that it might kindle such covetousness, but rather that it might extinguish it, even if the result turned out otherwise. But the cause of this was that sin was reigning, and the law was not able to master it. Grace, however, accomplished this; for not only did it dissolve and destroy sin entirely, but it also filled us with the divine Spirit, so that we might easily overcome it.

Ver. 8. “But sin, taking opportunity by the commandment, wrought in me all manner of concupiscence.”

“For without the law sin was dead.”

Ver. 9. “But I was alive without the law once.”

“But when the commandment came, sin revived; and I died.”

“And the commandment, which was to life, I found to be unto death.”

“For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid.”

“But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.”

the body of this death?” ^A He added: “Thanks be to my God through Jesus Christ our Lord.” Although the devil was wicked and evil, he was able to remain hidden. But through the snares which he laid for man, and especially through the law which had been given for the sake of obtaining salvation, he caused his own kingdom to be made manifest.

VERS. 14. “For we know that the law is spiritual.”

Lest the hearer be troubled, hearing that through the commandment sin had taken occasion, and that upon its arrival sin revived, and that through it sin had deceived and killed him—lest, I say, anyone hearing these things should think the law to be the cause of these evils, he not only exempts the law from crime and guilt, but weaves for it a most excellent eulogy, saying: “We know that the law is spiritual.” By calling it spiritual, he shows it to be the teacher of virtue and the adversary of wickedness. ^B For this was what the law provided: that it should admonish, terrify, correct, and provide counsel for the practice of virtue; but it was not able to take away sin. Nor, indeed, without reason; for this was the work and office of grace alone.

“But I am carnal, sold under sin.”

For with death, he says, a multitude of passions also entered. For as soon as the body became mortal, it admitted desire, anger, sadness, and all other perturbations.

VERS. 15. “For what I work, I do not understand.”

I do not understand, he says—that is, I am shrouded in darkness and I am being seized, and because of the violence I suffer, I do not know how I am tripped up and deceived. Just as we, too, are accustomed to say: “I do not know how so-and-so came and snatched away my things,” not offering ignorance as an excuse, but indicating a certain deception.

“For not what I want, which is good, do I do; but what I do not want, which is evil, that I do. [VERS. 16, 17.] If, however, what I do not want, that I do, I consent to the law that it is good. Now, however, it is no longer I that work it, but the sin that dwelleth in me.” ^D

To will what is good and to hate what is evil is a matter of perfect knowledge. From which it is clear that when he says, “what I do not want,” he has not taken away the freedom of will, nor introduced any kind of necessity by which we might be compelled, but rather that those things which he himself does, he by no means approves. What, then, is this “I do not want”? It is the same as, “I do not praise, I do not approve.”

VERS. 18. “For I know that there dwelleth not in me, that is, in my flesh, good. For to will is present with me.”

He is not accusing the body, but showing the enormity of sin, that he might signify the magnitude of the gift granted through grace.

“But to perform that which is good, I find not.”

While here again he says, “I find not,” he does not mean ignorance...

^A but rather a certain injurious act and treachery of sin.

“For the good that I would, I do not; but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.” Elucidation of what has been said: “I find then a law, that, when I would do good, evil is present with me.” After “the good,” the word “advocate” must be joined, and in this way the meaning becomes clear, saying: I find the law playing the advocate for me when I desire to do good. But as for “that evil is present with me,” he says that sin also presses upon him, inciting him toward evil.

“For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” Observe how he describes the battle of a natural law with sin, and the victory of sin; for the phrase “bringing me into captivity” made this manifest. He called sin a law not because of any dignity it possesses, but because of the obedience of those who listen to it. Just as, therefore, he calls mammon lord, and the belly god, not because of their own dignity, but because of the great slavery of those who are subjected to them.

“O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.” ^B After having lamented the force of sin, he moves on to mercy. “Who shall deliver me?” But he immediately adds the hope of salvation given in the midst of so many evils; and this is grace. When you hear him saying, “Who shall deliver me from the body of this death?” do not think he is accusing the flesh. For he did not say “body of sin,” but “body of death,” that is, ^C the mortal body which has been conquered by death.

CHAPTER VIII

“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” He calls grace “the law of the Spirit.” He calls it “the law of sin,” not the Mosaic law—for how could he, ^D since it is righteous...

^A and holy as he has often called it?—but the one that wars against the law of the mind, that is to say, sin.

VERS. 3. “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” The meaning is this: Since the law came to justify man while he was laboring under the tyranny of sin, for this reason God sent the Only-Begotten, that by His own flesh He might condemn sin. And rightly does he call the flesh of Christ the “likeness of sinful flesh.” For indeed this was not flesh of sin, but the likeness of flesh of sin. “For there was no deceit found in his mouth.” By saying “for sin,” he indicates the cause for which He came. For the Father sent the Son for the sake of blotting out sin. By the name “flesh,” he implies carnal sense and prudence.

VERS. 4. “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” What is this, “righteousness”? It means the end and the purpose. For what the law wished to do and could not—namely, to justify man—this Christ has accomplished. See how he everywhere urges us not to walk after the flesh; as though he were saying: The flesh has been freed from the law of sin; now that sin has been removed from our midst, let us not again draw upon ourselves a voluntary slavery.

VERS. 5-7. “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For the wisdom of the flesh is death; but the wisdom of the Spirit is life and peace. Because the wisdom of the flesh is enmity against God.” ^B That is to say, those who are filled with the wisdom of the flesh, which is to say, wickedness. “For it is not subject to the law of God. Neither indeed can it be.” By “wisdom of the flesh” he means the earthly mind, which is agitated by worldly things and evil deeds. Yet he does not mean by this that it is impossible for one who is evil to become good; but rather that it is impossible for one who is wicked and depraved to be subject to God. However, it is easy for one who is changed to become good and subject [to God], and that this is true is attested by history, which abounds with countless examples. Paul himself, from a persecutor, became a herald of the truth; the thief was admitted into Paradise; Manasseh, the Ninevites, and ^C six hundred others.

VERS. 8. “So then they that are in the flesh cannot please God.” Again, by the name “flesh” he points to a carnal and worldly life, flowing with pleasures and luxury, which makes the whole man to be flesh. ^D

^A “But you are not in the flesh, but in the Spirit.” He shows that one who lives rightly is not even in the body, but as it were still walking on earth, he lives as a citizen of heaven. “If so be that the Spirit of God dwell in you.” The expression “if so be that the Spirit” he employs in many places, not to express doubt, but with the most certain faith, precisely as “seeing that”; just as when he says, “If so be that it is a righteous thing with God to recompense tribulation to them who trouble you.” It means: forasmuch as this is righteous. “Now if any man have not the Spirit of Christ, he is none of his.” He did not say, “if you do not have,” but he extended the painful thought to others. ^B “And if Christ be in you.” Again he speaks of Christ being in them, increasing their joy and the desire they have for him. “The body indeed is dead because of sin.” The meaning of these words is this: in those in whom Christ dwells, the body is dead to sin; that is, it obeys sin in nothing, but is as though it were dead unto it: in regard to the working of sin, our bodies do not differ from bodies lying in coffins. “But the Spirit is life because of righteousness.” He calls Christ himself righteousness. For he has become for us righteousness from God, according to the voice of the Apostle himself. Our spirit, therefore, will live, having Christ dwelling within it. “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ Jesus from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” He says this as if he were to say, “Do not fear because you are clothed in a mortal body; possess the Spirit, and he will raise you up again.” What then? Will those who do not have it not be raised? Indeed, he says, they will; but not unto life. For this reason he did not say “raise up,” but “quicken,” which is something more than resurrection, and granted only to the just. ^C “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.” Having shown how great is the reward of the spiritual life, he necessarily follows up with an admonition, saying: therefore we ought not to live after the flesh. “For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live.” By “death” he here hints at that immortal death which is to be spent in hell; namely, the punishments and torments. “For as many as are led by the Spirit of God, they are the sons of God.” And he sets before you another reward, encouraging ^D

you to live spiritually. This, moreover, is adoption. But he does not say, they who live by the Spirit of God, but, they who are led: ^A signifying that he wishes to lead them in such a way, that he is the Lord of our life, so that, however he wills, he leads him.

Ver. 15. « For you have not received the spirit of bondage again to fear; but you have received the spirit of adoption of sons. »

If those who were under the old law performed any of the commandments of God, they did so out of fear of punishments. For he who makes void the law of Moses dies without any mercy [Hebr. X, 28]. But those who have received the spirit of grace do everything out of the love of Christ. Here, therefore, he makes a comparison between those who lived under the law and those who are under grace.

« In which we cry, Abba, Father. »

He confirms the truth of this adoption from the prayer which the Lord commanded his faithful to say: Our Father, who art in heaven [Matth. VI, 9]. ^B Just as there is a spirit of grace, and a spirit of healings, and a spirit of tongues, and a spirit of prophecy, so also there exists a spirit of adoption.

Vers. 16, 17. « For the Spirit itself gives testimony to our spirit, that we are the sons of God. And if sons, heirs also; heirs indeed of God, and joint heirs with Christ. »

The Paraclete, that is to say, on account of the gift which has been bestowed upon us. It is as if he were to say: This voice is not only of that gift, but also of the Paraclete himself, who has bestowed the gift. For he himself has taught us through ^C this gift to speak in this manner.

« If so be that we suffer with him, that we may be also glorified together. [Ver. 18.] For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us. »

For if we have been his partners in things that are harsh and burdensome, this will also happen to us all the more in pleasant things. For if, when we had performed nothing upright, he adorned us with such great goods, how much more will he reward us with his gifts when he sees us laboring and having suffered such things?

Ver. 19. « For the expectation of the creature waits for the revelation of the sons of God. »

You see how many and how great things he establishes through this: ^D namely, the disdain of present things and the desire of future things, and how he demonstrates with how much love God pursues the human race. Furthermore, he overturns all the dogmas of the philosophers which they have concocted concerning the world, with this one dogma, not otherwise than a spider's web. Moreover, the sense of his words is this: the petition itself is vehemently laboring, waiting and looking forward to the goods which I spoke of just now; for *apokaradokia* is a vehement and solicitous expectation. But in order that the discourse might become more significant, he personifies...

this whole world—just as the Prophets also do, introducing rivers clapping their hands, ^A hills leaping, and mountains skipping; not so that we might think them animate, but so that we might learn the excess of the good things, in that it reaches even to these things devoid of sensation. They do this same thing often regarding sorrowful matters as well, introducing even a vine lamenting, and wine, and mountains, and the timbers of the temple wailing, so that if only from this we might again conceive of the excess of the evils. The Apostle, therefore, imitating these, personifies creation here and says that it groans and travails; not because he heard some groan carried from the earth and heaven, but so that he might indicate the excess of the future good things, and the desire for deliverance from the evils that hold us.

VERS. 20. ‹ For the creature was made subject to vanity, not willingly. ›

As if he were to say: The creature has become corruptible. And why? Because of you, man. For since your body has become mortal and subject to suffering, the earth likewise accepted the curse, and brought forth thorns and thistles. But that the heaven also, along with the earth, though growing old, will be changed later to a better state, listen to the Prophet speaking about the heavens: They shall perish, but thou remainest; and they all shall grow old like a garment; and as a vesture shalt thou fold them, and they shall be changed.

‹ But by reason of him who hath subjected the same in hope; because the creature also itself shall be delivered from the servitude of corruption. ›

If the creature has become corruptible, he says, because of me, yet no injustice has been done to it. For it will be incorruptible again because of me; for this is what "in hope" means. And when he says it was "subject, not willingly," he does not mean this to show that it is mistress of its own counsel, but so that you may learn that the whole matter took place by the care of Christ, and not as an achievement of its own.

‹ Into the liberty of the glory of the children of God. ›

That is: for the sake of freedom.

VERS. 22. ‹ For we know that every creature groaneth and travaileth in pain until now. ›

Observe how he puts the hearer to shame, as if saying: ^D See that you do not become worse than the creature, which is devoid of soul, by being too attached to present things. For not only is one not to be addicted to them, but one ought to groan on account of the prolonged distance from that fatherland. For if the creature does this, much more would it be fitting for you, who are endowed with reason, to show the same.

VERS. 23. ‹ And not only it, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves. ›

Having already tasted of the things to come, we hasten to see the end of them. For if the firstfruits are such, that by them...

we become both immune from sins, and partakers of righteousness and sanctification, consider how great the end shall be.

• Adoption waiting for. › Lest he should give occasion to the heretics, as if he seemed to disparage present things while saying, "we groan," he says: I do not by any means accuse present things, but I am held by the desire for future ones. For this is what he signifies, saying, "waiting for adoption."

• The redemption of our body. › This is perfect and consummate glory: for then grace will be firm, when our body also has put off mortality and countless other afflictions. Indeed, this is a solution to an argument that might be raised; as if someone were to say to him: You cry up and down that we have been made sons, and yet you now set this as something to be hoped for. What then does he say now? Our affairs remain in uncertainty until our very last breath. For many of us, who were sons, have become dogs and captives. But if we complete this life with a good hope, then the gift will be immovable, and more manifest and excellent, no longer fearing any change from death or from sin.

VERS. 24. • For in hope we were saved. › What he says here has this meaning: It is not necessary to seek everything in this age, but it is also profitable to hope. For we have offered this one gift to God, that we put faith in Him, while He has promised future things; and by this path alone we have been saved. If therefore we lose this, we have lost the whole tribute that we owe to Him. He says these things, however, so that we may not seek everything here in this world, nor ruin our nobility, which was brought to us by faith.

• But hope that is seen is not hope: for what a man sees, what does he hope for? [VERS. 25.] But if we hope for what we do not see, we wait for it with patience. › If you are to seek everything in this age, he says, what need have you of hope? What then is hope? It is to trust in things to come. This one thing God demands of you, he says, that there be something of yours that you contribute to your own salvation. And because it was small and of little value, see how he amplifies it, by calling it patience; by which word he intended to signify labors and sweat, although such acts are not strictly of hope. As if he were to say: Just as God crowns the one who labors and is distressed and suffers countless things, so too does He crown the one who hopes. For the word "patience" implies sweat and great constancy.

VERS. 27. • Likewise the Spirit also helps our infirmity. › He shows that much help is conferred upon us, that patience might be lighter and easier. It is just as if he were to say: That which you bear patiently is yours; but the rest is of the ministry of the Spirit, by whom you are anointed into hope, through which again the labor is lightened.

^A "For we know not what we should pray for as we ought." He says these things to manifest the great providence of the Spirit concerning us, and to instruct us not to think that those things which appear beneficial to human reasoning are always such. But so that the disciple might not be ashamed of his ignorance, He made it common to all, saying: "We know not."

"But the Spirit Himself maketh intercession for us with groanings which cannot be uttered." The statement is obscure, because many of the miracles that were then occurring have now ceased. Therefore, it is necessary to explain these things. What, then, was the state of affairs at that time? God bestowed different gifts upon those who were then being baptized, which were indeed called "spirits." For "the spirits of the prophets are subject to the prophets." ^B And one possessed the gift of prophecy, and foretold things to come; another of wisdom, and he instructed the multitude; another of healings, and he healed the sick; another of powers, and he raised the dead; another of tongues, and he spoke in various languages. But along with all these, there was also the gift of prayer, which itself was also called a "spirit," and he who possessed this prayed on behalf of the whole multitude. For since we, being ignorant of many things that are beneficial, do ask for things that are not beneficial, the gift of prayer would come upon one of those present; and for the common benefit of the whole Church, he would stand and intercede on behalf of all, and instruct the others. Therefore, he calls such a gift the "spirit" here, and says that the soul that receives this gift intercedes with God and groans. ^C For he who was deemed worthy of such a grace, standing with much compunction and with many groans of mind, would prostrate himself before God and ask for things that were beneficial to all.

"And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to God." In order that you may learn that the discourse was about a spiritual man who possessed the gift of prayer, and not about the Paraclete Spirit, he added: "He that searcheth the hearts knoweth what is the mind of the Spirit." It is as if he were saying: He does not teach God as if He were ignorant, but this happens so that we ourselves may learn to pray for those things which we ought to ask of God, those things which are pleasing to Him. For this is what is meant by, "according to God."

"And we know that all things work together for good to them that love God." He says that even things which seem grievous, if they are brought upon us for God's sake, will end in a good outcome for us. He did this both in the Babylonian furnace and in the case of the apostles.

"To them who are called according to his purpose." He says "purpose" here, so that you might not attribute everything to the calling, ^D since you might offer the objection: Why then were not all saved?

"For whom He did foreknow, He also did predestinate to be conformed..."

to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called." He shows ^A what the dignity is, and how God was disposed toward them from of old. "And whom He called, them He also justified." By the laver of regeneration. "And whom He justified, them He also glorified." Through the gifts, through the adoption.

VERS. 31, 32. "What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" Even if some are unbelieving regarding things to come, they have nothing to say against the good things already bestowed. Such is the fact that God has loved you in return from of old, that He has made you just, that He has gifted you with glory. Indeed, He bestowed these things upon you through those things which seemed burdensome, and which you deemed ^B truly disagreeable—namely, through the cross, through stripes, through chains. These are the things which have recalled the whole world to righteousness.

VERS. 33. "Who shall lay anything to the charge of God's elect?" He directs this against those who assert that faith is of no benefit, and who are incredulous of such a sudden transformation of morals. He rightly did not say, "Who shall lay anything to the charge of God's servants?" nor "against those who believe in God," but "against God's elect." For election is a proof of virtue.

"It is God that justifieth. [VERS. 34.] Who is he that condemneth? It is Christ Jesus that died, yea rather, that is risen again, who is even at the right hand of God." He did not say, "God who forgives sins," but what is far more excellent: "God who justifieth." ^C For when the sentence of the judge declares one just—and of such a judge, and so great—what does the accuser deserve? Therefore, let us by no means fear temptations; for God is for us.

"Who also maketh intercession for us. [VERS. 35.] Who shall separate us from the love of God? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? [VERS. 36.] (As it is written:)" He speaks in a more human manner, and one that condescends more to our comprehension, in order to show the love of God. And that you may learn that this is so, having first said, "At the right hand of God," he then added, "Who also maketh intercession for us." For this shows both the intimacy and the equality of the discourse with God.

"For Thy sake we are killed all the day long." ^D That the things said might not appear to be of abandonment, he also brings in the Prophet, by whom these same things had been foretold long before.

"We are accounted as sheep for the slaughter." For just as they, he says, do not resist when they are being slaughtered, so neither do we.

^A "But in all these things we super-conquer through Him who loved us." For this, indeed, is the marvelous thing: not that we merely conquer, but that we are victors by means of those very things by which we are beset; and we do not simply conquer, but we super-conquer. ^B "For I am certain that neither death, nor life, nor angels, nor Principalities, nor Powers, nor things present, nor things to come, nor fortitude, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Why, he asks, should I mention things present and the evils associated by a certain lot with this life? For if one were to mention things to come and powers—things, such as death and life; powers, such as angels and archangels and the entire celestial creation—all these are insignificant to me compared to the love of Christ. For neither if anyone threatened me with that future and immortal death so that I should depart from Christ, nor if he promised me a life without end, would I acquiesce at all. And what need is there to speak of earthly kings? For even if you were to name angels to me, and all the powers above, and all things that are or are to be, all these are to me small, both those on earth and those in heaven, compared to that *philtron* (that burning love). Then, as if these things were not enough to demonstrate the passion he felt, he added as many more again, saying: "nor any other creature."

CHAPTER 9

^C VERS. 1, 2. "I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Spirit: that I have great sadness and continuous sorrow in my heart." As he is about to speak of great things, which seemed incredible because of their magnitude, he therefore premises an oath.

VERS. 3, 4. "For I myself would wish to be anathema from Christ for my brethren, my kinsmen according to the flesh, who are Israelites." And this is another proof similar to those that preceded it. For this also establishes how intense was the love he felt for Christ. But how so? Hear the reason. ^D Because all the Jews, by accusing God, were murmuring that they had been cast out and dishonored, when they had been worthy to be called sons of God, and had received the law; when they had known God before all others; when they had possessed such great glory that they had preceded the whole world in worshipping God; when they had received promises, born of those fathers who were His friends, and (what is more preeminent than all the rest) had existed as the kin of Christ Himself: for this is what it signifies where he says, "Of whom is Christ according to the flesh." And yet, in their place, men from the nations who had never known Him were introduced. Because, therefore, they were incriminating God with such language, Paul, hearing this and being stung, and grieving for the glory of God, desired to be anathema and to fall from that glory of which he was partaking.

and from the choir ^A of those who believe in Christ, and from the apostolic company (for it was not from the love of Christ), so that the blasphemy against God might cease.

«Whose are the adoption, and the glory, and the testaments, and the legislation, and the worship, and the promises.» ^B It is as if he were saying: God indeed wished them to be saved, and made this manifest by the things He previously did, and by those things from which Christ, according to the flesh, came into being; but they, through their own ungratefulness, cast away the beneficence.

«Whose are the fathers, and from whom is Christ according to the flesh, who is over all, God blessed for ever. Amen.»

Even if others blaspheme, he says, we to whom His mysteries are understood, know clearly that He is worthy not of blasphemy, but of praise and glory. At the same time, He teaches us another divine mystery: that He who was born according to the flesh, Christ, is Himself the God who exists over all.

«Not as though the word of God hath miscarried. For all are not Israelites that are of Israel: neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called. That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for seed. For this is the word of promise: At this time will I come, and Sarah shall have a son.» ^C

Since matters have turned out thus, he says, it is not at all difficult to show that the promise has stood firm. How then has the promise stood? God said, «To thy seed I will give this land.» He further called the nations the seed of Abraham. But from where is this manifest? From this very response of His: «In Isaac shall thy seed be called.» That is, just as Isaac, having been born through promise, became a genuine son, so that which is born through promise would be called the genuine seed of Abraham.

«And not only she; but when Rebecca also had conceived at once, of one, Isaac our father: for when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand), not of works, but of him that calleth, it was said to her: The greater shall serve the lesser. As it is written: Jacob I have loved, but Esau I have hated.» ^D

Why do you wonder, he says, if of the Jews some have been saved, and others have not been saved? For one might see that this had occurred from of old among the patriarchs; and not only among the patriarchs, but also among the Israelites themselves. For although the transgression was common,

^A all had sinned, yet some obtained mercy, while others did not. And this, he says, one may see even in the case of those who were punished. For of the Egyptians, some were saved, and others were punished; and in the case of the Jews, He called those who were not a people, a people; and He did not deem all worthy of the same honor. For only the remnant has been saved. ^B Having set forth all these difficult matters, he later brings in the solution; and what is the solution? That it is because they sought it not from faith, but as if from works, and because they were ignorant of the righteousness of God and sought to establish their own. But for what reason did he lead the auditor into such great perplexity? So that he might, as it were, say to the Jews: Since you are in such great doubt, and cannot solve any of these things, how is it that you create difficulties for us regarding the calling of the nations? And yet, we have a just cause to state why they were saved and you fell away. And what is that? That they believed, but you stumbled against the stone through the works of the law.

« What then shall we say? Is there injustice with God? God forbid. » ^C Therefore, He is not unjust either towards us or towards the Jews.

« For He says to Moses: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. »

It is not for you to know, he says, O Moses, who are worthy of philanthropy, but leave this entirely to Me. And if it was not for Moses to know, it is indeed much less so for us.

« So then it is not of him who runs, nor of him who wills, but of God who shows mercy. For the Scripture says to Pharaoh: For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. »

He brings in another objection in the middle.

« Therefore, He has mercy on whom He wills, and whom He wills He hardens. You will say to me then: Why does He still find fault? For who has resisted His will? O man, who are you to answer back to God? Does the thing formed say to him who formed it, Why have you made me thus? Or does not the potter have power over the clay, from the same lump to make one vessel for honor, and another for dishonor? » ^D

He introduces yet another objection, leading the auditor into a multitude of perplexities. And he does not solve it at first, but silences him, saying: *Who are you, O man, who answers back to God?* that is, who contradicts.

« But if God, desiring to show His wrath and to make known His power, endured with much patience vessels of wrath fitted for destruction, and that He might make known the riches of His glory upon vessels of mercy. »

The meaning of this statement is such: Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness was provoking the wrath of God.

Having enjoyed much patience, he did not become better, but remained uncorrected. Wherefore he called him not only a vessel of wrath, but also fitted for destruction; that is to say, prepared, ^A though from himself and by his own vice. For God did not omit anything that might contribute to his amendment, nor did he himself, in turn, fail to do anything that would create destruction for himself and deprive him of all excuse. God, however, although He knew these things, sustained him with much patience, since He wished to lead him to repentance. For if He had not wished this, He would not have been patient with him for so long. But since he did not wish to use the patience of God for repentance, but had prepared himself for wrath, God used him for the correction of others, making ^B others more diligent through the punishment inflicted upon him, and showing His power *through* him.

« Which He prepared for glory. » [VERS. 24.] « Whom He also called, not only from the Jews, but also from the Gentiles. » Since the Jews were upbraiding the Gentiles—that they were called gratis—and thought that they were casting shame upon them, He destroys this suspicion and envy with a mighty force of arguments. For if that matter brought glory to God, much more did it do so to those through whom the glory of God was celebrated.

VERS. 25-27. « As it also says in Osee: I will call those who were not my people, my people; and her who was not beloved, beloved; and it shall be, in the place where it was said to them, you are not my people, there they shall be called sons of the living God. » But Isaias cries out for Israel: « If the number of the sons of Israel were as the sand of the sea, the remnant shall be saved. » ^C He establishes the truth of his discourse from another source, by bringing forward the prophets who claim the same.

VERS. 18, 19. « For the Lord shall make a word consummating and shortening upon the earth; and as Isaias predicted: Unless the Lord of Sabaoth had left us a seed. » There is no need for a roundabout way, nor for labor, he says, in which one must sweat over the works of the law; but salvation will come about through a brief shortcut. Such, indeed, is faith, which encompasses salvation in a few words.

« We should have become like Sodom, and we should have been made like Gomorrha. » ^D Here also He shows that even those few were by no means going to prepare salvation for themselves from their own resources, unless God had bestowed His great goodness.

VERS. 30-32. « What then shall we say? That the Gentiles, who did not follow after justice, have attained to justice, even the justice that is of faith; but Israel, by following after the law of justice, has not arrived at the law. Why? Because it was not of faith, but as it were of the works of the law. »

This solution is most clear. For after He brought forward the demonstration from the very facts, by saying: « Not all who are from Israel, these are Israelites, » and likewise from their progenitors, Jacob and Esau:

^A from those again who were punished and those who were saved, and not only from the prophets Hosea and Isaiah, he adds a most appropriate solution. First, he amplifies the difficulty. For there were two things about which questions were being raised: namely, that the Gentiles had attained righteousness, and had attained that which they were not pursuing; and that Israel had not attained righteousness, and had fallen away from that which they were striving to attain. What, then, is this solution? You indeed, O Jew, he says, did not attain even that righteousness which was produced by the law. For by violating the law you became liable to the curse. But those who had not walked by the law found this other, better way: righteousness, that is, which is by faith. ^B

« They offended at the stone of stumbling, as it is written: Behold, I place in Sion a stone of stumbling, and a rock of offense, and he who believes in him shall not be put to shame. » He says « stone of stumbling and rock of offense » because of the counsel and the end toward which those who did not believe aimed.

CHAPTER X

« Brethren, the desire of my heart, and the supplication to God for them, is for salvation. » Being about to rebuke them, he removes beforehand any suspicion of hostility. For here he calls their vehement longing and love an « act of desire. »

« For I bear them witness, that they have a zeal for God, but not according to knowledge. » ^C This word also grants them somewhat, and yet at the same time declares their contention to be ill-timed.

« For being ignorant of the righteousness of God, and seeking to establish their own, they have not been subject to the righteousness of God. » He shows that they wandered more because of contention and ambition for the first place than because of ignorance. But while he says, « and seeking to establish their own, » he openly indicates that they did not even establish that righteousness which was sought through the law. Furthermore, he calls it *their* own righteousness, either because they were no longer able to keep the law, or because it was a work of labors and sweat. This was not said of the Jews alone, but also ^D of the whole human race.

« For Christ is the end of the law for righteousness to everyone who believes. » Since he had just named righteousness, lest those who had believed from among the Jews should think that they possessed the one but were deprived of the other, he shows that there is one righteousness, and that the former is recapitulated into this latter: so that he who has embraced this [righteousness] which is by faith, has fulfilled that which is provided by the law; but he who has despised the former, has also fallen away from the latter. For if Christ is the end of the law, he who does not have Christ, even if he appears to have that [legal] righteousness, is yet destitute of it. But he who has Christ, even if he has not perfected the work of the law, has received the whole. Just as the end of medicine is health, and he who is able to make one whole, even if he does not possess the medical art, has attained the whole; so it is with the law and faith: he who has…

^A this, also has the end of that; but he who is outside of this is a stranger to both. For what did the law desire? Certainly to make man righteous. But no one was able to fulfill it. This, then, was the end of the law, and toward this all things looked, and for this reason all things were brought about, both festivals, and sacrifices, and commandments, and all the rest, that man might be justified. But its end was in Christ more greatly through faith.

[VERS. 5, 6.] For Moses writes that the man who has done the righteousness which is from the law shall live by it. But the righteousness which is from faith says thus. ^B He confirms his assertions from the Scriptures. And what he says has this meaning. Moses shows us the righteousness which is from the law, what it is, and whence it is gathered. Whence, then, if not from the fulfilling of all the commandments? This, however, became possible for no one.

"Do not say in your heart: Who shall ascend into heaven? that is, to bring Christ down; or who shall descend into the abyss? that is, to bring Christ up from the dead." That the Jews might not say, how is it that they have found a greater righteousness, not having found the lesser? He brings forward a reason which cannot be contradicted; namely, that this way is easier than that. For that one demands the fulfillment of all things, while the righteousness which is through faith holds salvation by a word of confession alone.

^C That this ease might not seem to render it contemptible and cheap, observe how he expands his discourse concerning it. Just as slothfulness, which dissolves labors, opposes virtue which sweats at works, and there is need of a watchful mind not to yield to it: in this same way, when it is necessary to believe, reasonings arise which trouble and harm the minds of many, and there is need of a more noble soul, so that they may be warded off.

[VERS. 8-12.] "But what does he say? The word is near you, in your mouth and in your heart: this is the word of faith which we preach. Because if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, ^D you shall be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says: Everyone who believes in him shall not be put to shame. For there is no distinction between Jew and Greek."

This means it is an easy matter. Since, therefore, the righteousness of faith is both greater and light, and easy to obtain, and since there is no other way to be justified, it would be a matter of extreme stubbornness and contention to attempt the impossible, having left aside the light and easy things.

^A You have seen that this brief word has brought not only salvation, but righteousness itself. For the same Lord of all is rich unto all who call upon Him; for everyone who calls upon the name of the Lord shall be saved. What he said above concerning the Father, is He the God of the Jews only, and not also of the Gentiles? this he says here also concerning the Son. ^B How then will they call upon Him in whom they have not believed? And how will they believe upon Him of whom they have not heard? And how will they hear without a preacher? And how will they preach unless they are sent? As it is written: How beautiful are the feet of those who preach good things. Again, he deprives them of any excuse, but he constructs this by advancing the discourse through questioning, making the refutation clearer by weaving the whole passage through objection and solution. Observe this: above, he says, the Prophet said: Everyone who calls upon the name of the Lord shall be saved. But perhaps someone could say: And how could they call upon one in whom they have not believed? Then follows a question from him after the objection: And why did they not believe? And again another objection. In any case, someone might say: And how could they believe, not having heard? Then again the solution: And yet they did hear, he says. ^C Then another objection again: And how could they hear without one preaching? Then again the solution: And yet they did preach, and many were sent for this very reason; and again an objection: And whence is it clear that these are those who were sent? And again the solution from the prophetic testimony: How beautiful are the feet of those who preach good things. And see how he demonstrates the preachers from the manner of the preaching. For they went about everywhere proclaiming nothing else but those ineffable good things and the peace that has been established between God and men; so that, he says, in disbelieving us, you do not disbelieve us, but Isaiah. ^D This is the entire construction: Salvation, he says, depends on calling upon, and calling upon on believing, and believing on hearing, and hearing on preaching, and preaching on being sent. They were sent and they preached; and a prophet went about with them, demonstrating them and proclaiming that these are those whom he had manifested many ages before. It is evident that the failure to believe has become their own fault alone. But not all have believed the Gospel. For Isaiah says: Lord, who has believed our report? Another objection again: And yet if they were those who had been sent and commissioned by God, it was necessary for all to obey. But the solution again comes from the prophetic testimony; but even this, he says, Isaiah had said beforehand, or rather, even something greater than this. For you say: Why did not all obey?

The prophet speaks

^A: "For who, he says, has believed our report?" ^B VERS. 17. "So then faith is by hearing, and hearing by the word of Christ." Since the Jews were at every time seeking signs, and the very sight of the resurrection, for this reason he says: And yet the prophet did not promise these things, but rather that we must believe by hearing. And so that hearing might not seem to be of little moment, he says that this very hearing is by the word of God. ^C VERS. 18. "But I say: Have they not heard? Yes, indeed, their sound went out into all the earth, and their words unto the ends of the world." Another objection is raised: If those who preached were sent, and they preached what they were commanded, the people should have listened. But it is abundantly refuted. For he says that their message was by no means unheard; and this he confirms again with an ancient testimony. ^D VERS. 19. "But I say: Did not Israel understand?" 41 Another objection: What then? If they heard, but did not perceive what was said, nor understood that these were the very ones who were to be sent? "First Moses says: I will provoke you with a non-nation; with a foolish nation I will provoke you to anger." This is the solution to the proposed argument. From the testimony of the ancients, he says, they could have recognized them; not only because the Jews did not believe, and because they preached the good things which had been announced beforehand; but also because they saw the Gentiles, who had been their inferiors, honored with greater dignity. Moreover, where he says: "I will provoke you to jealousy by a non-nation," he hints at the nation of the Greeks; for what is more foolish than the Gentiles or Greeks? What is more common? ^B VERS. 20. "But Isaiah says: I was found by those who sought me not; I became manifest to those who did not ask about me." He exerted force, he says, and contended that he should say nothing shadowed or obscure, but rather place the facts naked and open before your eyes: preferring rather to run a risk by speaking clearly and openly, than to obscure any of the things that were to be done. ^C VERS. 21. "But to Israel he says: All the day long I have stretched out my hands to a disobedient and gainsaying people." By "day" here he refers to all the time during which they were preaching; but "to stretch out hands" means to have called, to have summoned, and to have exhorted. ^D CAP. XI VERS. 1, 2. "I say then: Has God rejected his people? God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not rejected his people whom he foreknew."

^A He introduces the discourse in the manner of a doubt; however, he says that, even if those who have been saved are few, the promises nonetheless stand. For this reason, he did not say simply "his people," but added, "whom he foreknew." Then, bringing forward a proof that he has not rejected his people, he says: "For I also am an Israelite."

• "Or do you not know what the Scripture says in Elias, how he appeals to God against Israel? ^B Lord, they have killed your prophets, and they have dug down your altars; and I am left alone, and they seek my life."

He provides a solution to the objection from history, which he sets out in this way. What, then, was the objection? They were saying, "You are deceiving us and the whole people with vain argumentation by deciding that you and the few who are with you are saved, and you are puffing us up with empty hopes, saying that the promise has been fulfilled, when everyone else has perished and salvation is limited to only a few." Since this is the objection, see, pray, how he brings in the solution, establishing it from history. Now, the whole economy ^C of the argument is this: God has not rejected his people. For if he had rejected them, he would have accepted no one; but if he did accept some, he did not reject them. Then the objection: "Yet," they say, "if he did not reject all, he accepted all." Then the solution: "By no means," he says; "for even in the time of Elias, salvation rested in seven thousand; and now also, there are many who have believed. But if you are ignorant of this, it is nothing wonderful; since even that prophet, so great and such a man, was ignorant of it. But what does the divine response say to him? 'I have left for myself seven thousand men, who have not bowed the knee to Baal.' So therefore, also in the present time, a remnant according to the election of grace has come to be."

In order that they might not say, "What then do those things have to do with the present?" he says that they do indeed relate to it. ^D For it is shown from this that God is always accustomed to save those who are worthy, even if the promise is laid out for the entire nation. Hence he adds: "So also in the present time, a remnant according to the election of grace has come to be." He also signifies something else from this, that grace is not something strange or a new thing, but that seven thousand men were saved through it.

• "But if by grace, it is no longer of works; otherwise grace is no longer grace."

Again, from this head, he deems the Jews worthy of no pardon. For you cannot say, he says, that "the prophets were indeed calling us, and the facts themselves were crying out, and the emulation was sufficient to persuade us, but the things commanded were burdensome." For you cannot, he says, plead even these things; for how would God have demanded these things of you, when he was also about to overshadow them with his grace?

• "What then? That which Israel seeks, he has not obtained."

^A Electio autem consecuta est. Cæteri vero excæcati sunt; [VERS. 8.] sicut scriptum est." The election has obtained it; but the rest were blinded, as it is written. ^A "Electio justitiam consecuta est, obediendo fidei." The election has attained to righteousness, by obeying the faith. ^A • "Dedit illis Deus spiritum compunctionis." By compunction he means a state of mind and lawless wickedness. But when you hear "He gave" and "He delivered up," do not take the expression as if God were urging them on to this, but understand it as "He allowed" or "He permitted." ^A • "Oculos ut non videant, et aures ut non audiant, usque in hodiernum diem." Since they themselves closed their eyes and stopped their ears, according to the word of Isaiah, and were willing to neither see nor hear, for this reason He allowed them to walk according to the desires of their hearts. For to draw them against their will toward the good would have been to take away their free will. ^B VERS. 9, 10. "David dicit: Fiat mensa eorum in laqueum, et in captionem et in retributionem illis et in scandalum. Obscurentur oculi eorum ne videant." He shows that this very thing—that they closed their eyes—was the cause of their receiving punishment; for the table becoming a snare means that all their prosperity was changed. And that the divine wrath was justly brought upon them, he teaches by saying, "And for a retribution to them." ^C • "Et dorsum eorum semper incurva." He declares the continuation of the punishment; for they shall not obtain mercy before they repent and receive the faith. ^C VERS. 11. "Dico ergo: numquid offenderunt ut caderent? Absit." Having lamented their calamities in a tragic manner, and having shown how great their fall was, and that they lay on the ground and were destitute of all hope, so that they might not utterly cast away salvation, see how he comforts them as they lie. For to the words, "Did they stumble that they should fall?" one must add, "for ever." For thus, receiving this small consolation, they might perhaps come to repentance, at least so far as the words go, even if it did not turn out so because of the stubbornness of their mind. ^D • "Sed illorum delicto salus est gentibus, ut illos æmulentur." Even if this is not the nature of things, he speaks in this way to comfort their great fall, as I said. For they did not stumble so that the Gentiles might be saved, but because they themselves were unbelieving, it was preached to the Gentiles. Yet it was fitting that they should enter first, and then the Gentiles. And this is to be observed from the parables which it is possible to see in the Gospels, which the Lord spoke to the apostles, while he also commanded that they go rather to the lost sheep of the house of Israel. ^D For by saying "rather," he declares that those ought to have been first, and then...

these. But this saying of Paul to the Jews likewise confirms that same opinion. And what is that? "It was necessary for the word of God to be spoken to you first." ^A

VERS. 12-15. "Now if their stumbling means riches for the world, and their failure means riches for the Gentiles, how much more will their fullness bring? But I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry, if by any means I may provoke to jealousy those who are my flesh, and save some of them. For if their being cast away is the reconciling of the world, what will their reception be but life from the dead?"

Based on the meaning which he stated above—that is, the one which holds consolation—we must also interpret these words.

VERS. 16, 17. "For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them." By "firstfruit," he means Abraham and the patriarchs. ^B

"And you have become a partaker of the root and the fatness of the olive tree; do not boast against the branches. But if you boast, you do not support the root, but the root supports you. You will say then, 'Branches were broken off that I might be grafted in.' Well said. Because of unbelief they were broken off. But you stand by faith."

Lest, upon hearing "contrary to nature," you might think that the Gentiles had less than the Israelites, for this reason he added, "you have become a partaker of the root and the fatness," to show that they share in that same life, lineage, and holiness. ^C

VERS. 21-23. "Do not be haughty, but fear. For if God did not spare the natural branches, He may not spare you either. Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again."

Observe the wisdom of Paul, how he applies what is fitting to both sides. For to the Jews who had fallen and were lying in great ruin, he brings much consolation, not allowing them to fall into despair; but to the Gentiles, who had received the faith and were glorified through the gifts, he brings fear, so that they might not, lifted up into pride by the good things they had received, fall from grace. ^D

VERS. 24-27. "For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree? For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in; and so all

Israel ^A shall be saved, as it is written: There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob; and this is my covenant unto them, when I shall take away their sins. When you hear "according to nature" and "contrary to nature," take care not to think he means an immutable nature of their own; rather, by these terms, what is likely and consonant, and conversely what is unlikely, are indicated. For good and evil do not come to be by nature, but solely by the inclination and choice of the mind.

^B According to the Gospel, they are enemies for your sake: but according to the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. Because you were called, they became more contentious and morose. Yet God did not in any way cut off their calling, but waits until all those from among the Gentiles who are to believe have entered in, and then they too shall come.

For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. He shows that those from among the Gentiles were called first, just as the parable of the Gospel ^C nods to regarding the two sons to whom the father said: Go into the vineyard.

Just as that which says, "He gave them up to shameful passions," and also that which says, "He blinded the minds of the unbelievers," is referred by Scripture to God, in that He allows each one to act as he wishes and does not hinder him on account of the freedom of the will; so also here, I would understand the word "concluded" as being for the same purpose, as a binding or constraint so that they could not escape. Wherefore he established that infidelity is the cause of evil.

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments! For not only is it impossible for them to be comprehended, but it is not even lawful to pry into them. And his ways past finding out! That is, His promises.

For who hath known the mind of the Lord Not even I, he says, who am the teacher, have found everything, but only a small part; for He alone knows His own ^D clearly. Or who hath been his counselor What he says has this meaning: because He is so wise, he did not receive this wisdom from any other, but He Himself is the source of all good things. Or who hath first given to him, and it shall be recompensed unto him again

He has bestowed upon us, he says, that which he did not give as one having borrowed from another, but he poured it forth abundantly from his own store; nor is he indebted to anyone for a return of thanks, as if he had received anything from him; but he himself is the first in all things in his benefits. ^A

VERS. 36. "For of him, and through him, and in him are all things."

He himself devised them, he himself made them, he himself holds them together and preserves them. For he is rich, and has no need to receive from another. He is wise, and has no need of a counselor. And why do I say a counselor? No one at all can know what is his, but he himself alone; he himself is the rich and the wise one. "To him be the glory for ever. Amen." ^B

When he speaks of anything great and new and wonderful, he ends his discourse admiring the glory of God; this he also did regarding the Son; for there too, having expressed admiration, he added the very same thing that he has added here, "Of whom is Christ according to the flesh, who is over all, God blessed for ever. Amen."

CHAP. XII.

VERS. 1. "I beseech you therefore, brethren, by the mercy of God."

Having discoursed much concerning the philanthropy of God, and having shown his ineffable providence, transitioning to exhortation, he sets forth the mercies of God, through which they were saved; just as if someone, wishing to move the one who has been greatly benefited, should lead the benefactor himself as a suppliant. ^C

"That you present your bodies a living sacrifice, holy, pleasing unto God."

Lest anyone might think he meant to slaughter bodies, he quickly added, "living." But how could a sacrifice be living? If the body does not commit any wrong, if the eye does not look upon what is evil, if the tongue does not speak anything shameful, and if the hand does not touch what is lawless. In this way it becomes a whole burnt offering. He did not say, "to perform" [sacrifice], but "to present," as if he were saying, "You have henceforth nothing in common with them; you have given them over to another." Having presented your members to the war against the devil, he says, and to that terrible ^D battle, do not, I pray, drag them down to base occupations of no importance. "Living," he says, in contrast to the Jewish [sacrifice], which was performed by the slaughtering of animals; then "reasonable" [logikēn], in contrast to the irrational, which consisted of cattle. But above all he mentioned temperance, as a kind of foundation and base for the remaining virtues.

"Your reasonable service."

He calls it "reasonable service," that is, the spiritual ministry and the manner of life according to God, which has nothing of the corporeal.

"And be not conformed to this world, but"

be transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." ^A Do not fashion yourself, he says, according to the pattern of the present life. For nothing in it is abiding or durable.

VERS. 3. "For I say, through the grace of God which is given to me, to every man that is among you, not to think of himself more highly than he ought to think." Having said above, "I beseech you by the mercies of God," here he says again, "by grace." He unceasingly recalls them to the memory of God's benefits, so as to inspire in them a more and more grateful spirit. Furthermore, he speaks in this whole chapter about humility.

"But to think soberly." ^B This is the sense of those words: We have received understanding, not so that we might use it for insolence, but for modesty and sobriety. That is, to be of a sober and sound mind; *sophronrein* (to be sober-minded) is spoken of as having a sound mind.

"To every man as God hath dealt the measure of faith." By the name of faith, he signifies the gift. But when he says that God has dealt it out, he comforts him who has received less, and restrains him who has obtained more. For if God dealt it, and you did not acquire it for yourself by your own virtue, why do you puff yourself up?

VERS. 4, 5. "For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another." ^C Whence do you grow proud, he says, or why again does another make himself appear lower? Are we not all one body, both great and small? Since, therefore, we are one entity in sum, and members one of another, why do you separate yourself through insolence? Why are you ashamed of your brother? Just as he is your member, so are you his.

VERS. 6, 8. "Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation." He wishes thereafter to make them more diligent, showing that they themselves provide the reasons for receiving more or less. Therefore he says, "according to the proportion of faith." For he asserts that these are also granted by God; as when he said, "to every man as God hath dealt the measure of faith." Yet he says that the beginnings are also provided by them, ^D so that he may stir up the slothful.

"He that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; not slothful in business; fervent in spirit." He shows that virtue is of no use unless it is accompanied by

^A exactly the right degree. For he did not say only "distribute," but "distribute with abundance"; nor "preside," but "preside with diligence"; nor "have mercy," but "do so with cheerfulness"; nor "honour," but "honour by anticipating one another"; nor "love," but "love without hypocrisy"; nor "abstain from evils," but "hate them"; nor "hold fast to good things," but "cleave to them"; nor "love," but "love with brotherly affection"; nor "be zealous," but "do not be slothful"; nor "having spirit," but "being fervent in spirit." For when you possess all the things aforementioned, you shall attract the Spirit to yourself.

For he gives to himself, and presides over himself. For it is desirable that he should suspect nothing evil, and that you should bestow it with rejoicing. ^B Since nothing seems so shameful to men as receiving from others, unless you remove that suspicion with extreme cheerfulness, and show that you are receiving rather than giving, you will cast down the receiver more than you will raise him up. For who is sad when receiving a kingdom? Who remains downcast who obtains the forgiveness of sins?

He did not say "abstaining," but "hating." And not simply, but hating intensely. For the prefix [*ἀπὸ*] in his writings is often a mark of intensity, as in "expecting" ([*ἀπεκδεχόμενοι*]), or "redemption" ([*ἀπολύτρωσις*]), or "earnest expectation" ([*ἀποκαραδοκία*]). Since many, even if they do not perform evil acts, are nevertheless held by the desire for them, he wants the mind itself to be cleansed, and to have enmity and hatred toward wickedness.

He did not say "doing" only, but also "being affected" in mind; for this is what it meant to command them to "cleave." Thus also God, joining the man to the woman, said: "He shall cleave to his wife."a ^C When he speaks of those outside, he says: "If it be possible, as much as depends on you, live peaceably with all men." But when he speaks of those of his own household: "In brotherly love be kindly affectioned one to another." "You are brethren," he says; "therefore, for this reason it would be right to love one another."

"Serving the Lord." By all these things you are serving God. "Rejoicing in hope." For nothing so stirs one to manliness as a good hope. ^D "Patient in tribulation; continuing instant in prayer; distributing to the necessities of the saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another; mind not high things, but condescend to men of low estate." For indeed, before the things to come arrive, one shall reap a great good in the present life from tribulation, namely, that of becoming patient and proven.

a Gen. II, 24.

He did not say, "Provide for their needs," that he might show that they receive rather than give, and that this matter is a transaction. For it is common [property]. You bring money, and they contribute to you the glory before God. He did not say, "Doing," but "pursuing," ^A teaching us not to wait for those in need to come to us, but to run to them and pursue them. "It requires a truly noble soul, so that one not only does not begrudge him who has been approved, but also rejoices with him. ^B "Be not wise in your own conceits. [Vers. 17.] Recompense to no man evil for evil." This means, do not think you are sufficient for yourselves; for nothing so puffs up and separates one from the rest as the belief that one is sufficient for oneself. "Providing things honest in the sight of all men." This is similar to the saying, "Let your light shine before men." He says this, not that we should live out of a desire for vainglory, but that we might not offer an excuse to men against us. [Vers. 18, 19.] "If it be possible, as much as lies in you, living peaceably with all men, not defending yourselves, beloved." ^C He well says, "if it be possible"; for it happens that this is not possible, for instance, when the topic is religion, or when the struggle is on behalf of those suffering injustice. "But give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord." What wrath does he speak of, if not the divine one? For since he who is wronged desires nothing so much as to see this, to avenge himself and enjoy it, he grants this very thing in great abundance; for if you do not avenge yourself, God, he says, will be the avenger. Grant him permission, therefore, he says, to take vengeance for you. And this is what is meant by, "Give place unto wrath." ^D Then, to console them even more, he added the testimony of Scripture. [Vers. 20.] "But if your enemy hunger, feed him; if he thirst, give him drink; for in doing this you shall heap coals of fire upon his head." He increases the matter even more, as if he were to say: What am I saying, that we must be at peace? Nay, I even command you to perform benefactions first. I know indeed that even if the enemy is a beast, even if the one who has suffered injustice is a thousand times small-minded, when he has given him food and drink, he himself no longer remembers the vengeance of the other. Wherefore, confident in the outcome of the matter, he does not simply threaten, but increases the punishment in greater measure; for he did not say, "You will take vengeance," but, "You shall heap coals of fire upon his head." [Vers. 21.] "Be not overcome of evil, but overcome evil with good."

^A

CHAPTER XIII.

Vers. 1. "Let every soul be subject to the higher powers."

He discourses at length concerning the obedience due to rulers, wishing to show that Christ did not bring in his own laws for the subversion of the common polity—which some reproached him with—but rather to establish it better.

"For there is no power but of God: and the powers that be are ordained of God."

The equity and reason of this law lie in the fact that these things are ordained by God. He does not say that every ruler is appointed by God, nor is his discourse about individual rulers, but about the institution itself. For that powers should exist, and some should rule while others are subject to rule, and that everything should not be carried along simply and rashly, as the masses are swept hither and thither like waves, is a work of God's wisdom. For this reason he did not say, "For there is no ruler but of God," but he discourses about the institution itself, saying, "For there is no power but of God." For just as when, in speaking of a man and a woman, he says that a wife is joined to a husband by the Lord, he means that God is the author of marriage, so also in this place the statement must be taken in a general sense.

Vers. 2, 3, 4. "Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. [Vers. 5.] Wherefore ye must needs be subject."

Lest the faithful should say, "You are cheapening us and making us contemptible by subjecting us to rulers when we are going to enjoy the kingdom of heaven," he shows that they are not subjecting them to rulers, but to God again. It is the same as if he said: he who does not obey them fights against God, who ordained him; and he strives to show this everywhere, namely, that we are not bestowing obedience upon them as a favor, but that we owe it to them. For in this way he would more readily draw unbelieving rulers toward piety, and the faithful toward obedience. ^C

"Not only for wrath, but also for conscience sake."

Not only, he says, do you resist God by refusing to be subject, and bring evils upon yourself, but they are even your greatest benefactors, being the agents of peace and of civil administration.

"For for this cause pay ye tribute also."

Having passed over the individual benefits which are conferred upon cities by rulers, such as good order, peace, and other services, from this one ^D

point the whole matter is demonstrated. Which one? Because we are benefited by them, he says; you yourself testify to this when you pay him his wages. "For they are God's ministers, attending continually upon this very thing." By this he shows their labor and the anxious care with which they are consumed by these concerns. For this is their life, this is their exertion, that you might enjoy peace. "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor." ^B He still clings to the same theme, bidding them render not only money, but also honor and fear. But if anyone objects that he said earlier, "Do you wish not to fear the authority?" let him know that he refers to a different kind of fear, that which springs from a bad conscience. And he does well to say "render," in order to signify that this is a debt. For he who does so is not doing a favor, since this is a debt. "Owe no man anything, except to love one another." He flees again to the mother of good things, the teacher and producer of all virtue—I mean love. "For he who loves another has fulfilled the law. For the commandments, 'You shall not commit adultery, You shall not murder, You shall not steal, You shall not bear false witness, You shall not covet,' and if there is any other commandment," ^C he says, do not think that this is a grace; for it is itself a debt. "It is summed up in this word." He does not say simply "is fulfilled," but "is summed up"—that is to say, briefly and in a few words the whole work of the commandments is brought to completion. For love is the beginning and the end of virtue. "In this: 'You shall love your neighbor as yourself.' Love does no harm to a neighbor; therefore love is the fulfillment of the law." He does not ask for simple love, but for intense and vivid love. "And do this, knowing the time, that now it is high time to awake out of sleep." After he had commanded all things that were necessary, he urges them again toward the performing of good deeds due to the urgency of the time. For, he says, the time of judgment is at the doors. "For now our salvation is nearer than when we first believed." ^D Since it was likely that they had been more zealous in the beginnings of the faith, as long as love was fervent, but that as time went on their ardor had become more relaxed, he teaches that the opposite must be done, and that one should not grow lax as time progresses, but rather increase in strength. For the more the King draws near, the more necessary it is to be prepared, since the rewards also are near. For runners also do this—

^A: when they arrive at the end of the course and the receiving of the prize, then they are more excited.

"The night is far spent, the day is at hand."

If, therefore, the one is ending and the other is arriving, let us henceforth do the works of the latter, not of the former.

"Let us therefore cast off the works of darkness, and let us put on the armor of light."

Let us be delivered from the dreams of the present life, he says; for none of the things here differ from the phantasms in dreams.

"Let us walk properly, as in the day."

He did not say, "walk," but "let us walk," so as to make the reproof not burdensome but light. ^B

"Not in revelry and drunkenness, not in lewdness and lust."

He does not forbid drinking, but drinking to excess; not enjoying wine, but being intemperate; nor does he forbid unions with wives, but fornication.

"Not in strife and envy. But put on the Lord Jesus Christ."

For nothing so stirs up contention and kindles anger as drunkenness and intemperance. For this reason, having first said, "not in revelry and drunkenness, not in lewdness and lust," he added, "not in strife and envy."

"And make no provision for the flesh, to fulfill its lusts."

For just as he did not forbid drinking, but getting drunk, so too he does not forbid caring for the flesh, but doing so "in its lusts," that is, what exceeds the need. For that he does command caring for it is shown where he says to Timothy: "Use a little wine for your stomach’s sake and your frequent infirmities." Therefore, he says, care for it for the sake of health, not for the sake of debauchery. For this would no longer be "care" if you were to kindle its flame and build an oppressive furnace. ^C

CHAPTER XIV

"Receive one who is weak in the faith, but not to disputes over doubtful things. For one believes he may eat all things, but he who is weak eats only vegetables."

Many of the Jews who had believed, because they were still held by the conscience of the Law even after the faith, guarded the observance of foods, not yet daring to withdraw completely from the Law. Then, to avoid being caught if they abstained only from swine's flesh, they abstained from all meats in sequence, and ate vegetables, so that it might seem rather a matter of fasting than an observance of the Law. Others, again, were more perfect, observing nothing of the sort, and they became burdensome and oppressive to those who did observe these things, reproaching them and regarding them...

as troublesome. ^A Fearing therefore that, desiring to accomplish some small success, he might overturn the whole, and by wishing to bring them to an indifference regarding foods, might cause them to fall from the faith, observe what he does. For he did not dare to say to those who were rebuking them, “You do wrong to rebuke them,” lest he might establish them in their observance, nor again, “You do well,” lest he might render them more vehement accusers of those who were eating. Instead, he constructs his rebuke with moderation, so that he appears to rebuke the strong, but in reality, he directs his entire discourse toward those who were bound by the religion of foods. Indeed, this kind of correction is most appropriate, whereby, through discourse turned toward one person, another who acts wrongly is struck, and thus, without notice, the amendment is performed. See, therefore, with what sagacity he performs this. While he says, *“Him that is weak in the faith,”* he delivers the first blow immediately. For by saying “the weak,” he pointed out a sick person. Then he adds a second stroke, saying, *“receive.”* For he shows again that he stands in need of much care, which is a sign of an extreme malady. It shows such a fault of his, that even those who wish to bring him aid are inwardly troubled. ^B

VERS. 3. *“Let not him that eateth despise him that eateth not.”* He did not say, “Let him leave him alone”; he did not say, “Let him not accuse him”; he did not say, “Let him not correct him”; but, “let him not treat him with reproach or turn away from him in disgust.”

*“And let not him that eateth not judge him that eateth.”* For just as those more perfect ones despised the weaker ones as men of little faith, and degenerate, and Judaizers, so those others judged and condemned them as violators of the law and as those who are given to gluttony.

*“For God hath received him. 4 Who art thou that judgest another man's servant? To his own master he standeth or falleth.”* That is to say, He has displayed His ineffable grace toward him. ^C

*“But he shall stand. For God is able to make him stand.”* He shows that he still stands in need of attention, and requires such great solicitude that one must even call upon God Himself as a helper in these matters.

VERS. 5. *“For one judgeth one day above another: another judgeth every day. Let every man be fully persuaded in his own mind.”* Here he seems to hint quietly at fasting. For it is likely that some of those who were fasting were continually judging those who were not fasting at all. ^D

VERS. 6. *“He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. And he that eateth,”*

^A he eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

It is not about the essential matters, he says, that the issue concerns us; for what is sought is this: whether it is on account of God that this one and that one are laboring, and whether both end up in thanksgiving. For indeed, both this one and that one give thanks to God.

VERS. 8-13. *“For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. For to this end Christ both died, and rose again, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Let us not therefore judge one another any more.”* ^B He has declared more clearly that he who lives by the Law cannot live to Christ.

*“But judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.”*

This can be adapted to both: to the perfect man, who is scandalized by the observance of foods, and to the imperfect man, who stumbles because of the vehement rebuke.

*“I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably.”* ^C Having previously rebuked him who judges his brother, he then subsequently pronounces judgment concerning the dogma itself.

*“Destroy not him with thy meat, for whom Christ died.”*

Christ, he says, died for him; and do you not honor your brother to such a degree that you would not even grant him his salvation by abstaining from [certain] foods?

*“Let not then your good be evil spoken of: for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.”* ^D By "good" here, he means perfected piety.

*“For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another.”*

For men, he says, will not admire your perfection as much as they will admire your peace and concord. For all will enjoy this good, but of the other, [only] the man himself alone.

*“For meat destroy not the work of God.”*

He means the salvation of the brother.

*“All things indeed are pure; but it is evil to the man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth.”*

^A That so many and such great indulgences might not confirm the weaker brother in an evil opinion, he prescribes the decrees again. *“Hast thou faith? Have it to thyself before God.”* The sense of this saying is this: "Dost thou wish to prove to me," he says, "that thou art perfect and mature? Do not show it to me, but let your conscience suffice for you." Furthermore, by faith here he does not mean that which concerns dogma, but that which pertains to the subject at hand. *“Happy is he that condemneth not himself in that thing which he alloweth.”* Since he said, *“have it to thyself,”* that you might not think the tribunal small, he says this: "To you, this is better than the whole world. Even if all accuse you, yet if you do not condemn yourself, nor does your conscience reproach you, you are happy." Truly, he did not state this in an absolute sense concerning all matters (for there are many who do not condemn themselves and yet sin gravely; these are of all men the most wretched), but it pertains to the argument currently under discussion. ^B *“And he that doubteth is damned if he eat.”* Again, exhorting them to spare those who are weaker, he says this: For what profit is it if you eat while doubting, and thereby condemn yourself? "For I," he says, "accept him who eats, and does not do so with hesitation." You see how he guides him, not only to eat, but to eat with a pure conscience. *“Because it is not of faith.”* He is condemned, he says, not because the thing is unclean, but because it is not of faith. For he did not believe that it was clean, but touched it as though it were unclean. From this, he further shows what amount of harm and injury they inflict upon themselves, who coerce and do not persuade others to touch things which they have heretofore believed to be unclean, so that at least in this way they might cease to cavil against them. *“For whatsoever is not of faith is sin.”* ^C CAP. XV. VERS. 1-7. *“We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Now the God of patience and consolation grant you to be likeminded one toward another”*

^A according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God.”

“For when he does not trust,” he says, “and does not believe that something is pure, how does he not sin?” All these things are said by him regarding the proposed subject.

It was in his power not to be reviled; it was in his power not to suffer what he suffered, if he had wished to look to his own [interests]; but he was even insulted, and received a wicked reputation among many, being considered weak. But looking to our interests, he disregarded his own.

He shows that not only was the Son reviled, but also the Father. And what he says has this meaning: Nothing new or extraordinary has happened. For those who in the time of the Old Testament struggled to revile Him, the same have also raged against the Son.

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

Again he discourses concerning the care of Christ, still insisting upon the same head. And the meaning is this: The promise was made to Abraham which says: “To thee will I give the land, and to thy seed.” But after this, all those who were of the seed of Abraham became liable to punishment. For the law, when transgressed, produced wrath for them, and deprived them of that promise which had been given to the fathers concerning them. The Son, therefore, having arrived, acted with the Father so that those promises might at last be true and brought to an end. For having fulfilled the whole law, and having through the cross removed ^B the curse that was brought upon [them] by the transgression, he did not allow the promise to fail. When therefore he says “minister of the circumcision,” he means that, having come and fulfilled the whole law, and been circumcised, and become the seed of Abraham, he dissolved the curse, and henceforth made those who were to receive the promise fit to do so.

“And that the Gentiles might glorify God for his mercy; as it is written: For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith: Rejoice, ye Gentiles, with his people. And again: Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith: There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.”

He confirms this by the discourse, that those from among the Gentiles are indebted to God for greater things. And if they are indebted for greater things, it would be just ^C for them also to bear with the weak, those from among the ^D

^A Jews. For since he had struck them quite sharply, in order that this might not puff them up, he humbles their arrogance. For to those others, he shows that the good things are given by the promise to the fathers; but to those from the Gentiles, by mercy and humanity alone. And "to glorify God" means this: to be joined together, to be united, to praise with one accord, to bear with the weaker, not to overlook a member being torn apart. For this reason, he adds many testimonies, by which he shows that those from among the Jews must be joined with those from among the Gentiles. He brings forward all these testimonies alike to humble the one from among the Jews, so that he might not be puffed up, since all the prophets are calling the others—I mean those from the Gentiles—and to persuade the one from the Gentiles to be moderate, by showing that he is beholden to greater grace.

^B "And I am persuaded, my brothers, I myself also about you, that you yourselves are full of goodness." That is, I, who rebuke and accuse. He thus calls complete virtue by its full name.

"Filled with all knowledge, able also to admonish one another." For there are some who are indeed well-meaning, but do not know how to make proper use of the matter.

"But I have written to you more boldly, brothers, in part, as one reminding you because of the grace that was given to me by God, that I should be a minister of Christ Jesus to the Gentiles, acting as a priest of the Gospel of God." Again he speaks of things of humility; for this was especially necessary for them.

^C "So that the offering of the Gentiles may become acceptable, sanctified in the Holy Spirit." That is, the souls of those being taught, so that they may be received. For God did not bring me to this point to honor me so much as out of care for you. But how might it become acceptable in the Holy Spirit, unless when, along with faith, our spiritual manner of life is gained, so that we may hold fast the Spirit that was given to us?

"I have, therefore, glorying in Christ Jesus toward God." Since he had humbled himself greatly, he again raises his discourse; and he does this for their sake, so that he might not appear contemptible.

^D "For I will not dare to speak of any of those things which Christ did not work through me unto the obedience of the Gentiles by word and deed, in the power of signs and wonders, in the power of the Spirit of God." For no one, he says, would be able to say that my words are empty boasting. For I have the proofs of my ordination to show.

"So that from Jerusalem and around as far as Illyricum I have fulfilled the Gospel of Christ; and so having made it my ambition to preach the Gospel." He counts off both cities and regions, not those under the Ro-

Romans only, but all the barbarian nations; ^A for instance, the Persians, the Saracens, and the Armenians, and other barbarian nations. For this is what he signifies by saying, "in a circuit."

"Not where Christ was named." So far was he from thrusting himself upon the disciples of others, and doing this for the sake of glory, that he was eager to teach those who had not heard of Christ.

"Lest I should build upon another man's foundation: but as it is written: To whom he was not spoken of, they shall see: and they that have not heard shall understand. For which cause also I was hindered very much from coming to you." He calls it "alien" not according to the condition of the person, nor according to the nature of the preaching, but according to the manner of the reward. For the doctrine was not alien, except in so far as it concerned another man's reward. For the reward of those labors which had been performed by others was altogether alien to Paul.

"But now having no more place in these countries." ^B Observe how he shows that he was not writing or coming to them for the sake of the glory he might get from them.

"Having a desire these many years to come to you." Lest he should seem to slight them by saying, "Since I have nothing left to do, for this reason I am coming to you," he again moves the argument of love, saying: "Having a desire to come to you."

"When I shall begin to take my journey into Spain; for I hope that as I pass, I shall see you." Lest he should again puff them up, observe how he suppresses them by saying: "When I shall begin to take my journey into Spain, I hope that as I pass, I shall see you." For at once he wishes to show his love, and to strike down their boasting.

"And by you to be brought on my way thither, if first, in part, I shall have enjoyed you." ^C That they might not again be grieved, as if the Apostle were seeing them only as a side-interest on his way, he says "to be brought on my way by you," that is, that you may be for me my witnesses, that it is not out of contempt for you, but being dragged by necessity that I pass further on; then, as he intensifies this, he adds: "If first, in part, I shall have been satisfied with you."

"But now I shall go to Jerusalem, to minister unto the saints." Since he had said, "I have no more place in these countries," and "having a desire from many years to come to you," and yet was still going to delay, that he might not be thought to be mocking them, he also states the cause for which he puts it off. And he seems, indeed, to be stating the excuse for his delay, but secretly he is teaching ^D something else, and inciting them to almsgiving, and making them more diligent. For if it were not this,

it would have been enough to say, "I am going to Jerusalem"; but now he added, "to minister to the saints."

VERS. 26. "For it pleased Macedonia and Achaia." That is, they so decided, approved, and desired. "To make some contribution for the poor of the saints who are at Jerusalem."

VERS. 27. "It has pleased them indeed, and they are their debtors." He did not say, "alms" and "dole," but "contribution" and "fellowship." He added "some" not as a mere word, lest he seem to reproach them. Nor did he simply say, "for the poor," but "for the poor of the saints." And he was not content with this alone, but added that they are debtors. ^B "For if the Gentiles have been made partakers of their spiritual things, they ought also to minister to them in carnal things."

What he says is of this kind: Because of them came Christ, he says; to them were all things promised, I mean, to those who are of the Jews. Of them is Christ; therefore he said, "For salvation is of the Jews" (John iv, 22). Thence the apostles, thence the prophets, thence all good things. Of all these things, therefore, the inhabited world has partaken. If, then, you have partaken of the greater things, he says, you ought also to share and impart to them of carnal things. And he did not say "share," but "minister," establishing them in the rank of ministers or those who pay tribute to a king.

VERS. 28. "When therefore I have performed this, and have sealed to them this fruit." That is, as if depositing them in royal storehouses, ^C as in an asylum and secure place. And he did not say, "alms," but again, "the fruit," signifying that those who contribute are gaining a profit. "I will come by you into Spain." He mentions Spain again, to show his diligence and the warmth of his love for them.

VERS. 29. "And I am sure that, when I come to you, I shall come in the abundance of the blessing of the Gospel of Christ." As if he were saying: I know that when I come, I shall see you approved in all things, and abounding in good works, and worthy of thousands of praises according to the Gospel. ^D And this truly is an admirable mode of counsel, by which he forestalls them with encomiums.

VERS. 30. "Now I beseech you, brethren, through our Lord Jesus Christ, and through the charity of the Spirit, that you help me in your prayers for me to God." Here again he puts forward Christ and the Spirit, with no mention of the Father. He speaks thus further, so that when you see him making mention of the Father and the Son, or of the Son only, you may not despise either the Son or the Spirit. And he did not say, "the Spirit," but "the charity of the Spirit." For just as Christ loved the world, and the Father, so also does the Spirit.

"That I may be delivered from those who do not believe in Judea." ^A He shows the magnitude of the struggles he had. From this, he also constructs a second point: to show that he was justly resolved to minister to the saints. For those who dwelt among such wicked men were also on the point of perishing from famine.

"And my ministry to Jerusalem may be acceptable to the saints, that with joy I may come to you, by the will of God, and may be refreshed together with you." ^B That is to say, that they might receive the things given with readiness of mind. See again how he raises the dignity of the recipients, if indeed there is need of such prayers from such a crowd in order for the things sent to be received.

"Now the God of peace be with you all. Amen." ^C A prayer seals the discourse.

CHAP. XVI.

"I commend to you Phoebe our sister, who is a deaconess of the Church in Cenchreae, that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she may have need of you. For she has been a patron of many, and of myself."

"Greet Prisca and Aquila, my helpers in Christ Jesus, who risked their own necks for my soul, to whom not only I give thanks, but also all the churches of the Gentiles, and their household Church. Greet Epaenetus, my beloved, who is the firstfruits of Asia in Christ. Greet Mary, who labored much for us. Greet Andronicus and Junia, my kinsmen and fellow prisoners, who are notable among the apostles, ^D and who were in Christ before me. Greet Amplias, my beloved in the Lord. Greet Urbanus, our helper in Christ, and Stachys, my beloved. Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. Greet Rufus, the elect in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. Greet one another with a holy kiss. All the churches of Christ greet you."

^{A B} I urge you, brethren, to mark those who stir up dissensions and offenses contrary to the teaching which you have learned, and to turn away from them. For such persons serve not our Lord Jesus Christ, but their own belly, and by means of smooth and fair words they deceive the hearts of the innocent. For your obedience has reached everyone. I rejoice, therefore, in you; but I want you to be wise regarding what is good, and innocent regarding what is evil. May the God of peace crush Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Timothy, my fellow-worker, greets you, and Lucius, and Jason, and Sosipater, my kinsmen. I, Tertius, who wrote this epistle, greet you in the Lord. Gaius, my host and host of the whole Church, greets you. Erastus, the city treasurer, greets you, and Quartus, our brother. The grace of our Lord Jesus Christ be with you all. Amen.

Exposition on the Letter to the Romans

VERS. 25. *Now to Him who is able to strengthen you according to my gospel.*

Again he insists upon those who are weak, and directs his discourse toward them. For when he was rebuking, he used a general rebuke. But now, as he prays for them, he offers up a supplication. And when he says, "to strengthen," he signifies that they were not yet strengthened; but although they stood, they were nevertheless wavering.

*And the preaching of Jesus Christ, according to the revelation of the mystery kept secret for eternal ages.*

That is to say, He himself preached; and if He Himself preached, then the injunctions are not ours, but His commandments.

VERS. 26. *But now has been made manifest by the prophetic Scriptures, according to the commandment of the eternal God, unto obedience of faith.*

Here he releases the weak one from fear. For why do you fear, he says, lest you should fall away from the Law? This is exactly what the Law desires; this it had foretold from of old. But if you inquire why it is revealed only now, you are doing a dangerous thing, you who curiously investigate the mysteries of God and demand an accounting for them. Therefore, he added, "unto obedience of faith." For faith requires only obedience, not meddlesome curiosity. And when God commands, one ought to comply and believe, not to investigate matters curiously.

VERS. 27. *To the only wise God, through Jesus Christ, to whom be glory for the ages of ages. Amen.*

For it is not you alone, he says, but the whole world that believes in this way, receiving not a man, but God Himself as their teacher. Therefore, he added, "through Jesus Christ." For it was not only made known, ^D but also made firm. Both are His works. Therefore, it should be read thus: "To Him who is able to strengthen you through Jesus Christ." For he attributes both to Him, and not only both, but also the glory which is to the Father. Therefore he said, "to whom be the glory for..."

to the ages. Amen. ^A Again He gives glory, being struck with wonder at the incomprehensible nature of these mysteries. For not even now, since it has been revealed, is it possible to grasp it by human reasoning, but it must be apprehended through faith; for in no other way is it permitted. Well indeed does he say, "To the only wise God." For when you consider how He brought in the nations, and commingled them with those who had long since achieved righteousness, and saved those who were considered lost, and raised those who were unworthy of the earth up into heaven, and brought those who had fallen from this present life into that immortal and ineffable life, and made those who were trampled by demons equal to the angels, and opened paradise, and dissolved all their ancient evils—and all this in a short time, and by a path most easy and compendious—then you will recognize His wisdom: when, I say, you see the Gentiles suddenly learning through Jesus Christ that which neither angels nor archangels had known.

Ad Romanos, 350 verses. Written from Corinth.

EXPOSITION ON THE FIRST EPISTLE TO THE CORINTHIANS

^C

ARGUMENT

CHAPTER I

1, 2. Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the Church of God which is at Corinth; to them that are sanctified in Christ Jesus, called to be saints, with all that call upon the name of our Lord Jesus Christ in every place, theirs and ours.

^A Because they were being split into various factions, and some were being called by this person's name and others by that person's name—and this had robbed them of the ability to be called Christians—observe how, in the very opening, he reminds them of the name of Christ, saying: *Paul, called to be an apostle of Jesus Christ, to them that are sanctified in Christ Jesus, that call upon the name of our Lord Jesus Christ. Grace to you from God our Father and from the Lord Jesus Christ. I give thanks for the grace which was given you in Christ Jesus, according as the testimony of Christ was confirmed in you, expecting the revelation of our Lord Jesus Christ; who also will confirm you unto the end blameless in the day of our Lord Jesus Christ. Faithful is God, by whom you were called unto the fellowship of his Son Jesus Christ. Now I beseech you by the name of our Lord Jesus Christ.* See with what a series he weaves in [the name of] Christ; from which it is evident that he does not do this rashly or simply, but by the frequent repetition of this excellent name, he is forbidding them from every other surname and from the schism and naming that was taken from elsewhere.

Called, not ordained and instituted by himself, as you are teachers instituted by yourselves; but through Jesus Christ.

VERS. 4, 5. *Which was given you in Christ Jesus: that in everything you were made rich in him, in all word and in all knowledge.* By whom was it given? Was it by me, or by another apostle? By no means, he says, but by Jesus Christ. For this is exactly what "in Christ Jesus" means.

VERS. 6. *As the testimony of Christ was confirmed in you.* If, therefore, you have been confirmed and established by signs and grace, why do you now fluctuate in your mind?

VERS. 7. *So that you come behind in nothing in any grace.* He shows of how many goods they were about to deprive themselves by listening to false teachers.

*Expectantibus revelationem Domini nostri Jesu Christi,* [VERS. 8] *qui et confirmabit vos usque in finem sine crimine in die Domini nostri Jesu Christi.* ^D As if to say: Why are you in an uproar? Why are you troubled, as if Christ were not present? He is present indeed, and his day is at the doors. But there is need of much virtue and manifold labor, so that we may be able to arrive at the end. He calls it a "revelation," showing that, even if he is not seen, he exists and is present, even now, and will appear then.

VERS. 9, 10. *Faithful is God, by whom you were called into the fellowship of his Son Jesus Christ our Lord. Now I beseech you, brothers, by the name of our Lord Jesus Christ, that you all say the same thing.* [indexed as 62] It is just as if he were to say: You have been called into the fellowship of the Only-begotten, and do you deliver yourselves up to men?

^A What is worse than this misery? And how were they called? By the Father himself. For because he speaks continually of the Son, saying "by him" and "in him," lest they should think he speaks of Him as though He were inferior, he attributes these things to the Father himself. And that which he adds, "into the fellowship of his Son," is similar to that saying spoken elsewhere: "If we suffer with him, we shall also reign with him." ^B He makes these preparations in the passage now under consideration lest the vehemence of his rebukes should drive them to despair.

"And that there be no schisms among you." The mention of schism is a powerful word of accusation. For when a whole is divided into many parts, it not only becomes many things, but its unity is destroyed.

"But be perfectly joined together in the same mind and in the same judgment." Since he had struck them hard with the designation of "schism," he softens his discourse again, saying: "Be perfectly joined." It is as if he were to say: Do not think that I am advising you only toward a concord that consists merely in words; for I seek first that which comes from the mind.

"For it has been declared to me concerning you, my brethren, by those of Chloe, that there are contentions among you. Now I say this, that each one of you says." Again, by the designation of "brotherhood," he calls them to persuade themselves.

"I indeed am of Paul; and I of Apollos; and I of Cephas." It is not that they were designating themselves by the names of Paul or Cephas, but he transfers their names onto himself, ^C as he himself declares in what follows. He signifies by this that if they ought not to attach to themselves the names of Paul, or Peter, or Apollos, how much less those of others.

"And I of Christ." He does not blame this, that some were calling themselves for Christ, but that not all did so; as if Christ were given to only one part.

"Is Christ divided?" The meaning of this saying is: You are tearing Christ apart, he says. His body has been divided; it has been partitioned out among men, and he has divided the Church, and taken one part for himself, while granting the other to them.

"Was Paul crucified for you?" ^D You see the mind of one who loves Christ, how he now brings everything together under His name, showing with abundant clarity that this honor belongs to no one else. What was a sign of great care and benevolence, this he sets forth: the cross, the baptism, and the good things that come from them. For the creation of the world indeed demonstrates the philanthropy of God, but this is demonstrated most of all by the condescension of the cross.

"Or were you baptized in the name of Paul?"

^A For since this became the cause of schisms—that they were called by the names of those who baptized them—he corrects this too, saying: "Were you baptized in the name of Paul?" For do not say, he says, "Who baptized?" but "In whose name?" For it is not the one who baptized, but into whose name one is baptized, that is sought. For He, he says, is the one who forgives sins.

VERS. 14-16. "I give thanks to God that I baptized none of you, except Crispus and Gaius, lest anyone say that you were baptized in my name. I also baptized the household of Stephanas. For the rest, I do not know if I baptized any other."

It is as if he were saying: Why do you grow insolent over baptizing, when I myself give thanks that I did not perform this task? ^B By these words, moreover, he prudently compresses their conceit, though certainly not the virtue of baptism—heaven forbid!—but the folly of those who boasted too much about baptizing. For baptism is a great thing indeed; but it is not the one who baptizes who makes it great, but the One who is invoked in the baptism. He explains, furthermore, the reason why he gives thanks: so that no one might say, he says, that "you were baptized in my name." Not that he was saying this concerning those people, but because he feared lest the malady of the evil might proceed to that point.

VERS. 17. "For Christ did not send me to baptize, but to preach the gospel."

Why then did you baptize? someone might say. I was not baptizing, he says, in opposition to the One who sent me, but I was doing this as something beyond my duty. ^C And just as in the case of the widows, even though the apostles said: "It is not right for us to abandon the word of God and serve tables," he served nonetheless, not as if contradicting them, but performing this duty too as something beyond his measure: so too did he conduct himself in this matter.

"Not in wisdom of word, that the cross of Christ might not be made void."

Having compressed the conceit of those who thought highly of themselves for baptizing, he shifts the discourse thereafter to those who were swelling up more arrogantly with external wisdom; and he arms himself more diligently against them. For to those who were puffed up when they baptized, ^D he said: "I give thanks that I baptized none of you," and "Christ did not send me to baptize," and he did not use his word either vehemently or in a contrived manner. But here, from the very beginning, he deals a great blow, saying: "that the cross of Christ might not be made void." Why then do you grow insolent, when you ought rather to blush? For if this wisdom wages war against the cross and contends with the Gospel, it is by no means appropriate to boast in it, but rather one ought to cast it away.

VERS. 18. "For the word of the cross is folly indeed to those who are perishing, but to those who are being saved, that is, to us, it is the power of God."

^A For since it was likely that they, while the cross of Christ was being ridiculed by the Greeks, would try to resist and contend with their own wisdom, and would be troubled, Paul comforts those who are troubled by the things said by the Greeks, saying: "Do not consider it something strange and paradoxical. This is the nature of the matter, so that its power is not recognized by those who are perishing. For they are deranged and insane, and for this reason they utter insults, and find the salutary medicines burdensome."

"For it is written: 'I will destroy the wisdom of the wise, and the intelligence of the intelligent I will frustrate. Where is the wise man? Where is the scribe? Where is the debater of this age?'" ^B Since it destroyed itself beforehand, it is henceforth of no use. For when it ought to have displayed itself, and through created things to have perceived the Lord, it did not wish to.

"Has not God made foolish the wisdom of this world?" That is, he showed it to be foolish for the apprehension of faith. For because they boasted greatly in it, he rebuked it sharply; for what kind of wisdom is it, when it cannot find the sum of good things?

"For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of the preaching to save those who believe." ^C In that which is visible through works, through which He wished to be known. For this reason He fashioned these and so many things, that the Creator might be marvelled at in proportion to the things seen. Great is the heaven, and infinite the earth. Marvel, therefore, at Him who has made them. For this great [work] is the work of His fingers. And concerning the earth it is written that He made the earth as nothing. Since, therefore, through this wisdom the world did not wish to know God, through the folly which the preaching is thought to be, He was pleased to save it, not through logical arguments, but through faith; henceforth, where there is no need of human wisdom.

"Since both Jews ask for signs and Greeks seek wisdom; but we preach Christ crucified, to Jews indeed a stumbling block, and to Gentiles folly; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." ^D When we say, he says, to the Jews, "Believe," they say, "Raise the dead; heal the demon-possessed; show us signs." But we, instead of these things, what do we say? That the One who is preached was crucified and died. This is sufficient not only to not attract those who are unwilling, but even to turn away those who are willing. But nevertheless, it does not turn them away, but rather attracts them. Again, the Greeks demand of us the art of speaking and the skill of sophisms; but to these too we preach the cross, and that which to the Jews seems...

^A foolishness, this is, to the Greeks, stupidity. When, therefore, we not only do not provide what they ask, but actually say the opposite of what they seek, and then they are convinced through opposites, how can the power of Him who is preached not be unspeakable to them?

"For the foolishness of God is wiser than men."

He speaks of the "foolish" and "weak" regarding the cross, not that the thing is so in reality, but because it so *appears*. For He answers according to their own opinion. For that which the philosophers were unable to accomplish through syllogisms, this supposed foolishness has achieved.

"And the weakness of God is stronger than men."

For whence could unlearned and illiterate men have undertaken such great things, and in a short time arrayed themselves against the whole world, had not a certain divine power been with them, directing the things that were being done?

"For consider your calling, brethren, that not many are wise according to the flesh."

That is, according to outward appearance, and according to this present life, and according to worldly education. But lest he contradict himself—for there were, among them, both wise men and some nobles—he added, "not many." For even if He had accepted these as well, the others were far more numerous. Why indeed? Because he who is wise according to the flesh is full of much conceit; and this man becomes a fool when he is unwilling to cast aside corrupted doctrine.

"Not many powerful, not many noble."

For these are filled with pride; and nothing is as useless for the accurate knowledge of God as being addicted to conceit and wealth.

"But God chose the foolish things of the world that He might shame the wise."

This is the greatest mark of victory, when He conquers through unlearned and illiterate men. For the Greeks are not shamed so much when they are vanquished by wise men.

"And God chose the weak things of the world to shame the strong; ^D and God chose the ignoble things of the world and the things that are despised."

For He called not only the unlearned, but also the needy, and the contemptible, and the obscure, that He might bring down those who are in positions of power.

"And the things that are not, that He might bring to nothing the things that are."

And whom does He call the "things that are not"? Those who are considered to be nothing because of their great poverty. In this way He displayed His power, by bringing down the great through those who were considered to be nothing.

"That no flesh should boast before God."

For God does all these things for this reason, that He might curb [their] pride...

so that he might suppress boasting. For from this sin was born; for they contended that they were wiser than the laws of God, being unwilling to learn them as they were established by Him, and for this reason they did not learn them at all.

VER. 30. "But of Him are you in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption."

You are sons, he says, of God, having become this through Christ. For since he said, "The foolish things of the world God has chosen, and the base things," he shows that they are nobler than all, having God as their Father. And of this nobility, he says, not this or that person, but Christ Himself is the author, who made us wise, and righteous, and holy. For this is what is meant by these words: "Who became for us wisdom and sanctification and redemption."

VER. 31. "That, as it is written, He who glories, let him glory in the Lord."

CAP. II.

VER. 1. "And I, when I came to you, brethren, came not with excellency of speech or of wisdom, declaring to you."

For this reason, he also vehemently attacks the wisdom of the Greeks, ^B so that he might persuade men of this: just as it is also right to glory in the Lord. For when we seek from ourselves things that are above ourselves, nothing becomes more foolish, nor more feeble than us. For it is possible for anyone to have a sharpened tongue, but it is impossible [to have] strong doctrines.

"The testimony of God."

That is, the preaching, by which we testify, he says, that He was crucified and died for us.

VER. 2. "For I determined not to know anything among you, except Jesus Christ, and Him crucified."

He says this to mean that he is entirely devoid of external wisdom. For I did not come weaving arguments, he says, nor sophistries, nor saying anything else to you, except that Christ was crucified.

VER. 3. "And I was with you in weakness, and in fear, and in much trembling."

He alludes to the dangers, and the plots, and being driven out day by day. This, however, is not a crime for Paul, but a weakness of nature, yet it is a praise of his resolve, that although he feared death and blows, he did not commit anything unworthy because of this fear.

VER. 4. "And my speech and my preaching were not with persuasive words of human wisdom."

That is, bringing forward nothing of that external ^C wisdom.

"But in demonstration of the Spirit and of power."

He refers to the operations which he performed through the Spirit.

^A For who, upon seeing the dead raised and demons driven from bodies, would not have accepted it?

"That your faith might not be in the wisdom of men, but in the power of God." He clearly proved, through everything, how much profit comes from simplicity, and how much detriment wisdom produces. For the latter would empty the cross of Christ (whence he says, "That the cross of Christ may not be void"), while the former proclaimed the power of the cross.

VERS. 6. "Howbeit we speak wisdom among them that are perfect."

Having first called the wisdom of God "foolishness" according to their opinion, he then shows that it is true wisdom. For when he who is thought foolish, and whose preaching is thought foolish, overcomes the wise, he does not overcome wisdom through foolishness, but through a wisdom that is more perfect, and so great and so much greater, that the other is henceforth considered foolishness. By "wisdom" he means the preaching and the mode of salvation, that we are saved through the cross. By "perfect" he calls those who have believed. For they are indeed perfect who, knowing that human things are very weak, despise them and disdain them.

^B 67. "Howbeit we speak wisdom, not the wisdom of this world, nor of the princes of this world, that come to nought."

For what utility does external wisdom bring, which only combats the things of this world, does not proceed further, and is not even able to benefit those who are imbued with it? Here, by "princes of this world," he does not mean any demons, but philosophers, orators, and writers of discourses. For they were powerful in authority and were often considered princes of states. He called them "princes of the world" because their rule does not extend beyond the present age; for which reason he added, "who come to nought."

VERS. 7. "But we speak God's wisdom in a mystery, even the wisdom that hath been hidden."

He calls the dispensation a "mystery," because neither Angel, nor Archangel, nor any other created power knew it before it was accomplished. Wherefore he says elsewhere: "That the manifold wisdom of God might be made known through the Church unto the principalities and powers in the heavenly places." ^C

"Which God foreordained before the worlds."

He says this to show God’s care for us. For those are considered to honor and love us most who have long since prepared themselves to do us good.

"Unto our glory."

That is, for our glory which is hidden— ^D

VARIOUS READINGS. * Emending from Chrysostom as above.

^A when no one before us had learned the mystery of the heavenly powers.

"Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory." He alludes to Pilate and Herod; for regarding Pilate, the Scripture says that he did not know it. And it is also credible that Herod did not know it either. But if any one should say that this is spoken concerning the Jews, he would not be wrong; for neither did they know. They knew Christ, indeed, but they did not know the dispensation in that very matter; that is, they were unaware of what his death and cross intended. For this reason, he did not say "They do not know me," but "They know not what they do"—that is, they are utterly ignorant of the dispensation which is being ^B accomplished, and they are ignorant of the mystery. For they do not know that the cross is thus to shine, and that it will be the salvation of the world, and reconciliation to God for men. He aptly called him "Lord of glory," since the cross is thought to be a sign of ignominy.

"But as it is written: Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." Having spoken of the cross and him who was crucified, he shows by this testimony what things are reserved for those who have known him and have confessed him as Lord. And by "Lord of glory," I mean him who was fastened to the cross.

"But God hath revealed them unto us by his Spirit." Not by external wisdom; and at the same time he shows the magnitude of the honor bestowed upon us, in that we have learned through his Spirit. For had not the Spirit, to whom the secrets of God are open, revealed them, we would never have learned them.

"For the Spirit searcheth all things, yea, the deep things of God." In this place, "searcheth" is indicative not of ignorance, but of accurate knowledge; for he uses this same ^C expression when speaking of the Father, saying: "And he that searcheth the hearts."

"For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God." Perhaps he is speaking regarding the knowledge of the Spirit, showing that it equates to the knowledge of God just as a man's knowledge equates to the man himself.

"Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." He shows that he learned everything thence. ^D

VARIOUS READINGS. c Chrysostom, emending.

with spiritual.* When there is anything spiritual and arcane, we bring forward testimonies from spiritual things; for example, when I say that Christ rose again, and that He was born of a Virgin, I bring forward testimonies and types and demonstrations: the delay of Jonah in the belly of the whale, and his subsequent liberation; the births from those who were barren, of Sarah and Rebecca and others. Again, when I say that Christ was generated from a Virgin, I propose the budding of trees in Paradise, which happened without any seeds being cast, without rains having been sent down, and without the furrow being cut. For the things to come were being formed and delineated in the former ones, as in a shadow, so that these things might be believed when they came to pass. And again I show how men were produced from the earth, how the woman was produced from man alone, and ^B in neither case by intercourse; how the earth itself germinated from nothing, the power of the Creator being sufficient for all things. In this way I compare spiritual things with spiritual, and I have absolutely no need of that foreign wisdom, nor of reasonings, nor of contrived arguments.

VER. 14. *But the animal man perceiveth not the things that are of the Spirit of God.* He is animal who attributes everything to the reasonings of the soul, and does not think that he needs any help from above; which is clearly of madness. For God gave us reason that it might learn and ask for the things that are from Him, not that it should think itself sufficient for itself.

*For it is foolishness unto him.* ^C This, however, is not from the nature of the thing, but because of the infirmity of him who is not able to reach the magnitude of these things through the eyes of his soul.

*And he cannot understand, because it is spiritually examined.* He explains the cause of this, and says that the things which are spoken require faith, and that it is impossible for them to be grasped by reasonings, since their height exceeds the smallness of our thought.

VER. 15. *But the spiritual man judgeth all things: but he himself is judged of no one.* For just as he who sees perceives all the things that are in the blind man, but no one of those who lack sight perceives the things that are of the one who sees: so we also know our own things, ^D and all that pertains to the unbelievers; but they do not know our things in the same way. Moreover he says, "judgeth," that is, "convicts." For it is known to us what the nature of present things is, and what the worth of future things is; and that futures are immortal and immovable, while present things are subject to corruption and are temporary.

VERS. 16. *For who hath known the mind of the Lord, that he may instruct him?* Having said that the animal man perceives nothing, he adds a proof for this statement, saying: and clearly indeed he knows nothing at all. For he has by no means known the mind of the Lord; that is, the manifestation of the Spirit: because to the faithful, with the present...

^A situation, there is also an indwelling knowledge of future things. But that expression, *Who shall instruct him?*—he added this not nakedly and simply, but in relation to those things which he had just said, namely, that the spiritual man is judged by no one. For if no one of the animal men can know the mind of Christ, much less could he be able to teach and correct him. For this is what is signified by the word *instruct*.

*But we have the mind of Christ.* That is, the spiritual knowledge with which we have been imbued regarding matters of faith, so that we are not judged by anyone in the meantime. For it is impossible for the animal man to know divine things.

CHAP. III.

*Vers. 1, 2. And I, brethren, could not speak to you as to spiritual, but as to carnal. As unto little ones in Christ I gave you milk to drink, not meat; for you were not as yet able.*

Having laid low the wisdom from without, and having cast down all its pride, he approaches a different topic. For ^B they might have answered: "If we were preaching the tenets of Plato, or Pythagoras, or any other philosopher, you would rightly use a lengthier discourse against us. But since we preach the things of the Spirit, why do you bring to us, up and down, a foreign wisdom?" How, then, does he meet this argument? Listen, I pray. *And I, he says, could not speak to you as to spiritual.* The meaning of this statement is of this sort: Indeed, even if you were perfect in spiritual matters, not even thus would it behave you to be puffed up, nor to proclaim your own things, as if you had discovered them from yourselves. But now, you do not even know those things as it is right to know them, but you are mere beginners and the last of all, to such a degree that, even if on account of external wisdom you conceive a great opinion of yourselves, this is shown to be now nothing, and even opposed to you. But if you fail in spiritual matters and in these things, you stand in the very last place.

*But neither can you yet. For you are yet carnal.* Therefore they could not, because they would not. That which brought accusation upon them, indeed, but cleared the teacher.

*Vers. 3. For whereas there is among you envying and contention, are you not carnal, and walk according to man?*

He describes the manner by which they had become carnal.

*Vers. 4. For while one saith: I indeed am of Paul; and another: I, of Apollo; are you not men?*

He shows that this not only did not profit them in the least, nor caused them to receive anything, but rather served as an obstacle so that they might not be increased with greater things: for emulation had made them carnal. And this, that they were carnal, did not permit them to hear more sublime things.

*What then is Apollo? and what is Paul?*

Having verified what he had said by the series of events, he now proceeds more openly to his rebuke, and as—

^A he takes away all harshness, and does not allow them to be angered at what is said. For if Paul is nothing, and yet he was not indignant, much less did it behoove them to take it amiss.

*Vers. 5. Ministers by whom ye believed.* If therefore, he says, you are ministers of another, why do you yourselves usurp the dignity, and give the title to the disciples from yourselves?

*And to every man as the Lord gave.* This, he says, even the little that we have, we do not have from ourselves, but from God who entrusted it to us.

*Vers. 6. I planted, Apollo watered; but God gave the increase.* That is, I first sowed the word, so that the seeds might not wither under temptations. Apollo added what was his own. But the whole ^B has become the work of God.

*Vers. 7. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.* See, I pray you, how he comforts them. First, indeed, he brings in the contempt for his own person—*For who is Paul?* he says—and secondly, by referring the whole to God, who has given all things.

*Vers. 8. Now he that planteth and he that watereth are one.* Another argument again for their healing; and through this he also effects another thing: that they should not be puffed up against one another, but that they should know that they themselves are able to do nothing without God who giveth the increase. And having said this, he has neither allowed those who labor much to rise up against those who have performed less, nor, on the other hand, those to envy those who perform more.

*And every man shall receive his own reward according to his own labor.* Since, indeed, they would become more sluggish/lazy if they thought that it would make no difference whether they labored much or little, observe how he corrected this, saying that "everyone shall receive his own reward according to his own labor," as if he were saying: Do not fear that I said, "they are one," as though they are not one in respect of their labors. For they are performing the work of God, yet each shall receive his own reward according to his own labor.

*Vers. 9. For we are laborers together with God.* He makes them still lighter and more eager, and stirs up a greater fervor for working.

*Ye are God's husbandry, ye are God's building.* Therefore, it is fitting to receive your appellation not from those who cultivate you, but from God Himself. For a field is not called by the name of the farmer, but by that of the master of the house; just as also a building is not of the craftsman, but of the master. But if you are a building, this must not be destroyed; otherwise you would not be a building. But if you are a building, you must take heed that you are not torn apart, but be walled in by the one enclosure of concord. ^D

^A "According to the grace of God which is given to me, as a wise architect, I have laid the foundation." He calls himself wise here, not out of boastfulness, but to present himself as a pattern, and to show that it is the mark of a wise man to lay the one foundation. Observe, therefore, how he shows moderation. For having called himself wise, he did not allow this to be his own, but offered his entire self first to God, and then in that way called himself wise. For, he says, "according to the grace of God which is given to me."

"But let another build upon it. But let each one take heed how he builds." Here, finally, he casts them into the struggle concerning their way of life, since he had once joined them together and made them into one.

^B "For no other foundation can any man lay than that which is laid, which is Christ Jesus." What he says has this meaning: I have proclaimed Christ; I have provided for you the foundation: take heed how you build; not for empty glory, not by drawing disciples away toward men. Let us not, therefore, pay heed to heresies. For no other foundation can any man lay than that which is laid. On this, however, let us all the more build, and let us cling to it as the foundation.

"But if anyone builds upon this foundation, gold, silver, precious stones, wood, hay, stubble." He has clearly shown the foundation by saying that it is Christ. And it is clear that the building is spoken of in terms of good deeds. The variety of the material of the things built signifies the multiform ^C will of those who are at work; since some are more zealous, while others are more sluggish; some are more precise, while others are more negligent; some accomplish lesser things, while others accomplish greater; and some commit more serious, while others commit lesser, offenses.

"Each man's work will be made manifest. For the day will make it clear, because it is revealed in fire; and the fire will test what sort of work each man's is." He strikes them with fear by means of things to come, announcing to them that terrible day of the divine judgment, when the Judge is sitting, and a river of fire flows before Him.

"If any man's work survives, which he has built thereon, he will receive a reward. If any man's work is burned up, he will suffer loss." The meaning of these words is this: if anyone leads a depraved life ^D while having the right faith, his faith will not benefit him so as to save him from being chastised when his work is burned up. And what he says, "is burned up," means it will not withstand the force of the fire, but just as if someone wearing golden armor were to pass through a river of fire, he would emerge more radiant. But if he has...

^A been loaded down with stubble, he not only gains nothing from it, but also loses his own self; the same also happens in the case of works.

« But he himself shall be saved, yet so as through fire. »

The meaning of this thought is as follows: it does not mean that he himself will perish in such a way as to be reduced to nothing, as his works are, but rather that he will remain in the fire. He calls the state of being preserved "salvation"; for this reason, he added, "as through fire." For it is our custom to say that something is "saved in the fire"—namely, materials that are not immediately consumed or turned to ash. It is as if he were to say: "Do not, when you hear 'fire,' think that those who are burning pass into non-existence." Do not be surprised that he even calls the punishment itself by that name. It is his custom to use fair names for things that sound grievous, such as when he says, "Sin reigned"—even though the name of kingdom is a term of honor. Thus, here too, by saying "he will be saved," he alluded to ^B nothing other than the intensity of the punishment; it is as if he had said, "He himself, however, will remain, being punished eternally."

VERS. 16, 17. « Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone violates the temple of God, God will destroy him. »

After having instilled terror of the future day, he also makes them afraid of the present. For he now strikes at that incestuous man, not yet openly, but vaguely, pointing out his depraved manner of life, and increasing his sin by the gift of grace that had already been bestowed upon him. Furthermore, the words "God will destroy him" are not the expression of one cursing, but of one foretelling what is to come.

« For the temple of God is holy, which you are. »

The fornicator, however, is profane. But lest he seem to be aiming directly at him, he added, "which you are." ^C

VERS. 18. « Let no one deceive himself: if anyone among you seems to be wise in this age »

Having set aside some things against the fornicator, he is anxious to return to his assault upon secular wisdom.

« Let him become a fool, that he may become wise. »

He commands him to become, as it were, dead to the world. For if this death does no harm, but rather profits one, being a cause of life, so too he commands one to become a fool to this age, thereby procuring for us true wisdom. He becomes a fool to the world who disdains external wisdom and is most firmly convinced that it contributes nothing to the grasp of truth; and just as poverty, according to God, prepares for divine riches, and humility for exaltation, so too the fact that one becomes a fool makes one wiser than all others. ^D

VERS. 19. « For the wisdom of this world is foolishness with God. »

For it not only contributes nothing, but actually hinders. Therefore, it is necessary to abstain from it, as it is harmful.

^A For it is written: « He who comprehends the wise in their craftiness. » He is not content with his own proofs, but adds testimony. The meaning of this passage is of this kind: Since they abused wisdom, he says, so as not to beseech God, by this very same thing he convicts them, that they have the greatest need of God. How and in what way? Because since they became fools through it, they were rightly caught by it. For those who thought they did not need God were brought into such necessity that they subsequently appeared inferior to fishermen and the unlearned.

« And again: The Lord knows the thoughts of men, that they are vain. »

When, therefore, he says, the only wise God passes such a judgment upon them and pronounces such a sentence, what other demonstration of their extreme madness ^B do you seek?

« So that no one should boast in men. »

External wisdom, he says, is proven to be a punishment and retribution: why then do you boast in your teachers as if they were wise?

« For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. »

He exalts the order of the disciples. And what he says is this: Since you have become children of Christ, according to the words, « Behold I and the children whom God has given me, » spoken by Christ himself, therefore all things have been given to you, he says. For even if you mention teachers, even if you mention this one or that one, even if you mention the first of the apostles, or even the world itself—all things are for your sake. Why then, he says, do you devote yourselves to men? ^C But as for "the world," he says, it is because the world was created for the sake of man; and "life" is similar. But to remain in the flesh is necessary for your sake. And as for "death," he says, that even if we are handed over to death while preaching to you, we still love your salvation. But "things present" and "things to come" signify the gifts granted to them and those that are to be granted. For there has been granted, in this present life, the remission of sins, the pledge and earnest of the Spirit, namely the gifts which the Spirit works. That they will also obtain future goods is beyond doubt, because of the One who said, « Come, you blessed, inherit the kingdom prepared for you. » ^D

« For all things are yours; and you are Christ’s; and Christ is God’s. »

Both things present and things to come, and the day, and life, and death, and the world, will be yours, he says, because you have believed in Christ, who is the Son of God.

CHAPTER IV.

^A Ver. 1. "Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God." Therefore, do not leave the Master, he says, and be called by the names of the servants.

Ver. 2-5. "Moreover it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God."

^B That is to say: that one may not claim for himself the things of the Master.

Ver. 6. "And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another."

As long as it was necessary to use harsh words, he composed his discourse as if he himself were the one hearing these things. But since it was necessary to relax at last, he therefore uncovers the persons concealed under the appellation of himself and Apollos. This he did, moreover, to show that it would by no means have happened, had he spoken to them directly, that they would have learned all that it was necessary for them to learn, or that they would have accepted his purpose, being vexed at what was being said. But now, because they revered Paul, they easily endured the rebuke. What, then, is that: "Not to think above that which is written"? We read the scripture: "Why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?"

Ver. 7. "For who maketh thee to differ from another? and what hast thou that thou didst not receive?"

^C Having omitted the subjects, he now turns to the leaders. The significance of his words is this: Whence is it manifest that you are worthy of praise? Has a judgment been made? Has an examination proceeded, and a diligent probation, and an accurate inquiry? But you cannot assert even this. And if, indeed, men favor you with their calculations, their opinion is not correct; nor ought you to have been exalted in this way. For you have nothing of your own, but have received everything from God.

"Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?"

^D Yet, you have received it, he says, and for this reason you think highly of yourself? Rather, for this very reason you ought to have behaved modestly. Because that which is given to you is not yours, but belongs to Him who gave it. For if you have received, you have received from Him; and if you have received from Him, you did not receive anything that was your own. But if you have received what was not your own, why do you indulge in ostentation, you who have what is not your own?

"Now you are full; now you have become rich." ^A He says "now" well, showing from the time that their opinion was improbable and unreasonable.

"You have reigned without us; and would to God you did reign, that we might also reign with you! For I think that God has displayed us, the apostles, last, as men appointed to death." ^B Since he intended to cast down their pride and show that for these things one ought not to boast but rather to be ashamed, he first covers them with shame by saying, "Now you are full." And then, saying again, "You have reigned without us," he signifies something such as this: I say, he declares, that the present time is not one of honor or glory, which you are enjoying, but one of suffering insults and being persecuted, which we are enduring. If this is not the case, but the time for rewards is here, then you—who are the disciples—have obtained a kingdom, while we—who are the teachers, and who before all others ought to have received the reward—have become not only the last of you, but even as men "appointed to death," that is, condemned; we live throughout in dishonor, in dangers, and in famine. We are insulted, driven about as fools, and endure the irreparable. These things he said that he might make them realize from this that they ought to emulate the deeds of the apostles—the dangers and the insults, not the honors and the glories. For the preaching of the Gospel demands not those things, but these.

"That we have been made a spectacle to the world, and to angels, and to men." ^C We do not suffer these things in one city or in one part of the world, he says, but everywhere and for all reasons. And by "to angels," he signifies that our struggles are of such a kind as to be worthy of the gaze of angels. Observe, however, how he disparages himself, and how, on the other hand, he makes himself great; and how, in the very things by which they were puffed up, he shows them to be contemptible. For because it seems more humble and vile to be considered fools than to be seen as prudent, and to be weak than to be strong, and to be ignoble than to be seen glorified: and since he was going to throw the former upon them while he claimed the latter for himself, he therefore demonstrates that these are better than those, inasmuch as because of them he turned not only the multitude of men, but also of the angels, toward the spectacle of himself and his own.

"We are fools for Christ's sake, but you are prudent in Christ. We are weak, but you are strong. You are honorable, but we are without honor. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands." ^D Again, he said this also to put them to shame. For since they were beaten and dishonored, while the others were honored and supposed to be wise, how is it possible, he says,

that those who preach such things ^A should be suspected of being in opposition?

That is to say, they do not recount ancient events, but rather things which the present time bears witness to for me. — Regarding those who live in luxury. — "We are driven out," he says, with regard to those who are rich. — Regarding the false apostles, who neither endure labor nor risk, but seek their own profit.

« Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we have been made as the filth of the world. »

No one, he says, can say that we are indignant at these things. For we repay those who treat us evilly with the opposite; and it is a great thing to bear suffering bravely while we are being badly harassed. We, however, not only achieve this, but we also rejoice and exult.

« The offscouring of all things until now. »

Not [the offscouring] of those who persecute us, but of those for whose sake we suffer these things.

VERS. 14. « I do not write these things to shame you, but as my beloved children I admonish you. »

Since he saw that the wound he had inflicted was bitter, he immediately healed it: "I do not write these things," he says, "to shame you." He acknowledges what was done; yet not with a bad and hateful mind, but rather as one who is friendly and anxious for their amendment.

76 VERS. 15. « For though you might have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus I have begotten you through the Gospel. »

He does not explain his own dignity in this place, but the preeminence of his love; indeed, he did not treat them harshly, since he added "in Christ," and allowed those others to have done many things on their behalf (for this is what a tutor does), ^C while reserving the intensity of his love for himself. For a father manifests such a quality. — I do not attribute this to myself. But again, he strikes at those who would arrogate to themselves the praise of teaching.

VERS. 16. « Therefore I urge you, imitate me, just as I also imitate Christ. »

He does not speak this to exalt himself, but to show that virtue is easy.

VERS. 17. « For this reason I have sent Timothy to you. »

Because I spare you as children.

« Who is my beloved and faithful son in the Lord. »

By these words he reveals his affection, and so prepares them to regard him with reverence. And he did not simply say "faithful," but "in the Lord"; that is, in those things which pertain to the Lord.

« He will remind you. »

He did not say "he will teach you," lest they be indignant at being taught by him.

« Of my ways in Christ, as I teach everywhere in every Church. »

That is to say, [my] administrations, dangers, customs, ^D rules, apostolic decrees, and all other things. For since he had said, we are naked, and

^A we are buffeted, and are unstable; and all these things, he says, he will recount to you. Then, carrying his discourse back to higher things, he added, which are in Christ, after his custom attributing everything to the Lord, and showing at once that men have nothing, and that all things are accomplished with the help from above.

VERS. 18, 19. « As though I would not come to you, some are puffed up. But I will come to you shortly, if the Lord will. » Since he was about to move to the accusation of the fornicator, he brings in words full of indignation, not that he himself suffers the violence of anger, but to correct them. And leaving the fornicator aside, he speaks to the rest, not deeming that man worthy even of words from him. He shakes their arrogance with the charge of ambition, as having abused the absence of the teacher to be insolently puffed up. ^B

« And I will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word, but in power. » [VERS. 20.] For their pride was not from right actions, but from the absence of the teacher; and he did not say, I will know [your] wisdom, but the power. It is as if he were saying: It is not by eloquence that we have prevailed, but because our teaching is divine, and we announce the kingdom of heaven, providing the greatest proof through the signs which we perform by the power of the Spirit.

« What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? » This word contains both the fearsome and the gentle. But what is «with a rod»? In punishment, in retribution; but observe also the philosophy of Paul. For though he himself had the power of both this and that, he nevertheless grants both to others, saying, «What will ye?» The matter lies with you, he says. ^C

CHAP. V.

VERS. 1. « It is reported commonly that there is fornication among you, and such fornication. » He did not say, Fornication is dared, but, Fornication is reported. And the «among you» is said emphatically, that is, among you believers, who have enjoyed such mysteries, who have been called to heaven.

« As is not so much as named among the Gentiles. » For he always reproaches the faithful by comparison with the Gentiles. For he also writes to the Thessalonians, saying: «Let every one of you know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, even as the Gentiles which know not God.» 1 Thess. iv, 4, 5.

« That one should have his father's wife. » ^D He did not say, stepmother, but, father's wife, that he might strike more severely.

« And ye are puffed up? » As if he were saying: Do not say to me that it is one man who has committed fornication; the crime has become common to all. Common to all

I say, not as regards the sin, but as regards the teaching. Although he did not state this in so many words, he left it in the midst, so that it might strike more deeply. One of the teachers, however, was the one who had committed fornication. ^A « And ye have not rather mourned, that he that hath done this deed might be taken away from among you? » Because the accusation, he says, has advanced into the common body of the Church. He does not say, "And have ye not rather cast him out?" but as in the case of some disease and pestilence, he declared that there was need of mourning.

VERS. 3. « For I verily, as absent in body, but present in spirit. »

He does not bid them wait for his arrival, nor for them to defer it entirely, so that the business might be transacted then; but as if some pestilence were to be driven away from afar, which would creep through the whole body, he hastens to check the crime. Whence he also subjoins: « I have judged already, as though I were present. » That which he said was not only to urge them to render a sentence of condemnation, and to prevent them from entering into any other counsel; but also to terrify them, as one who clearly perceived the things that were to come and whatever was to be ordained by judgment. For this is also what he signifies by being « present in spirit »: just as Elisha was present to Gehazi, when he said: « Went not my heart with thee? » ^B

VERS. 4, 5. « I have judged already, as though I were present, him that hath so wrought this, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan. »

He does not permit them to think of anything else. For I have already brought forth the sentence, he says, as though I were present. Then, that his authority might not seem too great, see how he makes them co-participants in the judgment, by saying, « when ye are gathered together. » And the phrase, « in the name of our Lord, » that is, him who hath done despite to the name of Christ, who after he had become a believer and was called by that name, dared to commit such things, deliver him unto Satan. And he rightly said « deliver unto Satan, » but not "surrender," as if opening to him the doors of repentance. And again, « such an one, » as one not even to be endured, nor even to be mentioned by name. ^C This is, according to God: not occupied by human opinion; that is, the very name of Him who gathers you together, for whose sake you come together. Again, he sets himself before them, so that when they judge, they may cut him off as if he were present, and no one may dare to deem him worthy of pardon, knowing that Paul will know the things that are said.

That is, either Christ can grant such grace to us, that we are able to deliver a man to the devil: or that He Himself also joins with us in passing sentence against him.

« For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus Christ. » ^D

^A That He may scourge him with a grievous ulcer or some other disease; and this likewise was done with God's approval, so that his flesh might be chastened. For because from the flesh desires are born, He chastens it, so that the spirit may be saved. But by reminding them well and opportunely of that [future] day, He makes them themselves come more readily to provide the remedy. Already, too, He appears to be laying down laws for the devil, not permitting him to proceed further; just as God also said to him concerning Job: "Yet spare his life." ^B

« Your glorying is not good. » He adds another rebuke, extending his speech to those whom he declares to have been the cause, so that the man did not repent, since they were boasting about him.

« Know you not that a little leaven leaveneth the whole lump? » By this he signifies that he is not doing this only by sparing him, but also for their own sakes. It is as if he said: Even if he alone committed the sin, yet if it is neglected, it can corrupt the whole body of the Church hereafter. For when the man who first sinned does not pay the penalty, others quickly commit the same crimes.

« Purge out therefore the old leaven. » That is, this wicked man. Or rather, he is not speaking only of him, but also hints at others. For not only is fornication an old leaven, but all wickedness. And he did not say, "Purge," but "Purge out" ^C (ἐκκαθάρατε); which is, purge with care, so that not even a remnant, not even a shadow of such things remains.

« That you may be a new lump, as you are unleavened. » He declares and clearly indicates that the wickedness was not prevalent among very many. Yet if he says, "As you are unleavened," he does not mean by this that all were pure, but as it behooves you to be.

« For Christ our Passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. I wrote to you in an epistle not to company with fornicators. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters. » He reminds them again of the benefits. For the present time, he says, is that of a feast. But why does he speak of leaven again, except that our life is such? ^D

« Otherwise you must needs go out of the world. But now I have written to you not to company with any man that is called a brother, if he be a fornicator, or covetous. » For, lest they should think that he had not commanded this to them as to those who were less perfect, and that they as "perfect" would essay to do it, he shows that it is not possible

to do this, even if they should strive with all their might; for, he says, one would have to seek another world. ^A "Either serving idols, or a reviler, or a drunkard, or a rapacious person, with such a one not even to take food." Here he inserts and anticipates the discourse which he is about to have a little later, specifically concerning meats offered to idols.

VERS. 12. "For what have I to do with judging those who are outside? Do not you judge those who are inside?"

He calls Christians those who are inside, and Gentiles those who are outside.

VERS. 13. "But those who are outside God will judge."

For when he had said, "What have I to do with judging those who are outside?" lest anyone should think that they are let go with impunity, he institutes for them another tribunal, more terrible than this. He said this, at once to terrify those and to console these; and he shows that this temporal punishment snatches them from the eternal. Which he also declares in another place, saying: "But when we are judged, we are chastised, that we may not be condemned with this world" (1 Cor. XI, 32).

"And take away the evil from among yourselves."

He brings a testimony from the Old Testament, to show that this is no innovation, but was long ago handed down to the lawgiver. ^B

CAP. VI.

VERS. 1. "Dare any of you, having a matter against another, to be judged before the unjust, and not before the saints?"

Since he had been discoursing about the avaricious, burning with the care of correcting sinners, he does not endure to keep the order; but he corrects again the sin which had been brought into the middle of the order of his speech, and thus returns to what had preceded. But see how, by explaining the matter in its own terms, he both dissuades and blames. What he says has this meaning: In any case, it is not proper now to contend in judgment before the unjust. ^C For is it not absurd to choose an enemy, by whose work you might be reconciled to a small-minded friend? Or why are you not ashamed and do you not blush, when a Gentile sits judging a Christian? And it was excellent that he did not say, "before the unbelievers," but, "before the unjust." For since his discourse was about justice—and those who contend in judgment seek nothing so much as that their hearers should have a great regard for equity—he therefore deters them with these very words: What are you doing, O man, you who suffer the contrary of what you desire, and, for the sake of obtaining justice, permit yourself to be judged by unjust men? He signifies that this is an audacious and iniquitous deed. ^D He shows that the act is one of audacity and lawlessness.

^A "Or do you not know that the saints will judge the world?" ^A Because it seemed contemptible to have matters judged among the faithful, who were unlearned men and inexperienced in many affairs, observe how he also manages this point. It is as if he were to say: "You who are then to judge them, why do you now permit yourself to be judged by them?" For the saints judge the world, not by sitting and demanding an account, but by condemning. Therefore he adds, "in you the world is judged." He did not say "by you," but "in you"; just as when Christ says: "The queen of the south will rise and will judge and condemn this generation" (Matth. XII, 42). And: "The men of Nineveh will rise and will condemn this generation" (Ibid. 41).

"And if in you the world is judged." So that he may not seem to be speaking of others, see how he makes the address common to them.

"Are you unworthy of the smallest tribunals?" This matter, he says, brings shame and disgrace upon you. For since it was likely that they would be ashamed when judged by the faithful, he says, on the contrary, that it is a disgrace to be judged by outsiders. For these are the "smallest" in the assembly, not those others.

VERS. 3. "Do you not know that we shall judge angels? How much more the things of this life?" He is speaking of those angels concerning whom Christ says: "Go into the fire which is prepared for the devil and his angels" (Matth. xxv, 41). Moreover, the Apostle himself also says that his angels—the angels of Satan, clearly—transform themselves as ministers of righteousness (I Cor. XI, 15). But again he says of these, "we shall judge," that is, we shall condemn. For when those incorporeal powers are found to possess less than we who are clothed in flesh, they will pay a more severe penalty.

VERS. 4, 5. "If, therefore, you have trials concerning worldly matters, set those who are contemptible in the Church to judge; I say this to your shame." He uses hyperbole to teach that it is not at all proper to litigate before outsiders; and he dissolves the objection that seemed likely to be raised, in these words: "Why do you say that there is no one among you wise, nor fit to settle disputes? What indeed is this?" For even if no one is wise, entrust it nonetheless to the least of them. But the phrase, "I say this to your shame," is that of one refuting their objection, as it is false and vain.

"Thus, is there not one wise man among you who will be able to judge between his brother? But brother contends with brother, and this before the infidels?"

VERS. 7-9. "Now, therefore, there is a total failure among you, that you have lawsuits with one another. Why do you not rather suffer injustice? Why do you not rather suffer fraud? But you do injustice and commit fraud, and this against brothers. Or do you not know that the iniquitous will not inherit the kingdom of God?"

^A It is a double crime that they litigate, and that they do so before infidels. "Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor sodomites, nor covetous persons, nor thieves" [VERS. 10]. Here he hints at certain people who say what many say even now, that God is philanthropic and good, and does not punish sins. Therefore he says, "Be not deceived." For it is the ultimate error and deception to hope for good things while obtaining the opposite.

"Nor drunkards, nor the contentious, nor extortioners shall possess the kingdom of God. And such some of you were, but you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ, and in the Spirit of our God" [VERS. 11]. And yet these—both drunkenness and contentiousness—are of the extreme sins. For Christ has consigned the one who calls his brother a fool to Gehenna, and the people of the Jews, having become drunk, turned aside into the worship of idols. Consider, he says, the magnitude of the philanthropy. For not only has He freed us from sins, but He has also sanctified and justified us. He said these things wishing to put them to extreme shame.

[VERS. 12]. "All things are lawful for me, but all things are not expedient." He here indicates gluttons. For since he is about to proceed against the fornicator, and fornication is born from luxury and gluttony, for this reason he sharply rebukes the vice. As if to say: ^B It is lawful to eat, he says, but not with intemperance.

"All things are lawful for me, but I will not be brought under the power of any." By this he shows that to do things that are in one's power not only is not expedient, but it is not even a matter of power, but of slavery; for example, you are master of eating; therefore, remain master, and take heed lest you become a slave to this passion. For he who uses it for necessity is himself master of it. But he who goes out into excess is no longer master, but becomes a slave to it, with gluttony tyrannizing over him. See how he showed that the one who thinks he has power is under power. For it is his custom to always turn objections to the contrary. But observe; each of them was saying: it is lawful for me to indulge in luxuries. ^C But he says: You do not do this as one having power over it, but as one who is yourself subject to this power. For you do not have power over the belly as long as you are intemperate; but it has power over you. And this can also be said of wealth and other things.

[VERS. 13]. "Food for the belly, and the belly for food." He calls the belly here not the stomach, but gluttony, as when he says: "Whose God is the belly," ^D not of the

^A part of the body is he speaking, but of gluttony. And that he does not criminate the body, hear how he declares: "But the body is not for fornication, but for the Lord." What he says is this: Foods have a kinship with gluttony, and gluttony with them; and it cannot lead us to Christ, but drags us toward them. For it is a grievous and savage passion, which renders men subject to servitude and causes them to behave according to its will. "But God will destroy both this and these. But the body is not for fornication, but for the Lord; and the Lord for the body." He does not say the belly is destroyed, but immoderate desire; not the food, but the pleasure. For it was not created for the purpose that you should be a debauchee and a fornicator, any more than the belly was created ^B so that you might give way to gluttony, but that it should follow Christ as its head, and the Lord be appointed for the body. Let us be ashamed, let us shudder, that, having been deemed worthy of the honor of being His members, we defile ourselves with so many and such great vices. [VERS. 14]. "And God indeed raised up the Lord, and will raise us up through His power." After having sufficiently and more than enough rebuked the gluttons, he draws us away from this vice by the hope of future things. But attend to how, regarding Christ, he said simply, "He raised up the Lord," but regarding our bodies, speaking, he added, "through His power," and thus, by the authority of Him by whom this is performed, he stops the mouths of those who would contradict. But if he attributes the resurrection of Christ to the Father, let this not trouble you at all. For he ^C did not frame it so as though the Son lacked strength. For He is the one who says: "Destroy this temple, and in three days I will raise it up." And again: "I have power to lay down my soul, and I have power to take it up." And Luke also says in the Acts: "To whom He showed Himself living." Why then does he speak in this way? In order that you may understand this, that the things of the Son are ascribed to the Father, and those of the Father to the Son. For as the Lord Himself says: "For whatsoever He does, these things the Son also does in like manner." And he makes mention of the resurrection in this place very opportunely, by which he restrains the tyranny of gluttony with those hopes. [VERS. 15]. "Know you not that your bodies are the members of Christ?" Having passed from the fornicator to the covetous man, he again ^D comes from the latter back to the former; no longer addressing him, but rather the others who have not committed fornication, and through this he provides for them, so that they might not fall into the same evils themselves. "Shall I then take the members of Christ, and make them the members of a harlot? God forbid. [VERS. 16, 17]. Know you not that he who is joined to a harlot is one body? For they shall be, he says, two in one flesh. But he who is joined to the Lord is one spirit." He speaks with a more horrifying metaphor. For he did not say,

I will unite myself to the harlot, but, I will make the members of a harlot. ^A *Flee fornication.* He does not say, abstain from fornication, but, *flee*: that is, make your escape from evil with all diligence. *Every sin that a man does is outside the body; but he who commits fornication sins against his own body. Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price. Therefore glorify God in your body and in your spirit, which are God's.*

The Lord’s body, of course. Since he has spent much discourse in showing them to be members of Christ and His body, and that they have Him as their head, lest anyone should suppose that the body of Christ Himself is defiled when a man commits fornication, he says ^B this: when someone is joined to a harlot, he is no longer the body nor a member of Christ, but he sins against his own body. For grace, when it flees from the fornicator, removes from him the status of being a member of Christ, so that it results in him committing the sin against his own body.

What then, he says, does not the murderer defile his hand? And what of the covetous man and the extortioner? It is surely plain to everyone. But since it could not be said that there is nothing worse than the fornicator, he magnified the sin in another way by saying that, through fornication, the whole body becomes defiled. For just as one who falls ^C into a cauldron of filth becomes covered with the stain, so he is defiled. This is a custom among us, too. For no one, because of covetousness or extortion, would be in a hurry to go to the baths, but he returns home without any concern. But after intercourse with a harlot, as if he had become totally unclean, he hastens to the bath. And thus, because of this sin, the conscience has a somewhat more shameful suspicion. Both, however, are grave and dangerous, both covetousness and fornication, and both cast men into Gehenna.

But since Paul did nothing without a certain reason, he magnified the crime of fornication as much as he could. He did not say simply, "Spirit," but ^D *which is in you*, by which he performed the role of Comforter. Furthermore, he also set forth the One who bestowed it, so that he might simultaneously make the listener attentive and strike him with fear, both by the magnitude and excellence of the deposit, and by the dignity of Him who made the deposit.

For he is not at all indignant with them; rather, he gives them instructions when he says, *Having food and clothing, let us be content with these*.d But the matter itself destroys this, and having offered counsel, he leaves the correction of it to prayer.

This, moreover, is not only the language of one who puts them to shame, but also of one who compels them toward virtue; for he says, "Why are you reluctant to accept what you wish? Are you not master of yourself?" Wherefore he also added: *You were bought with a price.* ^A

CHAPTER VII *About the matters you wrote to me.* Having corrected the graver charges—of which the first was the schism of the Church, the second incest, and the third avarice—he henceforth uses more gentle language, and inserts exhortation and counsel regarding marriage and virginity.

*It is good for a man not to touch a woman.* ^B [VERS. 2-4.] *But because of fornication, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the affection that is due, and likewise the wife to the husband. The wife does not have authority over her own body, but the husband; and likewise the husband does not have authority over his own body, but the wife.* If you seek what is good and highly excelling, he says, it is better not to associate with a woman at all. But if you seek what is safe and helpful for your weakness, marry.

VERS. 5, 6. *Do not deprive one another, except perhaps by consent for a time, that you may devote yourselves to prayer and fasting.* Let not the woman, he says, be chaste against her husband's will, nor the man against his wife's. And why so? Because out of this kind of continence, great evils are born, and from this, fornication, adultery, and the ruin of homes often resulted. ^C

*And return to the same, lest Satan tempt you because of your lack of self-control. But I say this by way of concession.* He refers here to prayer that is more fervent.

*Not by commandment; yet I wish all men to be even as I am.* In continence, of course. He does this in many places when he advises on difficult matters.

*But each has his own gift from God, one in this way, another in that. But I say to the unmarried and to the widows: it is good for them if they remain as I am.* Since he had accused them sharply by saying, *because of your lack of self-control*, he comforts them again by saying that they have the gift from God. ^D

VERS. 9. *But if they cannot control themselves, let them marry.* He does not compel the one who has not attained continence, fearing lest a transgression occur.

*For it is better to marry than to burn. But to those who are married I command, not I, but the Lord, that a wife should not depart from her husband. But if she departs, let her remain unmarried, or else be reconciled to her husband; and...*

let the husband not leave his wife. To the rest I say, not the Lord. ^A He shows clearly how great is the power and tyranny of lust. The meaning of his words is as follows: if you are enduring great force and burning, relieve yourself of these troubles and sweats, lest you be overturned and fall.

If any brother has an unbelieving wife, and she is willing to live with him, let him not leave her. And if any woman has an unbelieving husband, and he is willing to live with her, let her not leave him. He does not bid one who had an unbelieving wife before receiving grace to put her away once grace has been received; but he prohibits one who is already endowed with grace from taking an unbelieving wife.

^B For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. He says this so that the wife may not fear as if she were becoming unclean because of such a union. For she is one body with the man, but she does not become unclean. For the purity of the wife overcomes the uncleanness of the husband, and the purity of the husband overcomes the uncleanness of the unbelieving wife.

But if the unbeliever departs, let him depart. A brother or a sister is not under bondage in such cases. Namely, if because of the marriage he commands you to sacrifice and become a partner in impiety, rather than depart, it is better to break the marriage than to break piety. But God has called you in peace. He says this so that they may not have wars with each other over the matter every day.

For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife? If not as each one God has divided, as each one the Lord has called, so let him walk. And thus in all the churches I ordain. Remain and abide, he says, and counsel and persuade. ^C For no teacher can be as effective as a wife.

Is anyone called while circumcised? Let him not draw forth. Is anyone called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Each in the calling in which he was called, in that let him remain. Were you called while a slave? Let it not be a care to you. ^D These things, he says, contribute nothing to faith. Do not, therefore, strive, and do not be troubled. For faith has cast away all these things. But that which he says, "let him not draw forth," is for the sake of, "let him not make for himself an uncircumcision out of circumcision."

But even if you can become free, use it rather. That is, be a slave all the more. But why does he command him who can be free to remain a slave? He wishes

^A to show that slavery causes no harm, nay, rather, that it is beneficial. "For he who is called in the Lord as a slave is a freedman of the Lord. Likewise, he who is called as a free man is a slave of Christ." Observe how he consoles slavery: he calls him who was a slave when he was called a freedman of Christ, and he calls him who was called when he was a free man a slave of Christ. He gives something more to the slave in his discourse, even if both are equal according to the reason of their calling. "You have been bought with a price; do not become slaves of men. Each one, in whatever state he was when called, brothers, in that let him remain with God. ^B Concerning the virgins, I have no commandment of the Lord, but I give my opinion as one who has received mercy from the Lord to be faithful. I think, therefore, that this is good because of the present necessity, that it is good for a man to be in this state. Are you bound to a wife? Do not seek a release. Are you released from a wife? Do not seek a wife. But if you marry, you have not sinned; and if a virgin marries, she has not sinned; but such as these will have tribulation of the flesh. But I spare you. This I say, brothers, that the time is short; the rest is, that both those who have wives be as though they had none; and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; and those who use this world, as though they were not using it; ^C for the form of this world is passing away. But I wish you to be without anxiety. He who is without a wife is anxious for the things of the Lord, how he may please the Lord. But he who is married is anxious for the things of the world, how he may please his wife. He is divided. And the woman, the virgin, the unmarried, is anxious for the things of the Lord, that she may be holy both in body and spirit. But she who is married is anxious for the things of the world, how she may please her husband. I say this for your own benefit; not that I may cast a snare upon you, but for that which is becoming and may provide opportunity to be assiduous to the Lord without distraction. But if anyone thinks that he is acting dishonorably toward his virgin ^D if she is past her prime, and it ought so to be, let him do what he wishes. He does not sin; let them marry. But he who stands firm in his heart, having no necessity, but has power over his own will, and has decided this in his heart to keep his own virgin, he does well. So then, he who gives her in marriage does well; but he who does not give her in marriage does better. A wife is bound by the law for as long a time as her husband lives. But if her husband has fallen asleep, she is free to marry whom she wishes; only in the Lord. But she is more blessed if she remains as she is, according to my opinion; and I think that I also have the Spirit of God."

This discourse is directed not only to servants, but also to free men. For it is possible for one who is a slave not to be a slave, and for one who is free to be a slave. But how will he who is a slave not be a slave? Only when he does all things for the sake of God, and does nothing for the sake of eye-service.

Chap. VIII. On things offered to idols.

Many of the Corinthians, having learned that it is not what enters into the mouth that defiles a man, but what comes out of it, and also that idols are wood and stone and demons, and are able to neither harm nor help, were making excessive use of this perfection of knowledge, to the detriment of others and of themselves. For they would go into the idol-temples and become partakers of the tables that were there, whence immense destruction was produced. For those who were still afraid of the idols, and did not know how to despise them, partook hesitantly of the things sacrificed to idols, since they saw the more “perfect” ones doing this, and they were greatly harmed thereby. For they did not approach them with the same knowledge as the others, but as if they were sacrifices, and the affair became a path to idolatry; and those who were supposedly perfect were not, as it happened, free from blame, taking part in the tables of demons. This being the accusation, see how the Apostle handles the argument.

« We know that we all have knowledge. »

Leaving aside the weak, as he is always wont to do, he addresses the stronger ones first. First, then, he crushes their arrogance by saying that all possess knowledge. For when those who have some great and beautiful thing possess it alone, they are the more puffed up. But if they find that they hold it in common with others, they are no longer affected in the same way. He therefore makes common what they thought belonged to them alone.

« Knowledge puffs up, but love edifies. »

For when knowledge is without love, it is wont to puff up and distract the one who is instructed in it with an insane blast of pride, and arrogance is accustomed to cause division. Yet Paul does not forbid having perfect knowledge, but commands that it be held with love. For without love, knowledge provides no profit; rather, it does more harm. ^C

« If anyone thinks that he knows anything, he has not yet known as he ought to know. But if anyone loves God, this one is known by Him. »

See how he casts down their pride. First, he shows that they are not the only ones to know what they know. For “we all,” he says, “have knowledge.” Next, that this thing is harmful without love. For “knowledge,” he says, “puffs up”; and that even with love it is not complete or perfect. For if anyone thinks he knows anything, he says, he has not yet known as he ought to know. Furthermore, that they do not possess even this of themselves, but by the gift of God. For he did not say, “he has known God,” but, “he is known by Him.” Finally, that this very thing comes from love, which they do not have.

VERS. 4. “As concerning therefore the eating of those things that are sacrificed in sacrifice unto idols, we know that an idol is nothing in the world, and that there is no other God but one.”

He wishes to establish both points: that one must abstain from such a table, and that it has no power to harm those who partake of it—things which are contrary to one another. For those who knew that it had no power to harm were going on to partake of it indiscriminately; but those who were forbidden to touch them suspected ^B once again that they were withheld from them because they had the power to harm. Wherefore he first tears down the supposition regarding idols. For what is posited, that they are nothing, is the same as saying they have no power of virtue.

VERS. 5. “For though there be that are called gods.”

Since he said there is no idol, and no God except one; and yet idols existed, and there were those called gods; lest he should seem to fight against manifest facts, he adds, saying, “For though there be that are called gods.” And just as they exist, they do not exist absolutely, but are so called; and they have this not in reality, but in name.

“Whether in heaven or in earth: as there be gods many, and lords many.”

In heaven, he says, is the sun, and the moon, and the dance of the rest of the stars—for the Gentiles worshipped ^C these as gods; and on earth, the demons, and all those among men who were deified.

VERS. 6. “But to us there is but one God, the Father, of whom are all things.”

Having said before that there is no other God but one, he now reiterates this, and then adds, “But to us”; then, “the Father”; and again, what is a proof of divinity, he adds, “of whom are all things,” saying: for this also proves that those others are not gods. For “The gods,” he says, “that have not made the heaven and the earth, let them perish.”

“And we in him.”

When he says “all things are of him,” he speaks of the creation, and the bringing forth from non-being into being; but when he says, “and we in him,” he speaks ^D of the word of faith and appropriation. For we are from him in a twofold way: by being made from not existing, and by becoming believers; for even believing in him is called a creation. For he says, “to make in himself of twain one new man.”

“And one Lord Jesus Christ, by whom are all things, and we by him. Howbeit there is not in every man that knowledge.”

In the case of Christ, this too must again be understood. By...

^A Him and out of nothing the human race was produced, and from error it was called back to the truth; so that this particle, “of whom,” does not exclude Christ. For through Christ we were created by Him. Furthermore, He did not divide the names as if they were allotted to each individually, by assigning the term “Lord” to the Son and the name “God” to the Father. For Scripture often knows how to interchange them, as when it says: “The Lord said to my Lord.” And again: “Therefore God, your God, has anointed you.” And: “Of whom is Christ according to the flesh, who is God over all.” And in many places you can see these names being interchanged. But if some ask, why did he not mention the Spirit? We would answer this: that he was speaking to idolaters, and his struggle was concerning ^B many gods and many lords; therefore, having called the Father God, he called the Son Lord. If, then, he did not dare to call the Father “Lord” here along with the Son, lest he be suspected by them of saying there are two lords; nor his Son “God” along with the Father, lest it be thought he was saying there are two gods; why are you surprised if he did not mention the Spirit? For his struggle at the time was against them, and to show that there is no polytheism among us. Therefore he continuously maintains the statement: “There is no God but one.” And again: “For us there is one God and one Lord.” From which it is clear that, sparing the weakness of his hearers, he used this structure of speech.

“But some by custom of the idol.”

He neither declares them openly, lest he strike them, nor does he pass them by entirely; but he makes mention of them indefinitely.

“Until now they eat as of a thing sacrificed to idols.”

With the same frame of mind as before.

“And their conscience, being weak, is defiled.”

Since it has not yet the strength to despise them, nor to laugh them to scorn entirely; but is, as it were, in a state of hesitation. ^C But nowhere does he fix his discourse upon the nature of the thing; rather, he turns it up and down around the conscience of the one who participates. For he fears that, while wishing to correct the weak, he may strike the strong and make him weak in turn.

VERS. 8. “But food will not commend us to God.”

See how again he suppresses their arrogance; as if to say: Even if no one is harmed, and no perversion of a neighbor has occurred therefrom, yet not even so was it right to do this. For this is to labor in vain. For anyone who has heard that another is harmed, being himself one who otherwise receives some profit, does not much care to abstain; but [he does so] then, quite specifically, when he has learned that he is not helped at all by the thing. Therefore he says: “Food will not commend us to God.”

“For neither if we do not eat, are we the worse.” ^D

That is to say, we have nothing less. « Neque si manducaverimus, abundamus. » That is to say, we are not approved before God, as if we had done something good and excellent. ^A VERS. 9. « Videte autem ne forte haec licentia vestra offendiculum sit infirmis. » He did not say, your knowledge, nor your perfection, but, license, which seems to be rather of recklessness and excessive confidence. Nor again did he say, to the brothers, but, to the weak; so as to increase the crime of the brothers, who take no account of the weak, nor even of their own brothers. VERS. 10. « Si quis enim viderit te, qui habes scientiam, in idolio recumbentem; nonne conscientia ejus cum sit infirma, ædificabitur ad manducandum idolothyta? » This is to say, that you are perfect. ^B VERS. 11. « Et perit infirmus in tua scientia frater propter quem Christus mortuus est. » He sets forth four charges, and very grave ones: that he is weak, and a brother, and that Christ had such great regard for him that he even died for him, and that after all these things he perishes for the sake of food. VERS. 12. « Sic autem peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis. » Observe how he gradually brought the sin to this very peak of iniquity. And again he mentions their infirmity, so that what those who were ^C eating thought was in their own favor, they found to be turning back upon their own heads everywhere. But in what way do they sin against Christ? In one way, because He claims for Himself that which concerns His servants. Secondly, because those who are struck, strike against His body and His members. Thirdly, because the work of His own that He built through His own slaughter, that they destroy. « Quapropter si esca scandalizat fratrem meum, non manducabo carnem in æternum, ne fratrem meum scandalizem. » This is the duty of an excellent teacher, to instruct by his own example that which he preaches. And he did not say, whether rightly or wrongly, but, in any way whatsoever. ^D

CAP. IX.

you did so because it was not permitted to you, ^A for this reason he first sets forth the causes on account of which he would have lawfully accepted, had he wished to accept. Then, lest by saying these things he should seem to bring a charge against Peter and his associates, who were formerly receiving support, he declares that it had been permitted to them to receive it. Finally, lest someone should object: "It was permitted to Peter, but to you it was not," he forestalls the listener by praising himself, since he was compelled by necessity to do this.

"Have I not seen Christ Jesus our Lord? Are not you my work in the Lord? If to others I am not an apostle, yet at least I am to you." ^B Lest anyone should say again: "But they have something more, in that they were with Christ"—for this was no small prerogative, according to the Lord’s saying: "Many prophets and righteous men desired to see what you see, and did not see it" (Matth. xiii, 17)—therefore he says: "Have I not seen Jesus our Lord?" And lest someone should again object: "You have shown no apostolic work," he adds: "You are my work in the Lord." Furthermore, because he was declaring something great, he adds "in the Lord," that is to say: it is the work of God, not mine.

"For you are the seal of my apostleship in the Lord. My defense to those who examine me is this. Do we not have the power to eat and to drink? Do we not have the power to lead about a sister, a wife, as the other apostles, and the brethren of the Lord, and Cephas? Or is it only I and Barnabas who do not have the power not to work?" ^C By the word "seal" he signifies a demonstration. If anyone wishes to learn how I am an apostle, I hold you forth. For I have displayed all the marks of an apostle among you.

Having calmed the desires of the body through moderation and blunted the sting of carnal love, we have become accustomed to living on very little, and we confess that pleasures are not fit for the brave.

"Who serves as a soldier at his own expense at any time? Who plants a vineyard, and does not eat of its fruit? Or who feeds a flock, and does not eat of the milk of the flock?" ^D Having proved from the apostles themselves what was most valid—namely, that it was lawful for him to do this—he proceeds to examples, and through these reasons he again confirms the common custom.

"Do I speak these things according to man? Or does not the law also say these things? For it is written in the law of Moses: You shall not muzzle the ox that treats the corn. Is it for oxen that God cares? Or does He surely say it for our sakes? For it is written for our sakes."

^A Do I substantiate this by human examples only? "For he who plows ought to plow in hope, and he who threshes should partake of his hope in hope. If we have sown spiritual things for you, is it a great thing if we reap your physical things? If others share in this authority over you, do we not rather?" He speaks of the future life. "But we have not used this authority; instead, we endure all things, lest we give any hindrance to the Gospel of Christ." That is to say, we did not receive it. "Do you not know that those who perform the sacred rites eat of the sacred things?" Having shown from the law that he has the authority to receive, he shifts the argument to the Gospel, and from that point confirms it. And it is well that he does not say "they receive from those who offer," but "they eat of the sacred thing," so that neither those who receive may be reproached, nor those who provide be puffed up. "Those who serve at the altar share in the altar. So also the Lord has ordained for those who preach the Gospel to live from the Gospel." For the things offered were no longer the property of those who offered them, but of the temple and the altar. And the word "share" does not signify an equal distribution, but the consolation that is rendered to them as a debt. ^C VERS. 15. "But I have used none of these. Nor have I written these things, that it may happen so in my case." As if he were to say: Though many examples afford me this authority—the soldier, the farmer, the shepherd, the apostles, the law, the things done by us for you, the things done by us for others, the priests, and the command of the Lord—none of these would have persuaded me to violate the law I have set for myself, and to receive anything. "For it is good for me rather to die, than that anyone should void my boast." I choose rather to die of hunger, he says, than to be deprived of these crowns. Well, too, does he say "boast," and not "endurance" or "good goal." For lest anyone say that he does this, but not joyfully, rather groaning and grieving, for this reason, wishing to show the superabundance of his joy and the greatness of his eagerness, he calls the matter a boast. ^D VERS. 16. "For if I preach the Gospel, I have nothing to boast of; for necessity is laid upon me. Woe, however, is to me if I do not preach the Gospel." He says this, not as though fulfilling the Gospel without expense were a greater thing than preaching the Gospel, but as though the former had something extra from another source. For instance, the one is a precept, while the other is an achievement of my own free choice. For things done beyond the commandment have a great reward; but things done in the order of a commandment, not so much. So, according to this, he says that not to receive for preaching the Gospel is something greater than the very nature of the act.

^A Ver. 17, 18. "For if I do this willingly, I have a reward; but if unwillingly, a stewardship is committed to me. What then is my reward? That, preaching the Gospel, I may make the Gospel of Christ without charge, that I may not abuse my power in the Gospel."

These words, "willingly" and "unwillingly," refer to the undertaking or not undertaking of the task. In the same way, we must understand this expression: "Necessity is laid upon me," not as though he does anything unwillingly, but as one who is obligated to perform the things commanded. Wherefore he did not say: "If I do it unwillingly, I have no reward," but "A stewardship is committed to me ^B against my will," showing that he too has a reward, but such as belongs to one who fulfills a commandment, not such as belongs to one who strives to act of his own accord and does more than he is commanded.

Ver. 19. "For though I was free from all, I made myself a servant to all, that I might win the more."

Again he sets forth another supereminence. For it is a great thing not to receive payment; but this is far greater than the other. What is it that he says here? That not only did I not receive payment or use my power, but I even made myself a servant, and that a great and manifold servitude; and I made myself a servant while being subject to no one in anything, nor suffering any necessity. For this is what he means when he says: "Though I was free from all." For to him was enjoined only the task of preaching ^C and announcing what had been committed to him: but to contrive and devise so many things, this was henceforth a matter of his own zeal.

Ver. 20. "And became to the Jews as a Jew, that I might gain the Jews."

How did he become this, if not when he circumcised Timothy, in order to abolish circumcision? On this account he did not say, "a Jew," but "as a Jew." For the thing was a dispensation.

Ver. 21, 22. "To those who are under the law, as under the law (though I myself am not under the law), that I might gain those who were under the law."

When he shaved his hair, when he sacrificed. These things he did, not with his own purpose being changed, but with the indulgence of love condescending.

"To those who were without law, as without law (not being without law to God, but under the law of Christ), that I might gain those who were without law."

These "without law" were neither Jews nor Gentiles, but living outside the law; such as were Cornelius and Melchisedech. ^D For when he approached them, he used to dissimulate many things that were done by them. Furthermore, some assert that when he says, "To those who...

^A were without law, as if I were without law," he is alluding to the address which he had delivered before the Athenians on the occasion of the inscription on the altar. Then, lest anyone should suppose that this was a change of his settled purpose, he subjoined: "Not being without law to God, but under the law of Christ."

"That I might gain those who are without law. I became to the weak as weak, that I might gain the weak."

The reason for this condescension he states:

"I have become all things to all men, that I might by all means save some."

Lest he should consume time in enumerating each [item] separately, he uses a general name:

"But I do this for the Gospel's sake, that I may be a partaker of it." ^B

That is, that I too may seem to have contributed something of my own, and to partake of the crowns that are laid up for the faithful. For just as he said, "to live of the Gospel," that is, of the resources of the believers, so also here, "that I may be a partaker of the Gospel," is the same as saying, "that I may be able to have fellowship with those who have believed in the Gospel." This also provides a proof of great humility. For although he had labored more than others, he nevertheless places himself as though he were one of the common people.

"Do you not know that those who run in the stadium, all indeed run, but one receives the prize? So run, that you may apprehend."

Having shown that condescension is very useful, and that this is the height of perfection, he again touches them ^C more sharply, hinting that this which is done by them, and which seems to be perfection, is a superfluous waste of labor. Yet he does not say this so clearly, lest they should be put to shame; but through those things which he sets forth, he points this out. For by saying that one out of all receives the prize, he does not mean that only one is going to be saved, but that we owe it to ourselves to exert great diligence. For just as there, when many descend into the stadium, not many are crowned, but it is reserved for one; and it is not enough to descend into the struggle, nor [enough] to be anointed and to wrestle; so also here, it is not enough to believe, or to struggle in any random way, but if we do not run so as to render ourselves beyond reproach until the very end, and come close to the prize, we will have gained nothing more. Even if you think yourself perfect in knowledge, you have not yet reached the whole; ^D which he was hinting at by saying, "that you may apprehend."

"And everyone who struggles is temperate in all things. They indeed, that they may receive a corruptible crown; but we, an incorruptible."

What is it, "is temperate in all things"? It is not that he abstains from one thing, but fails in another, but he controls gluttony and drunkenness, and absolutely all TABLE**

passions. If, however, there are such things there, where the crown is awarded to only one, how much more so here, where the glory is greater? ^A

VERS. 26. "I therefore so run, not as uncertainly."

Having cast shame upon them from external examples, he now brings himself into the middle. And what is that, "not uncertainly"? He says that it is for the sake of some end, and not randomly or in vain, as you do. For what more comes to you from entering the temples of idols, and supposedly displaying perfection? Nothing at all. But I am not like that; rather, whatever I do, I do for the sake of the love and salvation of my neighbor; even if I manifest perfection, I do it for their sake; and if I employ condescension, I do it for their sake.

"So fight I, not as one that beateth the air."

By this phrase, he again signifies the same thing, that is, randomly and in vain.

VERS. 27. "But I keep under my body, and bring it into subjection." ^B

With these words he indicates those who are subject to the desires of the belly, and under the pretext of perfection, were satisfying their own gluttony.

"Lest that by any means, when I have preached to others, I myself should be a castaway."

For do not think, he says, that because you have believed, this is sufficient for your salvation. For if preaching and teaching thousands is in no way sufficient for my own salvation, much less so for you.

CHAPTER X

VERS. 1-4. "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." ^C

He proceeds again to the matters related in ancient history. Furthermore, the expression, "I would not that ye should be ignorant," is said by him to show that they were not very well instructed in these things. And why does he put forward this example? It is to show that just as it did not benefit those to have been adorned with such a great gift, so neither would it help these to have obtained baptism and to have shared in spiritual mysteries or sacraments, unless they were to manifest a life worthy of the grace granted. Therefore, he brings forth the figures of the sacraments. But what is the meaning of this saying, "they were baptized unto Moses"? Just as we, having believed in Christ and his resurrection, are baptized, in order that we too may be participants in the same—for we are baptized for the sake of the dead, that is, our bodies—so also they, having confidence in Moses, that is, seeing him go across first, dared to commit themselves also ^D to the waters. But because he wishes to bring the type close to the truth, he does not speak in this way; rather, he uses the very words of the truth even for the figure. And this, indeed, is the symbol of the laver; but the things which follow are of the

sacred table. For just as we eat the Lord’s body, so they ate the manna; and just as we drink the Lord’s blood, so they drank water from the rock. For even if the things given were perceptible, yet they were provided spiritually, not according to the sequence of nature, but according to the grace of the gift; and together with the body, they nourished the soul, leading it to faith. Hence, concerning the food, he said nothing, for it was different; but regarding the drink, since the manner of the provision alone was paradoxical, and required an interpretation, for this reason, having said that they drank the same spiritual drink, he added: "For they drank from a spiritual rock that followed them; and the rock was Christ." For the nature of the rock did not itself release the water; for it would have gushed forth even before that time. But another, spiritual rock was bringing about the whole thing, namely, Christ, who is present everywhere and performing all miracles. For this reason, he even said, "following." ^B

"But with most of them God was not well pleased." And yet, all perished; but that he might not seem to prophesy total destruction for them as well, for this reason he said "the majority." Since most people do not believe the accounts concerning Gehenna, as if they were not present nor visible, he demonstrates from the things that have already come to pass that God punishes those who sin, even if He be infinitely good.

"For they were overthrown in the desert." He signifies their unexpected destruction.

"Now these things happened as types for us, so that we should not be desirers of evil, just as they desired, nor become idolaters, as some of them did, as it is written." Lest they should say, "And what is their destruction to us?" For this happened for our sake, so that we might become more prudent through those examples.

"The people sat down to eat and drink, and rose up to play; nor let us commit fornication, as some of them committed fornication, and twenty-three thousand fell in one day." Just as those people, he says, went from luxury to idolatry, so it is to be feared lest you also fall from there. ^C

"Neither let us tempt the Lord, as some of them tempted, and perished by the serpents. Nor murmur, as some of them murmured, and perished by the destroyer. Now all these things were happening to them as types. But they were written for our admonition." By this he hints at another charge, which he also places at the end, rebuking them because they fought over the signs, and also on account of the temptations; for they were being worn out, saying, "When will the better rewards come?" They murmured, saying

and therefore he says: ^A *Neither let us murmur.* For this is not what is sought—that one should suffer for Christ—but that one should suffer everything for Christ with a joyful spirit. *Upon whom the ends of the ages have come.* He terrifies them again by mentioning the "ends," and prepares them for the expectation of greater things than those which had already been done. VERS. 12. *Therefore let him who thinks he stands, take heed lest he fall.* Again, he suppresses the pride of those who were puffed up in their souls on account of their knowledge. And while saying, *He who thinks he stands*, he shows that it is not at all the same thing to stand as it is to be confident in oneself; for such a person will quickly fall. VERS. 13, 14. *No temptation has overtaken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that you may be able to bear it. Wherefore, my dearly beloved, flee from idolatry.* That is, small and brief. For "human" signifies small, as when he says: *I speak as a man because of the infirmity of your flesh.* Do not therefore be proud, he says, as if you had already become superior. VERS. 15. *I speak as to wise men; judge you what I say.* Since he had uttered a great thing, and had increased the accusation by naming the worship of idols, so that he might not appear to be treating them harshly or attacking them with severe words, he henceforth entrusts the judgment to them, and makes them judges not without praise, saying: *I speak as to wise men.* VERS. 16. *The cup of blessing which we bless.* When he says "blessing," he signifies the Eucharist, or thanksgiving. By saying "thanksgiving," he unfolds the entire treasury of God's beneficence and reminds us of great gifts; ^C because, when we had no hope and were without God in the world, He made us His brothers and co-heirs. *Is it not the communion of the blood of Christ?* What is in that cup, he says, is that very blood which flowed from His side; and of that we are partakers. *The bread which we break, is it not the communion of the body of the Lord?* Why did he not say "participation"? Because he wished to indicate something more, and to signify an intimate conjunction. For we do not communicate merely by partaking and receiving with others, but by being united. Just as the body is united to the Word, so we also are united to Him through this bread.

"For we being many are one bread and one body; for we all partake of that one bread." What do I mean by communion, he asks? We ourselves are that body. For the bread is the body of Christ, and those who partake of it become His body; not many bodies, but one body. Just as bread is made one from many grains, so that the grains nowhere appear to view, and although they exist, their difference cannot be perceived due to their conjunction, so also we are joined both to each other and to Christ. For one person is not nourished by one body and another by another, but all from the same. Wherefore he says: "For we all partake of the one bread." ^A If we all partake of the same and become the same, why do we not also show the same love, and become one in this respect?

"Behold Israel after the flesh: are not they who eat of the sacrifices partakers of the altar? What say I then?" ^B Since many were too dull to grasp the significance of what was said, he persuades them through previous and familiar examples. And he rightly says "after the flesh," since they themselves were Israel after the spirit. What he says signifies this: If nothing else, let even the cruder things instruct you.

"That the idol is anything, or that which is offered to idols is anything? But that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils." Having said that they are partakers of the altar, fearing lest he should seem to suggest that idols have any power or are able to inflict harm, observe how he destroys them, almost saying: These things I say, and I persuade you to be led away, not as though the idols have any power to inflict harm or possess any strength—for they are nothing at all—but I wish you to despise them, and for this reason I zealously turn you away from such foods, because they are not offered to God. Therefore he says: "For the things which the Gentiles sacrifice, they sacrifice to devils, and not to God." ^C

"Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils." ^D Having used a word of exhortation, he now uses a declarative and authoritative manner, and is content to use the names themselves as sufficient for our turning away, saying "the Lord's cup" and "the cup of devils."

"Do we provoke the Lord to jealousy? are we stronger than he?" That is, do we tempt Him to see if He can punish us, and do we provoke Him by departing to His adversaries? He said this to remind them of the ancient history. Therefore he uses this very word,

^A which Moses also used toward the Jews, rebuking them on God’s behalf for their idolatry. For they, he says, “provoked me to jealousy in that which was not God” (Deut. xxxii, 21).

“All things are lawful for me, but not all things are expedient. All things are lawful for me, but not all things edify. Let no one seek his own, but each one the other’s good.”

Since it was likely that they would say, “I am perfect, and I am master of myself, and I eat what is set before me without receiving any harm or offense,” for this reason he says: “Indeed you are perfect, and master of yourself, but do not look only to this, but consider whether the object which is being honored brings harm and destruction.”

[VERS. 25.] “Eat whatever is sold in the market, asking no questions for conscience’ sake.”

Having pronounced that it is impossible to drink the cup of the Lord and the cup of demons, and having entirely turned them away from those tables ^B by citing Jewish examples, human reasonings, the tremendous mysteries, and the things practiced regarding idols—and having struck great fear into them so that they might not, by this very fear, be driven again into another error, as if they were forced to use more curiosity than is necessary—in order to liberate them from this distress, he says: “Eat whatever is sold in the market, asking no questions.” For if you eat, he says, while ignorant and knowing nothing of the matter, you are not subject to punishment. For the act will be ascribed to ignorance, not to gluttony. For to inquire what is set before you, whatever it may be, is the same as providing material for one’s conscience.

[VERS. 26.] “For the earth is the Lord’s, and the fullness thereof.”

Not the demons’. And if the earth is His, so are the fruits and the irrational animals. ^C And if all things are His, then nothing is impure, although something can become impure in another way: through intention and disobedience.

[VERS. 27.] “If any of the unbelievers invites you and you desire to go, eat whatever is set before you, asking no questions for conscience’ sake.”

Observe again the moderation of the man. He did not enjoin or command them to depart, nor did he forbid it. He exempts those who wish to go from all fear. Why? So that this excessive curiosity might not be thought to be the result of a certain fear and timidity ^D and to remove all suspicion. Why? So that such a preoccupation might not seem to arise from a sense of fear or cowardice.

[VERS. 28, 29.] “But if anyone says to you, ‘This is offered in sacrifice to idols,’ do not eat, for the sake of him who told you, and for conscience’ sake. Now I mean not your own conscience, but that of the other.”

For he does not bid you abstain as though they had some power, but as from things that are to be detested. Do not, therefore, flee them as if they could harm you; for they are endowed with no power. Participate indiscriminately; for they belong to enemies and are dishonored.

^A For it is the table of enemies, and a mark of infamy. Wherefore he says: *Propter illum qui indicavit, et propter conscientiam, ne lædatur.*

*Ut quid enim libertas mea judicatur ab aliena conscientia?*

He calls liberty that which is not scrupulously questioned and is not hindered by anything. For liberty is nothing other than being immune from Jewish servitude. Furthermore, the meaning of this saying is: God has made me free and superior to every harm; but he who is from the Gentiles does not know how to pass judgment on my philosophy, nor does he understand the magnanimity of my Lord; rather, he will condemn it, and will say among himself that those who seem to abstain from idols nevertheless pursue the things that are offered to them.

VERS. 30, 31. *Si ego cum gratia participo, quid blasphemor pro eo quod gratias ago? sive ergo manducatis, sive bibitis, sive aliud quid facitis, omnia in gloriam Dei facite.*

Of what grace does he partake, if not the gifts of God? For his grace is so great that it renders the soul clean from stains and devoid of every defilement.

VERS. 32. *Sine offensione estote Judæis, et Græcis, et Ecclesiæ Dei.*

That is, bring no harm to anyone. For it is not only necessary not to strike brothers, but not even those who are outside.

VERS. 33. *Sicut et ego per omnia placeo, non quærens quod mihi utile est, sed quod multis, ut salvi fiant.*

CAP. XI.

VERS. 1. *Imitatores mei estote, sicut et ego Christi.*

Since he had made them guilty of harm both with the Gentiles and with the Jews, and because what he had said before was heavy, he makes this very thing more acceptable and easy when he brings himself into the midst, and warns them to seek what is for the advantage of others. For this is the norm of the most perfect Christian, ^C and the most accurate rule, and the highest peak of virtue: to seek those things which contribute to the common utility. And nothing can so make one an imitator of Christ as concern for one's neighbor. Wherefore he added: *Imitatores mei estote.*

VERS. 2, 5. *Laudo autem vos, fratres, quod per omnia mei memores estis, et sicut tradidi vobis, præcepta mea tenetis. Volo autem vos scire, quod omnis viri caput Christus est, caput autem mulieris, vir: caput vero Christi, Deus.*

Having settled the matters which concerned meats sacrificed to idols, he transfers his discourse to other things; for instance, that women ought not pray or prophesy with head uncovered, nor men grow their hair. He had already warned them about these things; and therefore he says that they are mindful of him, even if not all had accepted the admonition.

VERS. 4. *Omnis vir orans aut prophetans velato capite, deturpat caput suum.* ^D

^A Symbols have been given to man and woman, many and diverse: to him, indeed, those of authority; to her, those of subjection. Among these is also this custom, that she should cover her head, while he should keep his head uncovered. If, therefore, these are symbols, both sin if they confuse the order and exceed the divine institution and their own proper boundaries: the man falling into the vileness of the woman, and the woman, by her attire, rising up against the man.

VERS. 5, 6. *Every woman praying or prophesying with head uncovered, dishonors her head; for it is one and the same as if she were shaven. For if a woman is not covered, let her be shorn. But if it is disgraceful for a woman to be shorn or shaven, let her be covered.* For there were women adorned with this gift, such as the daughters of Philip, and others before them, and others after them, concerning whom it was stated in the prophecy: *And your sons shall prophesy, and your daughters shall see visions.* ^B

VERS. 7-9. *For a man indeed ought not to cover his head, since he is the image and glory of God: but woman is the glory of man. For man is not from woman, but woman from man. For man was not created for the woman, but woman for the man.*

He brings forward again another reason why the man is prohibited from being covered. And what is this, if not that he was made the ruler of the woman? For when a ruler approaches the king, he ought to wear the symbol of his authority. Just as, therefore, none of the rulers would dare to appear before the king without his belt and cloak, so too you, he says, do not pray to God without the insignia of your primacy—which is the uncovered head—lest you insult both yourself and Him who has honored you. The same can be said concerning the woman; and indeed it would be a disgrace not to have the signs of subjection. ^C

*For this reason the woman ought to have authority upon her head because of the angels.* For this reason—but which one? On account of all the things that have been said, he says. And first, since Christ is our head, and we are the head of the woman. Second, because we are the glory of God, and the woman is our glory. Third, in that we do not exist from the woman, but she is from us. Fourth, because we are not for the sake of the woman, but the woman is for our sake. Fifth, finally, on account of the angels who are present and assist the one praying. ^D

VERS. 11-15. *Nevertheless, neither is man without woman, nor woman without man, in the Lord. For as the woman is from the man, so also is the man through the woman; but all things are from God: judge for yourselves. Is it fitting for a woman not covered to pray to God? Does not nature itself teach you, that if a man nourish his hair, it is a dishonor to him; but if a woman nourish her hair, it is a glory to her? For hair is given to her for a covering.*

Since he had spoken of the great preeminence of the man over the woman, that he is from...

him and for him, so that he might neither puff up the men more than is fitting, nor cause the women to suffer, he brought in this disposition.

"If anyone seems to be contentious, we have no such custom."

He placed a limit to the rebuke, injecting greater shame, whence he also made the speech more grave.

"Neither the churches of God."

He shows that they oppose and stand against the whole inhabited world, who are unwilling to yield.

"Now, giving this instruction, I do not praise."

He passes to another head of accusation. This is that when they gathered together for a meal, the poor were despised by the rich. ^B This custom existed previously, in the time of the three thousand and five thousand who first believed; but it was not preserved with the same precision by those who came later, the ones now being accused. Since, therefore, this custom—which was excellent (for it was an occasion of love)—was broken up, he uses a stinging tone, crying out that he does not approve of them, because they have brought him to the necessity of giving counsel; nor does he praise them, because they stood in need of a teacher for this matter.

"That you come together not for the better, but for the worse. First of all, indeed, when you come together in the Church."

This is, because it is not for an increase of virtue. For it was necessary that it should increase, and that your munificence should become greater; but you have shown the already prevailing custom to be void, and have stood in need of instruction from me, in order that you might return to your former order.

"I hear that there are divisions among you."

In order that he might not seem to be saying ^C these things only for the sake of the poor, he does not immediately plunge into the subject of the tables, so as not to make the rebuke contemptible. Therefore he says: "I hear that there are divisions among you." And he did not say: "I hear that you eat privately, and not with the poor."

"And I believe it in part."

In order that they might not say that those who reported them were lying, he did not say he believed it, lest he make them more shameless; nor again did he say he did not believe it, lest he seem to be rebuking in vain; but he signified that he believed it in part, making them more eager, and calling them to a return to amendment.

"For there must also be heresies among you."

He calls ^D "heresies" here, not those of doctrines, but those of divisions. He says this, not by imposing some necessity and force upon our life, but by foretelling what was absolutely going to happen from the wicked will of men—that which was bound to occur, not because of his prediction, but because of the will of those who are incurably ill.

^A ‘That those who are approved may become manifest among you.’ ^A To shine more brightly. By these words, he naturally wishes to signify not only that this causes no harm to those who are approved and steadfast, but that it actually brings them into the light and makes them more radiant. For the particle “that” (ἵνα) does not signify the cause, but frequently the outcome of events themselves; as when Christ said: “For judgment I have come into this world, that those who do not see may see, and those who see may become blind.” It is not as if he came in order that those who saw might be made blind, but the contrary, that the blind might gain sight; yet this happened. So also here, one must understand the phrase, “That those who are approved may become manifest.”

‘When you come together, therefore, into one place, it is not to eat the Lord’s Supper.’ He does not say, “When you come together it is not to eat at a common table,” but again he attacks them in another and much more fearful way, sending them back to that evening in which Christ delivered the revered and awesome mysteries.

‘For each of you takes his own supper ahead of others in eating.’ ^B See how he demonstrates that they are putting themselves to shame by making that which is the Lord’s a private matter. He teaches, therefore, that it is absolutely necessary for the Lord’s Supper to be common.

‘And one is hungry, and another is drunk.’ Having said “takes his own supper,” and striking them silently, he introduces the crime of gluttony; and that which follows is what strikes them sharply, namely, drunkenness, both of which were evidence of intemperance.

‘What! Do you not have houses to eat and drink in? Or do you despise the Church of God?’ ^C Observe, if you will, the manner in which he transfers the crime from the outrage against the poor to the Church, in order to make the statement more forceful.

‘And do you shame those who have nothing? What shall I say to you? Shall I praise you? In this I do not praise you.’ He speaks in such a way as to show that he is not so much concerned about the sustenance for the needy as he is about the injury being inflicted upon them.

‘For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, “Take, eat; this

is my body which is for you; do this in remembrance of Me.” In the same way He also took the cup after supper, saying, “This cup is the new covenant in My blood; this do, as often as you drink it, in remembrance of Me. For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes. Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner [ (5) ], ^A

Wishing to shame them more deeply from another angle, he weaves his discourse from more compelling points. It is as if he were saying: "Your Master has deemed all worthy of the same table, and one that is exceedingly fearful and which far surpasses the dignity of all others; yet do you consider those people unworthy of your small and trivial one?" He makes mention of that supper so that he might prick them beyond measure.

Because, of course, the cup of the Old Testament was used for libations. For after the sacrifice, receiving the blood in a cup and a phial, they would pour it out in this way. Since, therefore, instead of the blood of brute beasts, He introduced His own blood, lest anyone be disturbed upon hearing this, He reminded them of that old testament.

"He will be guilty of the body and blood of the Lord." Why so? Because this person also shed the blood, just as those who pierced Him, not in order to drink, but in order to shed it.

"But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself."

This is a custom of Paul, not only to execute those things which are set before him, but even if a word ^C should fall into the subject matter, to pursue this too with great diligence; and especially when it is a matter of things very necessary and urgent. For since he had need of the remembrance of the mysteries, he deemed it necessary to treat the subject at length. For it was not a small matter. And so, after having vehemently argued about it, he asserts that this is the sum of blessings: to approach them with a good conscience.

"Not discerning the Lord’s body. For this reason many among you are weak and sick, and many die." That is, not examining, not considering the magnitude of the things set before you.

"For if we were to judge ourselves, we would not be judged. But when we are judged, we are disciplined by the Lord, that we may not be condemned with the world."

He says these things, at once both comforting the sick ^D and making others more diligent.

"Therefore, my brethren, when you come together to eat, wait for one another. But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come."

^A That is, to punishment and retribution, by insulting the Church and bringing shame upon the brother. For "it is for this," he says, "that you come together, so that you may be bound to one another; but if the opposite happens, it is better for you to dine at home." He said this in order to attract them all the more.

CHAP. XII.

VERS. 1. "Now concerning spiritual gifts, brethren, I do not want you to be ignorant."

Because of the gifts which had been granted to those who believed in Christ, the Church was being divided; for those who spoke in tongues were disparaging others who had received the gift of prophecy. For because this had first been given to the Apostles on the day of Pentecost, those who were adorned with it boasted greatly on account of it. When the Apostle learned of this, see how he resolves this dispute.

VERS. 2, 3. "You know that when you were Gentiles, you were led to the mute idols, however you were led. Therefore I make known to you that no one speaking in the Spirit of God calls Jesus accursed, ^B and no one can say that Jesus is Lord except by the Holy Spirit."

Before he begins to settle the disturbance, he teaches them another good thing, namely, how to know how to distinguish a prophet from a lying seer. For the devil was very envious of this gift, and in order to blunt this spiritual gift, he stirred up many false prophets. Therefore he sets forth the differences between them, of which the first is this: that the prophet, suffused with the light of the Spirit, teaches in an orderly way; but the liar, snatched away by frenzy and a darkened mind, is moved to speak by the spirit that dwells within him. The second distinction is that he who truly prophesies, when he names Jesus as Lord, is truthful; but he who does not do this, ^C but says to him anathema, is a liar.

VERS. 4. "There are divisions of gifts."

Having established the distinction, he begins to console those who have the lesser gift. It is as if he were saying: "Why do you lose heart because you have not received as much as another? But consider rather that it is a gift, and not a debt, and you will soothe your grief." For this reason he said, "divisions of gifts," not "of signs," not "of wonders," so that by the very name of the gift he might persuade him not only to put away his sorrow, but also to be grateful. You see that he shows no difference between the gifts, ^D indicating the equal honor of the Father and the Son and the Holy Spirit.

"But the same Spirit."

"Even if it has been given to you in a lesser measure," he says, "you have still received it from the same one who grants the greater."

VERS. 5, 6. "And there are differences of ministries, but the same Lord. And there are differences of activities."

A gift, and an activity, and a ministry are the same thing; they differ in name only, because the things themselves are the same. For that which is a gift, that also is a ministry;

and what is a ministry, the same also is an operation. For, "My ministry," he says, "I have fulfilled"; and, "My ministry I honor." And to Timothy: "I remind you to kindle afresh the grace of God which is in you." And to the Galatians: "For He who worked for Peter unto the circumcision, worked also for me unto the Gentiles." You see that there is no difference between a grace, and a ministry, and an operation.

^A Observe how everywhere he adds this qualification: "in the same Spirit," saying also, "according to the same Spirit." For he knew that a great argument for consolation was to be derived from this. Therefore, if you strive to show that you have the Spirit, you have the proof of this from your having been baptized. To the unbeliever, however, this will in no way be clear, except by signs and wonders. And so, even from this point at least, you may receive no small comfort. For although the graces are different, the manifestation is one, and whether it be great or small, it is to be referred in the same way to Him.

• "But the same God is He who operates all things in all. To each is given the manifestation of the Spirit for the profit of all."

^B Lest anyone say: "If it is the same Lord, and the same Spirit, and the same God, yet I have received less," he says: "It was expedient thus." Since, then, he says, there is one Giver, and the grace given to you, and the manifestation result from the same cause, and this is more profitable for you, do not grieve as if you were despised. For He did not do this to cover you with disgrace, but rather He looked to what was more convenient. He calls the "manifestation of the Spirit" the receiving of one of the gifts. For to me, who am a believer, he is manifest who possesses the Spirit.

VERS. 8-10. • "To one, indeed, through the Spirit is given the word of wisdom; to another, the word of knowledge according to the same Spirit. To another, faith in the same Spirit; to another, graces of healings in the one Spirit; to another, operations of powers; ^C to another, prophecy; to another, discerning of spirits."

What is "the word of wisdom"? It is that one is himself wise, and is able to make others wise. To have "knowledge," is to know the mysteries, but not to be able to teach them, nor to express easily to another what they are.

What is "faith"? Not that by which we believe [the] dogmas, but that by which we perform signs and wonders, concerning which the apostles were saying: "Increase our faith"; and concerning which it is said: "If you have faith as a mustard seed." ^D For this is the mother of signs.

"Operations of powers," however, is different from "having the graces of healings." For he who has the graces of healings only heals; but he who possesses the operations of powers not only heals, but also punishes—just as the Apostle caused the sorcerer to be blind, just as Peter put Ananias to death. And "discerning of spirits" is to know who is spiritual and who is not spiritual, who is a prophet and who is a deceiver.

^A "To another various kinds of tongues; to another the interpretation of tongues. But all these things the one and the same Spirit works." [Ver. 11.] For the one knew what he himself was saying, but was unable to interpret it to another; the other possessed both of these things. This was considered a great gift, since the apostles received it first. Since, therefore, they were excessively puffed up because the apostles had been instructed with this gift first, he places it in the last position.

If the Spirit were of lower dignity and of another nature, as some fable, this consolation would be of no avail, nor would it help to hear "the same Spirit." For he who receives from a king would have great consolation in the fact that the king himself bestowed it upon him. But he who receives from a slave grieves all the more when this is cast in his teeth by someone. From this head, therefore, it is also clear that the Holy Spirit is not of servile, but of royal substance.

What he said before concerning the Father, "Who works all things in all," he also proclaims in this place concerning the Spirit. "But all these things the one and the same Spirit works," declaring everywhere here and there the equality of honor. But what he says, "in all," is spoken of men; you must not in any way number the Spirit with men.

"Dividing to each one as He wills." He not only consoles, but also silences the mouth of anyone who might babble. For if He divides to each one as He wills, he who bears with an unjust mind the gift granted to him contradicts the will of the Spirit, as if He had not distributed correctly.

Ver. 12, 13. "For as the body is one, and has many members: but all the members of the one body, though they are many, are yet one body."

After he had soothed them with this reasoning, that what is granted is a gift and a grace—since all receive from one, and it is provided as it is expedient for each—and had moreover closed their mouths so that they might learn to yield to the power of the Spirit, he consoles them from another head, namely from a common example, and recurs to nature itself. What he says has this meaning: if the many are one, and the one is many, where then does the difference remain? Where is that which is more excellent? Where is that which is worse?

He did not say: though they are many, they pertain to one body; but the body itself is many, and those many members are this one thing. "So also is Christ. For in one Spirit we were all [baptized]."

When he ought to have said, "so also the Church," he did not say this, but in its place he put Christ, in order, forsooth, to raise the discourse higher and affect the listener with greater shame. As if he were to say: so also is the body of Christ, which is the Church. For just as the body and head are one man, so he affirms that the Church and Christ are one. "Into one body we were baptized, whether Jews or Greeks, whether slaves or free."

^A He passes to another spiritual point. What he says is this: That which has established us to become one body, and has regenerated us, is one. For this one was not baptized in one Spirit, and that one in another. And not only is the One who baptized us one, but also the One into whom He baptized us is one. We have no right, therefore, he says, to despond. For difference has no place. Truly, we were not baptized so that we might be diverse bodies, but so that we might all preserve the exact form of one body among ourselves. "And all we were baptized into one Spirit." [VERS. 14.] "For the body is not one member, but many."

This means: We have come under one and the same initiation, we enjoy the same table. If, therefore, one Spirit has also fashioned us, and we were baptized into one Spirit and into one body, and He has granted us one table, why do you bring to me a difference, as happens with plants, in that all the trees are watered from the same source?

"If the foot should say, 'Because I am not a hand, I am not of the body,' is it therefore not of the body? And if the ear should say, 'Because I am not an eye, I am not of the body,' is it therefore not of the body?"

Wishing to make his discourse non-burdensome and acceptable, he introduces the commonly mentioned members: he says the foot speaks to the hand, and the ear to the eye—members near to one another—and not the foot to the eye. Because we are not accustomed to envy those who are far above us, but rather those who have climbed a little higher. For he does not allow that the one having been lowered, and the other elevated, should therefore not be of the body; for indeed even if the foot holds a lower rank, this is a matter of place; yet it is from their being joined or severed.

"If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling?"

Since by mentioning the difference of the members, he had brought them to ^B a thought of inferiority and superiority, see how he consoles them, showing how this was beneficial. For the very fact that they are many and different, this most of all makes them one body.

"But now God has set the members, each one of them, in the body, just as He willed. But if all were one member, where would the body be? But now there are many members, yet one body."

Again he refers the discourse to the will of God, so that we may not contradict Him who has ordained it so, nor say, "Why thus, and why not thus?" For even if we could say ten thousand reasons, we could not prove that it is right in any other way than this. As when we say,

^A such is the will of the master craftsman, so it happened; for as is fitting, so he wills it. Thus, it is fitting for the foot to be so placed, not for the head alone. And if it should contend against the order and abandon its own place to occupy another, it has ruined everything; for it falls away from its own, and fails to attain the other.

From that which they supposed made them unequal in dignity—the great difference between them—he shows them to be equal in dignity. If there were not, he says, a great difference among you, you would not be one body; and not being one body, you would not be equal in dignity. But now, since you do not all possess one and the same gift, for this reason you are a body; and being a body, you are all one, and you do not differ as to being a body. Thus, this very difference is what most especially produces equality of dignity.

"But the eye cannot say to the hand, I have no need of you." ^B Having calmed the distress of the lesser, he also humbles the arrogance of the greater. "Or again the head to the feet, I have no need of you." For although the gift may be smaller, he says, it is nevertheless necessary. For just as when that is wanting, many things are hindered, so also without this the completeness of the Church is crippled.

"But much more those members of the body which seem to be weaker are necessary; and these members of the body which we think to be less honorable, on these we bestow greater honor; and our unseemly parts have greater modesty, whereas our seemly parts have no need, but God" [has so ordered it]. ^C He adds another intensification, and says that not only do the superior have need of the inferior, but they have great need. See how, when speaking of the weaker ones, he says "which seem to be"; but when he mentions that they are necessary, he no longer adds "which seem to be," but he himself declares that they are necessary.

For what among the generative parts of our body seems to be more ignoble? Yet they are useful for procreation; for this reason, even the Roman lawmakers punish those who mutilate these members and make eunuchs, as destroyers of the human race and as those who commit injury against nature itself. ^D But let the insolent perish, who speak ill of God's handiwork! For just as many have cursed wine because of the drunkards, and even the female sex because of adulteresses, so too they have thought these members to be shameful, because many used them otherwise than it is fitting. But they should not have so thought; for sin is not attached by necessity to the nature of the thing, but the transgression is born from the intent of him who dares to commit the act. "God has composed the body."

^A if he has tempered it, he has not allowed that which was more ignoble to appear so, "by bestowing more abundant honor upon that which lacked." For since they were grieved, even though they had received much consolation, as if they had received less, he shows that they were honored even more; for to that which lacked, he says, he gave more abundant honor. "That there may be no schism in the body, but that the members may have the same care one for another. And whether one member suffers, all the members suffer with it; or one member is honored, all the members rejoice with it."

He gives the reason for the more abundant honor, establishing it from what is expedient, so that there may be, he says, no schism. ^B For if the eye, or if the nose, claims things for itself apart, the bond being dissolved, nothing that remains will be of any benefit. But if, while this remains, those parts suffer harm, the whole body suffers with it and hastens to heal them as quickly as possible. "Now you are the body of Christ." If it is not expedient that our own body should be troubled by factions, much more is this true of the body of Christ. "And members in particular." Your church, he says, is a part of that Church which is spread everywhere, so that you ought to keep peace, and that justly and deservedly, not only among yourselves, but also with the universal Church throughout the world, if indeed you are members of the whole body.

"And God has placed some in the Church, first apostles." He makes a catalogue of the gifts, and in the first place he ranks the apostles, who also possessed the gifts within themselves everywhere. ^C "Second, prophets." For these individuals were prophesying under grace, such as Agabus and those with him. "Third, teachers." He means bishops. "After that, miracles, then gifts of healings." He who had the power was able both to punish and to heal, but he who had the gift of healings only healed. He places the word of teaching before the gift of healings, for it is greater to proclaim the word and to instill piety into the souls of the hearers than to perform miracles. "Helps." To provide aid to the infirm. "Governments." To dispense spiritual matters. By this he also indicates that our own achievements are spiritual, showing that we need the help of God everywhere. ^D "Kinds of tongues." He places this last, the thing in which they especially prided themselves, teaching them not to be puffed up. "Are all apostles? Are all prophets?"

^A are all teachers? Are all miracle-workers? Do all have gifts of healing? Do all speak with tongues? Do all interpret?" Since it was likely that those hearing these things would say, "And why have we not all been made apostles?" he speaks in this way, using more stinging language; and he confirms this again by the example of the body. ^B "Earnestly desire the higher gifts. And still I show you a more excellent way."

CHAPTER XIII

^A for patience is indeed an invincible armor, by which all things troublesome are easily warded off. "Patience" (longanimitas) is indeed so called, because it provides a long and great spirit; for what is long is also called great.

"Love is benign." ^B Since it is possible to be patient even while bursting with bitterness for not receiving a response to an adversary, for this reason he says, "it is benign." It is as if he meant: We are not patient by punishing the enemy, but by soothing him.

"Love does not envy." Since it happens that one who lays claim to patience might still be envious, this virtue destroys that vice.

"It does not act perversely." That is, it does not act rashly. For it makes one prudent, grave, and steadfast.

"It is not puffed up." ^C It is not, he says, proud of its achievements, nor is it exalted to the point of insolence.

"It does not behave unseemly; it does not seek its own." By this he says: to suffer great injustices and insults, they do not consider to be a disgrace.

"It is not provoked, it does not think evil." Observe again how love is not only superior to malice, but does not even allow it to exist in the first place. And he did not say, "It does not do evil," but, "it does not even think it."

"It does not rejoice in iniquity." That is, it does not take pleasure in those who suffer evils.

"But it rejoices with the truth." It sympathizes, he says, with those who are highly esteemed.

"It bears all things, it believes all things."

"It hopes all things." All good things, he says; it does not despair of attaining the object of its desire.

"It endures all things." It does not merely hope, but out of intense love it believes with firm confidence.

"Love never fails." ^D That is, it is not dissolved, it is not broken off.

"Whether prophecies shall be discarded, or tongues shall cease." For if both of these were introduced for the sake of the faith, once it is scattered everywhere, the need for them hereafter will cease. But the love of one another will never cease, but will prevail even more, both here and in the age to come.

"Whether knowledge shall be destroyed." "For we know in part, and we prophesy in part. But when that which is perfect is come." And what knowledge is destroyed? The partial one, of course. For when that which is perfect is come, he says, that which is in part shall be done away. View the matter as if by an example: A lamb was slaughtered, and the doorposts were smeared with its blood; but this knowledge, upon the arrival of the

^A Son of God, the true Lamb, and upon His being sacrificed, becomes useless and vain.

“That which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass, in a riddle.” ^B Id est, as if he were to say, it shall cease, and be brought to a halt.

“But then face to face. Now I know in part; then shall I know even as also I am known. And now there remaineth.” Id est, more clearly and more manifestly.

“Faith, hope, charity, these three; but the greatest of these is charity.” Faith and hope, indeed, cease after those good things which were believed and hoped for have arrived. But charity is then most highly exalted, and becomes more vehement.

CAP. XIV.

VERS. 1. “Follow after charity.” We, for our part, have great need to strive toward it in our course.

“Desire spiritual gifts: but rather that ye may prophesy.” Lest anyone should think that he had moved his discourse concerning charity for the purpose of extinguishing the spiritual gifts, he added for this reason, “Desire spiritual gifts.” He makes a comparison, however, between the gifts, and he diminishes the gift of tongues in such a way as to show that it is neither entirely useless, ^C nor yet, by itself, very useful.

VERS. 2-4. “For he that speaketh in an unknown tongue speaketh not unto men, but unto God (for no man heareth). Howbeit in the spirit he speaketh mysteries. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church of God.” He shows that while it is indeed excellent to discourse with God, it is a small thing not to edify the Church. For this is what he seeks everywhere: that the many may be edified.

VERS. 5. “I would that ye all spake with tongues, but rather that ye prophesied. For greater is he that prophesieth than he that speaketh with tongues.” Lest they should think that he was disparaging tongues out of envy, to correct this suspicion, he uses words of this kind.

“Except he interpret, that the church may receive edifying.” It is a lesser thing, he says, to speak with tongues than to prophesy. Unless, of course, some interpreter is also present who knows how to interpret tongues, that person would by no means be the equal of the one who prophesies.

VERS. 6. “Now, brethren, if I come unto you speaking with tongues, what shall I profit you?” But why do I speak of others? he says. Even if I myself come unto you speaking with tongues, there will be no greater benefit ^D to those who hear. These things he says to show that he seeks their profit, not the...

^A hostile disposition toward those who have this gift. "Unless I speak to you either in revelation, or in knowledge, or in prophecy, or in doctrine." Unless I say, he says, that which can be easily grasped by you, but merely show that I have the gift of tongues, you will depart having gained nothing. For how can you profit from a voice you do not understand?

VERS. 7-9. "Even things without life, whether pipe or harp, unless they give a distinction in the sounds, how will it be known what is piped or harped? For if the trumpet gives an uncertain sound, who will prepare himself for battle? So also you by the tongue." ^B What am I saying, he asks, that the matter is profitless among you? And one might see this even in inanimate things, as in the harp and in the trumpet. "Unless you give a manifest word, how will it be known what is spoken?" That is to say, unless you interpret. "For you will be speaking into the air." That is, uttering to no one, speaking to no one.

VERS. 10-12. "There are, it may be, so many kinds of languages in the world, and none without voice. If then I know not the meaning of the voice, I shall be to him that speaks a barbarian, and he that speaks, a barbarian to me. So also you." ^C That is to say, so many languages, so many voices, of Scythians, Thracians, Romans, Persians, Moors, Indians, Egyptians, and ten thousand other nations.

VERS. 12, 13. "Since you are zealous for spirits, seek that you may excel to the edifying of the Church. Therefore he that speaks in a tongue, let him pray that he may interpret." If one must be zealous, be zealous for those gifts by which the Church is built up. Wherefore he adds, "Let him pray that he may interpret."

VERS. 14, 15. "For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. What is it then?" That is, the gift which is given to me and moves the tongue. "I will pray with the spirit, I will pray also with the understanding: I will sing with the spirit, I will sing also with the understanding. [VER. 16.] Else if you bless with the spirit, how shall he that occupies the room of the unlearned ^D say Amen at your thanksgiving, seeing he knows not what you say?"

Just as if someone were to say: What then is suitable for teaching and useful? And in what way must one speak? And what must one ask of God? He answers, saying that one must pray both with the spirit—that is, with the gift—and with the understanding and the mind, so that the tongue may speak and the mind may not be ignorant of what is said. For if this is not done, another confusion also arises; for the layman does not know how to respond "Amen," since he is ignorant of what you are uttering.

VERS. 17. ^A *“For you indeed give thanks well, but the other is not edified.”* In order that he might not seem to treat the gift with utter contempt, he says this; he did the same thing earlier when he said, "He who speaks in a tongue speaks mysteries, and speaks to God, and edifies himself." You, therefore, he says, give thanks well. For you speak while moved by the Spirit, but that person, hearing nothing and not knowing what is being said, stands there, receiving no great benefit.

VERS. 18, 19. *“I thank my God, that I speak with tongues more than you all. But in the Church...”* He speaks thus, so as not to appear to be attacking them more peevishly, since he himself was not destitute of this gift.

*“I desire to speak five words with my understanding, that I may instruct others also...”* That is, understanding what I say, and being able to interpret it for others as well.

*“...than ten thousand words in a tongue.”* For this, he says, holds only an exhibition ^B of skill, but that holds great benefit.

VERS. 20. *“Brethren, do not be children in understanding; but in malice, be infants; but in understanding, be perfect.”* For children are accustomed to gape at small things, and they do not wonder so much at things that are truly great. Since, therefore, these men also, having the gift of tongues, thought they had everything—which was actually less than the others—for this reason he says, "Do not be children in understanding"; that is, do not be unwise where you ought to be prudent. But be infants and simple where there is empty glory, where there is the inflation of pride. For what is it to be an infant in malice, except not to know what malice is at all?

VERS. 21. *“In the law it is written: 'By men of other tongues and other lips I will speak to this people; and yet for all that they will not hear me,' says the Lord.”* The Scripture calls both the Law and the Prophets by the name of the Law.

VERS. 22-30. ^C *“Therefore tongues are for a sign, not to those who believe, but to unbelievers; but prophesying is not for unbelievers, but for those who believe. If therefore the whole Church comes together in one place, and all speak with tongues, and there come in those who are unlearned, or unbelievers, will they not say that you are out of your mind? But if all prophesy, and an unbeliever or an unlearned person comes in, he is convinced by all, he is judged by all. And thus the secrets of his heart are made manifest; and so, falling on his face, he will worship God, reporting that God is truly among you. How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. ^D Let all things be done for edification. If anyone speaks in a tongue, let it be by two or at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in the Church; but let him speak to himself and to God. Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by...”*

that is, for amazement, not so much for instruction. ^A “Let the first be silent.” For it was not fitting that, when this one was moved to prophecy, that one should speak. “For you can all prophesy one by one, that all may learn and all be exhorted.” This he says to soothe the one who has been prohibited from speaking. “And the spirits of the prophets are subject to the prophets.” That no one might be contentious or envious, he shows that the gift itself is subject. For here he signifies by “spirit” the operation; and if the spirit is subject, much more are you. ^B “For God is not a God of confusion, but of peace, as I teach in all the Churches of the saints.” He shows that this is pleasing also to God, so that the adversary, having seized an opportunity, may not wish to contend. “Let women be silent in the churches; for it is not permitted to them to speak, but to be subject, as also the law says. But if they wish to learn anything at home, let them ask their own husbands; for it is shameful for a woman to speak in church.” Having cut off the tumult arising from the tongues and the prophecies, he passes on subsequently to the disturbance caused by the women, suppressing their untimely freedom, and very opportunely. For if speaking is not permitted simply to those who have the gifts, much more so to them. He sets up the men as their teachers, benefiting ^C both parties. For he makes the former chaste, and renders the latter earnest, inasmuch as they are to recount with much accuracy to their wives the things which they heard. See also from how many points he establishes this. First, indeed, from the law of God; then from common sense and custom; and in addition to these, he shames them by the things that seem good to all and everywhere established. For this is what he says: “Did the word of God go out from you, or did it reach to you only?” For he had led forward the other Churches to whom this law had been entrusted. And he uses not only these arguments, but also what was stronger than all, he adds this: that God now also ordains these things through me. For let them know, he says, that these things which I write are the commandments of the Lord. ^D “Did the word of God go out from you? Or did it reach to you only? If anyone seems to be a prophet or spiritual, let him recognize what I write to you, that they are the commandments of the Lord.” For you could not say this, he says, that we have become teachers of the others, and thus it would not be right to learn from others; nor that the business of the faith has stood here alone, and that there is no need to take examples from others. “If anyone is ignorant, let him be ignorant.” For what reason did he append this? He shows that neither

^A does he offer violence, nor does he contend: which is a token of those who do not wish to establish their own, but who look to what is profitable for others. Whence also elsewhere he says: “If any man seem to be contentious, we have no such custom.” Yet he does not do this everywhere, but where the things being sinned are not very great, and then he does it rather to put them to shame. For when he discourses about others, he does not speak thus. But how? “Be not deceived,” he says, “neither fornicators, nor adulterers, nor the effeminate shall inherit the kingdom of God.” And again: “Behold I, Paul, say unto you, that if you be circumcised, Christ shall profit you nothing.” But here, because the discourse is concerning silence, he does not urge the matter vehemently, but rather compels them by means of persuasion. ^B “Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.” He returns again to the former argument. Observe how, up to the end, he maintained the distinction, so as to affirm the one as necessary, but the other not so; for indeed, of the one he says, “covet,” but of this latter, “forbid not.” VERSE 40. “But let all things be done decently and in order.” He brought in this saying so that he might compose and amend all things as if in summary.

CHAPTER XV

^A “Unless you believed in vain. For I delivered unto you first of all that which I also received.” Since he said, “in which you also stand,” in order not to make them too remiss, he terrifies them again.

“That Christ died for our sins.” He does not immediately pronounce that there is a resurrection of bodies, but while he is affirming this very thing, at the same time he reminds them of that great love which God showed them, by giving up His Son for them.

“According to the Scriptures.” For God says through the prophet, “For the transgressions of my people was he led to death”; and, “The Lord delivered him up for our sins”; and, “He was wounded for our transgressions.”

“And that he was buried, and that he rose again the third day according to the Scriptures.” Again Isaiah bears witness, “His burial was taken out of the midst.” And again, “The Lord willeth to cleanse him from the wound, to show him light.” And David, in the person of Christ, was saying, “Because thou wilt not leave my soul in hell.”

“And that he was seen of Cephas.” He brings forward first the most trustworthy of the apostles as a witness. Observe how he leads the prophets and the apostles to testify to the event.

“Then to the eleven; after that he was seen of above five hundred brethren at once, of whom the greater part remain unto this present; but some are fallen asleep.” For after the assumption, Matthias was numbered, not immediately after the resurrection.

“After that he was seen of James; then of all the apostles.” He did not say, “they died,” but, “they are fallen asleep,” confirming by this word again the resurrection.

“And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, who am not meet to be called an apostle, because I persecuted the Church of God. ^B But by the grace of God I am what I am, and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.”

This is a word of humility.

“Whether therefore it were I, or they, so we preach, and so you believed. If Christ be preached that he rose from the dead,” from whomsoever, he says, you wish to learn, learn. We do not differ.

“How say some among you that there is no resurrection of the dead?” ^{C D}

The prophets, he says, foretold this, and he himself showed that he was to be seen; these things we preach, and these things you have believed. By what reasoning, then, after so clear a demonstration, do they refuse to believe, while they say: “How?”

VERS. 13. “If there is no resurrection of the dead, then Christ is not risen.” ^A For he died for this reason, that he might raise up our nature. If, therefore, we do not rise, for what cause did Christ die?

VERS. 14-17. “If Christ is not risen, then our preaching is empty; your faith is also empty. We are found to be false witnesses of God, because we have testified concerning God that he raised up Christ, whom he did not raise up, if indeed the dead do not rise. For if the dead do not rise, not even Christ is risen. If Christ is not risen, your faith is futile.” ^B See how many absurdities and inconveniences there are. The vanity of preaching; or rather, the vanity of the Father's testimony. But observe to what great sin he renders those guilty who deny that the dead will rise. “And you are still in your sins.” For unless he has risen, he will not consequently have died, nor has he dissolved sin. For his death is the dissolution of sin. For it is said: “Behold the Lamb of God, who takes away the sin of the world.” How does he take it away, if not by his death? And for what reason did he call him a lamb? ^C Clearly, as one slaughtered. But if he is not risen, then he was not slaughtered, nor has sin been blotted out. But if it has not been blotted out, you are still in it. But if you are in it, I have preached in vain, and you have believed in vain that you have been set free. Moreover, death also remains immortal if he has not risen.

VERS. 18. “Then also those who have fallen asleep in Christ have perished.” He certainly means those who had died as martyrs for his sake.

VERS. 19. “If in this life only we have hope in Christ, we are more wretched than all men.” ^D For if the body is not raised again, the soul remains without a crown. But if this is the case, we shall enjoy no good. If none, then the reward will be in this life. What, therefore, could be more wretched for us, who are persecuted everywhere for this doctrine?

VERS. 20. “But now Christ is risen from the dead.” After he has shown how many evils are brought forth by denying the resurrection, he resumes his discourse continuously: and he adds, “from the dead,” so that he might stop the mouths of the heretics.

“He has become the firstfruits of those who have fallen asleep.” If, however, he is the firstfruits, it is necessary for them also to rise. For those things which come after the beginning must surely follow the beginning.

“For since by man came death, and by man came also the resurrection of the dead.” ^A Aetiology. Since he had previously asserted all things categorically, it is necessary for him also to provide the causes, rendering his argument acceptable to the many.

“For as in Adam all die, even so in Christ shall all be made alive.” For he says, it was necessary that the nature which had been defeated should itself fight the battle again, and that it should be this very nature that is defeated which finally conquers. For in this way was the reproach to be wiped away.

“But every man in his own order: Christ the firstfruits.” Do not, when you hear of resurrection, think that all will enjoy the same rewards. ^B “Afterward they that are Christ’s at his coming.” That is, the faithful and those who have been approved.

“Then cometh the end, when he shall have delivered up the kingdom to God, even the Father.” For when they rise again, all things shall reach their end. It is not as it is now—with Christ already risen, while things still remain in suspense. Therefore he adds, “we at his coming,” so that you may know that he is speaking about that time.

“When he shall have put down all rule and all authority and power.” That is, when through him he shall have brought all nations to serve the Father. For no one, says Christ, cometh unto the Father but by me.

“For he must reign, till he hath put all enemies under his feet. For he hath put all things under his feet. The last enemy that shall be destroyed is death. ^C But when he saith that all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead?”

The word “until” in Scripture is not a sign of a limited time, just as the word “unto” is not; as it is said, “From everlasting and unto everlasting thou art God.” This is so that no one might suspect two beginningless principles. Some say that he spoke this to signify the destruction of wickedness.

“If the dead rise not at all, why are they then baptized for them?” He says this because we confess the resurrection of the flesh in baptism.

“And why stand we in jeopardy every hour?” ^D He did not say “I,” but “we,” taking in all the apostles, and by this means showing modesty and making his argument worthy of belief.

“I die daily, by your rejoicing which I have in Christ Jesus our Lord.” Here he declares how much he has progressed. For how should he die daily, if not by the fervor of his soul

^A regarding the things of God? But he says this because of the weakness of the many. Just as when he says, "If in this life only we have hoped in Christ, we are of all men most miserable," he says it for the same reason, and so that by the fear of this wretchedness he might shake their unbelief concerning the resurrection.

VERS. 34. ^B “Awake to righteousness.” That is, unto what is profitable; as to those who are drunk and mad.

“And do not sin.” He indicates that the seeds of this very unbelief sprout from a wicked life. For many of those who are conscious of their own evils, and do not wish to pay the penalty, are harmed in their faith regarding the resurrection; just as, conversely, those who perform great deeds of virtue desire daily to see that day.

“For some have not the knowledge of God.” See how he shifts the accusations back to them. For to disbelieve in the resurrection belongs to him who does not fully know the power of God, which is unconquerable and sufficient for all things. For if He made existing things out of nothing, He will much more be able to raise up those things that have been dissolved.

“I speak this to your shame.” That is, so that I may correct you, so that, having conceived shame, you may become better.

VERS. 35. “But someone will say: How are the dead raised? And with what kind of body do they come?” He solves the objection which the Gentiles had introduced.

VERS. 36, 37. “Foolish one, that which you sow is not made alive unless it dies? And that which you sow—,” that is: You have the demonstration of these things within yourself, through the things you do every day, and yet you still contradict? he says. Therefore I also call you foolish, because you are ignorant of the things done by you every day. And see the rhetorical excess. For what they had as an argument for denying the resurrection, this he makes a demonstration of the resurrection. For they said: "He will by no means rise, since he is dead." But he, responding, says: "Indeed, if he had not died, he would not have risen."

“You do not sow the body that is to be.” That is, not the complete corn-ear, not the new wheat, not that which has a stalk, not the chaff. For here the argument is no longer about the resurrection itself, but about the manner of the resurrection; namely, what kind of body is to rise.

be, as if it were the same, or even better and more splendid. And he takes both from the same example, showing that it is far better.

‹ As for instance, of wheat, or of some of the others. › He says this so that no one might suspect that a different body was meant.

‹ But God gives it a body as He willed. › Do not, therefore, be overly curious or busy-bodied, wondering how and in what manner, when you hear of God’s power and will.

‹ And to each of the seeds its own body. › Since some were in doubt concerning the resurrection and were saying, “With what kind of body are they coming?” for this reason he brings forward, as an example, the own body of the seeds, saying this. Where, then, is the alien one? For He gives its own.

‹ Not all flesh is the same flesh, but one is of men, another is the flesh of birds, another of cattle, another of fish. And there are celestial bodies, and terrestrial bodies; but the glory of the celestial is one, and that of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars. For star differs from star in glory. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption. ›

Lest they think from the example that all are to receive equal glory in the future age, he says: “Not all flesh is the same flesh.” It is as if he were ^C saying: Why do I speak of seeds? Let us apply this very thing about which we are discoursing even to the bodies; since he has established the doctrine of the resurrection, he subsequently shows that the difference in glory at that time will be great, even if the resurrection is one. And there are two divisions: into the celestial and the terrestrial. For that the bodies are resurrected, he showed through the wheat. That they are not all in the same glory, he shows from this. He shows, therefore, that there will be a great difference even among the righteous, comparing one to the sun and another to a star; and there is a great difference among the sinful, as he mentions the bodies of animals, and of fish, and of cattle; and, in short, he leads the discourse through examples, both of those above and of those below.

‹ It is sown in dishonor, it is raised in glory. › For what is more dishonorable than a stinking and liquefying body?

‹ It is sown in weakness. › For not even thirty days pass, and the whole is dissolved.

‹ It is raised in power. › For then nothing of that kind will remain.

‹ It is sown a natural body, it is raised a spiritual body. › He says this not as if it is not even now, given the pledge of the Spirit, a spiritual body, but because then it will be far more so. For now indeed the spirit

does not remain; for often, when men sin, it departs: but then its dwelling with him will be constant and firm. ^A If there is an animal body, there is also a spiritual one. Just as it is written: “Or that it will be lighter and more subtle, and as it were capable of being carried upon the air.”

VERS. 45-50. “The first man was made into a living soul; the last Adam into a life-giving spirit. But it is not the spiritual that is first, but the animal; then the spiritual. The first man is from the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are the earthy; and as is the heavenly, such are the heavenly. And as we have borne the image of the earthy, let us also bear the image of the heavenly. Now this I say, brethren,”

That is to say, heavy and attached to present things. But at the same time, he introduces discourse concerning modes of life.

“That flesh and blood cannot inherit the kingdom of God.”

He calls evil actions “flesh and blood” in this place, as when he says: “But you ^B are not in the flesh.” And again: “Those who are in the flesh cannot please God.”

“Nor will corruption inherit incorruption. Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed.”

That is, malice will not attain to that glory and that possession of incorruptible things.

VERS. 52. “In a moment.”

That is, in a brief instant of time.

“In the twinkling of an eye, at the last trumpet (for the trumpet will sound), and the dead will rise incorruptible.”

This is the interpretation of the former statement: as if he were to say, only as much as is needed to close the eyelid.

“And we shall be changed.”

He says this about those residing among the living at that time.

VERS. 53, 54. “For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible has put on incorruption, and ^C this mortal has put on immortality, then shall come to pass the word that is written.”

Again he returns to the example brought forward and to the discourse begun regarding the resurrection, having put aside matters pertaining to various modes of life.

“Death is swallowed up in victory. [VERS. 55, 56.] O death, where is your victory? O grave, where is your sting? But the sting of death is sin.”

He confirms this again from the prophets.

“The strength of sin, however, is the law. [VERS. 57.] But thanks be to God, who has given us the victory, through our Lord Jesus Christ.”

Because without the law it was weak; for while it might be perpetrated, it was not able so to condemn. For evil, ^D while it could be committed, was weak, not being able to condemn as it does now.

^A And it would not be shown clearly thus. Therefore, he does not say this, that the Law brought in sin, but that it increased the punishment.

• "Therefore, my beloved brethren, be ye steadfast, immovable," ^B Appropriate, surely, is the exhortation. • "Always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." That is, in a pure and upright life.

CHAPTER XVI.

^A For he performs the work of the Lord, as I do. He commends his fidelity from his ministry.

VERS. 11. "Let no one despise him; but set him forward in peace, that he may come to me." Because he was young, and single-handedly had been entrusted with the correction of such a multitude.

"For I await him with the brethren. As for brother Apollos, I exhorted him much that he should come to you with the brethren, and it was by no means the will that he should come now. But he will come when he has opportunity. Watch ye." This was also an expression of one who was causing fear, so that knowing he would say to him what he might suffer, they might become more considerate. And he also shows great love toward them, in that he sent such a useful man for their sake. ^B

"Stand fast in the faith, act like men, be strengthened." Not in the wisdom from without.

VERS. 14, 15. "Let all your things be done in charity. And I beseech you, brethren; you know the house of Stephanas and Fortunatus, that it is..." Because, he says, all the aforementioned crimes came to pass out of a neglect of charity.

"The firstfruits of Achaia, and they have addicted themselves to the ministry of the saints, that you also may be subject to such, and to every one that helpeth and laboureth." He also remembers them at the beginning of the epistle, saying: "And I baptized also the house of Stephanas." But now he calls him the firstfruits, not merely of Corinth, but he says of all Greece. And this is no small praise, to have been the first of all to come to Christ. Wherefore, in the Epistle to the Romans, he also praised some on this account, saying: "Who also were in Christ before me" (Rom. xvi, 7). ^C And he did not say, "because they believed first," but "because they were the firstfruits," showing that along with faith, they also demonstrated an excellent life.

VERS. 17, 18. "And I am glad in the presence of Stephanas and Fortunatus and Achaicus, for that which was wanting on your part, they have supplied. For they have refreshed my spirit and yours. Know them, therefore, that are such." Because it was likely that they [the Corinthians] would be exasperated toward them; for these were the ones who had come and reported to him the matters concerning the schism. On account of this, he says, "they have refreshed my spirit and yours," showing that they had come in place of all, and had chosen to undertake so great a journey on their behalf. ^D

VERS. 19, 20. "The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. All the brethren salute you." He gathers and joins the members together through the greeting.

"Salute one another with a holy kiss." This holy kiss he positions here alone

^A, because they were very much divided from themselves by saying, "I am of this one, and I of that one."

VERS. 21. "The salutation of me Paul with mine own hand." He indicates that he wrote this epistle with great zeal.

VERS. 22. "If any man love not the Lord Jesus Christ, let him be Anathema." By this one word he terrified all who were making their own members the members of an harlot, who were casting stumbling blocks before the brethren by eating things sacrificed to idols, who were disbelieving in the resurrection. And he not only terrified them, but also showed the way of virtue and the impiety of wickedness. "Maranatha." ^B Since pride was the cause of all evils, and worldly wisdom produced this pride—and this was the head of evils—to suppress it, he does not use the Greek language, but the Hebrew, showing that he is not only not ashamed of simplicity, but also embraces it with great warmth. What is "Maranatha"? "The Lord hath come." Why does he declare it, if not to confirm the faith of the divine dispensation and incarnation, from which especially the seeds of the resurrection were joined together? It is as if he said: "The common Master of all has deigned to humble Himself so much, and you in the meantime are occupied with vices of this kind?"

VERS. 23. "The grace of our Lord Jesus Christ be with you." ^C For this is the duty of a teacher: not only to give counsel, but also to aid with prayers.

VERS. 24. "My love be with you all in Christ Jesus. Amen." Since he touched them severely, he now speaks more mildly; but lest they should think that he concluded in this way out of a supplicant's position, he added, "in Christ." For this clause presents nothing human or carnal, but is purely spiritual.

The first [epistle] to the Corinthians [contains] 842 verses. It was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus. [It contains] five lections, nine chapters, 17 testimonies, 870 verses.

VARIAE LECTIONES. Eustathius Sulcensis has the same numbers, not the former.

EXPOSITION ON THE SECOND EPISTLE TO THE CORINTHIANS

^D CHAPTER ONE.

VERS. 1. "Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother."

The cause of the second epistle

• "To the Church of God." He again calls them the Church of God, gathering them into one.

• "Which is at Corinth, with all the saints who are in all Achaia: Grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ." ^B He addresses them by the nation, and by doing so, he honors the Corinthians.

• "The Father of mercies, and the God of all consolation, who consoles us in all our tribulation, that we may be able to console those who are in any tribulation, by the consolation with which we ourselves are consoled by God." He states the reason for his absence. He says, then: I know indeed that I promised to come; but since afflictions and straits have been an impediment, grant me pardon, and do not attribute this to our pride or sloth.

VERS. 5, 6. • "For as the sufferings of Christ abound in us, so also through Christ does our consolation abound: whether we are tribulated for your exhortation and salvation." ^C Lest by too great an amplification of his calamities he should cast down the spirits of the disciples, he shows again how great is the abundance of consolation, and thereby raises up their minds. And not only this, but he also makes mention of Christ, and says that the afflictions themselves are His. Having mentioned one and the first argument of solace—namely, that through these sufferings we are made partakers with Christ—he adds a second one, namely, that by this means the salvation of the disciples is prepared. He proves this in the following way: If we had not preached to you, he says, fearing the dangers that might deter us from doing so, your affairs would have been brought to an extreme state; but now, by as much as the force of our persecutions is further intensified, by so much the more ought you to expect an increase of better hope. ^D

• "Which works in the patience of the same sufferings which we also suffer. And our hope is firm for you: whether we are consoled for your exhortation and salvation." He shows that along with their own benefit, the grace which has worked in them has also possessed much power.

• "For as you are partakers of the sufferings, so also shall you be of the consolation. For I do not want you to be ignorant, brothers, of our tribulation, which came to pass in"

^A Asia, since we were burdened beyond measure, beyond our strength, so that we despaired even of living." You grieve, he says, because we are being persecuted, as if you yourselves were suffering this; thus we know that as we are comforted, you yourselves also partake of the same. • "But we ourselves had the sentence of death within ourselves, that we might not trust in ourselves, but in God." ^B That is to say, the judgment and the expectation. And the meaning of this passage is as follows: The state of affairs produced such an expectation that we were all near to death; but the matter did not proceed to that point, but stopped within our expectation. And what follows, "that we might not trust," he does not say because he was disposed in such a way, but he is instructing others through these expressions as if the discourse were about himself. • "Who raises the dead, who delivered us from so great a death, and will deliver; in whom we have hoped that he will also still deliver, you also helping together with us by prayer for us." He moves the discourse again concerning the resurrection. • "That the gift bestowed upon us by many persons may be given thanks for by many on your behalf." ^C That many persons, he says, may give thanks to Him, since many also received the grace. He says these things, at once stirring them up to prayers for others, and at the same time teaching them humility and leading them to love. Besides this, there is also this other point: that even if God accomplishes a great thing through mercies, prayer and supplications also contribute to it here. • "For our boast is this, the testimony of our conscience, that in holiness." He sets forth a third argument for consolation. And this is that he conducts his life in a pure conscience throughout the world. He says these things, instructing them also not to be downcast in afflictions, when they possess a pure conscience. The sense, however, is as follows: Our boast is this, he says, our conscience, which cannot condemn us as if we had fallen away from what is right because of wicked deeds. • "And sincerity of God." That is, without any deceit. • "Not in fleshly wisdom." That is, not in craftiness, nor in cleverness of words, or in the entanglement of sophistries. • "But in the grace of God we have walked in the world, and more abundantly towards you." ^D Showing the power given to him by Him through the signs. • "For we are not writing other things to you, than what you read or even understand." Because he had spoken lofty things about himself, since it was

^A what appeared invidious and heavy, he calls the witnesses themselves of those things which are spoken by him.

VERS. 14. • "I hope, however, that you will acknowledge even to the end, just as you have acknowledged us in part." ^B He confirms the future from the past. Moreover, he did not declare this simply and nakedly, but casting the whole matter onto God and the hope which is in Him.

• "That we are your boast, just as you are ours, in the day of our Lord Jesus." Here he cuts off the envy or rivalries that might have been conceived from what was said previously, making them also partakers in the glory of his own achievements. For it did not stop at us, he says, but extends even to you.

VERS. 15-17. • "And in this confidence I wished to come to you before, so that you might have a second grace, and through you to pass into Macedonia, and again from Macedonia to come to you, and by you be sent forward to Judea." Having wished this, therefore, • "That we set the greatest confidence in you; for which we boast in you, and you are our boast."

126 • "Did I use levity? Or what I plan, do I plan according to the flesh, so that with me there should be Yes, yes, and No, no?" ^C For what reason did I not come, he says? Was it out of levity and fickleness of mind? By no means. Why then? Because what I propose, I do not propose according to the flesh. The meaning of these words is such: A carnal man, that is, one who is attached to present things and is void of the operation of the Spirit, can go anywhere and wander wherever he wishes. But he who is led by the Spirit cannot reach an opinion of his own everywhere, seeing that he holds it as dependent on that authority. But he is led wherever it pleases the Spirit, and he complies with the master’s commands. He says, therefore: I am in no way alienated from the guidance of the Spirit, nor is it in my power to go where I wish. For I am subject to the command of the Paraclete, and I am commanded by Him; therefore I could not come, because it seemed otherwise to the Spirit. This, moreover, is also written in the Acts of the Apostles, [where] when he had decided to go somewhere, the Spirit ordered him to go elsewhere. ^D It is not, therefore, to my levity—that is, not to my instability of mind—that it should be attributed that I did not come; but it was fitting that I, who am subject to the Spirit, should obey Him.

VERS. 18. • "But God is faithful, that our speech to you was not Yes, and No." He solves an emerging objection. Someone might say: If with you there is not Yes and No, why do you thereafter overturn what you have just asserted, as you did when speaking of your arrival? Woe to us if that ever happened in our preaching. Therefore, lest they be disturbed by thinking these things, he says: Nothing of the sort happened in my preachings. For human things are prone to falsehood

but the things of God are not so. Therefore he says: ^A *Fidelis Deus*, that is, truthful. Do not, therefore, suspect His things in that way; for there is nothing human in them.

*Verse 19. For the Son of God, Jesus Christ, who among you was preached by us, by me and Silvanus and Timothy, was not "yes" and "no."*

Because he mentioned "a word [or sermon]," he now brings forth of what word he is speaking. And this, "yes, and no," means this: I did not overturn, he says, what I had previously said in my preaching. Nor did I speak to you one thing now, and then something else later; for that would not be proper to faith, but to a wandering mind.

*But, "yes," in Him it has become.*

That is to say, the word I spoke remains ^B unshaken and firm.

*Verse 20. For as many as are the promises of God, in Him is the "yes"; therefore also through Him is the "Amen," to the glory of God through us.*

He says this because many things were promised by the preaching, and the apostles themselves promised and announced many of these things. For they had discoursed about the resurrection, and about the assumption, and about immortality, and about the great rewards, and about those ineffable goods. He says, therefore, that these promises remain immovable. For it did not happen that in them there was "yes" and "no"—that is, that the things said were sometimes true, at other times false, as was the case with my arrival—but they have always existed as true.

But if the things He promised are firm, much more is He Himself, and ^C the word that is made about Him.

*Verses 21-22. But He who confirms us with you in Christ, and anointed us, is God, and who sealed us, and gave the pledge of the Spirit in our hearts. But I call God as a witness to my soul.*

That is, He who does not allow us to be moved from the faith which we have in Christ, and He Himself who has anointed us, and given the Spirit in our hearts—how would He not give the future things? By saying, "who anointed," and "who sealed," he signifies the gift of the Spirit.

*...that sparing you, I did not come again to Corinth; not that we lord it over your faith, but because we are helpers of your joy. For by faith you stand.*

CAP. II.

*Verses 1, 2. But I determined this for myself, not to come to you again in sorrow. For if I make you sorrowful...*

It is better, he says, that I chose to yield, so as to give place for repentance, ^D rather than to come, and by being present to inflict punishments, and to be more greatly exasperated.

*And who is the one who makes me glad, if not he who is sorrowful because of me?*

Even if I was destined to be in sorrow, he says, being compelled to rebuke you and to see you sorrowing, nevertheless I am made glad even by this very thing. For the greatest...

proof of love is that I am held in such esteem by you that I can wound you when I turn away from you. ^A

VERS. 3. *And I wrote this same thing to you, that when I came I might not have sorrow from those from whom I ought to have joy; having confidence in you all, that my joy is the joy of you all.* He says this to mean: "For this reason I did not come, sparing you."

VERS. 4. *For out of much tribulation and anguish of heart I wrote to you with many tears, not that you should be grieved, but that you might know the love which I have more abundantly for you.* He shows great affection here, since he himself grieved much more than those who had sinned.

VERS. 5. *But if any has caused grief, he has not grieved me, but in part, that I might not be too severe with you all.* It does not escape me, he says, that you were grieved along with me and shared my indignation at the one who had committed fornication, and that the event grieved you all in part. But I said "in part" not because you grieved less than I, but that I might not be a burden to the one who committed the transgression.

VERS. 6. *This punishment which is inflicted by the majority is sufficient for such a one.* He does not say "for the one who committed fornication," but "for such a one," lightening the burden. ^B

VERS. 7-9. *So that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him. For to this end I also wrote, that I might know the test of you, whether you are obedient in all things.* He not only commands that the rebuke be relaxed, but also that every kind of consolation be applied. Praising them, however, he calls to mind the memory of their former obedience, and brings it into their midst.

VERS. 10. *Now whom you forgive anything, I also forgive.* See how he assigns the secondary role to himself, desiring that they be considered as leaders, while he acts as a companion. This is something that can surely soften an exasperated spirit in the highest degree.

*For if indeed I have forgiven anything, I have forgiven that one for your sakes.* Lest he make them too arrogant, as if they were lords, he compels them again to obedience, saying: For I also have done this for your sakes.

*In the person of Christ.* For the glory of Christ, he says, or even as if Christ himself were commanding this—which was most suited to persuade them. ^C

VERS. 11. *Lest we should be circumvented by Satan.* He has beautifully used the name "covetousness" (pleonexia). For he does not take what is his own; rather, he snatches and usurps what is ours. For he who had changed his deed through repentance had become better.

*For we are not ignorant of his devices.* ^D

^A For he brings destruction under the guise of piety, so that he may not only entice to fornication, but also, through the contrary method, break a person down by the excessive force of repentance and grief.

*But when I had come to Troas for the Gospel of Christ, and a door was opened to me in the Lord, I had no rest for my spirit, because I did not find Titus my brother; but taking leave of them, I went out into Macedonia.*

Having said in the beginning that in Asia he was burdened beyond strength, and having shown how he was delivered, and having necessarily passed over the things in between, he teaches again that he was afflicted in another way as well. How, then, and in what manner? By not finding Titus. And he was staying in Corinth.

*But thanks be to God, who always triumphs us in Christ.*

Lest he appear to be lamenting these things like one moaning, he renders thanks to God. What he says is this: affliction is everywhere, distress is everywhere. I went into Asia, I was burdened beyond strength. I came to Troas, I did not find my brother. I did not come to you, and this caused me no small anxiety. ^B But in all these things, he says, we are not sorrowful, but we even rejoice—not only for the things to come, but also for those that are present, because in them we are radiant and manifest. For this reason he calls the matter a triumph. For a triumph is this: to become manifest to all. And he did not say simply "who triumphs," but added "in Christ," that is, because of Christ and the preaching.

*And manifests the fragrance of his knowledge through us in every place, ^C because we are the good odor of Christ to God among those who are saved and among those who perish: to the one an odor of death unto death, but to the other an odor of life unto life.*

He declares that every place and every time is filled with apostolic struggles; and he uses yet another metaphor, that of fragrance. Then, since he said, "And among those who perish we are a good odor," lest anyone think that they are also acceptable, he added: "To the one an odor from death unto death, but to the other an odor from life unto life." ^D The meaning of what he says is this: some accept this fragrance in such a way that they are saved, while others accept it in such a way that they perish; so that even if one perishes, the cause is from himself. For it is often said that swine are choked by ointment, and that light blinds eyes that are weak.

*And for these things who is sufficient?*

Because he had spoken great things—that we are a sacrifice of Christ, and a fragrance, and we are being triumphed everywhere—he again refers all these to God; wherefore he also says, "And for these things who is sufficient?" For everything, he says, is of Christ, and nothing is ours.

*For we are not as the many, peddling the*

word of God, but as of sincerity, but as of God. ^B If we have proclaimed great things, yet it appeared that no part of this achievement was ours, but all was Christ's. For we do not imitate the false apostles, who assert that most things are their own. For this is what "peddling" means, when one adulterates the wine, and when one sells for money what he was commanded to give freely. "But before God, we speak in Christ." We do not proclaim this by deceiving you, nor do we rely on our own wisdom, but we are supplied with power from Him.

CHAPTER III.

he means the law, which punishes those who transgress; but by "spirit," he means the grace which, through the working of the Spirit, bestows life upon those who were dead through sin. ^A

VERS. 7. "Quod si ministratio mortis." He carries the comparison further. The meaning is this: if that ministry was the cause of death, but this one is of glory, it is beyond doubt that this glory is greater than that. He expresses the law by the name of "ministration," for it serves death by convicting sins. ^B

"In letters carved on stones, it existed in glory, so that the children of Israel could not look intently upon the face of Moses because of the glory of his face, which is being brought to an end; [VERS. 8, 9] how will the ministration of the Spirit not be more in glory? For if the ministration of condemnation is glory, much more does the ministration of righteousness abound in glory." ^C Here again he suppresses the Jewish mindset.

VERS. 10, 11. "For even that which was glorified has not been glorified in this respect, because of the excellent glory. For if that which is being brought to an end is through glory, much more is that which remains in glory." If we compare this glory with that one, the glory of the old law is no glory at all. Yet he does not absolutely claim that the glory did not exist, but he adds "in this respect": that is, according to the standard of the comparison.

VERS. 12, 13. "Having therefore such a hope, we use great boldness; and not as Moses, who put a veil upon his face." Since the hearer, by hearing such great and wonderful things about the New Testament, was going to ask that it be permitted for him to look upon this glory even with his physical eyes, see to what he directs him: to the age to come.

"That the children of Israel should not look intently upon the end of that which is being brought to an end." We have no need to be veiled, he says, as Moses was. For we are able to look upon this glory which we are clothed with, even though it is far greater than that.

VERS. 14. "But their thoughts were dulled." The law, he says, had long ago prefigured the future. For not only did they not see at that time, but even today they do not see the law, and the cause lies with them. For the dullness is of a mind lacking perception and of ingratitude. ^D

"For until this very day the same veil remains, not being removed in the reading of the Old Testament." Why do you marvel, he says, if they are unable to see this glory, when they did not even see the lesser glory that adorned Moses, nor were they able to fix their gaze upon his face? And why are you troubled that the Jews do not believe in Christ, when they do not even give credence to the law as they ought? For this is why they are ignorant of grace, because they neither know the Old Testament, nor the glory which it contains. For the glory of the law is the turning to Christ.

^A *For in Christ it is done away; but even unto this day, when Moses is read, a veil lies upon their heart.* He says that they cannot see this—that it has been brought to an end—because they do not believe in Christ. For if it has been ended through Christ, how will those who do not accept Christ be able to see that the law has not been annulled?

*But when it shall be turned to the Lord, the veil shall be taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty.* He shows the manner in which the correction is accomplished.

*But we all beholding the glory of the Lord with open face,* ^B he says, we do not require a veil as they do. *Are transformed into the same image from glory to glory, as by the Spirit of the Lord.* For as soon as we are baptized, the soul of those being cleansed shines brighter than the sun; and we not only behold the glory of God, but we even receive from it a certain radiance, just as if clear silver, placed toward the sun's rays, might itself also emit rays.

CHAPTER IV

*Therefore, seeing we have this ministry, as we have obtained mercy, we faint not.* ^C Perceiving the excellence and the loftiness of the things he had said, he speaks more moderately once again, declaring that he possesses these things by the mercy and goodness of God.

*But we have renounced the hidden things of dishonesty, not walking in craftiness.* We do not promise and pledge great things, he says, and then exhibit others in our deeds, as they do; but we are just such as we appear to be. *In craftiness.* For they were thought to be those who did not accept honors, while in the meantime they were accepting them and hiding it. They had the honors of the holy and approved apostles, yet they were full of six hundred ^D vices. For these are what he calls the "hidden things of dishonesty."

*Nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.* Not only in the conduct of this life, he says, but in the preaching as well.

*But if our Gospel be also hid, it is hid to them that are lost.* Because the unbelievers did not know its power, he added that this did not happen through our fault, but because of their own dullness.

*In whom the God of this world hath blinded the minds of unbelievers, that the light of the glorious Gospel of Christ, who is the image of God, should not shine unto them.* That is to say...

he who is thought of as God in this age. And he indicates Satan.

^A VERS. 5. "For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake." He hints at those who exalted themselves, and persuaded the disciples to call themselves by their names, which he also spoke of in the former epistle: "I am of Paul, and I of Apollos."

VERS. 6, 7. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." I serve, therefore, he says, because He deemed it worthy to shine in our hearts. ^B For darkness was upon the face of the deep, he says, and God said: "Let there be light."

VERS. 8, 9. "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken." He still continues to show that the whole work belongs to the power of God, checking the pride of those people. And what is this "on every side"? Truly in enemies, in friends, in necessary matters, in the use of other things.

"Cast down, but not destroyed. Always..." ^C Temptations indeed occur, he says, but not those things which are generated from them: this is surely through the power and grace of God.

"Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." He speaks of these daily deaths, by which the resurrection was also shown. For if anyone does not believe, he says, that Jesus, when He had died, rose again, seeing us die and rise again every day, let him at last put faith in the resurrection. ^D

VERS. 11. "For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." Therefore we are delivered, he says, so that the power of His life might be made manifest; since He does not permit human flesh, afflicted by so many and such great calamities, to be overwhelmed by the shower of evils.

^A

VERS. 12. "So then death is at work in us, but life in you." He is no longer speaking here of the death of Jesus, but of temptations and of relief. We, he says, are occupied in the midst of dangers and temptations; but you, in security, reap the life produced by these dangers. And we, indeed, endure the perilous things, while you enjoy the good things themselves.

VERS. 13. "But having the same spirit of faith, according to what is written: I believed, and therefore I have spoken; we also believe, and therefore we speak." He brings to their remembrance a psalm that is most suitable for preparing one for dangers. For that righteous man uttered this song when he was engaged in crises. By "the same Spirit," he means, of course, the Spirit of aid; that is, by the same operation through which he escaped safely, we too are saved.

VERS. 14–16. "Knowing that He who raised the Lord Jesus will also raise us up with Jesus, and will place us with you. For all things are for your sakes, that grace, abounding through many, may cause thanksgiving to overflow to the glory of God. For which cause we do not lose heart; but though our outward man is perishing, yet the inner man is being renewed day by day." ^B Having said, "we also believe, and therefore we speak," he adds what it is that we believe: namely, that He who raised Jesus will also raise us up through Jesus. Again, he fills them with confidence and magnanimity, so that they may not think that thanks are due to men—the false apostles, I mean.

VERS. 17. "For this, our present, light affliction is working for us an eternal weight of glory beyond all measure." See how light he has made the dangers appear, by diminishing both their time and their magnitude. For he says "present" and "light." Where two contraries are compared together: the present and momentary with the eternal; the light with the heavy; and the affliction with the glory. And as if these were not enough, he inserts this expression: "beyond all measure," that is.

VERS. 18. "While we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal." He declares in what way such a great mass of afflictions is light. ^C How, I ask, if not on account of the hope of future things?

CAP. V.

VERS. 1. "For we know that if our earthly house of this habitation is dissolved, we have a building from God, a house not made with hands, eternal in the heavens." We must not, he says, be troubled if we are dealt with harshly. For we reap many fruits from this. Observe, moreover, how ^D

^A [He] shows the superiority of things to come over things present. For having said "terrestrial," he opposed "celestial"; and having said "of a tabernacle," and shown it to be easily dissolved, he opposed "eternal."

• *For in this we groan, groaning, desiring to be clothed upon with our house which is from heaven.* (2 Cor. 5:2) And what house? The body that is incorruptible. And why do we groan in this? Because that one is much better. He says "from heaven," meaning [it is so] because it is incorruptible. For it is not as though our body descends to us from above, but by this name he signifies the grace sent from thence. As if he were to say: "You groan because your outward man is decaying? Thus you groan, because this does not happen with exceeding great measure, nor is he wholly destroyed."

• *If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon.* (2 Cor. 5:3-4) That is, if having received incorruptibility there, we be not found naked of glory and of security. He says this so that we might not all be confident based on the resurrection alone, but also exercise ourselves in brilliant works. For the resurrection is indeed common to all, but glory is no longer common; rather, some are in honor, others in dishonor; some unto a kingdom, others unto punishment.

• *That mortality might be swallowed up of life.* (2 Cor. 5:4) I do not say, he says, that we groan so that we may put off the body, but so that we may be clothed upon it with incorruptibility. For indeed we are burdened, not because we have a body, but because we are encompassed by one that is corruptible.

• *Now he that hath wrought us for the selfsame thing is God.* (2 Cor. 5:5) He shows that these things were prefigured from above. For it is not now, he says, that this seemed good to Him, but when He fashioned us from the earth at the beginning. But as to how it comes to pass, do not seek to know, he says, for what God does, do not curiously scrutinize. Wherefore he says, "Now he that hath wrought."

• *And who hath given us the earnest of the Spirit.* (2 Cor. 5:5) He frequently calls it an "earnest," wishing to show himself a debtor for the whole.

• *Being confident then always, and knowing that, whilst we are at home in the body, we are absent from the Lord. For we walk by faith, not by sight.* (2 Cor. 5:6-7) "Being confident," in the face of persecutions, in the face of plots, in the face of deaths. As if he were saying: "Does someone drive you, and persecute you, and slay you? Do not be cast down. For it is happening for your sake."

• *We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labor, whether absent or present.* (2 Cor. 5:8-9)

^A He has placed what is greatest of all last. For to receive an incorruptible home is to be with Christ, which is better. What he says signifies this: he who persecutes and kills does not extinguish our life. For he not only delivers you from corruption and a heavy burden, but also sends you quickly to the Lord. See, moreover, how he has concealed what is grievous—abstaining from the names of "death" and "departure"—and has put in their place what is highly desirable, calling these things an "abiding with the Lord," while he has characterized the things commonly thought sweet in this life as "banishment," for he called the life here a pilgrimage away from the Lord. He said this so that no one might be overly attached to the present, nor burdened by it, nor grieve when they are about to die, but rather rejoice, as if about to set out for greater goods. Then, lest anyone should say, upon hearing that we are "pilgrims from the Lord," "Why do you say this? Are we therefore strangers while we are here?" he anticipates this, saying, "For we walk by faith, not by sight." As if he were to say: "Even here we are his, but not so manifestly." And this is the same thing he said elsewhere: "in a mirror and in a riddle."

To be pleasing to him.

The object of the inquiry, he says, is this: that whether we are there or here, we should live according to his will, and that, having come to such a great desire, they should not be grieved by the delay of the departure. From this head he already ascribes to them the sum of goods. For what is this "to be well-pleasing"? For it is not the case that leaving [this life] is good simply, but rather if we depart having been approved and tested.

"For we must all be manifested before the tribunal of Christ, that each one may receive his own things of the body, according to what he has done, whether it be good or evil." Since the bestowal of good things does not rouse the hearer as much as the threat of punishments, he necessarily concludes his discourse here with these words. Moreover, in striking fear, he has not omitted Christ; nay, by speaking in this way, he both raises up those who are laboring and harassed by inspiring them with hope, and renders those who have lapsed more diligent through the fear introduced.

"Knowing therefore the fear of the Lord, we persuade men; but to God we are manifest. And I hope that we are manifest also in your consciences."

Knowing that terrible tribunal, he says, let us do everything so as not to give occasion or offense to anyone.

"For we do not commend ourselves again to you, but we give you an occasion of glorying on our behalf, that you may have something to answer to those..." ^C See in what way he continually removes the suspicion that he might appear to be praising himself.

"Who glory in appearance, and not in heart." That is, in the things that are seen, and for show.

^A "For whether we are beside ourselves, it is to God; or whether we are sober, it is for you." If we express something sublime, he says, we do this for the sake of God, lest you, thinking us base, should despise us and perish. If we speak in a moderate and lowly way, it is for you, that you may learn to be humble-minded. "For the love of Christ urges us, because we have judged this." For not only does the fear of future things, he says, but even those things which have already happened, not allow us to be sluggish or to slumber, but rouses us to labors on your behalf. "That one died for all, therefore all have died. And he died for all." He recounts what things have already happened; for instance, the death of Christ. Let us strive, therefore, he says, as long as we are in the present life, to bring all to Him for whom He died. For here are the occasions for salvation, but there, no longer. "That those who live should no longer live for themselves, but for Him who died for them and rose again." If, therefore, he says, it is no longer necessary for us to live for ourselves, do not be troubled, he says, nor upset by the dangers that come upon you. And observe the excess of love, he says, in that he says we live for Him, but He died for us.

^B "Therefore, from now on we do not know anyone according to the flesh." For they have risen again through the washing of regeneration and the renewal of the Holy Spirit. We do not know any of the faithful, therefore, he says, according to the flesh. For even though they are in the flesh, yet that carnal life has perished, and we have been born from above by the Spirit. "Even if we have known Christ according to the flesh, yet now we no longer know Him." Again he shows that Christ is the author of this second generation for us. For for us, "according to the flesh" is the same as acting in sins; but for Christ, "according to the flesh" is to suffer those things which belong to our nature, such as to be hungry, to be thirsty, to be wearied, to sleep, in which things He was ours. For He did no sin. ^C But that He is not according to the flesh does not mean that He is without flesh. For He ascended with it, according to the saying: "This Jesus, who was taken up from you into heaven, will so come." And how so? In the flesh, and with the body, but no longer being subject to suffering, as we have said.

"Therefore, if anyone is in Christ, he is a new creation." If anyone has believed in Him, he says, he has passed into another.

^A For he was begotten from above by the Spirit; so that for this reason, he says, we ought to live for Him, not only because He died for us, nor because He raised up our first-fruits, but because we have come into another life. "The old things have passed away. Behold, all things have become new." Whether he speaks of sins, or of all the Jewish rites, or preferably, he refers to both the one and the other. "But all things are from God." For this very forgiveness of sins, and the freedom, and the incorruptible glory have been granted to us through Him. "Who reconciled us to Himself through Jesus Christ, and gave to us the ministry of reconciliation. [Ver. 19.] For God was in Christ reconciling the world to Himself, not counting their trespasses against them, and placing in us the word of reconciliation." For by reconciliation all good things have flowed to us. Reconciliation is friendship. Therefore, He who made us friends has also filled us with other good things. Here too is shown the dignity of the apostles, how great is the task entrusted to them, and the exceeding greatness of the love of God. ^B "Therefore, we are ambassadors for Christ, as though God were exhorting through us; we beseech you on behalf of Christ." The Father, he says, sent the Son to persuade and to act as ambassador on His behalf to the nature of men. Since, then, having been slain, He departed, and we have received the embassy, in His stead and on behalf of the Father we exhort you. So much did He honor the race of men that He even surrendered His Son, and this while knowing He would be slain, and moreover, He made us apostles for your sake. Wherefore it was also aptly said: “All things are for you.” Therefore, what he says, "We are ambassadors for Christ," is the same as saying that we have taken the place of Christ to carry out His duties. And if this seems great to you, hear also that they perform this in the place of the Father. For this reason he added, "as though God were exhorting through us." For He did not exhort only through His Son, but also through us, who have taken up ^C the work of His Son. By saying this, he demonstrates the exceeding measure of the philanthropy of God. "Be reconciled to God." He did not say, Reconcile God to yourselves. For it is not He who bears enmity, but you. "For Him who knew no sin, He made to be sin for us." I do not speak, he says, of the preceding things—that you insulted One who had done you no wrong, but who had rather enriched you with good things, and that He did not demand justice from you, nor that He, being first insulted, yet entreats—but [I speak] only of those things which He has now bestowed. But what has He bestowed? He surrendered His Son for the insulting ones; He allowed Him who had committed no injustice to die for those who had committed injustice. And it is not told simply in this way, but he set down that which is far greater than this. And what is this? Him who did not ^D

know sin, he says—that is, Him who was justice itself—He made sin; that is, He permitted Him to be condemned as a sinner. ^A “That we might become the justice of God in Him.” For this reason, he says, He gave the Son to be insulted, that He might bestow upon us great goods, which we never expected.

CAP. VI.

^B VERS. 1, 2. “And we, working together, exhort you that you receive not the grace of God in vain. For He says: In an accepted time I have heard you, and in the day of salvation I have helped you.” Since he had said great things—that God was exhorting, and that we are acting as ambassadors—so that they might not fall back from this state, he terrifies them again, saying: “That you receive not the grace of God in vain.” For he says: do not think that because He exhorts and has sent ambassadors, we should therefore be negligent; rather, we should strive to please Him, so that you do not fall away from such goods. ^C “Behold, now is the acceptable time; behold, now is the day of salvation.” The time of the gift, he says, the time of grace, when there is no demanding of accounts for sins, nor paying of penalties, but rather, along with reconciliation, we may enjoy a thousand good things. Let us not, therefore, squander the opportunity of the time, but let us show a zeal worthy of the grace.

VERS. 3–6. “Giving no offense to anyone, that our ministry may not be blamed. But in all things showing ourselves as ministers of God, in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in tumults, in labors, in watchings, in fastings, in purity, in knowledge, in long-suffering, in kindness.” This means: giving no one any basis for accusing or condemning us.

“In the Holy Spirit, in charity unfeigned, in the word of truth.” For by Him, he says, we achieve all these things; or he means that we have also been filled with the Holy Spirit.

^D “In the power of God, by the armor of justice.” He always says this, referring everything to God.

“By glory and dishonor, by evil report and good report; as seducers, and yet truthful; as unknown, and yet known.” He calls “the left” those things that seem painful, although these are the very things that earn the reward; but he calls them so according to the estimation of the many. And “the right” he calls the virtues that are active.

“As dying, and behold we live.” He says this, showing the ineffable power of God.

^A “As chastened, and not killed.” He says this as well, showing for what cause God permits these things; for whom the Lord loves, He chastens.

VER. 10. “As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”

For by those who are outside, we are thought to be in sorrow, yet we are steeped in great joy. All these things he sets forth, urging that we not be troubled by the opinions of the many, even if they call us deceivers, even if they deem us condemned, even if they deem us destined for death, and even if we are consumed by sorrow, or changed by poverty, or possess nothing at all.

VER. 11. “Our mouth is opened to you, O Corinthians.”

Having recounted the temptations and tribulations he suffered, he moves on to speak of love. It is as if he were saying: It is not in our power to be silent toward you, but we desire intensely to speak and to converse with you, which is the custom of those who love.

“Our heart is enlarged.”

For love, being warm, has both stirred up the mouth of Paul and enlarged his heart. For I do not love merely with the mouth, he says, but I also have a heart that sings in harmony with my lips.

VER. 12. “You are not restricted in us.”

We embrace everyone within, he says; and not only this, but we do so with great breadth.

“But you are restricted in your own affections.”

[VER. 13.] “And now, for the same reward.”

The rebuke is also applied by us with much indulgence. For he did not say, “You do not love us,” but rather, “Not with the same measure.”

“I speak as to my children: you also be enlarged. [VERS. 14-15.] Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ”

Instead of saying: It is nothing great that I ask, if, as a father, I wish to be loved by you. ^D

“With Belial? Or what part has a believer with an unbeliever?”

This word, in the Hebrew tongue, signifies a deserter.

VER. 16. “And what agreement has the temple of God with idols? For you are the temple of the living God, as God has said.”

Neither does your king have anything in common with him. For what accord has Christ with Belial? Nor do the things themselves [have anything in common]; for what fellowship has light with darkness? Therefore, neither should you admit these things.

“I will dwell in them and walk among them; and I will be their God, and they shall be My people.”

Fleeing from flattery, he validates through the testimony of Scripture the fact that they are temples of God.

VERS. 17, 18. “Therefore come out from among them and be separate, says the Lord, and do not touch what is unclean, and I will re-

receive you: and I will be to you a Father, and you shall be to me sons and daughters, says the Lord Almighty.”

CAP. VII.

VERS. 1. “Having therefore these promises, dearly beloved, let us cleanse ourselves from all pollution of the flesh and spirit, perfecting holiness.” ^A For merely not touching what is unclean does not render one clean; rather, we have need also of other things in order to become holy: diligence, attention, piety, and, to speak simply, every virtue. “In the fear of God.” For it is possible to cultivate chastity not in the fear of God, but for the sake of vainglory. Furthermore, he teaches us the way of chastity, as if to say: Even if desire exercises tyranny, yet if you attain the fear of God, you will destroy its madness. By “holiness” here, he does not mean merely chastity, but also complete immunity from sin. ^B

VERS. 2. “Receive us.” He moves again to the topic of love, softening the harshness of his rebuke. See, moreover, with what pitying tone he says, “Receive us.” It is as if he were saying: Who has driven us away, he asks; who has cast us out of your minds? Why are we restricted within you? ^C “We have wronged no one.” See how, once again, he does not recount his benefits, but constructs a sharper and more grave discourse. “We have corrupted no one.” That is, we have deceived no one, just as he says elsewhere: “Lest perhaps as the serpent seduced Eve, so your minds should be corrupted.” “We have circumvented no one.” We have not seized, he says, the wealth of any man.

VERS. 3. “I speak not to your condemnation.” Since he perceived the heaviness of his words, he corrects himself again. “For I have said before that you are in our hearts, to die together and to live together.” ^D This is the greatest proof of friendship, when the one who is despised still chooses to die and to live together with those who despise him. He says this to intensify their love. For it is possible for someone to love and yet flee from dangers, but we are not so, he says. The sense is this: If it happens that danger looms, I am most ready to suffer for your sake, and neither death nor life seems to me of any account in this matter; but wherever you live, that is more precious to me, and death is better than life, and life better than death.

VERS. 4. “Great is my confidence towards you; great is my boasting for you.” For this reason, he says, I dare to say such things, not for condemnation, but because of my great confidence. “I am filled with consolation.” With what consolation, if not with that which I received from you, by which, having corrected your conduct, you brought me solace

^D and great confidence.

“I am filled with joy in all our tribulation. For when we had come into Macedonia.” That is, I no longer grieve, I am healed. “Our flesh had no rest.” Since he had mentioned tribulation, he also states what kind of tribulation it was, and he magnifies it in his words, to show how much zeal, consolation, and joy he produced from these things, if indeed he drove away such great pain. “But [we were] troubled on every side.” And how? It is declared in the following. “Without were fightings.” From the unbelievers. “Within were fears.” But God, who consoles the humble, consoled us by the arrival of Titus. And not only by his arrival, but also by the consolation by which he was consoled among you, reporting it to us. This he says for the sake of the weak among the faithful, lest they be led astray. For he did not signify such things only to the Corinthians, but in other places as well. “Your longing, your weeping, your zeal for me, so that I rejoiced all the more.” Since he had testified great things of them, lest he be thought to be flattering them, he produces Titus as a witness to them—Titus, who had come from them to Paul after the first epistle had been sent.

“For even if I made you sorry with a letter, I do not regret it; though I did regret it; for I realize that that letter, even if it grieved you for a time, now I rejoice, not because you were grieved.” He was announcing these things, that the repentance of the Corinthians was so great, and their zeal. By "zeal," he means his own. He says, therefore: You were kindled and inflamed when you received my letter; therefore I rejoice exceedingly. “But because you were grieved to repentance.” He proceeds to offer an apology for the earlier letter. For since the sin had been amended, he could care for them without danger. It is as if he were saying: Although I had written in such a way that I had exceeded the measure of rebuke, and fearing now that I might repent, nevertheless the great profit that I derived from it did not allow me to be led into repentance. Furthermore, he spoke thus, not because he had rebuked them beyond measure, but to pursue them with greater praises. For you have exhibited such an amendment, he says, that even if I had rebuked you more vehemently, and in such a way as to condemn myself, today I would praise myself, because the matter had a good outcome.

“For you were grieved according to God, so that you might suffer no loss from us. For godly sorrow produces repentance unto salvation, not to be repented of; but the sorrow of the world produces death. For behold this very thing, that you were grieved according to God, what diligence it produced in you?”

^A He states the reason why he should no longer be grieved. For that which is sorrowful is brief, he says, but that which is beneficial is everlasting.

“But what carefulness it wrought in you, yea, what clearing of yourselves,” for me. “Yea, what indignation,” against him who has sinned. “Yea, what fear.” For such great diligence and such swift correction was indicative of intense fear. “Yea, what vehement desire,” for me. “Yea, what zeal,” for God, that is. “Yea, what revenge.” For you have taken vengeance, he says, on those who insulted the laws of God. ^B “In all things you have approved yourselves to be clear in this matter.” Not only by not participating—for this was manifest—but also by not consenting. Since in the former epistle he had reproved them for this very thing, saying, "And you are puffed up," here he says: And you have freed yourselves from this suspicion.

“Not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. Therefore we were comforted: in our comfort we joyed the more exceedingly for the joy of Titus, for his spirit was refreshed by you all. For if I have boasted anything to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling you received him. I rejoice therefore that I have confidence in you in all things.” ^C

Lest they should say, "Why do you rebuke us, if we are clear in the matter?" he says: Therefore I wrote thus to you, that you might know how I love you.

CHAPTER VIII

“Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.” ^D He moves the discourse for them concerning almsgiving; but lest they should be puffed up, he calls the matter "grace," and by narrating the deeds of others, he makes them the more diligent.

“And their deep poverty abounded.” That is, their great and inexpressible poverty showed their simplicity.

^A “To the riches of their simplicity; for I bear witness according to their power, and above their power they were of their own accord,” with much exhortation beseeching us for the grace.

Poverty not only did not hinder them from being generous, he says, but became an occasion for greater abundance. For the more they were in need, the more they vied with one another in liberality.

“And the communication of the ministry which is done to the saints; and not as we expected, but they gave themselves, first to the Lord, and to us through the will of God, so that we desired Titus, that as he had begun, so he should also complete in you this grace.”

See how he again raises the matter with august names. ^B

“But as in all things you abound in faith, and in word, and in knowledge, and in all diligence, and in your love for us, so also in this grace may you abound.”

See again the exhortation being made with praise. By “faith” he means the gift of miracles, and by “word” the word of wisdom, and by “knowledge” that of doctrines. And by “all diligence,” the diligence regarding every other virtue.

“I do not speak by commandment, but by the diligence of others, proving also the sincerity of your love.”

He again makes his speech gentle. ^C

“For you know the grace of our Lord Jesus Christ, that being rich, he for our sakes became poor, that you through his poverty might become rich. And in this I give opinion: for this is profitable for you, who have begun not only to do, but also to desire from the year before.”

He speaks of the dispensation of the incarnation; and from this, he urges the giving of alms.

“But now also complete the doing; that as there is a readiness to will, so also there may be a performance from that which you have. For if the promptness of spirit be present, it is acceptable according to what one has, not according to what one does not have. For it is not that there should be ease to others, and to you tribulation, but by way of equality in this present time your abundance may supply their want, that also their abundance may be a supply for your want; that there may be equality, as it is written.” ^D

The readiness, he says, is of the mind; but the performing is from what one has.

“He that had much, had nothing over; and he that had little, did not lack.”

From this passage, he confirms their readiness, showing that unless they shared with others, they would have nothing more, since they would just be hoarding everything inside; and he brings forward an ancient history. For those who had gathered much, were not found to have more than those who had gathered by smaller measure; God [punishing their greed].

He says these things, at once both terrifying them from the things that happened then, and persuading them nowhere to desire more. ^A

« Thanks be to God, who gave the same earnestness for you in the heart of Titus; for he accepted the exhortation, but being more earnest, of his own accord he departed to you. »

Since he had discoursed about almsgiving, he now discourses also concerning those who were about to receive the monies and carry them away. For this encourages the cheerfulness of those who are contributing. For he who trusts the minister, and does not suspect him, bestows them with greater liberality. ^B Or which he had toward the Thessalonians, or the same toward me.

« We have sent with him the brother, whose praise is in the Gospel through all the Churches. »

And who is this, or how great, whom he also signifies in his action, calling him praiseworthy from his preaching the Gospel? Some say Luke, some Barnabas; for indeed the unwritten preaching is the Gospel. ^C

« And not only so, but also appointed by the Churches, as our traveling companion in this grace which is being ministered by us for the glory of the Lord Himself, and our readiness, avoiding this. »

From this head he is venerable, because he is approved by preaching.

« Lest anyone should blame us in this abundance which is administered by us, providing good things, not only before the Lord, but also before men. But we have sent with them our brother, whom we have proved in many things many times to be earnest, but now much more earnest, through much confidence in you, whether concerning Titus as my partner and coworker toward you, or our brothers the apostles of the Churches, the glory of Christ. » ^D

For this reason, he says, we have sent such men to you, so that no one might suspect our ministry, as if we were pilfering some part of the monies.

« Therefore, show the proof of your love, and of our boasting on your behalf, to them before the face of the Churches. »

For this is, he says, their life, so that Christ might be glorified through them. It is similar to, « Let your light shine before men, that they may see your good works, and glorify your Father, who is in heaven. » At the same time he also wishes to signify something else: receive them as brothers, he says, as apostles of the Churches, as to the glory of Christ, as also you yourselves doing it for the glory of Christ. Therefore he also adds, « Therefore the proof of your love. »

CAP. IX.

^A Vers. 1-5. ‹ For as concerning the ministering to the saints, it is superfluous for me to write to you. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, you) should be ashamed in this same confident boasting. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. › ^B Having said so much about it, he says, it is superfluous for me to write to you. And not only does this declare his wisdom, but also what he says again concerning it.

‹ As a blessing, and not as greediness. But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.) › Not unwillingly, he says, nor being forced, but willingly and choosing.

Vers. 10, 11. ‹ Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. › He shows that the very things they give are from God, so that no one might be puffed up, as if giving his own. For he calls almsgiving "seed" now. ^C He also shows them that the reward of the deed is great, by calling them fruits or produce of righteousness.

Vers. 12-15. ‹ For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; And by their prayer for you, which long after you for the exceeding grace of God in you. Thanks be unto God for his unspeakable gift. › The service, of which it is spoken in the epistle, ^D is the [service] of the ministry.

VARIOUS READINGS. Perhaps, as the Pauline text carries.

which is carried out through us, does not only achieve this, that it supplies what is lacking to the saints and repairs their indigence, but that it also causes thanks to be sent up to God for the benevolence of many. For this is signified by these words: *But also abounds through many thanksgivings.* For they, upon receiving the money, glorify God for the obedience of your confession to the Gospel. But that he may not show that they are giving thanks only because they have received [something], observe how he elevates them. You glorify, he says, God, because you are so subject to the Gospel. Of which thing this is the proof: that you contribute so generously. For this the Gospel commands.

CHAPTER X.

VERS. 1. *Ipse autem ego Paulus obsecro vos per mansuetudinem et modestiam Christi.* Having finished, as was fitting, the discourse concerning alms, he enters upon a more severe discourse, and by saying, *through the meekness and gentleness*, he rebukes the false apostles, that he might put them to shame vehemently. He brings forward, therefore, meekness and gentleness, by which he might construct a greater accusation. ^B

*Qui in facie quidem humilis sum inter vos, absens autem confido in vobis.* By these words he indicates those lying apostles who used to say: *Epistles indeed are weighty, but the bodily presence is weak.* Or [he means] in this sense: Even if I speak great things, I do not speak out of arrogance, but because I am confident in you.

VERS. 2. *Rogo autem, ne præsens audeam per confidentiam, qua existimor audere in quosdam.* I beseech you, he says, do not force me to show that I am also strong when I am present, and that I possess power. For because he had said: *Being absent, I am bold toward you*, he now uses these same words.

*Qui arbitrantur nos tanquam secundum carnem ambulemus.* For they used to attack him as a hypocrite, as [one who is] wicked and a deceiver. ^C

VERS. 3. *In carne enim ambulantes, non secundum carnem militamus.* Here, however, he strikes them with fear. For I confess, he says, that we are encompassed by flesh; but we are by no means living according to the flesh. And he has named this "militia" (warfare), the more to terrify them.

VERS. 4. *Nam arma militiæ nostræ non carnalia sunt, sed potentia Deo.* The weapons of the flesh are riches, glory, power, eloquence, skill, constant running about, flatteries, simulations, and other things similar to these. Ours, he says, are not such, but have their strength from God. And ^D rightly he again assigns all his power to God. As if he were to say: We did not ourselves manufacture such things, but God himself [did]. For because, when they were scourged and driven out, they were victorious, he says this very thing.

^A ...that to be confident in victory through these weapons is of the power of God. For He makes them powerful, so that even if we are clothed with them, it is He who fights and works through them.

<For the destruction of strongholds, casting down reasonings, and every high thing that exalts itself against the knowledge of God.>

And lest, having heard the name "strongholds," you should understand something sensible, he adds, "casting down reasonings." For by the proposition he shows the magnitude [of what he says], but by the addition he declares that the war is spiritual. He calls the "stronghold" the Greek pride, and the strength of sophistries and syllogisms.

<And bringing into captivity every thought to the obedience of Christ.>

He exhibits a glorious and brilliant victory. For we do not fight with words, he says, but with deeds against words.

<[VERS. 6.] And being in readiness to avenge all disobedience, when your obedience has been fulfilled.>

For we are waiting for you, he says, so that when we have corrected you through exhortation and threat, and have led you away and turned you from their fellowship, then—having left alone those who are incurably sick—we may inflict punishment, when we see that you have departed from them entirely. For you are obedient even now, but not entirely. Therefore he did not say, "when you have obeyed," but "when your obedience has been fulfilled."

^B <[VERS. 7.] You look at things according to the face. If anyone is confident in himself that he is Christ’s, let him reconsider this in himself.>

This is no small crime, but a very grave one. For those who allow themselves to be easily deceived are guilty of this. He says, however: You judge based on things that appear, from carnal things. And what is this, "from carnal things"? If someone is wealthy; if someone displays pride; if someone is surrounded by a crowd of flatterers.

<For as he himself is Christ’s, even so we are Christ’s. [VERS. 8.] For even if I should boast somewhat more about our authority, which the Lord has given us.>

He does not wish to be very burdensome from the beginning, but the gravity of his speech increases little by little ^C until it reaches the summit.

<[VERS. 9-12] For the edification, and not for your destruction. I will not be ashamed, lest I should seem as if I would terrify you by letters: for his letters, they say, are weighty and powerful, but the presence of the body is weak, and the speech is contemptible. Let such a person consider this, that such as we are in word by letters when absent, such ^D we will be also in deed when present.>

VARIA LECTIONES. "Captivantes" (bringing into captivity), he says: that is, as if receiving these as captives from the tyranny of the most wicked one, we lead them from servitude to the freedom of Christ. These things are indeed read in the selfsame words in Oecumenius; but not similarly in Chrysostom.

^A For we do not dare to classify ourselves with some of those who commend themselves; but they, measuring themselves among themselves and comparing themselves with themselves, do not understand. Observe how again he mitigates envy.

“But we will not boast beyond measure, but according to the measure of the rule which God has apportioned to us, to reach even as far as you. For we are not overstretching ourselves, as though we did not reach you; for we have gone as far as you even in the Gospel of Christ; not boasting beyond measure, but in other men’s territory.” For the false apostles were indeed saying that they had converted the inhabited world and had reached the ends of the earth; yet at the same time this is an indication of his humility.

“But having hope that as your faith is growing, we shall be magnified in you according to our rule, to abound further, so as to preach the gospel in the regions beyond you, not to boast in another man’s rule, in things prepared.” “He who boasts, let him boast in the Lord. For not he who commends himself is approved, but whom the Lord commends.” ^B

I hope, he implies, now that you have learned, that our rule will be extended even further. For we shall precede you even further, so as to preach and to labor, not so as to boast in words regarding things for which others have labored. He rightly calls it both a rule and a measure, as one who had entered upon the acquisition of the world and a most excellent inheritance, showing that the whole thing is the work of God. Having therefore such works, he says, and expecting greater ones, we do not indulge in boasting as those do who have nothing, nor do we credit these things to ourselves, but all to God. Hence he adds, “he who boasts, let him boast in the Lord.”

CHAPTER XI

“O that you would bear with me in a little foolishness; but do indeed bear with me.” Being about to enter upon his own praises, he makes use of much preparation.

“For I am jealous for you with a godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ.” ^C He did not say, “I love you,” but he puts forward that word which has a far greater force. For those souls are very zealous which are set on fire toward those whom they love; and jealousy is not born of anything else than from vehement love.

“But I fear, lest by any means, as the serpent deceived Eve by his craftiness, so your minds may be corrupted.” For although the destruction is your own, yet the grief is shared. Moreover, the word “lest” is not the word of one condemning, nor of one remaining silent. For neither is safe, neither to

speak openly, nor to conceal it perpetually; and by the remembrance of the history, he strikes them with no small fear. ^A “By the simplicity and the purity that is in Christ.” He shows that faith requires an unfeigned and guileless soul. “For if he that comes preaches another Jesus, whom we have not preached.” He shows here that it was not the Corinthians who were the deceivers, but those who were brought in to them from abroad. He says this because those men boasted that the apostles had taught imperfectly, as if they themselves were bringing in something more in what they said. Since, then, he has said that they boasted of using extraneous wisdom, he says this: that if these men were saying something more perfect, and were preaching another Jesus who ought not to have been preached, ^B and which we had omitted, you would be right to endure them. For this reason he added, “whom we have not preached.” But if it is the same articles of faith, what is the advantage? For whatever they may say, they will say nothing more than what we have said. “Or do you receive another Spirit, which you have not received?” That is, to make you richer according to grace. “Or another Gospel, which you have not accepted, you would have done well to withstand.” For I think I have done nothing less than the great apostles. ^C Nor did this, in turn, require that boisterous eloquence of theirs. For nothing more perfect was brought in by them. Indeed, after he said, “Or do they preach another Jesus,” he subjoined, “whom we have not preached”: then, having said, “or another Spirit,” he added, “which you have not received.” Then finally, having said, “or another Gospel,” he added, “which you have not accepted,” signifying in all these ways that it was not simply the case that if they say something more, one ought to pay attention; but if what they said more was something that *ought* to have been said, and was omitted by us. But if it ought not to have been said, that was the reason it was not said by us at all. Why, then, are you so amazed at those who blather such things? ^D “For although I be rude in speech, yet not in knowledge.” Because they boasted greatly in Greek wisdom, he frames it in this way, showing that he is not ashamed of this, but rather glories in it. For he considers that foreign wisdom to be worth nothing, but rather foolishness. “But we have been manifested in all things toward you.” He accuses the false apostles as walking in craftiness. [alt-version omitted] “Did I commit a sin, humbling myself, that”

VARIOUS READINGS

you are humbled, that you might be exalted, because I preached the Gospel of God to you for free? I spoiled other churches, taking wages, for your ministry. And being present with you, and in want, I was not burdensome to any. For that which was wanting to me, the brethren supplied, having come from Macedonia; and in all things I have kept myself from being burdensome to you, and so will I keep myself. ^A What he says is this: I was in straits and in extreme poverty while I was with you, and preaching the word to you. This, therefore, you have to charge me with, and this is my sin, that I chose to afflict myself, so that you might be helped. For this is what “that you might be exalted” means.

“The truth of Christ is in me.” Do not think, he says, that I said this because I wanted to receive anything. For, he says, the truth of Christ is in me.

“That this glorying shall not be stopped in me in the regions of Achaia.” Why? Because I do not love you? God knows. But what I do, I will also do. He calls the matter “glorying.”

“That I may cut off the occasion from them that seek an occasion; that wherein they glory, they may be found even as we.” Because they were eager for this, to find some hold against him as being covetous, he was eager to remove this.

“For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ. And no wonder: for Satan himself transforms himself into an angel of light.” ^B Therefore, he says, I call them false apostles, because they simulate all these things to deceive. For since they know that they could not otherwise be accepted, they take on the mask of truth in order to act out the drama of their error, and they say they do not accept money so that they may extort more.

“It is no great thing, therefore, if his ministers also be transformed.” By an angel of light, he means one who speaks with confidence and boldness. For these are otherwise the angels of darkness, that is, the devil’s.

“As ministers of justice, whose end shall be according to their works.” Which we are, he says, who preach the Gospel.

“I say again (let no man think me to be foolish).” For he had already offered a correction. ^C “Otherwise, take me as one foolish.” For this was indeed their work, to glory when there was no cause. “That I also may glory a little.” “That which I speak, I speak not according to God, but as it were in foolishness.” Again, by the addition of “a little,” he lightens the weight. “In this basis of glorying.” ^D

See how glorying is not according to the Lord. For when you have done all things, he says, say that “we are unprofitable servants.”

VERSES 18-20. “Since many glory according to the flesh, I will glory also. For you suffer fools gladly, seeing you yourselves are wise. For you suffer if anyone brings you into bondage, if anyone devours you, if anyone takes, if anyone exalts himself, if anyone strikes you on the face.”

That is to say, from those things which are external; from nobility, from riches, from wisdom, from having circumcision, and from Jewish ancestors. ^B

VERSE 21. “I speak according to dishonor.”

Not that you are beaten, but that you suffer no less in the sight of those who are beaten.

“As though we had been weak. Wherein any dares (I speak in foolishness), I dare also. Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they ministers of Christ? (I speak as a fool) I more. In labors more abundantly, in stripes above measure, in prisons more frequently, in deaths often. From the Jews five times I received forty stripes.”

Was it not possible, he says, for us also to do such things to you? But we do not do them. Why then do you suffer these men, as if we were unable to do such things? For it is a reproach to you to suffer the foolish; but that those who rob, and despise, and strike you should be endured, admits of no defense. ^C

“I received one less.”

Why “one less”? There was an ancient law among the Hebrews that one who received more than forty stripes should be dishonored among them. Therefore, so that the force and impetus of the one striking, having inflicted more than the number, might not render the one beaten contemptible, it was ordained that one blow be omitted; so that, even if the striker increased the stripes, he would not exceed forty, but staying within the calculated number, he would not quite dishonor the one being beaten. ^D

VERSE 25. “Thrice I was beaten with rods; once I was stoned.”

But what is this to the Gospel? It is that he undertook long journeys and travel across the sea.

“Thrice I suffered shipwreck.”

In a mystical sense, he suggests that humanity had suffered shipwreck three times. For what does he say, “Thrice I suffered shipwreck, a night and a day I have been in the deep of the sea”? Human nature has suffered shipwreck three times. Once in paradise through the transgression; a second time, again, when the flood was brought upon Noah; a third time, when, after the people received the law, they fell away into the worship of idols, until he who came...

^A as the pilot of our souls, Christ, having raised the mast of the cross in the midst of the earth, directed our voyage toward the City of Heaven, so that we might arrive without a storm.

« In night and day I have been in the deep. » By night he speaks of that lingering we spent in dark error before the coming of Christ. But by day he speaks of the other manner of life, which, from the time Christ came, we have entered into in the luminous baptism.

« In night and day I have been in the deep. In journeyings often. » Some indeed say that he was sailing in the middle of the sea; but others, that he was swimming in the middle of the deep, where he could see neither land nor mountain, which is indeed more true. For the former would be worthy of no wonder, nor would he have placed it after the shipwrecks as something greater than the shipwrecks.

« In perils of rivers, in perils of robbers, in ^B perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren. » For he was compelled to cross rivers.

« In labor and struggle, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness; besides those things that are outside, my daily instance, the care of all the churches. Who is weak, and I am not weak? Who is scandalized, and I do not burn? If it is necessary to glory, I will glory in my infirmities. God and the Father of our Lord Jesus Christ, who is blessed forever, knows that I do not lie. At Damascus, the ethnarch of Aretas the king ^C guarded the city of the Damascenes, wishing to seize me, and I was let down in a basket through a window through the wall, and I escaped his hands. »

CHAPTER XII

« To glory indeed is not expedient for me; for I will come to visions and revelations of the Lord. » He says this, not as though he had said nothing, but because he is about to pass to another kind of glorying, which renders him more brilliant and more distinguished. He tells these things about himself, instructing them to feel humbly. For if such a man, who possessed such great things, was of this sort, what ought they not to have done?

« I know a man in Christ above fourteen years ago (whether in the body, I know not, or out of the body, I know not, God knows), ^D such a one caught up to the third heaven. And I know such a man (whether in body, or out of the body, I know not, God knows) that he was caught up into paradise, and heard unspeakable words, which it is not permitted to a man to speak. For such a one I will glory; but for myself I will not glory, unless in my infirmities. For if I should wish to glory, I will not be foolish. For I will speak the truth. But I refrain, lest anyone should think of me above

that which he sees in me, or hears anything from me. And by the abundance of the revelations, lest I should be exalted above measure, there was given to me a thorn in the flesh. ^A Since there were many revelations, he mentions this one in particular. That they were many, he himself declared by saying, *by the abundance of the revelations, lest I should be exalted above measure*. For this reason he also mentions the time of fourteen years, to show that one who had restrained himself for so long a time would not now have spoken of it, had he not known there was great necessity.

«An angel of Satan, to buffet me, lest I should be exalted above measure.» Satan is called “adversary” in the Hebrew tongue. For the Scripture, when narrating about Solomon, says: *There was no Satan in his days*; that is, no one to wage war, or to stand against him. Therefore, what he says has this meaning: God did not permit the preaching of the Gospel to advance without any labor, so that it might repress our pride; but He permitted adversaries to attack us. He calls Alexander the coppersmith, Hymenæus, and Philetus, who alleged that the resurrection had already taken place, angels of Satan; in one word, everyone absolutely who contradicted the discourse of the preaching, and who stirred up quarrels and fights against him, and cast him into prisons. Just as, therefore, he calls the Jews children of the devil, because they emulated his works, so also he calls all those who oppose the Gospel angels of Satan. This, then, *there was given to me a thorn*, he says, *to buffet me*; not as though God were arming such men—far be that—or punishing out of vengeance for the present, but rather that He was permitting it to happen, deferring ^B retribution to the day of judgment.

VERS. 8. «For which thing I thrice besought the Lord, that it might depart from me.» And this is a proof of great humility, that he did not conceal it.

153 VERS. 9. «And he said to me: My grace is sufficient for thee.» Truly so, because you raise the dead, heal the blind, and perform all other signs.

«For my power is made perfect in infirmity.» For although they were driven in one direction and harried in another, they conquered everyone.

«Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.» That they might not become despondent when the false apostles boasted of contrary things ^C, while they themselves were acting amidst persecutions, he shows that the apostles would emerge all the more radiant through them.

VERS. 10. «For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ.»

VARIOUS READINGS.

*There was no Satan*. In III Kings, chap. v, the word Satan is read in Hebrew: whence Jerome in the Vulgate rendered it, *there is no Satan*, but in the Greek translation of the LXX, according to all codices, at least those of the present day, it is written: [original-script column: see facsimile] nor does the Hebrew word appear untranslatable anywhere. Whence Chrysostom received these words which our author here recites, does not appear.

^A Lest anyone should think he is speaking of bodily infirmity, he has recounted the kinds of infirmity one by one, saying: «In reproaches, in persecutions, in necessities, in distresses.» Do you see how he now reveals the one he previously called Satan, and that it was not a head cold, as some triflers narrate, with which he was afflicted? «For when I am weak, then am I strong.» For where there is affliction, there also is consolation; and where there is consolation, there also is grace. When, therefore, he was thrown into prison, then he performed those marvelous deeds. When he suffered shipwreck and was carried off to a barbarian land, then he was glorified above all measure. When he entered the prison, then he even overcame the judge.

VERS. 11-13. «I am become foolish in glorying; you have compelled me.» For I ought to have been commended by you. For I have done nothing less than those who are super-apostles, although I am nothing. Yet the signs of the Apostle were wrought in you, in all patience, in signs, and wonders, and mighty deeds. For what is there in which you have been lessened beyond the other churches, unless it be that I myself did not burden you? ^B

«In glorying,» he says. But having finished the discourse about his own praises, he does not stop there, but offers an apology again, and asks pardon for what was said. For you, he says, have compelled me. For if those others also were not leading you into error by their ostentation, I would never have been brought to make such remarks about myself. But because they were subverting the entire Church, looking to your advantage, I was forced to become foolish.

«Forgive me this injury. [VERS. 14, 15.] Behold, this is the third time I am ready to come to you, and I will not be burdensome to you. For I do not seek what is yours, but you. For the children ought not to lay up for the parents, but the parents for the children. And I will most gladly spend and be spent for your souls, even though, loving you more abundantly, I am loved less.» He sets this down as their praise, if they consider it an injury that the Apostle would not accept anything from them, nor bear to be supported by them.

«But in this,» he continues, «I did not burden you, but being crafty, I caught you by guile. Did I circumvent you by any of those whom I sent to you? I desired Titus, and I sent the brother with him. Did Titus circumvent you? Did we not walk in the same spirit? Did we not walk in the same steps? Do you again think that we are making our defense to you? ^C We speak before God in Christ. But all things, beloved, are for your edification.» For I fear... ^D

^A lest, when I come, I shall not find you such as I wish, and that I may be found by you such as you do not wish.

Perhaps someone may say, that I received nothing because I did not ask for it; but being crafty, I prepared certain men, whom I sent to you to ask for something in their own name, so that by receiving it through their hands, I might show myself free from the suspicion of money collected. But not even this can anyone say, and you are witnesses. But he says, "in the same spirit," or with the same disposition of mind, or with the same ministration of grace, because the Spirit has granted us a similar manner of acting.

^B Lest there be contentions, emulations, animosities, dissensions, detractions, whisperings, puffings up, seditions among you: [Vers. 21] lest, when I come again, my God humble me among you. That which he ought to have placed in the first rank, he places last, namely, the puffing up. For they were arrogant against him. Therefore, lest he appear to be concerned primarily with his own advantage, he speaks immediately of the common good. For all these things were born of envy, such as calumnies, criminations, and dissensions.

«And I shall lament many of those who have sinned before, and have not done penance for the uncleanness, and fornication, and impudicity which they have committed.» He did not say "all," but "many"; nor does he reveal who they are, so as to provide them an easy return to penance.

CHAP. XIII.

Vers. 1. «Behold, this is the third time I am coming to you.» He shows ^C that he is much more vehement in his warnings, but slower and more delaying in punishing.

«In the mouth of two or three witnesses shall every word stand. [Vers. 2.] I have foretold, and I foretell as though present for the second time, and now being absent I write to those who have sinned before, and to all the others.»

In place of witnesses, he puts his arrivals and his warnings. Once, he says, and a second time I spoke when I was about to come, and I now warn of the same by letters. And if you hearken to me, that which I desired will have happened; but if you are disobedient, it will then be necessary for me to perform what I have said, and to inflict punishment.

«For if I come again, I will not spare.» Lest his delay create sluggishness, see how he also anticipates this, saying: If I come, I will not spare.

Vers. 3. «Do you seek a proof of Christ, who speaks in me, who is not weak in you, but is mighty in you?»

He says this, striking at those who would gnaw at him and mock him, saying: His presence is weak and

^A contemptible. Inasmuch as you wish to make trial of whether Christ dwells in me, and for this reason mock me as cheap and worthy of contempt, as being destitute of that power, you shall know that we are not destitute, should you provide the occasion; which may it not be. But he did not say, "of Him who dwells," but "of Him who speaks," showing that the words are spiritual.

VERS. 4. « For indeed He was crucified out of weakness, but He lives by the power of God. »

The name of weakness signifies three things. For weakness is spoken of as bodily illness, according to what was said concerning Lazarus: «Lord, behold, He whom you love, is sick.» And again, a person is weak by not being well-established in the faith, in the sense that Paul said: «But him who is weak in faith, receive, not to the judging of thoughts.» And again, in a third way, weaknesses are persecutions and plots. And this ^B can also be seen in Paul, who says: «For this reason I besought the Lord, and He said to me: My grace is sufficient for you. For My power is perfected in weakness.» It is in this third sense that the name of weakness is here received. He says, therefore, that although He was affixed to the cross, having endured peril and plots, yet He suffered no harm therefrom, but God remains powerful, even if He suffered voluntarily on account of the dispensation.

« For we also are weak in Him, but we shall live with Him by the power of God in you. » [VERS. 5, 6.] « Test yourselves, if you are in the faith; prove yourselves. Do you not recognize yourselves, that Christ Jesus is in you? Unless perhaps you are reprobates. But I hope that you will recognize that we are not reprobates. »

That is, we are pursued, we are driven, we suffer the extremes. This is on account of the preaching and the faith in Him.

VERS. 7. « We pray, however, to God, that you do nothing evil; not that we might appear approved, but that you might do what is good. »

I entreat God, he says, that I may find nothing uncorrected; or rather, not only this, but not even the beginning of sin. For if you remain sinning without repentance, it is necessary to punish you, and to give proof of the power; as was done in the case of Sapphira and Elymas the sorcerer. But we do not pray for this, he says, but rather the opposite, that neither you may sin, nor we appear as ^D reprobates. That is, that we may not thus demonstrate the proof of the power which is in us by punishing and taking vengeance on you who have sinned and who are laboring under an incurable disease. But why this? That you may do what is good. For this we eagerly desire, that we may see you crowned.

^A *We as though reprobate.* He does not say reprobate, but *as though* reprobate. For he would not be a reprobate, even if he did not punish.

*VERS. 8, 9. For we cannot do anything against the truth.* What the nature of the matter demands, he says, we do. For even if we see you worthy of commendation through repentance, we can no longer punish. *But for the truth. For we rejoice.* When we are thought to be weak, not when we are weak.

*When we are weak, and you are powerful.* This too we pray for, your perfection. For this reason I write these things while absent, so that being present I may not act sharply according to the authority which the Lord gave to me. ^B That is, approved and acceptable. *For edification, and not for destruction.* Finally, brothers, rejoice. He shows that he did not desire the authority for the sake of using it to punish them. *Be perfect.* Become perfect, he says, fulfilling what is lacking. *Be comforted, be of the same mind, live in peace, and the God of peace and love will be with you. [VERS. 12, 13.] Salute one another with a holy kiss. All the saints salute you. The grace of our Lord Jesus Christ, and the charity of God, and the communion of the Holy Spirit be with you all. Amen.* He says this because many were the temptations and great the dangers. Written from Philippi of Macedonia by Luke and Titus. To the Corinthians second, 612 verses. ^C

VARIAE LECTIONES. Eustathius of Sulcis, 590 verses.

EXPOSITION ON THE EPISTLE TO THE GALATIANS

CHAPTER FIRST.

VERS. 1. *Paul, an apostle, not of men, neither by man, but by Jesus Christ and God the Father.* Those who believed from among the Jews, since they were occupied by the prejudices of Judaism, and were at the same time intoxicated by the heat of vainglory, and wishing to arrogate to themselves the titles of teachers, in

order to impose these ^A requirements upon themselves, they went into the nation of the Galatians and taught that it was necessary to be circumcised, and to observe Sabbaths and New Moons, and not to tolerate Paul, who was doing away with these things. For they said that those around Peter, and James, and John, who held the first place among the apostles, did not forbid these things; and since he [Paul] had appeared only yesterday and today, while they were the first, those around Peter; and since he was merely a disciple of the apostles, while they were disciples of Christ; and he was alone, while they were many, and were the pillars of the Church. Since, then, he had previously seen that entire nation to be sound and intact, and then suddenly saw a fire ignited from the Church of the Galatians, he wrote the Epistle in defense against all these things, and from the very proem he immediately directs himself toward that which they, in order to undermine his reputation, were alleging: that the others were disciples of Christ, but he had become a disciple of the apostles.

^B «Who raised him from the dead.» Why did he not begin from the more divine acts of Christ, but from his passion? Because, since they were rising up against him, as if about to be punished should they fall away from the law, for this reason he makes mention of the thing through which every need for the law is excluded; I mean the cross and the resurrection, which became the cause of salvation for all.

«And all the brethren who are with me.» He directs himself again to that which they were saying: that Paul was one, but the apostles were many; for this reason he brought in a multitude with him, and not as in other [epistles], where either Paul alone is set forth, or Paul and Timothy, or also Silvanus.

«To the churches of Galatia.» He shows the necessity of the Epistle, that it was not one endangered Church that aroused his such great zeal, but a multitude of Churches.

«Grace to you and peace from God the Father and our Lord Jesus Christ.» He places this everywhere, but most especially when writing to the Galatians now, because there was a danger that they would fall from grace if they were again circumcised.

^D «Who gave himself for our sins.» We were, he says, entangled in myriad evils, and liable to the ultimate punishment; and the law not only did not reconcile us, but it even condemned us, for by making sin manifest, it was unable to grant freedom, nor to calm the wrath of God. But the Son of God made possible what was not possible, having blotted out our sins and having established his enemies in the rank of friends.

«That he might deliver us from this present evil age.» He did not mean the measurement of time, but called the present life evil.

^A By evil actions, he means a distorted will.

VERS. 6, 7. «I marvel that you are so quickly turning away from Him who called you in the grace of Christ.» This, he says, caused me great amazement, that those who had been so taught the mystery of grace, to the point of being able to become teachers of others, should so easily be persuaded by those who deceive them. «To another gospel, which is not another.» For as Peter says: «There is no other name under heaven given among men, by which we must be saved.» «Only some are troubling you and want to pervert the gospel of Christ.» He rightly says «troubling,» not «teaching» or «persuading,» so as to show that the matter is nothing but deception.

VERS. 8, 9. «But even if we, or an angel from heaven, should preach a gospel to you contrary to what we have preached to you, let him be accursed. As we have said before, so I now say again: if anyone preaches a gospel to you contrary to what you have received, let him be accursed.» ^B Observe the apostolic prudence: lest anyone say that, out of a desire for vainglory, he was promoting his own doctrines, he anathematized himself as well. And because they were fleeing to human authorities, such as John and James, for that reason he made mention of angels. Do not cite James or John to me; for even if it were one of the first of the angels who subverted the preaching, says he, let him be accursed.

VERS. 10. «For do I now persuade men, or God?» Even if I were deceiving you in teaching these things, he says, could I also deceive God, to whom the hidden things of the mind are manifest, and whom I strive with all my efforts to please in all things? «If I still pleased men, I would not be a bondservant of Christ.» [VERS. 11.] «But I make known to you, brethren, the gospel, which was preached by me, that it is not according to man.»

If I were striving to please men, he says, I would still be on the side of the Jews and devastating the Church. But since I have despised my entire nation, my kinsmen, and the glory of my lineage, and have exchanged them for persecutions, wars, and daily deaths, it is clear that the things I am now asserting are not said for the sake of obtaining glory from men. ^C He says this because he is about to narrate his former manner of life. So that they might not think he is doing this to defend himself, and thus become proud, he says: «For do I now persuade men?»

^D VARIE LECTIONES. ...perit. Moreover, the sense of Damascene is rendered in OEcumenius in such a way that an «evil age» is also equivalent to a corrupt life.

^A "For neither did I receive it from man, nor was I taught it, but through a revelation of Jesus Christ." See how he insists up and down that he became a disciple of God, because those who were compelling the Galatians to be circumcised were saying: "Those who were the disciples of Christ, namely Peter and James and John, permit circumcision, but this man is a disciple of disciples, and is it not better to pay attention to them than to him?"

"For you have heard of my former life in Judaism, how I persecuted the Church of God beyond measure and tried to destroy it, and I advanced in Judaism beyond many of my own age among my people, being more exceedingly zealous for my fathers' traditions. But when it pleased God..."

The whole argument being constructed is a proof that he did not receive the mystery from man. For such a sudden change could in no way have been brought about by man. For human teaching progresses little by little. But he has also another hidden line of reasoning. He gently teaches them not to practice the legal requirements; for if, he says, he who displayed such zeal in the Law, having abandoned the things of the Law, came to the salvation which is through faith, it is clear that he left behind the Law as one who could not perfect him. By much more, therefore, those who have run toward the faith ^B ought not to prosecute what is unable to perfect.

"He who separated me from my mother's womb, and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles." If he was called from his mother's womb—to the apostleship, that is—how did he become a persecutor? He solves this difficulty himself in another place, saying: "That in me first Christ might show all His longsuffering, for a pattern to those who were to believe in Him for everlasting life."

"Immediately I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away to Arabia, and again returned to Damascus." Again, this is a reinforcing argument: that he did not receive the teaching about Christ from men. For how was it likely that he would subject himself to men, he who had been counted worthy of instruction from above?

"Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But I saw none of the other apostles except James, the Lord's brother. Now concerning the things which I write to you, behold, before God, I do not lie. Then I came into the regions of Syria and Cilicia. And I was unknown by face to the ^C churches of Judaea, which were in

Christ: but they only had heard that he which persecuted us in times past now preacheth the faith which once he destroyed; and they glorified God in me.

CAP. II.

VERS. 1, 2. ^A « Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation. » I did not come to be taught, he says, but to visit; which is an argument only of honoring him. « And I communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. » When he first received the Gospel, he did not go up to confer about it with the apostles. Nor did he need their doctrine, for he had learned it from Christ. But as time went on, and he was preaching the Gospel to the nations without circumcision, some were offended, ^B because Peter did not forbid circumcision, but Paul alone was doing away with it. Therefore, when the Holy Spirit wished to cut off this stumbling block entirely, He commanded him to go up with witnesses and to declare to the apostles that he was preaching without circumcision entirely, so that, with their concurrence, this stumbling block of men might be removed.

VERS. 3. « But neither Titus, who was with me, being a Greek, was compelled to be circumcised. » By the apostles, that is. This was the greatest proof that they did not condemn the Apostle for his not circumcising the Gentiles.

VERS. 4. « And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus. » The "because" (διά) is put for "according to" (κατὰ). And the sense is this: The apostles, he says, did not force Titus—who had his foreskin—to be circumcised, although certain false brethren who had been brought in were observing this and forcing [it] to be done; ^C thus he addresses those strangers to the truth as being in the rank of spies.

« To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. » « That they might bring us into bondage. » Into the slavery of the law, he says, they might bring us back. Therefore he says elsewhere: Christ has redeemed us from the curse of the law.

« To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. » Not even for a brief moment, he says, were we subjected to them, that is, to the false brethren, so that we would not be found preaching one thing about the Gospel and doing another. And what did he say regarding the Gospel? "So that if any one in Christ..." ^D

he is a new creature. And again: "The old things are passed away, behold all things are become new." And: "With this freedom Christ has set us free." ^A

VERS. 6. "But from those who seemed to be somewhat, whatever they once were, it makes no difference to me; God accepts no man’s person. For to me those who seemed to be somewhat, added nothing."

"Those who seemed to be," that is, those who were: just as he said also of himself: "And I think that I also have the Spirit of God." But the sense is this: Those who stood with Peter, he says, were more indulgent toward circumcision for some reason I do not know, nor do I care to inquire; nor is there an appetite to argue about this; let them themselves know, as they are about to render an account to God. But this one thing I know, that when I met them, they objected nothing further to me regarding my preaching. He says rightly, "what they were," not "what they are," so that he might concede that at the beginning of the preaching of the Gospel, something was granted to the Jews. ^B

"The same as, they did not oppose."

VERS. 7-9. "But contrariwise, when they had seen that I was entrusted with the Gospel of the uncircumcision, as Peter with that of the circumcision (for He who worked in Peter for the apostleship of the circumcision, worked also in me among the Gentiles): and when they knew the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave the right hands of fellowship to me and Barnabas, that we should go unto the Gentiles, and they unto the circumcision."

To the phrase "But contrariwise, when they had seen," must be joined, "they gave the right hands of fellowship to me and Barnabas." The things that come in between, he says, again showing that he had not been ordained by men to preach to the Gentiles, which is what his enemies were spreading ^C about him.

VERS. 10. "Only that we should be mindful of the poor, which same thing also I was solicitous to do."

Agreements of this kind were made, he says, such that they would preach to the Jews, and we to the Gentiles. But the concern and care for the poor was common to both. And these poor were the very ones who had believed in Christ from among the Jews, who had been deprived of their own homes by their fellow Jews; and these are the ones to whom he wrote: "And you took with joy the stripping of your goods." ^D

VERS. 11. "But when Cephas was come to Antioch, I withstood him to the face."

When Peter was in Jerusalem, he was yielding to Judaism, not forbidding circumcision for the time being, nor the Sabbaths. Yet when he had come to Antioch, he would eat indiscriminately with those who had believed in the Lord from among the Gentiles. Then, when certain men had come down from Jerusalem, he feared to scandalize them, and separated himself from them, with whom he had been eating.

Indeed, [he separated himself] from those who had come down from Jerusalem. ^B

«Fearing those who were of the circumcision.» Meaning, lest he should scandalize them, or lest he should suffer some harm from them.

«And the other Jews also joined in his hypocrisy, insomuch that Barnabas was led away with them into that hypocrisy.» He calls the observance of the Law "hypocrisy," teaching that one ought to separate from it.

«But when I saw that they were walking not uprightly to the truth of the Gospel, I said to Peter before all.» That is, that they were not completely abandoning the tradition of the Law. But, as we have already said, he fashions these expressions for the sake of the accommodation; for the whole affair was an accommodation, including the rebuke of Paul, and the silence and acquiescence of Peter. For both were seeking one thing: to deter those who believed in Christ from observing the Law.

«If you, being a Jew, live after the manner of the Gentiles, and not after the manner of the Jews.» That is, "You are not an observer of the Law, but just like those who have believed from among the Gentiles, you keep neither the New Moons nor do you keep the Sabbaths any longer."

«How is it that you compel the Gentiles to judaize?» And from this, the accommodation of the matter is made manifest. Although he had neither compelled nor persuaded the Gentiles to judaize, Paul says that he did this so that, by rebuking Peter, he might have an opportunity to instruct the disciples. Secretly, ^D through this entire narrative, he is warning the Galatians to bear the weight of his rebuke with an equal mind. For if Peter, being of the Jews, and permitting them to judaize, was rebuked and accepted the rebuke as rightly done, much more should the Galatians, who, even though they were Gentiles and had believed in Christ, had nevertheless again subjected themselves to the yoke of the Law, be willing to accept the rebuke when they are rebuked.

«We by nature Jews, and not of the Gentiles...»

^A Knowing that a man is not justified by the works of the Law, unless through faith in Jesus Christ, we also have believed in Christ Jesus, that we might be justified by the faith of Christ, and not by the works of the Law, because by the works of the Law no flesh shall be justified.

Having established from the events regarding Peter that one ought not to be circumcised, he proves this by a more general argument. For if those who are Jews from childhood, and not proselytes, but rather nourished in the Law, having seen the weakness of the Law for making a man righteous, have passed over to the grace which is granted through faith, with how much greater right ought those who were not under the Law from the beginning, but were from the Gentiles, and then believed in Christ, not subject themselves to a Law which is unable to make one righteous?

^B VERSE 17. «And if, seeking to be justified in Christ, we ourselves also have been found sinners, is Christ then a minister of sin?»

See into what absurdity he leads those who are addicted to the Law. If faith in Christ, he says, does not avail to justify, but it is necessary to go back to the Law, then we who abandoned the Law for the sake of Christ, and were not justified by its abandonment, but rather condemned, shall find that He for whose sake we abandoned the Law and ran to faith has become to us the author of our condemnation.

«God forbid.»

Having seen the absurdity resulting from the doctrine of others, he quickly recoils, using the expression, «God forbid.»

^C VERSE 18. «For if I build again those things which I destroyed, I make myself a transgressor.»

Since they were saying that he who does not keep the Law is a transgressor, so he, conversely, calls himself a transgressor if he does keep the Law. And he says something like this: The Law has ceased, and this we have confessed by the very fact that we abandoned it and fled to the salvation which is by faith. If, therefore, we contend to establish the Law, by this very thing we become transgressors, striving to keep those things which have been dissolved and antiquiated by God.

VERSE 19. «For I through the Law am dead to the Law, that I may live unto God. I am crucified with Christ.»

This has a twofold interpretation. For he speaks either of the Law of grace, or only of the old Law, showing that it is through the Law itself that he is dead to the Law. The meaning of what he says is this: The Law itself deterred ^D me from obeying it; hence, if I obey it, I violate the Law itself. But who, and in what manner, was Moses elevated? "The Lord will raise up unto you a prophet from your brethren, like unto me; him shall you hear," which was spoken concerning Christ? Therefore, they who do not obey Him violate the Law. And what is this, "I am dead to the Law"? Just as it is impossible for one who has died to obey the commands of the Law, so neither is it possible for one who has died to it to obey it.

For the Law rendered accursed every man who did not fulfill what was written in the Law; and no one was able to fulfill it.

VER. 20. "I live, yet not I, but Christ lives in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." I do not live by the Law, he says, nor according to the Law.

VER. 21. "I do not frustrate the grace of God." Through grace I have been delivered, he says. Therefore, by returning again to the Law, I do not insult grace, as though it were unable to give life. "For if righteousness be by the Law, then Christ is dead in vain." Christ died for us, he says, that he might raise us up, having justified us and having removed ^B sin from the midst. But if those who urge circumcision claim that a man is justified by the Law, the death of Christ has become superfluous.

CHAPTER III

VER. 1. "O foolish Galatians." Having shown the absurdity and the blasphemy, he confidently adds the rebuke. "Who has bewitched you, that you should not obey the truth?" He shows that they were fortunate as long as they held to the faith. For indeed, no one is said to be envied except those whom things go well with. But with these words he again calls them back to the grace which is prepared by faith. "Before whose eyes Jesus Christ was evidently set forth, crucified among you. [VER. 2.] This only would I learn of you." He continually calls to their memory the death and the cross, through which we have lived, our sin having been blotted out. And when he says: "Before whose eyes was openly set forth," he signifies that their former desire toward Christ had been insatiable, so that through it the mystery was incessantly before their eyes. "Received you the Spirit by the works of the Law, or by the hearing of faith? [VER. 3.] Are you so foolish?" Many of those who were baptized into Christ, and had ^C received the Holy Spirit, performed many operations and great miracles through Him. These, therefore, he calls to their remembrance. If, he says, it was not the Law that granted the power to perform divine miracles, but the grace of the Spirit, why, having abandoned Him who provided such things, do you flee to the Law, which lacks such strength? "Having begun in the Spirit, are you now made perfect by the flesh?" He shows that they have inverted the order. For one proceeds from the bodily to the more spiritual; but they, on the contrary, having first received the spiritual, passed over to the carnal—namely, to circumcision. And he says well, "are you made perfect," using it as if, ^D

he set before them, as if he were saying more clearly: "Just as ^A beasts are given over for slaughter, so you offer yourselves to be cut to pieces."

VERS. 4. "Have you suffered so many things in vain, if it be yet in vain?"

He refreshes their memory of those struggles and contests which they endured on account of the preaching. He says, therefore: "Do not render that former labor of yours altogether useless and vain." For this is what is signified by the words, "if it be yet in vain," that is: unless, by changing your conduct, you keep it whole.

VERS. 5. "He therefore that supplieth to you the Spirit, and worketh miracles in you, doth he do it by the works of the law, or by the hearing of the faith?"

He now also resumes that which he had said above, in order to put them to shame by the object of the gifts which they had received.

VERS. 6. "As Abraham believed God, and it was reputed to him unto justice."

Since those who were compelling them to Judaize were claiming that the law was older ^B than faith, Paul, from the sanction of circumcision, proves that faith is older. And because they were very proud of their forefather Abraham, he casts shame upon them again from this very fact. For if Abraham, on whose account they arrogate so much to themselves, is found to have been the first to receive faith, and through it was called the friend of God, how much more ought they to hasten to it, if they boast of their consanguinity with him?

VERS. 7. "Know ye therefore, that they who are of faith, the same are the children of Abraham."

He shows that the Gentiles claim Abraham as their parent by a better right on the basis of faith than those who are from circumcision. For faith made Abraham the friend of God, not circumcision; ^C if indeed circumcision was a seal and sign of faith. But the sign is less than that of which it is a sign; wherefore those who are of faith are more rightly called children of Abraham than those who are of circumcision, and by so much as gold is more precious than its seal.

VERS. 8. "And the Scripture, foreseeing that God justifieth the Gentiles by faith."

Lest he appear to establish this by mere arguments, he also brings forward the Scripture as a witness. "Prænuntiavit Abrahæ" [He preached before to Abraham].

See how the Scripture called the consanguinity of the Gentiles with Abraham a "Gospel," or good news.

"That in thee shall all the nations be blessed." [VERS. 9.] "Therefore they that are of faith, shall be blessed with the faithful Abraham."

Through a similar faith.

VEAS. 10. "For whosoever are of the works of the law, are under a curse. For it is written: Cursed is every one that abideth not in all things which are written in the book of the law, to do them."

Having shown how faith justifies the Gentiles, and having given testimony of this matter from the divine Scripture, he shows ^D

furthermore that those who pertinaciously cling to the law are accursed. ^A

VERS. 11, 12. "But that no man is justified by the law in the sight of God, it is evident: because the just shall live by faith. But the law is not of faith: but, He that doth those things, shall live in them."

He established this as certain and firm, that no one escapes being just under the law. For since he had premised that everyone who does not fulfill the whole law is accursed, and that it is impossible for a man to fulfill it, for this reason he boldly pronounced this sentence:

VERS. 13. "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written: Cursed is every one that hangeth on a tree."

The people were indeed liable to the curse by which everyone was condemned who did not remain in all things which were written in the book of the law. ^B But Christ exchanged this imprecation for another, which was recorded: "Cursed is every one that hangeth on a tree." Since, therefore, both he who hangs on a tree is accursed, and he who violates the law is also accursed, and it was not fitting that he who was to loosen this curse should be subject to it, but that he should receive that curse into himself in place of the other—by which he was damned who did not remain in those things which are written—for this reason he was indeed free from the latter. For "no guile was found in his mouth": but the former he admitted, to which everyone who would hang on a tree was devoted, and by means of it, he removed the other. And just as when someone is sentenced to death, if any innocent person chooses to die willingly in his stead, he rescues him from the punishment, so too did Christ. ^C Therefore, just as by undergoing death without sin, he freed from death those who were liable to it, so also by undergoing the curse, he delivered them from the curse.

VERS. 14. "That the blessing of Abraham might come on the Gentiles through Christ Jesus."

How on the Gentiles? "In thy seed," he says, "shall all the nations be blessed"; that is, in the Lord. For as he himself says elsewhere: "He did not say, And in seeds, as in many, but, In thy seed, as in one, which is Christ." For it could not be that the nations should be blessed through the Jews. For how could those who were devoted to curses by the law be the authors of blessing to others? ^D

"That we may receive the promise of the Spirit by faith."

For since it was not possible for the grace of the Spirit to reach the defiled and the guilty, once the curse was removed, they are first blessed. Then, being justified through faith, they draw to themselves the grace of the Spirit. And thus the cross indeed dissolved the curse, but faith provided righteousness, and righteousness drew forth the grace of the Spirit.

VERS. 15-18. "Brethren, (I speak after the manner of man,) yet..."

a man's confirmed testament no man despiseth, or superordinateth. To Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant confirmed before by God, the law, which was four hundred and thirty years after, ^A cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise."

"I use human examples," he says; for this is what "I speak after the manner of man" means. The sense of this passage is: God promised to Abraham that through his seed He would bless the nations; and his seed, according to the flesh, is Christ. After four hundred and thirty years, the law came. If, then, the law bestows blessings, life, and righteousness, that promise is void. Furthermore, no man disannuls a man's testament; but is God’s testament to be rendered void after four hundred and thirty years? For if that which it promised, that it does not bestow, but something else instead, namely, the law, then the covenant is abolished; and how could this be consistent? ^B Instead of "or," he says "or superordinateth."

VERS. 19. "What then is the law? It was added because of transgressions."

Lest anyone should think the law was superfluous, he corrects this part as well, showing that it was not given in vain, but very usefully, so that it might not be permitted to the Jews to live without fear, and to slide into extreme wickedness, but that the law might be laid upon them like a bridle, educating, regulating, and restraining them from transgressing, if not all, at least some of the commandments. So the gain of the law was not small. But until when? "Till the seed should come to whom the promise was made. And it was ordained by angels in the hand of a mediator."

He calls Christ the seed. He says: The law is given until the coming of Christ; why do you draw it out further and beyond [its] time? ^C VERS. 20. "Now a mediator is not [a mediator] of one, but God is one."

He intimates Christ here, who also formerly gave the law. And if He Himself gave the law, it follows that it is also in His power to dissolve it again.

VERS. 21. "Is the law then against the promises of God? God forbid. For if there had been a law given which could have given life, verily righteousness should have been by the law."

For if the blessings are given to the seed of Abraham, but the law introduces a curse, then the law is against the promises of God. Observe, however, how he resolves this. First, by rejection, saying, "God forbid," and deems the matter very absurd; then, by a valid line of reasoning, which is of this sort: If, he says, we had placed our hope of life in the law, perhaps they would rightly say these things; but if salvation and life are prepared from faith, even though the law dooms others to curses, nothing

was lost by the arrival of that faith, which dissolves everything. ^A

VERS. 22, 23. "But the Scripture concluded all things under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept shut up under the law unto that faith which should be revealed." Because the Jews were exceedingly proud, and this was the cause of their misery, for this reason the law was given to them, that their sin might be rebuked, and that it might render them obnoxious to the curse, so that, recognizing themselves to be in dire straits, they might yearn for the faith of Christ, by which sin would also be taken away.

VERS. 24, 25. "So that the law was our schoolmaster in Christ, that we might be justified by faith. But after faith is come, we are no longer under a schoolmaster." Now a schoolmaster is not contrary to the teacher, but prepares the way for him. But if anyone has acquired a state of learning from the teacher, then he is ashamed to remain any longer under the schoolmaster.

VERS. 26. "For ye are all the children of God by faith in Christ Jesus." But not by the law, he says.

VERS. 27. "For as many of you as have been baptized into Christ have put on Christ." ^B Since he had pronounced something great and admirable—that those who had been subject to the curse of the law were, through faith, called children of God—he proves this, first by the fact that they have put on Christ. But if Christ is the Son of God, and you have put Him on, he says, by having the Son within yourself and having become like unto Him, you have been brought into a close family relationship with God.

VERS. 28. "There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female. For ye are all one in Christ Jesus." He explains more and more the goodness of God, in that He has given the equal gift to all. ^C

VERS. 29. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." If Christ is the seed of Abraham, and you have put on Christ and have become His body, it is manifest that you are the seed of Abraham, and therefore heirs. For the promise pertains to that seed. ^D

CHAP. IV.

Vers. 1-5. "Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." He says "a child," not in age, but in mind, signifying that God willed to bestow these beginnings also. Because

we were still disposed in a rather childish manner, He allowed us to act under the elements of the world; that is to say, under New Moons and Sabbaths. For days are measured by the course of the moon and the sun. But if they now lead us under the Law, they do nothing else than if they were to recall us, at the time of mature age, back to a previous age, and make us as if we differed nothing from servants.

"That we might receive the adoption of sons." He spoke well, "receive," to show that it was owed to us. For God had promised it from above to Abraham.

VERS. 6, 7. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ."

He moves the discussion about adoption up and down. He had already indicated it previously by saying, "as many of you as have been baptized into Christ have put on Christ;" but now he speaks in another way when he says that we are unable to call God Father, and to receive the Spirit from Him, unless we have been made sons of His. ^B

VERS. 8, 9. "Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?"

In this place, he addresses those from among the Gentiles who had believed; because such observance of days was similar to the superstition of idols.

VERS. 10. "Ye observe days, and months, and times, and years."

From these things it is clear that they preached not only circumcision—that alone—but that festival days and New Moons must also be kept.

VERS. 11. "I am afraid of you, lest I have bestowed upon you labour in vain."

I fear, he says, yet I do not despair. For it is in your power to amend the whole matter.

VERS. 12. "Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all."

He speaks these words to those who were from among the Jews. And so he brings himself into the ^C middle, that he might persuade them by his own example to depart from their ancient rites.

VERS. 13, 14. "Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus."

When I preached Christ, he says, I was driven out, I was beaten, I endured deaths, and even so you did not despise me. For this is what is signified by these words: "my temptation which was in my flesh ye despised not, nor rejected." How then is it not absurd that one who was persecuted was received as an angel, but yet is not received when he persuades [you] of the things that are necessary? ^D

VERS. 15, 16. «Where is then your blessedness? For I bear you witness, that, if it were possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth?» ^A Here he hesitates and is astonished, and seeks to learn from them the cause of the change. "Were you not," he says, "those who cherished and honored me, and esteemed me more precious than your own eyes? Whence then this enmity, whence the suspicion?"—since he had spoken the truth to them. For he says, "I know no other cause, except that I have spoken the truth unto you."

VERS. 17. «They zealously affect you, but not well.» They provoke you, he says, to have a zeal, but not a good one. ^B For how can that be good which brings them down again into the yoke of slavery? «Yea, they would exclude you, that you might affect them.» To exclude them, that is, from the grace of the Gospel. For this is what they were doing, wishing to drive them from perfect knowledge, and to lead them back again to the spurious, for no other reason than that they themselves might sit in the place of teachers, and set the Galatians in the class of disciples.

VERS. 18. «But it is good to be zealously affected always in a good thing, and not only when I am present with you.» Here he implies that his absence had been the cause of all this evil, and that it is a blessed thing for disciples to keep their proper order even when the teacher is absent. ^C

VERS. 19. «My little children, of whom I travail in birth again until Christ be formed in you.» Ye have corrupted, he says, the image; ye have lost the form; you are in need of another regeneration and reformation, namely, by doctrine. I beget you again through instruction.

VERS. 20. «I desire to be present with you now, and to change my voice.» For what reason did he desire to be present, if not to change his voice—that is, to shed tears, to mourn, and to groan, and to call them all to lamentation? For it was not possible through letters to display his tears or his groaning. ^D

«For I stand in doubt of you.» For I do not know, he says, what to say; how it is that you, who previously ascended to the very summit of heaven, partly through the dangers you endured for the sake of the faith, and partly through the signs you demonstrated through faith, have now suddenly been cast down to such worthlessness that you are being dragged away to circumcision and Sabbaths.

VERS. 21-23. «Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman, according to

^A the flesh was born; but he of the freewoman was by promise.” Because he said that faith unites you to Abraham, and it seemed incredible to his hearers that those who were not born of him should yet be called his sons, he shows that this paradox had happened long ago. For Isaac, who was born not by the order of nature, nor by the customary law of marriage, nor by the power of the flesh, was both his son and his legitimate heir, having been commanded to be born of dead bodies. Let it not trouble you, therefore, he says, that you have not been born according to the flesh. For this is the very reason why you are his kinsmen, that you were not born according to the flesh. For this birth according to the flesh makes men not more honorable, but rather less honorable. For a birth that is not according to the flesh, but is of a more spiritual kind, is far more wonderful. ^B And this is evident from those born in former times. Ishmael was born according to the flesh, but he was a slave; and not only this, but he was cast out of his father's house. But Isaac, who was born according to promise, as he was a legitimate and free son, was lord of all.

“Which things are an allegory.” ^C This history, he says, does not signify only what appears, but it also speaks of other things; for this reason it is also called an allegory. “For these are the two covenants.” The two laws, the legal and the evangelical. “One from mount Sinai, which gendereth to bondage, which is Agar.” For Sinai is a mountain in Arabia. ^D Agar was called the bondwoman. But the mountain Sinai is so translated in their native tongue; wherefore all who are born of the old covenant must necessarily be slaves. “And answereth to Jerusalem which now is, and is in bondage with her children.” Not only, he says, was she a slave herself, but she brought forth slaves; and the covenant itself likewise, of which the bondwoman is a figure. For Jerusalem is near to the mountain which bears the same name as the bondwoman; and it was upon this mountain that the covenant was also given.

“But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not.” ^A Agar is a figure of this lower Jerusalem, and this is manifest from the mountain of the same name; but Sarah is a figure of the one above. Moreover, the Jerusalem above is pure; for she also was once barren, just as Sarah was. And that the discourse is concerning the Church, he also brings forward the prophet as a witness, saying: “Rejoice, thou barren that bearest not.” “For many are the children of the desolate, more than of her which hath an husband.”

^A He calls the Church of the Gentiles “desolate,” which formerly lived in solitude and ignorance of God. She who had an husband is the Synagogue, inasmuch as the law had been given to her. Nevertheless, the children of the barren woman were far more numerous; for she who had an husband brought forth but one nation, whereas the barren one brought forth all the nations.

VERS. 28. “Now we, brethren, as Isaac was, are the children of promise.”

Not only because the Church was barren, just as Sarah was; but as it was not nature, but the promise of God that rendered her fruitful, so also in our regeneration, it is no nature, but the words of God—which the faithful know—that in the pool of water, as if in a womb, form and regenerate him who is baptized. Therefore, if we are children of the barren one, we are free.

VERS. 29. “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.”

Lest they should raise the objection: “What kind of liberty is this, when the Jews confine and scourge those who have believed?” he shows that the pattern of this thing already existed of old.

VERS. 30, 31. “But what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free.”

Having first exhibited the type of the persecution, he does not allow them to despond in their souls, but teaches them again from history what the end of the persecutors shall be, that they shall not only be driven from their homes, but shall also suffer the loss of their estate. ^B And rightly he called him the son of the bondwoman, and not of Abraham, so as to name them from the meaner party. “Children of the bondwoman, but of the freewoman.” With liberty therefore Christ has made us free.

CAP. V.

VERS. 1. “Stand fast, and be not entangled again with the yoke of bondage.”

He adds another reason to persuade them to adhere to his discipline. He says, therefore: “For you did not set yourselves free.” There is another who bought you; there is another who paid the price for us. By saying “stand fast,” he indicated the storm which had arisen; but by the word “yoke,” he signifies to them the weightiness of the matter. Moreover, by saying “again,” he notes their excessive dullness. For if you had not experienced this trouble, you would not have been guilty of such great crimes.

VERS. 2. “Behold I, Paul, say unto you.”

This is the voice of one who speaks with confidence. ^C

“That if ye be circumcised, Christ shall profit you nothing.” ^D

But how shall Christ profit nothing to him who is circumcised? Listen. He who is circumcised, is circumcised as one fearing the law. But he who fears, distrusts the power

^A of grace; and he who is distrustful, gains nothing from that which is distrusted.

VERS. 3, 4. “For I testify to every man that circumciseth himself, that he is a debtor to do the whole law. You have been made void from Christ.”

For that you may not think that these things are spoken in enmity, I say, he says, not to you alone, but to every man who is circumcised, that he is a debtor to fulfill the whole law. For the requirements of the law are linked together. And by what way? Listen, if you would. Circumcision has the offering of sacrifices joined to it, as well as the observance of days; the sacrifice, in turn, requires the safeguarding of both day and place; the place, the modes of thousands of purifications. These purifications introduce a multitude of observances. For it is not permitted for the unclean to offer sacrifice, nor to enter the holy inner sanctuaries, nor to do anything else of that sort. For this reason, the law draws many things along with a single commandment. If, therefore, you are circumcised, but not on the eighth day, or if ^B on the eighth day, but you do not offer sacrifice, or if you offer sacrifice, but not in the prescribed place; or if in the prescribed place, but not the things ordained; or if the things ordained, but you are not clean; or if you are clean, but have not been cleansed by the proper rites, all those things perish. For this reason he says that he is “a debtor to fulfill the whole law.”

“Whosoever of you are justified by the law, you are fallen from grace.”

He frightens them, too, by the threat of punishment. For what else remains for those who have fallen from grace, if not inescapable punishment?

VERS. 5. “For we in the Spirit, by faith, wait for the hope of justification.”

Having terrified them with the punishment, he brings them back again to the haven of consolation, saying in effect: We have no need of those legal requirements, he says. For faith is sufficient for us to be granted the Spirit, ^C and through Him, justification and many great good things.

VERS. 6, 7. “For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith that works through love. You were running well; who hindered you, that you should not obey the truth?”

For he who has once put on Christ, let him no longer be curious about such things, he says.

VERS. 8. “This persuasion is not from Him who calls you.”

He who has called you did not call you to be wavering in this way; nor did He ordain a law for you so that you might follow Jewish customs.

VERS. 9. “A little leaven leavens the whole lump.”

Lest someone should say, "Why do you exaggerate the matter with your words? We have kept but one command of the law, and you cause such an uproar?" listen to how he frightens them ^D through an example. And what he says has this meaning: Just as leaven, although it be small, transforms the whole lump into itself, so also, he says, this small...

evil, unless it is corrected, can draw you into a complete Judaism. ^A

VERS. 10. “I trust in you in the Lord, that you will think nothing else.”

He did not say, “you do not think,” but “you will not think,” that is, “you will be corrected.” “But he that troubles you shall bear the judgment, whoever he is.”

Rightly, then, he did not name the agitators anywhere, so that they might not become more shameless.

VERS. 11. “But I, brethren, if I still preach circumcision, why do I still suffer persecution?”

Since they were slandering him, claiming that he was Judaizing everywhere and preaching with a feigned mind, see how purely he removes this suspicion from himself, calling them as witnesses. “You yourselves also know,” he says, “that this is the pretext for my being persecuted: that I command them to abstain from the Law. But if I preach circumcision, why am I persecuted?” For those from among the Jews have no other charge to bring against me than this alone. ^B

“Then the scandal of the cross has been done away.”

Am I so foolish, he says, as to be afflicted for nothing and to be a stumbling block to others? For indeed, the Jews were not so offended by the cross as they were by the fact that they had to renounce their ancestral laws. For when they had brought Stephen into the council, they did not say, “This man worships the crucified one,” but rather, “He speaks against the law and the holy place.”

VERS. 12, 13. “I would that they who trouble you would even cut themselves off. For you have been called unto liberty, brethren.”

What he says is like this: I have no care for them. If they wish, let them not only be circumcised, but let them even be castrated. ^C

“Only do not give liberty as an occasion to the flesh.”

Christ, he says, has freed you from the yoke of slavery, and has left you free to do whatever you may wish; not that we should abuse this authority for wickedness, but that a greater reward might be given to us, as we progress toward a higher philosophy. For because, here and there, he calls the law the yoke of slavery, and mentions the exemption from the curse, in order that no one might suspect that he commands them to depart from the law because he wishes for a lawless life to be led, he corrects this suspicion, saying: “Not so that a lawless manner of life should result,” but “so that our philosophy should be above the law.” For the bonds of the law have been loosed. And I say these things not that we should be more base, but that we should be raised to more sublime things. ^D

“But by charity serve one another.”

^A For all the law is fulfilled in one word, in this: “You shall love your neighbor as yourself.” But if you bite and devour one another, take heed that you are not consumed one by another. ^B I say: Walk in the Spirit, and you shall not fulfill the lust of the flesh.

He reveals the manner by which they may easily fulfill the evangelical law, and at the same time, the source from which the origins of circumcision arose. For since you desired to rule over one another, he says, you were divided; serve one another. For thus you will be brought together again. Implicitly, however, he says this, and not openly.

“For the flesh lusts against the Spirit, and the Spirit against the flesh; for these are contrary to one another, so that you do not do the things that you wish.”

By flesh, he means the evil will; by Spirit, the good will that strives to ascend on high. Vice is opposed to virtue; while virtue, in turn, stands against vice, fulfilling the role of a tutor, and not allowing you to proceed according to evil desires.

“But if you are led by the Spirit, you are not under the law. Now the works of the flesh are manifest, which are adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, enmities, contentions, jealousies, anger, factions, dissensions, sects, envying, murders, drunkenness, revellings, and things like these, of which I tell you beforehand, just as I also said before, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law.”

He who has the Spirit as he ought, by this means extinguishes every evil desire. And he who has been delivered from these is in no need of help from the law, since he has risen much higher than its ordinances. For he who is not given to anger, what need has he now to hear, “You shall not kill”? And he who does not gaze with impure eyes, what need is there to be taught not to commit adultery? For who would speak about the fruit of malice to one who has already torn out its root? You see that he is not speaking here of the flesh, but of earthly reasoning. For enmities, and jealousies, and sects—in what way could they belong to the flesh?

^C “But those who are of Christ Jesus have crucified the flesh with its passions and lusts.”

Again, he calls evil actions by the name of flesh here.

“If we live in the Spirit, let us also walk in the Spirit.” ^D

Let us govern our life according to His laws. For this is what “let us walk” means. He says: Let us be content with the power of the Spirit, and let us not seek an additional and supplementary loan from the law.

^A “Ne efficiamur inanis gloriae cupidi.” He shows that those who introduce circumcision do so out of a desire for glory. “Invicem provocantes.” To contentions, clearly, and quarrels. “Invicem invidentes.” For envy arises from vainglory.

CAP. VI.

VERS. 1. “Fratres, si praeoccupatus fuerit homo in aliquo delicto.” He does not say, “if he has committed,” but “if he has been preoccupied”—that is, if he has been swept away. See, moreover, how aptly he also brings those who preached circumcision to the faith, while saying that their sin was committed through preoccupation and being swept away; yet he exhorts the others not to join with them. For by what reason should they be led away along with those whom they are commanded to correct? “Vos qui spirituales estis, ejusmodi instruite.” He does not say, “punish them,” nor “condemn them,” but “correct them.” “In spiritu lenitatis.” Such a law he introduces for teachers, that they should speak all things with gentleness. He does well to say not only “in gentleness,” but “in a spirit of gentleness,” in order to show that these things are pleasing to the Spirit, and that correcting with clemency is a spiritual gift. “Considerans teipsum, ne et tu tenteris.” ^B Tacitly he suppresses the arrogance with which they were becoming swollen in the name of doctrine. For, lest we become puffed up on account of the office of teaching, he places us in fear and anxiety.

VERS. 2. “Alter alterius onera portate.” Since it is not possible for anyone who is a human being to be free from defect and blemish, he admonishes them not to be rigid judges of the faults of others. “Et sic adimplete legem Christi.” [VERS. 3.] “Nam si quis existimat se aliquid esse, cum nihil sit, ipse se seducit.” ^C Namely, while you tolerate others. For example: this one is irascible, but you are sluggish? Tolerate his impulse, so that he in turn may bear with your indolence; and in this way it will come about that neither will he sin, while he is tolerated by you, nor will you commit a fault in those things in which you are burdensome and annoying, being sustained by your brother.

VERS. 4. “Opus autem suum probet unusquisque.” For example, if you have done something good, consider lest perhaps you did this out of vainglory, or out of necessity, or by simulation, or for some other human reason. “Et sic in semetipso gloriam habebit, et non in altero.” ^D He says these things not as if prescribing a law, but indulging them; just as if he had said: To boast is indeed not good. If, however, you wish...

^A to boast, do not do so against your neighbor, as the Pharisee did. And he allows even this, that he might by degrees remove the whole vanity. For he who has grown accustomed to having glory in himself only, and not against others, will soon correct this fault also.

“For each will bear his own burden.” ^B He seems to offer a reason that forbids boasting against another. But he corrects the boastful man, lest he be too pleased with himself, by recalling him to a consideration of his own sins, adding moreover the name of "burden" and "load," by which he might press upon his conscience.

“Let him who is instructed in the word share in all good things with him who instructs. Do not be deceived, God is not mocked. For whatever a man sows, that he will also reap. Because he who sows to his own flesh will from the flesh reap corruption. But he who sows to the Spirit will from the Spirit reap eternal life. And as for us, let us not grow weary in doing good.”

Here the discourse again concerns teachers, so that they may enjoy much care from those being taught. Christ himself also ordained this. And why? Hearken. Since the authority of teaching often puffed up those who were endowed with it, to crush their haughtiness, he placed them under the necessity of having need of those being taught, and brought the latter to an occasion of becoming more ready to do good, training them ^C to be gentle. He says, “in all good things,” so that they might show every liberality toward them.

“For in due time we shall reap, not growing weary.” Not as the carnal reaper, he says, who gathers no fruit, however much he may labor in the reaping, so is the spiritual one; but he enjoys great rest.

“Therefore, while we have time, let us work what is good toward all, especially toward those who are of the household of faith.” ^D He urges them to bring haste and diligence to the distribution of alms. For we are not always masters of showing mercy. For when we shall have departed from this world, even if we should wish a thousand times, we will accomplish nothing more. And the words, “toward all,” are in contrast to the Jewish narrowness. For all the offices of charity of those men were spent only upon their fellow tribesmen. But the charity of grace invites land and sea alike to the participation of alms, while showing more abundant solicitude toward those of the household of faith.

“See with what large letters I have written to you with my own hand.” He urges them to receive his whole discourse, and by saying “with what” and “with my own hand,” he shows the greatness of the doctrines,

^A signifying also another thing by this. What is that? Since they were slandering him, claiming that he preached circumcision while hypocritically pretending that he did not, he was compelled to write the epistle with his own hand, leaving behind a written testimony in his own script.

VERS. 12. “As many as desire to make a fair show in the flesh, they constrain you to be circumcised.”

He shows that they apply themselves to the proclamation out of a mere desire for glory, not because this duty fell upon them.

“Only that they might not suffer persecution for the cross of Christ.”

Again, there is another reason why they do not preach out of conviction: that they might not be persecuted by the Jews. For something done out of fear or out of vanity is not done as a duty. Therefore, even if circumcision is preached by them, it is not preached as if it were necessary.

VERS. 13. “For neither do they themselves that are circumcised keep the law, but they desire to have you circumcised.”

This is the proof that they do not preach out of conviction, ^B since they do not observe those things which they preach.

“That they may glory in your flesh.”

Because they have disciples and are teachers.

VERS. 14. “But God forbid that I should glory, save in the cross of our Lord Jesus Christ.”

What is glorying in the cross? That Christ took the form of a servant and suffered, and what He suffered, He suffered for me, the servant, the enemy, the foolish and ungrateful one; He loved me so much that He gave Himself up.

“By whom the world is crucified unto me.”

By “the world,” he means the things of this age: the praise of men, the retinue, the glory. These, he says, so splendid and so magnificent, have become dead to me.

“And I unto the world.”

He implies a double death: namely, that those things are dead to me, and I to them, so that they are neither able to slay nor to overcome me, ^C because they are dead once for all; nor can I be held by the desire for them, for I myself am also dead to them.

VERS. 15. “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.”

See how great a power he attributes to the cross, which not only rendered all worldly things dead to him, but also made him himself far superior to the old institution. And he calls it a “new creature,” which is brought forth through faith.

VERS. 16. “And as many as shall walk according to this rule, peace be on them, and mercy, and upon the Israel of God.”

^D

VARIOUS READINGS. * The diction is altogether awkward, and can be restored thus: “Which it was not proper should be so.”

^A Those who follow these things, he says, enjoy both peace and the kindness of God, so that they may properly be called also by the name of Israel.

“From henceforth let no man trouble me.”

He does not speak these things as one who is exhausted, nor as one who has become indignant, but to check their slothful disposition, and by casting them into greater fear, to establish the laws he himself had laid down, not permitting them to be ever shifting.

“For I bear in my body the marks of the Lord Jesus.”

Beyond all speech and every voice, he says, I defend myself more clearly through these marks against those who claim that I teach hypocritically, and that I speak to please men. By “marks” he means the stripes and the wounds which he suffered for the sake of Christ. ^B

“The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.”

With this final word he sealed all that had gone before. For he did not simply say “with you,” as in other epistles, but “with your spirit,” turning them away from carnal things, and everywhere demonstrating the beneficence of God, and reminding them of the grace they had received, through which he was able to lead them away from all Jewish error. For to receive the Spirit was not possible through the observance of the Law, but through the righteousness which comes by faith.

Written to the Galatians from Rome, of 295 verses.

TO THE EPISTLE TO THE EPHESIANS

IN EPISTOLAM AD EPHESIOS

CHAPTER ONE

^C “Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus, and to the faithful in Christ Jesus. Grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ.”

Just as he says that the other works of God originate from God, so also he says this of his own apostleship, for though its power and operation are from Christ, who is the power of God.

The summary of the epistle is to instruct them concerning the grace of Christ. Now this grace is our adoption unto Him, and our sanctification, whereby we have become His body and have Him as our head. The reason for this grace is the goodness of God, which is praised for ages. The way by which one proceeds to this is redemption through the blood of Christ.

Exposition of the Epistle to the Ephesians

^A "Who has blessed us with every spiritual blessing in the heavenly places in Christ." He will be, he says, our blessing; that is, the gift granted by God, so that we may enjoy spiritual goods. The enjoyment of these is not upon the earth, since the blessings themselves are not carnal, but their place is the eternal heaven.

"According as He chose us in Him before the foundation of the world, to be holy and blameless before Him in love, having predestined us to adoption as sons through Jesus Christ to Himself." The grace of the Spirit is now indeed manifest, but it pre-existed from the beginning with God and was bestowed upon the elect, whom He also predestined to be ministers of God, through the holiness granted to them.

^B "According to the good pleasure of His will, to the praise of the glory of His grace, in which He has made us accepted." He has made us accepted by voluntary grace, not by the recompense of our works, appointing us as sons.

"In the Beloved, in whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace, which He has made to abound toward us in all wisdom and prudence." Since the Scriptures say here and there that Christ became obedient to the Father unto death, and because Christ Himself said, "My God, my God, why have You forsaken me?" ^C lest anyone should suspect that He was truly forsaken—even though He spoke such words on our behalf—for this reason, the divine Scripture everywhere proclaims Him the Beloved and the lovable One.

"Having made known to us the mystery of His will." For in this way only is the grace of Christ conveyed to us, through knowledge; which does not apply to those who are ignorant.

"According to His good pleasure, which He purposed in Himself in the dispensation of the fullness of the times." For it was His good pleasure to utilize this beneficence before the ages; yet a time was defined for it, in which the things that had been predestined received their appropriate end.

^D "To gather together in one all things in Christ, both which are in heaven, and which are on earth." By as much as Adam was despoiled of all these things by sinning, by just so much has restoration been made in Christ. Of what, then, was he despoiled? Certainly, being incorrupt he fell into corruption; being immortal, he fell into death; and from paradise, he was cast outside.

paradise, he fell into death and was driven out of paradise. These things, therefore, God had proposed to restore and renew; and for these reasons the Only-Begotten became man, that He might destroy death, take away corruption, and cast out sin: ^A a thing which was accomplished when Christ arrived. But what is said regarding "in the heavens" happened in this way: since the angels were unceasingly feeling great grief on account of the sins of the world, and because it was subject to a curse—and this is evident from the Lord’s saying that there is joy in heaven over one sinner who repents—He says, therefore, that the Lord, by coming, renewed the things on earth, and also those in the heavens, having calmed the grief of the angels which they felt over the corruption of men. For He led them back to their former joy, that which is for the sake of those who are being saved.

VERS. 11, 12. "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ."

Being in Christ, he says, we become a portion of God.

VERS. 13. "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise."

You also are of the foreknown, he says, who are joined to Christ through obedience, and through the faith that follows hearing, and through the seal upon that faith, which is a likeness to Christ through the participation of the Spirit. But from whom did the Ephesians hear the word of truth, if not from John the evangelist, who was preaching there? ^B And for this reason Paul speaks to them in higher terms, as having been already instructed by his teaching. For that man was very lofty in theology.

VERS. 14. "Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory."

He calls the earnest the beginning of an acquisition. He says, therefore, that having received the Spirit, we have already begun to be the possessions of Christ and of God.

VERS. 15-17. "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ..."

Having heard, he says, of your faith, by which you are referred to Christ, and the love which follows upon faith, I offer thanks for you, and not once, but always.

"The Father of glory."

That is to say, the Author of every divine gift ^C bestowed upon us, which is supplied in the Spirit through the Word.

^A «May He give you a Spirit of wisdom and revelation in the knowledge of Him, [VERS. 18] the eyes of your heart being enlightened, that you may know what is the hope of His calling, and what are the riches of the glory of His inheritance in the saints.»

What was lacking was wisdom and knowledge, so that they might perform the duties of charity with word and wisdom, knowing full well the reason for acting, to what end, and of what gifts they had already been deemed worthy through the grace granted to them.

[VERS. 19] «And what is the surpassing greatness of His power toward us, who believe according to the working of the might of His strength.»

He speaks of that immense surpassing of power, which brought about the resurrection of the dead. For it is indeed a remarkable thing for those who were long ago dead to rise again, and for a multitude of the living to stand present in the briefest instant of time. Therefore, to the unbelievers this surpassing power is incredible, according to that saying: «In the multitude of your strength your enemies will lie to you.» ^B

[VERS. 20, 21] «Which He wrought in Christ, raising Him from the dead, and set Him at His right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named.»

God, he says, showed us in Christ the greatness and excellence of those things which He has bestowed upon us. For He raised us up together and made us sit together with Christ in the heavenly places. Since, indeed, our body was not of itself capable of receiving the power and efficacy by which life is provided, because it was a body of death, with sin residing in it through the transgression, for this reason the Only-Begotten made it His own, so that by keeping it sinless, He might prepare it to be capable of receiving both life and glory. And this is what is meant by the words, «He raised up together and made us sit together in the heavenly places.»

«Not only in this age, but also in that which is to come. [VERS. 22] And He has put all things under His feet.»

The glory is perpetual; for although it begins from this present age, it extends into the infinite age, because the power of our incorruptible and glorious remaining consists in this, that the Author of life remains for eternal ages.

«And He gave Him as head over all to the Church.» ^C

So that the heavenly powers should no longer be our head, except in so far as they are our guardians and dispensers, according to the sacred voice of the Apostle.

[VERS. 23] «Which is His body.»

His body is the Church, through the participation of the Holy Spirit. ^D

^A «The fullness of Him who fills all in all.» The Church, he says, is that which receives Him who formerly pervaded the heavens, but now also the earth.

CHAP. II.

VERS. 1-5. «And you, when you were dead in your transgressions and sins, in which you once walked according to the age of this world, according to the prince of the power of the air, the spirit that now works in the sons of disobedience; among whom we all once lived in the desires of our flesh, doing the will of the flesh and of the thoughts, and were by nature children of wrath, as also the rest. But God, who is rich in mercy, by His great love with which He loved us, and when we were dead in our transgressions, He made us alive together in Christ. By grace you have been saved.» ^B You Gentiles, he says, who were set apart for death because of the sin in which you lived, of which the wicked demon was the author through the evil thoughts injected into you: God deemed you worthy of mercy and of voluntary grace, and transformed your mortality in sin into life through communion with Christ. For what is proper to Christ flows into us as we are joined to Him. And he says that those who had the law also suffered things similar to the Gentiles because of their sins, so that the greatness of God's gift might be displayed, in that He saved all those who were subject to corruption. ^C

VERS. 6-8. «And He raised and sat us down in the heavenly places in Christ Jesus, that He might show in the ages to come the surpassing riches of His grace, in kindness toward us in Christ Jesus. For by grace you have been saved through faith, and this is not from ourselves.» We are the flesh of Christ, and members, and body; and the Father gave Him as head to us. We are already in heaven, in so far as we are in Christ, and we shall have the enjoyment of good things hereafter, when those goods which Christ has acquired, and which are now inexplicable and past counting, are brought into the open. Therefore he calls this the surpassing riches of His ^D grace. «It is the gift of God.» Grace is what comes from God; faith is what is offered by us. Whence, for those in whom there is not that which receives, grace does not follow. It is not, therefore, from us, but it is the gift of God; nor does the beneficence lie with the one who receives, but with the giver.

VERS. 9. «Not from works, lest anyone should boast.» Because, indeed, even when works exist, salvation is not from them; and when they do not exist, the communion of salvation has come to those who have believed.

VERS. 10. «For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.»

We do not, he says, fashion ourselves into a new creation; for that was not possible. But it is God who creates ^A us in Christ, whose likeness we express by the imitation of the works which He Himself performed, preparing for us participation in Him and conformity to Him.

VERS. 11. «Therefore remember that you, once Gentiles in the flesh.»

Since the remembrance of past things prepares us to give thanks for present things, he urges the Ephesians to remember those former times.

«Who are called uncircumcision by what is called the circumcision in the flesh made by hands; [Vers. 12] that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers ^B from the covenants.»

Uncircumcision and circumcision are properties of the flesh; but carnal things do not truly exist. Therefore he says they are "so-called." For he knew the true circumcision: the removal in the heart of those things which have grown into the heart contrary to its natural constitution. And if this is true circumcision, then true uncircumcision is the uncleanness of the heart.

«Having no hope of the promise, and without God in this world.»

The promises are indeed diverse, as are the covenants. But he spoke of this one, insofar as Christ brings all into one.

VERS. 13. «But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.»

We were far from Christ, separated by the institutions and customs ^C of this world. The death of Christ brought about the abolition of these, and those who are conformed to Him are no longer far from God, but become near through the Spirit, being crucified, as it were, with Christ, even as the Apostle likewise speaks.

VERS. 14, 15. «For He Himself is our peace, who has made both one, and has broken down the middle wall of division, the enmity in His flesh, voiding the law of commandments in decrees, that He might create the two in Himself.»

That which separated was removed from the midst: which is the flesh itself, on account of the sin residing in it; for it alienated those who were not separated from carnal wickedness ^D even by the help of the law; nor indeed did it render those who were under the law pure from the alienation which sin had begotten. Therefore, He who destroyed the sin that had arisen through the flesh also took away the law that was placed upon the flesh. Instead of the law, however, He introduced a decree, which is the free will of the soul to serve God.

VERS. 16, 17. «Into one new man, making peace, and that He might reconcile both in one body to God through the cross, having put to death the enmity in Himself: and coming.»

The present life having been brought to an end by the cross, and the flesh having been circumcised, one man is shown, whoever throughout life

^A is characterized according to Christ, whether in circumcision or in uncircumcision, according to the new life. For the body, having been delivered over to death, dissolved the enmity; but having risen to life, it prepared friendship for eternity.

«He preached peace to you who were far off, and to those who were near.» The nations, he says, were far off because of error; those who obeyed the law were near, as they had been taught the mystery of Christ.

«For through Him we both have access, in one Spirit, to the Father. Therefore you are no longer strangers and foreigners, but fellow citizens of the saints and members of God’s household, having been built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.» ^B He says that those who were formerly near have nothing more to do with God than we do, but there is one access for both through the one Holy Spirit. After having said previously that we were reconciled to God in one body, he now says that we are brought to God in one Spirit, showing that we have become partakers of the one Spirit through the one body. And the choice of words is also appropriate. For where he spoke of reconciliation, he named God; where he speaks of access, he calls upon the Spirit.

«In whom the whole building, being fitted together, grows into a holy temple in the Lord.» Using the cornerstone as an example, ^C which supports the entire building, he teaches that we are supported in Christ. By mentioning the stone, and its joining together with those who are being built, he points to our kinship with the Only-Begotten of God, insofar as He was born according to the flesh. For, he says, since the children have shared in flesh and blood, He Himself likewise participated in the same.

«In whom you also are being built together for a dwelling place of God in the Spirit.» In the temple, clearly.

CHAPTER III

«For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles, if indeed you have heard of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery.» ^D Of this grace given to you, he says, I am a minister and a fighter even to the point of chains, and for this reason the mystery was revealed, that it might be announced to you through me.

«As I wrote before in few words, by which, when you read, you may understand my knowledge in the mystery of Christ.» My teaching, he says, is brief and concise, and I have taught many things in few words like seeds, revealing only as much as you were able to understand—to understand, I say, through more frequent reading, not in passing or superficially.

^A Ver. 5–7. *«Which in other generations was not made known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit, that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ Jesus by the Gospel: whereof I was made a minister, according to the gift of the grace of God, which is given to me by the effectual working of his power.»*

For there was indeed a mystery spoken of among the prophets; yet those with Peter were astonished. But Peter himself, at that time, through the revelation of the Spirit, understood that the Gentiles also had been accepted by God. For until then, the utterances of the prophets lay in obscurity, and were for the most part wrapped in enigmas, waiting to be confirmed by experience. To those, therefore, who have partaken of the grace of the Spirit, he says, the fellowship of the Gentiles is now clearly revealed, as they are brought, together with Israel, into the same promise, through the one access to Christ.

^B Ver. 8, 9. *«To me, who am less than the least of all saints, is this grace given, that I should evangelize the nations.»*

He calls himself the least of the saints because he had formerly persecuted the Church, and he deems those who were called before him worthy of greater honor, having received the apostolate before his hands were stained with the shedding of holy blood.

*«[And to make all men see] what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.»*

He calls the salvation of the whole world the unsearchable riches of Christ; and he calls the gathering of all men into one Christ, the dispensation of the mystery. This mystery, he says, was not devised by God in this latter age—for no new will ever arises in Him—but it exists eternally, with all that pertains to it, just as God proposes both to create and to bring about salvation.

^C Ver. 10. *«That now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.»*

That the princes of the world, he says, who were ignorant of that wisdom which was foreordained for us, might now perceive, through the building up of the Church, the Creator of the new creation, who indeed put an end to the former creation by His death, and introduced the beginning of the second through His resurrection.

^D Ver. 11–13. *«According to the eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.»*

From the ages, he says, the wisdom of God proposed and preordained the salvation which Christ brought, establishing in Himself the entire preconceived plan of the dispensation, insofar as it was to be the head and sum of the renewal of all things. For the cleansing was wrought in us, and in Him is the cleans-

- ^A ing, and the union which is accomplished through faith communicates to us of that confidence, of which He Himself was the mediator.

VERS. 14, 15. “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named.”

The duty of the apostles was twofold, teaching and prayer, just as Peter and his companions say: “We will give ourselves continually to prayer, and to the ministry of the word.” Now, the bending of the knees denotes one who falls down before God. Families on earth are now named in two ways, since some are fathers according to the flesh, and others according to the spirit: whereas in heaven they can only be named in a spiritual sense. Such was the teacher of Israel, the angel, I mean, who brought the law. But there are many spirits far more sublime and spiritual than the angels, as Isaiah declares, saying: “Not a messenger, not an angel,” by which he signifies that the messenger is something more excellent than an angel, whom ^B the Apostle consequently also calls Father.

VERS. 16-18. “That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints.”

A great petition, he says, because it is from a great giver. For now we have truly learned to pour forth prayers worthy of the majesty of God, since we have been taught to seek not earthly things, but heavenly. The petition is a renewal of the soul and a restoration of virtue according to the Spirit, of which we were destitute while we were separated from God.

“What is the breadth, and length, and depth, and height.”

That which is incorporeal is unmeasurable, but by means of bodies that fall under measurement He indicated His own immensity and incomprehensibility. He speaks of height and depth, in accordance with what was said by the angel: “Glory to God in the highest, and on earth peace.” For He extended His grace also to those on earth through the presence of the Word.

VERS. 19. “And to know the love of Christ, which passeth knowledge.”

True knowledge is had through communion with Christ; but love, existing and being known within the soul through knowledge, produces a secret awareness, which he says is greater than that which is manifest and is prepared by words and letters. ^{C D}

VARIÆ LECTIONES. These things are not taken from Chrysostom, just as many others are not. Damascene accepts the word

[paternity]

^A ‹ Ut impleamini in omnem plenitudinem Dei. › That by the addition of that holy celestial Church, the whole plenitude of God may coalesce, both from celestial and from earthly things.

VERS. 20, 21. ‹ Ei autem qui potens est omnia facere superabundanter quam petimus aut intelligimus, secundum virtutem quæ operatur in nobis; ipsi gloria in Ecclesia, in Christo Jesu, in omnes generationes sæculi sæculorum. Amen. ›

CAP. IV.

VERS. 1-3. ‹ Obsecro itaque vos, ego vinctus in Domino. › Paul does not arrogate to himself the understanding of all things; but he ascribes this to God, in that He grants even greater things than we ask, since the power which is ministered to us does not now provide the whole of what is grace. Moreover, he says that the true glory is in Christ Jesus, and in a similar way in the Church. ^B

‹ Digne ambulate vocatione qua vocati estis, cum omni humilitate et mansuetudine; cum patientia supportantes invicem in dilectione, solliciti servare unitatem Spiritus in vinculo pacis. ›

He says: You are called to the holiness of life, and the vocation demands spiritual morals. These, furthermore, are recognized by their opposites, namely the carnal. For if pride, arrogance, irascibility, and mutual contention flourish in carnal things, it is manifest that the doctrine of God demands from us morals opposed to these.

VERS. 4. ‹ Unum corpus. › By coming together mutually.

‹ Et unus Spiritus, sicut vocati estis in una spe vocationis vestræ. ›

By mutual consensus of minds. For both need each other's works: so that those things which pertain to the body, when those which are of the spirit are excluded, rather produce dissension. But if that which is fitting for the spirit does not remain safe, that which pertains to the body is also ^C gradually obscured.

VERS. 5, 6. ‹ Unus Christus, una fides, unum baptisma; unus Deus et Pater omnium, qui est super omnia, et per omnia, et in omnibus nobis. ›

He urges conjunction from all these heads. One, therefore, is the Lord whom we invoke; one the faith through which we have been introduced; one the baptism by which we have been cleansed; one the Father over all, who exists in all things because of the Word begotten from Him and because of His Spirit. When, however, he wished the representation of divine unity to shine in us, he proclaimed the properties of the Trinity in one God. ^D

VARIA LECTIONES.

‹ Unus Pater omnium. › Jerome appends similar things to these in his commentary, taken—as he often notes—from certain Greek authors.

^A "To each one of us grace was given according to the measure of the gift of Christ. Therefore he says: Ascending on high, he led captivity captive." Although, he says, the gifts are different, with grace being measured according to each one’s capacity and intention, nevertheless let not those things which belong to unity be divided.

"And he gave gifts to men." The psalmist, he says, also indicates the multitude of the gifts which were given after the Savior’s ascension, when those who had been held captive by death he himself took captive in turn through his own life and resurrection. By saying "he gave," instead of "he received" as stated in the psalm, he shows that the things spoken of Christ in a carnal sense are not destructive of spiritual and divine things, nor does "he received," which is spoken in a human way, do away with "he gave," by which something divine is expressed.

"Now this, 'he ascended,' what is it but that he also descended first into the lower parts of the earth? He who descended is the same as he who ascended far above all the heavens, that he might fill all things." It is not possible, he says, for God to have ascended, had he not first descended; and it is clear that the ascension was to that place from which the descension had been. Since, therefore, he descended from heaven, he ascends far above all heavens; having descended not only to the earth, but also beneath the earth. He descended for this reason: that all things might be filled with his divinity.

^C "And he himself gave some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints for the work of ministry, for the edification of the body of Christ, until we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in cunning craftiness by which they lie in wait to deceive. But, living the truth in love, may we grow up in all things into him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love."

One person, he says, has received the apostolic grace and proclaims the hidden wisdom of the dispensation; another performs a prophetic ministry, for the manifestation of what has been foreknown within us by the Spirit. Another performs the work of evangelizing, either by words or by writings—by words, as Philip; by writings, those who published the Gospels; to another, the task of shepherding the Church has been entrusted. All the gifts, therefore, he says, have this purpose: that those who have been made holy in faith may attain to perfection, as those who minister to the common good of those who have received the gifts. And the operation of the gifts is necessary, until we who now are children...

become perfect in the spiritual perfection that consists in likeness to Christ; so that no one may any longer be a child, exposed to many changes, which discourses craftily spoken and composed for deception cause, but that, as happens in the growth of the body, we all may attain to that height so as to be joined with Christ, who is our head. ^A For He, while presiding over us by His divine excellence, imparts Himself to us according to the union of His dispensation, joining us to Himself and to one another, according to which we have toward one another a joint composition, as in a building; and according to which each one is able to receive the administration of the Spirit, with the perfection of growth being summed up in love.

VERS. 17-20. "This I say therefore and testify in the Lord, that you walk no longer as the other Gentiles walk, in the vanity of their mind, having the intellect darkened, alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, becoming desperate, have given themselves up to lasciviousness, for the working of all impurity."

As a witness and martyr for Christ he admonishes them to remember that they have been called to holiness, and not to return to that manner of life which they led before their vocation, when, with no goal set before them, they were carried away by rash impulse.

"In greed. But you have not so learned Christ."

Greed necessarily follows the love of the flesh; for because men want to have as much as they can spend on pleasures. ^B

VERS. 21-25. "If indeed you have heard Him and in Him have been taught, as is the truth in Jesus, that you put off the old man according to the former conversation, who is corrupted by the desires of error. But be renewed by the spirit of your mind, and put on the new man, who according to God was created in justice and holiness of truth. Wherefore, ^C putting away the lie, speak every one truth with his neighbor, for we are members one of another."

He speaks in this manner because they had not been taught by himself, but by John the Evangelist. He says, therefore: That doctrine which has been handed down to you, since in reality it was handed down according to Christ, does not permit a life of pleasure and suffused with the darkness of ignorance—otherwise it would present nothing good and nothing true. For he who is instructed according to Christ has learned the good and the true, inasmuch as he is taught to change the oldness of the carnal life into the newness of the Spirit. ^D

VARIÆ LECTIONES. These things are rendered more obscurely in OEcumenius, but the meaning of those words can be received from the exposition of Damascenus.

^A “Be ye angry, and sin not; let not the sun go down upon your wrath. Neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.”

If one should fall into anger, he says, let it not prevail so as to lead to sin; but let it cease even before the second day arrives. For if these things hold sway among you, being as they are the teachings of the devil, the master himself will come, called forth by the observance of his own dictates.

^B “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”

The Spirit, he says, will turn away from you, as if grieving; because, whereas He was given to you in the sealing for the sake of union, He finds those who have received the grace not fit for union, so as to escape the punishment of destruction and corruption.

“Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.”

Whatever things belong to carnal ignorance, he says, let him who fashions himself after a spiritual manner leave these behind.

CHAPTER V.

“Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.”

We ought, he says, to imitate God in forgiving those who have sinned against us, so that we may be imitators of God. And he did not call the death of Christ a death, but ^C an offering of God; for the Lord was not the prey of death, but He led into life those whom death held captive, nor was He held by death; rather, He was then acceptable and honourable to God, and a most sweet gift for the whole world by reason of the holiness of the savour.

“But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.”

Having gone through the things that are useful to one another, he now adds that by which each person may be chaste and pure in himself. Nor does he here hold to the rule of the Law, but he advances beyond it. For there it is said: “There shall not be one who commits fornication, nor a harlot” ^D; but here, it is not even to be named, nor heard.

^A “For know this, that every fornicator, or unclean person, or covetous man, who is an idolater, has no inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words. For because of these things the wrath of God comes upon the sons of disobedience. Do not therefore become partakers with them. For you were once darkness, but now you are light in the Lord. Walk as children of light. For the fruit of the Spirit is in all goodness and righteousness and truth, proving what is well-pleasing to the Lord, and have no fellowship with the unfruitful works of darkness, but rather reprove them.”

Do not think, he says, that you will be partakers of Christ’s kingdom—which is the kingdom of God—by faith, if your life does not correspond to that faith; nor let anyone deceive you with empty talk, as if those who live wickedly possess a true faith and as if it could save them, for whose sake God is angry at the world. For it is absurd that those things which are proofs of unbelief should be found in the sons of God, and that we should be companions of those whom faith has separated. But it is necessary that our new generation should be confirmed by the testimony of our works, and that we ourselves should be a law to ourselves, reproving the perverse life of men by our own excellent conduct.

^B “For the things done in secret by them it is shameful even to speak of. But all things that are reproved are made manifest by the light. For everything that is made manifest is light. Therefore He says: ‘Awake, you who sleep, and arise from the dead, and Christ will give you light.’ See then that you walk circumspectly.”

It is not, he says, of the same consequence to reprove by words as it is by deeds. For it is shameful even to mention in speech the things that they do—things which they themselves try to hide out of shame. If, however, we are light, we are able to illuminate the darkness by the juxtaposition of light; this is the best reproof. And we shall be light if, rising from the deadly sleep, we become partakers of Christ, according to the saying: “Awake, who sleep.” He does not say who spoke this, or in what place of the holy Scriptures it lies. But many things were then brought forth by the authority of the Holy Spirit which were not written down.

He refers to the one who lives in sin.

^C “Not as fools, but as wise; redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the Lord is. And do not be drunk with wine, in which is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord.”

Do not, he says, be entrapped like fools, but as wise men guard your own way, so as not to be dragged along in the time of wickedness.

“In your heart to the Lord.”

He says this so that our whole mind may be intent upon the Lord, and that we may not make melody with our lips alone. ^D

^A “Giving thanks always for all things in the name of our Lord Jesus Christ to God and the Father.” It is appropriate to celebrate mysteries to God, by accompanying them with hymns and by recounting the benefits which Christ has bestowed.

“Subject to one another in the fear of God.” Just as insurrection against one another causes discord, so submission creates conjunction. Moreover, we must be subject to one another for Christ’s sake, performing this as an act of service to Christ.

“Wives, be subject to your own husbands as to the Lord; for the man is the head of the woman, as Christ also is the head of the Church, and he is the savior of the body; but as the Church is subject to Christ, so also let wives be to their own husbands in everything. Husbands, love your own wives.”

He discusses those things pertaining to domestic affairs, which are concerns of authority and submission. Now there are three kinds of these. Two are instituted by nature: wife and husband, children and parents; and one is by law: namely, slave and master. To the one who is subject, he suggests obedience; but to the one who rules, he suggests care for those who are subject. Thus, having set forth Christ as the model, he commands that the wife be subject to the husband, so that the submission might not be merely corporal, but that it might also become spiritual.

“Just as also Christ loved the Church, and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present her to himself a glorious Church, not having spot or wrinkle or any such thing; but that she should be holy and without blemish. So husbands ought to love their own wives as their own bodies. He who loves his own wife loves himself.”

He does not wish the authority to be harsh toward those who are subject. For this is true rule: that the one who rules should take care of those under him—which is what Christ revealed, who did not seek what would bring himself glory, but what would be for the benefit of the Church. For his own glory was set in the immortality which was due and becoming to him; but the salvation of the Church consisted in the cleansing from sin, which would not have been accomplished at all ^C unless Christ had brought about a transformation of the life that had been defiled, having destroyed through his death the likeness of that life, so that by dying with him we might be delivered from the life we formerly led. The cause of this cleansing is holy Baptism. For the invocation through the Word accompanies that water, declaring it holy. Namely, “In the name of the Father, and of the Son, and of the Holy Spirit.”

“For no one ever hated his own flesh, but nourishes and cherishes it, as also the Lord [does] the Church. Because we are members of the body.”

^A “of his flesh and of his bones. For this cause shall a man leave his father and mother, and shall cleave to his wife, and the two shall be one flesh.” If the wife is the man’s flesh, he should, he says, take care of her as [he does] his own flesh. And if we know Christ to be the husband of the Church, and that He has fashioned us to be His members through the life that the Spirit gives, then let us imitate the love of Christ toward the Church.

“This mystery is great: but I speak concerning Christ and concerning the Church.” ^B He united the spiritual with the carnal, demonstrating this as a type of that. For in this way a mystery of truth hidden under a type comes to pass, in that Christ and the Church were typified by the taking of the woman from the man and her union with the man. For indeed we have our being from Christ according to holiness, and being sanctified, we are united to Christ.

“Nevertheless, let each one of you also so love his own wife even as himself; and let the wife fear the husband.”

CHAP. VI.

“Children, obey your parents in the Lord. For this is just.” ^C This discourse is indeed universal for the whole Church united to Christ. But in every woman, and in every man, may the type be perfected—in the love of the husband, and the subjection of the wife in fear.

“Honor your father and mother; which is the first commandment in promise; that it may be well with you, and you may live long on the earth. And you, fathers, do not provoke your children to anger; but bring them up in the discipline and instruction of the Lord.”

This is the second order of authority, that of parents over children, because the procreation of children is the consequence of marriage; and he cites the Law as a witness. ^D For all things that we do for Christ’s sake are attested by the Law itself as being good and righteous, whether they are stated in explicit terms or indicated typologically, and the testimony of the pedagogue given to perfect doctrine is good. But to show that the commandment concerning the honoring of parents is worthy of veneration, he says it is proclaimed both as the first of the others and also with a promise—which promise lies in the Decalogue. For the Law, as a figure of eternal life, adumbrates life by a kind of imitation. God attached this promise to the first commandment, having first set forth four others that pertained to God Himself; because the reward of honor from Him who is honored is certain. But the honor which is shown to parents, since it does not obtain a just recompense from them, has received it from God through the promise.

VERS. 5-9. “Servants, be obedient to those who are your masters according to the flesh with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.”

He again subjects those who are under authority, and then teaches humanity to those who are set over them. He says "masters according to the flesh," because lordship is not by nature, nor was anyone created a slave to another, as is the case with irrational brutes. But human service rendered by those who serve sincerely and willingly becomes a type of that divine service which He who was made in the form of a servant endured, so that such service is directed toward God.

VERS. 10, 11. “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand.”

It is necessary that strength from God come to those men who fall into infirmity, so that the recovery of power may dispel that infirmity. This power he compares to a suit of armor, signifying that just as he who is naked cannot engage in war, so he who is without the Spirit is without strength against the devil, who is the author of wickedness.

“Against the wiles of the devil. [VERS. 12, 13.] For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.”

He calls the devil's knavery “wiles” (*methodia*), because he shows that he does not wish to carry out his plans straightforwardly, so as not to be caught, but assumes another mask and contrives other things. Just as a crafty enemy attacking a city and its walls secretly mines beneath it, so that the city is hardly on its guard against him, and he himself achieves what he is aiming at.

VERS. 14-18. “Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication.”

But why, "in truth"? Because lust is an illusion and a lie, and it is by no means true pleasure, but the shadow of pleasure. That, therefore, is what belongs to true pleasure: namely, chastity. ^A • "For all the saints, [VERS. 19-21] and for me, that utterance may be given unto me in the opening of my mouth with boldness, to make known the mystery of the Gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. But that ye also may know the things concerning me, and what I do." Even the Lord Himself commands us to persevere in prayers unceasingly, and Paul teaches that we should pray in the spirit—that is, with the mind, and not merely with the mouth. He speaks of "many prayers" because they were to be poured out for many, namely, for all the saints and for himself; for a strenuous task rested upon him, in such a way that it was on account of this he had been sent chained to Rome. ^B • "All things shall Tychicus, the beloved brother and faithful minister in the Lord, make known to you [VERS. 22, 23], whom I have sent unto you for this very purpose, that ye might know our affairs, and that he might comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in incorruption. Amen." The saints rejoice when a holy work succeeds prosperously. Therefore, he signifies to the Churches what had happened to him. The Epistle to the Ephesians was written from Rome by Tychicus. Verses 312.

TO THE EPISTLE TO THE PHILIPPIANS

TO THE EPISTLE TO THE PHILIPPIANS

CHAPTER ONE.

VERS. 1, 2. "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ."

He writes this epistle to men who had advanced in doctrine. For this reason, he does not touch upon dogmas, of the knowledge of which they were sufficiently instructed, since they had received them abundantly from the Apostle himself. But throughout almost the entire epistle, I might say, he admonishes them of two things: first, that they should not be puffed up, since he knew this was wont to follow those who performed the work well; and second, that they should always rejoice. For they were consumed by a heavy sadness from the moment they had heard of the Apostle being in chains, and the impending

and the death of the same which was expected. For they did not hope ^A that he would escape the hands of Nero, a man who was mad in other respects, and especially greedy for slaughter. Wherefore he also calls him a lion in the Epistle to Timothy: "The Lord stood by me," he says, "and I was delivered out of the mouth of the lion." 59 As for all the other things he exhorts them to do, he does so in passing and as it were at a glimpse, because, as I said, having spent a long time among them, he had benefited them very greatly.

Since he promises in this Epistle that he will send this Timothy to them shortly, for this reason he writes the Epistle in the common name of both, so that he might accustom them to receive this teacher. For if Paul had made him a fellow-worker in the teaching he was now sending to them, how would they not receive him when he arrived a short time later, a man whose instructions they had already heard? It should be noted that he sends the Epistle to the whole region and the whole nation; and this is clear from his saying, "to all the bishops."

^B "I give thanks to my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, for your fellowship in the Gospel from the first day until now. Being confident of this very thing, that he who began a good work in you will perfect it until the day of Christ Jesus."

He testifies that they had progressed greatly, since in remembering them, he did not express groans or tears, as he did on behalf of those who were wavering, but offered many thanks to God; which is characteristic of those to whom things are going well. What, then, was their accomplishment, if not that, having become partners with him in the Gospel, they had remained partners from the beginning until now, not being shaken in the slightest? This is what provided him with the good hope of the future as well. For I know, he says, that you will complete this work, until you offer it whole at the coming of the Lord.

"Even as it is right for me to think this over you all, because I have you in my heart, both in my bonds, and in the defense and confirmation of the Gospel, you all being partakers with me of grace."

Because he said he had confidence in them, he declares this confidence to be just and legitimate. For he says ^C that they will be partners with him in all things: in his bonds, in his defense, and in his grace. To have such confidence in those who have believed is a great testimony to their steadfastness.

"For God is my witness, how I long for you all with the affection of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment, so that you may approve things that are excellent, that you may be sincere

and blameless for the day of Christ, being filled with the fruits of righteousness which are through Jesus Christ, to the glory and praise of God. ^A Since he said that he had great love for them, so as never to neglect them, neither when he was in chains nor when he was making his defense, he calls God as a witness for such a great matter. And lest anyone might suppose that he spoke such things out of a desire to flatter them on account of the service they had sent to him, he added, "in the bowels of Jesus Christ," showing that his love for them was sincere because of Christ, and he prays for this, that they might progress in knowledge and perception, and become accurate appraisers of good things; for thus they will be blameless for the coming of Christ, that is, in no way stumbling. For such as these, he says, will be found full of fruits of righteousness; and of righteousness, not that which is by the law—for he removes this from the middle in the subsequent parts of the epistle—but that which Christ provides, which indeed redounds to the glory and praise of God. For a life lived according to God glorifies the Father who is in heaven.

Vers. 12-14. "But I want you to know, brethren, that the things which have happened to me have rather turned out for the furtherance of the Gospel, so that my chains have become manifest in all the praetorium and to all the rest, and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear." ^B He writes the epistle to them from Rome, as they were oppressed with great anxiety and sorrow on account of his chains. Concerning these chains, he so far dissuades them from grieving as to teach them, rather, to have great joy on account of them, since they were the cause that the preaching was increased more abundantly, and error was banished.

Vers. 15. "Some indeed preach Christ even from envy and strife, and some also from good will." ^C The enemies of the preaching, when the Apostle was held in chains because he preached Jesus, wishing to incite Nero more, they themselves also preached Jesus; but the matter turned out contrary to what they wanted to do. For wishing to destroy the preaching from its foundation, they increased it all the more, even if they did not preach sincerely, that is, from the heart, and put effort into this not so that men might be taught the truth, but to create distress for the Apostle.

Vers. 16-18. "The former preach Christ from selfish ambition, not sincerely, supposing to stir up trouble for my chains; but the latter out of love, knowing that I am appointed for the defense of the Gospel. What then? Only that in every way, whether in pretense or in truth, Christ is preached." ^D Those who preach sincerely, he says, do this because they have become more bold through my defense. For they knew that the defense which the Apostle was establishing would result in their common benefit.

^A I rejoice; in this I rejoice, and I will also rejoice. For I know that this will turn out for me for salvation through your prayer, and the provision of the Spirit of Jesus Christ, according to my expectation and hope. ^B So far am I, he says, from grieving at these bonds and my coming defense—not only for the things I proclaim, but also for the things they proclaim—that I even consider the matter a cause for joy. For it will turn out for us for salvation; and he immediately introduces moderation through their prayer and the provision of the Spirit, saying that this is how salvation comes to him. ^B "In that I shall not be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body.” That is, I will not betray the preaching out of fear of the bonds, or of the defense, or even of death itself. ^B “Whether by life or by death.” If I live, he says, I will abound in preaching; and if I die, Christ is again glorified, because his preaching has had such ministers that they even despise death itself. ^B “For to me, to live is Christ.” See by how many points he draws them away from sadness: first, not to be ashamed; second, that Christ is magnified; third, to choose to live only for Christ’s sake, so that he may fulfill His ministry. ^B “And to die is gain.” Do not grieve, he says, at my bonds. For even to die for Christ is the greatest gain. ^B “But if I live in the flesh, this is fruit for me from my work. Yet what I shall choose I cannot tell. For I am hard pressed between the two, having a desire.” He elaborates on what he said before, and interprets as it were what it means, “to me to live is Christ.” He says, therefore, that this life is "to live Christ," which is nothing other than spiritual labor, from which a reward is owed to me. ^B “To depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more necessary for your sake. And being confident of this, I know that I shall remain and continue with you all.” And even now he was with Christ, according to that word: "If you seek proof of Christ speaking in me." But not as then. For now, he says, we see through a glass and in a riddle, but then face to face. ^B “For your progress and joy of faith, that your rejoicing may abound in Christ Jesus in me by my coming to you again.” See again how much good he testifies they are gaining. For he who makes progress, makes progress by walking.

^A And where do they progress, but to the joy of faith? And he who progresses toward this, he says, will boast in Christ.

“Only conduct yourselves in a manner worthy of the Gospel of Christ, so that whether I come and see you, or remain absent, I may hear about you.” Having testified to their great progress, he quietly restrains them, so that they may not be puffed up upon hearing that they have progressed. He restrains them by urging them to strive for a way of life worthy of the Gospel.

“That you stand fast in one spirit, with one soul striving together for the faith of the Gospel, and not in any way intimidated by your adversaries, which is for them a proof of destruction.” Having admonished them to conduct themselves worthily of the Gospel, he also explains the nature of this conduct. This is sincerity regarding faith. For in no other way, he says, can you be one spirit except by this; and then, to also have one soul. This is a proof of exceeding love. And he says the reward from this is great. And what is this, if not that they become athletes for the Gospel? For there were many adversaries, specifically those of the circumcision.

“But for us it is of salvation, and this from God; because to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for Him.” Observe again how he quietly restrains them. For after he said that they were athletes for the Gospel, he added that this very thing comes from God; and it was granted to them to suffer for Him. He says this, however, not to dissolve the soul’s affection or its resolve—for it is incumbent upon me indeed to have a good resolve—but so that they might consider all good things to be from God. “For not I,” he says, “but the grace of God with me.”

“Having the same struggle, which you saw in me, and now hear of in me.” ^B In this passage he suggests two useful things: first, that they should not be exalted as if they were the only athletes, since they are struggling according to his example. And second, that they should not be terrified by bonds or the expectation of death, hence he encourages them to his own emulation. ^C See how anxiously Paul is concerned for his disciples, so that he is distressed regardless of whether they act well or are afraid. If they were to act rightly, he was concerned lest they be carried away; but if they were to tremble, he was concerned lest, on account of their fear, they should, as is common, lose heart.

CAP. II.

“If there is therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill my joy, that you be like-minded, having the same love, being of one soul, thinking the same thing.” ^D

^A Before he exhorts them to have one faith and one mind, he takes possession of their souls as if by an oath, using words such as these: "I adjure you by that very consolation with which Christ hath comforted us, and by the charity and communion of the Spirit, by the very bowels, by the very mercies of God, fulfill my joy." This consists in your being of one faith and one mind.

"Let nothing be done through strife or vainglory; but in humility, let each esteem others better than themselves." ^B For it is strife and vainglory that most of all create heresies.

"Look not every man on his own things, but every man also on the things of others." Do not look to this, he says, that you may be called a teacher and a great man, but only that you may not be an occasion of stumbling to your brother.

"For let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord." ^C His discourse was on humility, even though he touches on doctrine. Note how great is the precision of the doctrine: that Christ is equal to the Father, that He emptied Himself, that He became man, and that He did so willingly. For lest anyone, hearing that He became obedient to the Father, should think that compulsion was brought upon Him as from a superior to an inferior, for this reason he frequently adds "himself"—He emptied *himself*, he says, and humbled *himself*, becoming obedient. He speaks thus in order to signify the one will of the Father and the Son. Nor does he only explain these heads of doctrine, but also that He, being equal to the Father, endured death, having been made man; and not just death, but death by the cross. And that He was not held by death. For "God," he says, "highly exalted him." ^D When, therefore, you hear "exalted," "raised up," and the like, contemplate the dispensation and the incarnation; do not think Him to be of a weaker power, since He is the power of the Father. For Christ is the power of God and the wisdom of God.

"To the glory of God the Father." (Ver. 12) "Wherefore, my dearly beloved, as you have always obeyed." That He may be glorified, he says, in the same way as the Father, because He is equal and similar to Him. "Not as in my presence only, but now much more in my absence."

^A For he greatly demonstrates his love for the teacher who obeys in his absence. For he who obeys in the presence of the teacher perhaps does so out of shame, but he who obeys in his absence shows the great sincerity of his love for the teacher.

"With fear and trembling work out your own salvation."

He makes them anxious again, and brings down their pride so much, lest they become boastful on account of their excellent deeds.

VERS. 13. "For it is God who works in you both to will and to work for his good pleasure."

Further, he says this not to detract from the freedom of the will, but because he fears again that they might become arrogant. For that the mind is the cause of our being good or evil, he made manifest by exhorting them to work out their own salvation with fear.

VERS. 14, 15. "Do all things without grumbling and questioning, that you may be blameless and innocent, children of God without blemish."

For he who performs the commandments with grumbling, as if they were heavy, loses the reward he was to receive from them. And the phrase "and questioning" means the same as if he said, "without ambiguity or doubt, and wavering in nothing." For he who performs them in this way, he says, will be blameless.

With charity, with a willing mind.

"In the midst of a crooked and perverse generation."

By "crooked generation" he means the Jews, according to the word of the Lord to them: "O faithless and perverse generation" (Luke ix, 41).

"Among whom you shine as lights in the world, holding fast the word of life."

For those who can say, "The light of your face, O Lord, is lifted up over us" (Ps. iv, 7), they can become lights. By "word of life," he means the Gospel.

"For my pride, in the day of Christ, that I did not run in vain or labor in vain."

For the progress of disciples is indeed a great glory for teachers. But until when must this progress reach? Until the coming of Christ. He says this so that, having attained it, we may die, having in no way let it slip; for thus we shall present it whole and sound. ^D

VERS. 17, 18. "But even if I am to be poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and congratulate you all. Likewise you also should rejoice and congratulate me."

He always calls his own death a sacrifice and a libation; he speaks similarly in the Second Epistle to Timothy: "For I am already being poured out like a drink offering, and the time of my departure has come" (II Tim. iv, 6). He says, therefore: Behold, I am dying, and the enemies of the truth are sentencing me to death on account of the preaching.

not that I am grieved, but that I rejoice exceedingly. Therefore you also ought to rejoice. ^A

"But I hope in the Lord Jesus to send Timothy to you quickly, so that I also may be of good cheer when I have learned the things concerning you."

I send Timothy to you, he says, so that through hearing about your affairs I may rejoice. It is not that he was ignorant of them; for he himself said that he gave thanks for them in every prayer. What then is this talk of rejoicing over Timothy, if not that they were confident and rejoicing in the chains he bore for the sake of the preaching? For this is what he exhorts them to do.

"For I have no one like-minded, who will sincerely care for your affairs. For all seek their own, not the things which are of Jesus Christ. But you know his proven character, that as a son with a father, he served with me in the Gospel. Therefore I hope to send ^B him."

This is the highest praise for Timothy: to be like-minded with his teacher. At the same time, it is also an exhortation to receive him with joy, as though they were seeing the Apostle himself.

"As soon as I see the things concerning me by this. But I trust in the Lord."

By "this," he means the judgment. And this is the sense: I am watching, he says, to see how the outcome of my trial will be, and then I will send him to you.

"That I myself also shall come quickly."

He knew through the Spirit that all things concerning his first defense would be easy, and that he would get through it, and the death, and the chains; and that it happened so, he declared in his letter to Timothy when he said: "At my first defense no one stood with me, but all forsook me. But the Lord stood with me, and I was delivered out of the mouth of the lion" (II Tim. iv, 16-17). ^C

"Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your apostle and the minister of my need, since he was longing to see you all."

Great is this commendation for every one of the disciples, in that he calls Epaphroditus a fellow worker and fellow soldier, and Timothy "like-minded."

"And was distressed, because you had heard that he was sick. For in fact he was sick almost unto death, but God had mercy on him; and not only on him, but also on me."

Epaphroditus had endured tribulation at Philippi for the sake of the preaching, and to such a degree that, from the sufferings he had undergone, he fell into that illness which was unto death. But not only was he himself stoned, ^D but the Apostle was as well. And he revealed this writing to the Thessalonians: "For you yourselves know, brethren, the entrance..."

^A unto you, as it was not in vain, but having suffered beforehand and having been insulted, as you know, in Philippi." Epaphroditus, therefore, was grieved that they had heard that such a great danger had surrounded him because of the preaching to them, so that he even came close to death.

"That I may not have sorrow upon sorrow." Therefore, I sent him more diligently, so that when you see him again, you might rejoice, and I might be less sorrowful. "Receive him therefore in the Lord with all joy, and hold such men in honor; because for the work of Christ he drew near unto death, rendering up his own life."

He was affected, therefore, by sorrow on account of the loss of those who were persecuting him. Yet he recovered, he says, so that in addition to that sorrow I might not have another, that of the death of the Apostle. He was distressed, however, not because he was going to depart and be with Christ, but because he had need of him for the preaching, just as he had need also of him; as even he himself said: "To remain in the flesh is more necessary for your sake."

You were not present, he says, but you ministered to me through him, in that you sent him. "That he might fill up what was lacking on your part in your service to me." I have not yet perfectly fulfilled my ministry, he says, which I undertook among you for the sake of preaching. Chains, which I endured for the sake of the preaching, hindered me. Epaphroditus, therefore, shall supply this deficiency.

CHAPTER III

^B VERSE 1. "Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome." And where is the joy for me, even though he is bound? "But for you it is safe." For he was greatly strengthening their soul, teaching them not to be distressed at the bonds which were to be endured for the sake of the preaching.

VERSE 2. "Beware of dogs, beware of evil workers." He implies the princes of the Jews, concerning whom it was written: "All dogs, dumb, not able to bark," and dogs impudent in soul, who do not know how to be satisfied. "Beware of the concision." For they cut only the flesh, and are helped by the act in no way; for circumcision is the signet of faith; but they do not believe. For why are they circumcised? Whose signet do they receive? Therefore, they are only being cut.

VERSES 3, 4. "For we are the circumcision, who serve God in spirit, and glory in Christ Jesus, and have no confidence in the flesh: though I myself have confidence also in the flesh." Those who cut off all worldly desire. This ^D

^A has been granted to us by the Spirit of God to do, and this glory is referred to Christ.

"If any other man thinketh that he hath whereof he might glory in the flesh, I more. [Vers. 5-9.] Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." ^B

Because the heralds of the letter were puffed up with insolence, both because of circumcision and because of the lineage they traced from Israel, for this reason he disparages these things in himself. For true self-renunciation is not when someone, having nothing, rejects those things he does not possess, but when, possessing them, he considers them small and contemptible upon finding greater and more excellent things. He says, therefore, that having had all the things that were respected among them, and having shown in legal matters a righteousness such as no other had, I counted all things as loss and dung, because the way of life according to Christ is of a certain supereminence. And so great is this supereminence ^C that I pray that no legal righteousness of my own be found in me, that I may win the righteousness that is from God. See how he calls his own righteousness that which is of the law, but calls the evangelical righteousness the righteousness of God, so that the distance between the two is as great as that between man and God.

"That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ." ^D

He teaches what the righteousness of God is: faith in Christ, and the knowledge of his resurrection, and the fellowship of his sufferings. For these things being found in me, he says, will cause me to attain unto the resurrection from the dead. But he did not simply say, "I shall attain," but, "if by any means I may attain." He shows that even those who have already received the gift of knowledge and the fellowship of the sufferings have need of much vigilance, so that they might not lose what they have received. And this is clear from what follows. For he says, "not as though I had already attained," and he is confident concerning the end; but he says, "I follow after, that I may apprehend." And what is it that he would apprehend, if not that gift for which he was apprehended by Christ? And in what was he apprehended, if not in the resurrection? For one died for all, that all might live. Fear, therefore,

and anxiety overwhelms us, lest in the resurrection we be found unworthy by Him who raised us, and we hear the words, "I do not know you."

VER. 13, 14. "Brethren, I do not consider myself to have apprehended." ^A

He further commends humility to them by his own example, and all the more because it is not expedient to call any man blessed before his death. As long as the time of struggle remained, he had not yet apprehended.

"But one thing: forgetting the things which are behind, and reaching forward to those which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus." ^B

He teaches how one might apprehend. And how, if not by forgetting the things that are behind? By "things behind," he means either the worship of the Law or the entire corrupt life, which he must forget in order to reach out to the things that are ahead—that is, to pursue the evangelical way of living. For in this way alone is it possible to obtain the prize of the upward call.

VER. 15. "Let us therefore, as many as are perfect, have this mind." ^C

Behold again the excess of his humility. He did not say that it is simply necessary to think in this way, but that those who are perfect must think so. And what is this "thus"? It is to consider that they have not yet apprehended. And if those who are perfect are commanded to be disposed in this way, how ought those who are not like them to consider themselves?

"And if in anything you think otherwise, God will reveal even this to you." ^D

If indeed, he says, you do not think in the way we say, God will make you certain about this, that it is exactly as we have taught.

VER. 16. "Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind."

Even if we wait, he says, for the revelation from God concerning the things being sought, yet hold fast to this which you already have. And what was it that they had, if not to think correctly concerning the faith?

VER. 17-21. "Brethren, join in following my example, and note those who so walk, as you have us for a pattern. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things. For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to the body of His glory, according to the working by which He is able even to

subdue all things to Himself.

CHAPTER IV.

^A Ver. 1. "Therefore, my beloved and longed-for brethren, my joy and crown." ^B Again he teaches them that it is necessary for them to be his imitators, and to know how he walks who is as they are. He speaks in this way, not out of any high-minded opinion of himself, but to turn them away from the fellowship of false teachers, showing how great a difference there is between spiritual and carnal things. And this difference can be seen from the end of each. For the end of the latter, he says, is destruction; but the end of the former is to be transformed and to become conformed to the body of Christ’s glory. And this very transformation, that is, of our bodies, Christ will accomplish because He has the power and holds all things in subjection. And the phrase, "and glory in their shame," indicates this: that they take pride in those things in which they ought to be ashamed. For all things that pertain to the belly are shame and corruption.

"So stand fast in the Lord, beloved." ^C So, how? As those looking for the Savior, the Lord Jesus, from the heavens. He calls his disciples his crown, since their obedience to his preaching earned him crowns.

Vers. 2, 3. "I implore Euodia and I implore Syntyche to be of the same mind in the Lord. And I ask you also, true yoke-fellow, help those women who have labored with me in the Gospel, with Clement also, and the rest of my fellow-workers." ^D Since he had spoken generally, he now offers his exhortation specifically to those who were preeminent in faith; and this is manifest from what he adds: "who have labored with me in the Gospel." Some say he is here beseeching his own wife. But this is false; he is addressing some woman, or perhaps the husband of one of these women.

"Whose names are in the Book of Life." He said this having learned from the Lord, who says: "Rejoice, for your names are written in the heavens."

Vers. 4, 5. "Rejoice in the Lord always." Even if you hear that your teacher is bound in chains, he says, even if he is being scourged, even if he is enduring death—and this is to be understood not only regarding teachers, but that we ourselves should suffer these things for Christ’s sake.

"Again I say, rejoice. Let your gentleness be known to all men." Not only does he beseech them not to lose heart, but also to rejoice. "The Lord is at hand." Do not be troubled, he says, by the things that have happened to me. For the Lord will be present with me.

^A “But in everything, by prayer and supplication with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding.” Because he had told them to be anxious for nothing, lest they lose heart, thinking he had stated this as a general rule, he says for this reason: I warned you not to be anxious about the bonds by which I am confined, as if I were suffering anything grievous from them. For they are not grievous; but be anxious, he says, in prayer and in supplication to God. For one ought to ask God, while giving thanks, not while being despondent or slothful.

“Shall guard your hearts and your minds in Christ Jesus.” He prays again that they may hold the same faith. For this is what it means for their hearts and minds to be fortified in Christ. ^B

VERS. 8, 9. “Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is of good report, if there be any virtue, and if there be any praise, think about these things. What you have also learned and received and heard.”

The Apostle teaches us that faith in Christ is the head of every good thing that happens to us, and that all the deeds in accordance with virtue are, as it were, a small appendage to it. ^C It is, therefore, as if he said: “Have the faith, which I pray may be preserved within you.” But it remains for you to order your lives according to the standard of virtue, which I also exhort you to take hold of. And so he says, “Finally,” not because applying oneself to virtue is a small thing (for it is a great thing), but because it is small in comparison to faith, and as a kind of annex. For faith is the foundation, the base, and the protection, without which nothing can be built; for indeed, there is no building, just as there is no house without foundations. Faith is, therefore, like the foundations and the structure of the whole house; but the actions in accordance with virtue are like the roof, by which the whole building is enclosed and as it were crowned.

“And you saw in me.” ^D

Because he told them to embrace manifold virtue—namely, truth, gravity, justice, purity, brotherly love, benevolence, and all things that constitute virtue, which bring good report; because he had exhorted them to be anxious about all these, and lest he should seem to be prescribing to them things that are greater than they could achieve, for this reason he encourages them to accomplish all these things by his own example. It is therefore as if he said: “Do not lose heart, as if the precepts were difficult and greater than what you are able to accomplish. For you have heard that I have practiced all these things: and not only have you heard, but you have also seen.”

“Practice these things, and the God of peace will be with you.”

^A I exhort you, he says, to do these things, because a great reward is returned for them; and this is, to have God as your indweller.

VERS. 10-18. “I rejoiced in the Lord greatly that now at last you have flourished again to think for my sake, for which you were thinking, but you were occupied.” Not that I speak by reason of lack: for I have learned to be content in the things in which I am. I know how to be humbled, I know how to abound (I have been instructed in all things and in everything), both to be filled and to be hungry, and to abound and to suffer need. I can do all things in Him who strengthens me, Christ. Nevertheless, you have done well in communicating to my tribulation. And you also know, Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church communicated with me in the matter of giving and receiving, but you only: because even in Thessalonica, once and twice you sent for my need; not that I seek the gift, but I seek the fruit that abounds to your account. But I have all things, and I abound; I am filled, having received from Epaphroditus the things which were from you. ^B

He speaks concerning the ministry which they had sent to him. He rejoiced, not that he had received it, but that the disciples had had fruit. For if the Lord commanded them to give, how would they not have sinned if they had not given? Aptly, therefore, he said, “You have flourished again.” For the beginning of good fruit is communication with teachers, just as, indeed, the forgetting of them is the beginning of decay.

“An odor of sweetness, a sacrifice acceptable, well pleasing to God.” For this is what causes them to be fragrant; for they fulfill the divine law.

VERS. 19-23. “May my God fulfill all your need according to His riches in glory in Christ Jesus. To God and our Father be glory for ever and ever. Amen. Salute every saint in Christ Jesus. The brothers who are with me salute you; all the saints salute you. Especially those of…” ^C

Look at what is the fruit of the ministry: that they are enriched in the glory of Christ. At the same time, he also quietly teaches them that it was for their own benefit that Christ commanded them to share carnal things with their teachers, that they might become partakers of their spiritual goods. For why could He who enriches them not also enrich the teachers? But He did this by design, so that the teachers might not be puffed up arrogantly against the disciples, as if they were enriching them with their own riches; nor, on the other hand, should the disciples be of a sorrowful mind, as if they were always kept in the rank of those in need, and were imparting nothing to them. For this reason, he commanded there to be a restoration and a communication, even if the things which are given to the teachers are incomparably greater. ^D

“They who are of Caesar’s household. The grace of our Lord Jesus Christ.” He affects them with great consolation, as he says, in [the house of the emperor…]

the preaching has prevailed, and to such an extent that even the believers who are at Philippi receive his greeting. “With your spirit. Amen.” He shows that all to whom he writes are spiritual; for he bears witness to them of this throughout the whole Epistle. ^A The Epistle to the Philippians was written from Rome by Epaphroditus. Verses 208.

CONCERNING THE EPISTLE TO THE COLOSSIANS

CHAPTER ONE

VERS. 1. ^B “Paul, an apostle of Christ Jesus by the will of God, and Timothy the brother.”

He writes the Epistle to men who had indeed before received the doctrine of the Gospel from Epaphras, but were in need of fuller knowledge, for they did not possess perfect knowledge. Wherefore he treats also of higher mysteries, and leads them into the very sea of the dispensation, and prays that they may become more perfect in such knowledge. And not only that, but he also admonishes them not to be led astray, neither by those who, being addicted to Greek error, would draw them away from the truth, nor to put faith in those who are of the circumcision. For both are far from the mystery of God. ^C Finally, he addresses a moral discourse to them, teaching them what sort of persons those ought to be who live according to Christ.

VERS. 2, 3. “Who are at Colossae.” It is a city of Phrygia.

“To the saints and faithful brethren in Christ Jesus. Grace to you and peace from God our Father and the Lord Jesus Christ.”

We are called faithful, not only because we believe, but also because the mysteries of God are entrusted to us.

“We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, ^D hearing your faith in Christ Jesus, and the love which you have to all the saints, for the hope which is laid up for you in the heavens.”

He says that he offers thanks on their behalf for these two things: both for their right faith in Christ, and for their love toward the saints.

VARIOUS READINGS.

* “The city of Phrygia.” Thus in the Catena of Oecumenius: This is a city of Phrygia, which is now called Chonae. I have an account ascribed to John of Damascus, in which it is said that the archangel Michael appeared at Chonae, or Chonis, in Phrygia. Theodoret, in the second chapter of this Epistle, regarding these words on the worship of angels, testifies that among the Phrygians and their neighbors there existed up to his own time oratories of St. Michael.

Exposition on the Epistle to the Colossians

"Which you heard in the word of the truth of the Gospel which has come to you." By Epaphras, clearly. "As also in the whole world, and it is bearing fruit, just as also among you, from the day you heard and recognized the grace of God in truth, just as you learned from Epaphras our beloved fellow-servant, who is a faithful minister of Christ for you, who also declared to us your love in the Spirit." He mentions the power of the Gospel to confirm the hearers, saying that it pervades the whole world, bearing fruit in deeds, and increasing by the additions of those who believe, so that the hearers might know that, just as in the greatest city, the Churches are numbered throughout the whole inhabited world. "For this reason we also, from the day we heard, do not cease praying for you and asking that you may be filled with the knowledge of His will in all wisdom and spiritual understanding." Your affairs, he says, are worthy of my diligence. Therefore, I pray without ceasing, asking for the gift of wisdom, so that through it you may learn how God willed to bring the world into reconciliation with Himself, and in what way it was possible for the things of reconciliation to come to pass. Since the Law was not able to unite us to God, but Christ alone joined us—inasmuch as He, being the fulfiller of righteousness on behalf of humans, bestows that which was fulfilled in Himself upon those who believe. "To walk worthily of the Lord, unto all pleasing, bearing fruit in every good work and increasing in the knowledge of God, strengthened with all power according to the might of His glory, unto all patience and long-suffering with joy." ^C For this is spiritual wisdom, from which the sound and spiritual life proceeds. For understanding intensifies the zeal for good works. "Giving thanks to God, who has made us sufficient for the portion of the lot of the saints in the light; who has delivered us." He calls God our Father, according to the adoption given to us through faith in the Only-Begotten: "For as many as received Him, He gave them power to become children of God." "From the power of darkness, and has translated us into the kingdom of the Son of His love, in whom we have redemption, the forgiveness of sins." ^D Darkness is the power of the devil, and it has the ability to act in the darkness just as a thief in the night. But in those who do not lie in the darkness of malice, against these...

the devil avails nothing. And those who have escaped this power are established under the kingdom of the Son, through whom we return to the kingdom of the Father. Since, however, this statement refers to the dispensation of the incarnation, for this reason he is called the Son of the Father's love, having been loved in place of men and for the sake of men, according to the ministerial activity he performed among men; and in the form of a servant he fulfilled what was lacking to the world. He says that redemption has been accomplished through his blood. For the blood of the Lord was given as a price, by which those who were held captive by death are led forth into life; for in no other way was it possible for those subject to the kingdom of death to be recalled, except through him who, having shared in death with us, prepared for us a path to life. ^A

VERS. 15. « Who is the image of the invisible God. » The exegesis of grace returns to theology. For from the operation which he displayed in his advent, we know the nature of God, which existed before his advent. For it is the work of God to extinguish death, to restore life in its place, and to recall the world to God. Therefore he says: "Who is the image of the invisible God," in order to show that he is God, and yet is not the Father himself, but the image of the Father; inasmuch as he possesses identity with him, while being, at the same time, not that very person.

« The firstborn of all creation; [VERS. 16, 18] because in him were created all things that are in heaven and that are in earth, visible and invisible, whether Thrones, or Dominions, or Principalities, or Powers: all things were created through him and in him, and he is before all things. » ^B You see how he also proclaims his eternal birth from the Father, and separates him from created things, while saying, "in him were all things created." For if other brothers besides this firstborn had existed, he would never have stated that these things were created in him. For the Father made all things in wisdom; but Christ is the power of God and the wisdom of God.

« And all things consist in him, 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 himself might have the preeminence. » ^C And in him, he says, all things were created, and in him they consist, and he is the head, and he joins both together—those which belong to theology and those which belong to the emptying. For he, he says, is the one who was born before the ages, and who is also the firstborn from the dead. He says that he holds the preeminence, not as though he had received it beforehand, but insofar as he has bestowed upon us this glory, that he himself might go before us. For in this way were the created things also to remain, hanging from their creator and fleeing the corruption which he endured, delivering our ruin to destruction; just as Paul himself explained in the Epistle to the Ephesians. ^D

VERS. 19, 20. « For in him it pleased all the fullness to dwell... »

...to have the fullness dwell, and through him to reconcile all things to himself, making peace by the blood of his cross through him, whether things on earth or things in heaven. » ^A That in him it was God’s good pleasure to sum up all things that are in heaven and that are on earth; here too he speaks again in other words. For the death of Christ both saved man and restored him to his former state, and brought the angels to their ancient joy at the salvation of men, and joined things below with things above; and this is what "to reconcile all things" means. For he made peace, and took enmity out of the way. Therefore the angels also said, "Glory to God in the highest, and on earth peace."

« And you, who once were alienated and enemies in your mind, by evil works, yet now he has reconciled in the body of his flesh through death, to present you holy and blameless, and irreproachable before him. » ^B Those who were separated from Israel because they were in evil works were enemies in their mind. He says that the former enmities, which malice and iniquity had brought forth, have been changed into friendship, because the life of the flesh has been put to death—which indeed had become defiled in us, but was made pure in Christ, and was given over to mortification so that the sin which had reigned in us during this life might be rooted out; so that we, leading another life from the dead, might be presented to God, no longer liable to the charges of our previous life, provided that we are conformed to the death and resurrection of Christ.

« If indeed you remain in the faith, founded and steadfast, and 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. » ^C Since he knows of their situation only by report, he speaks with some hesitancy, "If indeed you remain." Clearly, perseverance in the faith secures our intimacy with God.

« Now I rejoice in my sufferings for you. »

The work of an Apostle is one of struggle. And since he is eager in his work, he rejoices even in the struggles in which he contends for the Church.

« And I fill up what is lacking in the afflictions of Christ in my flesh for his body’s sake, which is the Church, of which I became a minister according to the dispensation of God which was given to me for you. » ^D That is, of the Church; for the Church is his body. To fulfill the word of God, the mystery...

which hath been hidden from ages and from generations, but now is made manifest to his saints, to whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory, whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Whereunto I also labor, striving according to his working, which he worketh in me in power. ^B

CHAP. II.

VERS. 1-3. « For I would have you know what manner of care I have for you and for them that are at Laodicea, and as many as have not seen my face in the flesh, that their hearts may be comforted, being instructed in charity, and unto all riches of fullness of understanding, unto the knowledge of the mystery of God the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge. »

The ministry of the Apostle consists in the doctrine of the Word. The Word, moreover, treats of the salvation of the world, which God of old, from eternity, purposed and defined; but now it has been openly accomplished, and is known by those who are worthy of such knowledge, not through the wisdom of the flesh, but through that which is always hidden with God, being supercelestial and resting in the Holy Spirit. Of this, both those who come from human wisdom and those from the Law have need, since neither the Law openly revealed the mystery, nor did the world grasp it. ^C

VERS. 4, 5. « This I say, that no man may beguile you in loftiness of words. For though I be absent in body, yet in spirit I am with you, rejoicing and beholding your order, and the fixedness of your faith which is in Christ. »

For this reason, he says, I have declared that all the treasures of wisdom are in Christ, so that you might not seek after wisdom from without. Since, although I am not present with you bodily, I am present in spirit; and I rejoice in your faith and the good order of the Church. I see, however, also that which is lacking in you, and what the necessity of doctrine is. For unto faith, knowledge is necessary. ^D

VERS. 6, 7. « As therefore you have received Jesus Christ the Lord, walk ye in him; rooted and built up in him, and confirmed in the faith, as also you have learned, abounding in it in thanksgiving. »

Because the epistolary doctrine knew that they could not yet attain to the height of wisdom, it consults for their safety by preventing them with an exhortation, saying that the tradition which they have received is good, and that the only true doctrine is that which Epaphras had delivered; wherefore it is for their own benefit that they should hold fast to the faith, add the structure of charity, and ever advancing in good works, endure afflictions not without thanksgiving.

^A “See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.”

He speaks at length in this epistle against the Greeks and the Jews, seeking to deter the faithful from the depravity of both. First, therefore, he cautions against the deception of philosophy, calling philosophy an empty deceit, because it strikes with its appearance and draws one away from the truth by the probability of its arguments. For human thoughts are not sufficient regarding God, since all human perceptions, beginning as they do from visible things and from the elements of the world, possess no firmness for the comprehension of the things that are sought—the invisible things that are sought.

“For in him dwells all the fullness of the Godhead bodily.” ^B In Christ, he says, is both the Father and the Holy Spirit. And lest anyone think that this indwelling is merely by affection or habit, or by a simple conjunction, for this reason he said “bodily,” which is to say, substantially. He says, therefore, that in this way he who became man is the Son of God, because he is consubstantial with Him and with the Holy Spirit.

“And you have been filled in him.” Since you have become his flesh and members, and have him as your head, for this reason you are filled with the Holy Spirit.

“Who is the head of all principality and power.” ^C Even though he has become consubstantial with us according to the flesh, that is, according to humanity, he says, nevertheless he is also the one who rules over men.

“In whom you were also circumcised with a circumcision made without hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; having been buried with him in baptism, in which you were also raised with him through the faith of the working of God, who raised him from the dead. And you, being dead in transgressions and in the uncircumcision of your flesh, he made alive together with him, having graciously forgiven you all transgressions.”

He joins the Greek customs to the Jewish, not casting them aside as he did those others, but transcending them, and preserving the bodily things within the spiritual. Therefore, having immediately accepted the token of Judaism, namely circumcision, he says that we who believe in the true circumcision of Christ also become partakers of it. This, furthermore, is not accomplished by human hand, but by the voluntary putting off of the body’s affections, by which, having laid aside the earthly life, we assume the heavenly life, which is restored to us through the resurrection of Christ. And this resurrection we already possess in potentiality, believing in Him who for our sake rose, but we shall possess it in reality at its own proper time.

“Having blotted out the handwriting against us by the decrees, which was contrary to us, and he has taken it out of the way, nailing it to the cross, having put off…”

^A the principalities and powers, he made a show of them openly, triumphing over them in it.”

For those who were rebellious against God, it is as if there were a writing, a clear delineation of a wicked life. This instrument has been washed away, so that it may no longer testify against us, provided that we approach the divine decree, that is, with choice and zeal. It has therefore been nailed, he says, to the cross of the Lord; that is, it has been put to death and invalidated, the life having been put to death in which we possessed the impression of wickedness and the testimony from it. For He who put to death the life, put to death the handwriting against it, and the wicked powers which had grown around the carnal vice, and which, as it were, were sheltering and covering the ^B man, He stripped off together with the body, and hung up, bearing shame Himself, that in the eyes of men, but turning it around upon those who were crucifying Him—the rulers of this world—because their strength, death, was abolished and changed into life, so that they fell from their throne, inasmuch as its root and its foundation, which is death, had been taken away.

“Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon, or a sabbath days, which are a shadow of the things to come; but the body is of Christ.”

You have been made free, he says, from those ordinances which related to bodies. For all these things were shadowy figures of things to come; that is, when we stand before God, presenting that true purity and keeping the true feast.

“Let no man beguile you of your reward in a voluntary humility and worshipping of the angels, intruding into those things which he hath not seen, vainly puffed up by the mind of his flesh, 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.”

Let no one, he says, impose a law upon you—a law still lowly and abject, which subjects you to angels as guardians and stewards, and in carnal things humbles you. For those who cling to this, the guardians of the letter, boast in vain of their wisdom, not having the Head, which is Christ, ^D from whom the whole body of the Church through joints and bands increases with the increase which God has granted it to grow. By joints and bands, he means those who preach the Word in the Church. For through them the Church is joined to Christ and is built up into a beautiful edifice.

“If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (Touch not; taste not; handle not; which all are to perish with the using)?”

^A If you have died, he says, to this life, and to everything visible and carnal—for he signifies the present life by calling it "the elements"—if therefore you have died to this age, he says, why do you turn back to it again? Why do you involve yourselves with foods and such things? For these things, he says, are given to the belly and perish in corruption.

“According to the commandments and doctrines of men: which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh.” By "commandments of men" he means the mythical doctrines of the Jews, or he also calls these "fleshly commandments," as they have nothing spiritual in them. For this is what the expression "not according to God" signifies. ^B And by "neglecting of the body," he indicates circumcision.

CHAPTER III.

“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” Since, he says, you have risen into another life, the heavenly one, become above all ordinances that are according to the earth. For it is not possible to live the life in one place and follow the legal statutes of another; but those things pertaining to the body must cease, as if we were dead, while those things ^C of the Spirit, according to which you live, must be active. In the meantime, let the body await the life that shall be given to it when the author of life, Christ, appears—possessing it in His own body and ready to impart it to ours, since it is necessary that they also be brought into life, a glorious life, a blessed life, the one that is Christ's own, into the likeness of which we too shall be fashioned.

“Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: for which things' sake the wrath of God cometh on the children of disobedience: In the which ye also walked some time, when ye lived in them. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another.” ^D This exhortation of Paul urges the death of the worldly or corrupt life, and in its place introduces the heavenly and spiritual life. He commands us to mortify the members which are upon the earth, so that there may remain for our spirit a life that is established according to the Holy Spirit. He shows that the mortification of this life is necessary.

^A He declares the defilement of it, explaining it so that we might not suppose that life in the flesh is evil—as the Gentiles think—but rather that it is the perversion of life, that is, life in the pleasures, in which are fornications and all types of wickedness. He names uncleanness, and licentiousness, and passion, and evil desire, adding to them covetousness, since greed is a consequence of the pleasures, which seek to provide wealth for the sake of those pleasures. He calls covetousness idolatry because those who are greedy, having abandoned the worship and service of God, serve money instead of God. Persuading them, therefore, not to spend their time in such things, he says that the wrath of God comes upon the disobedient because of these. It is not right, therefore, he says, for the faithful, who have also escaped that wrath, to occupy themselves in these works in which you once occupied yourselves when you were living that life which we advise you to put away.

« Put off the old man with his deeds. »

He speaks in a general and summary way that a change of former habits must take place. For he calls the “old man” the former way of living that has come about since the fall of man.

VERS. 10-14. « And have put on the new, who is renewed in knowledge, according to the image of Him who created him. Where there is neither Greek nor Jew, circumcision or uncircumcision, ^B Barbarian, Scythian, slave, free man, but Christ is all and in all. Put on therefore, as the elect of God, holy and beloved, bows of mercy, kindness, humility, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a complaint against any, even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfection. »

Just as he calls the “old man” the wickedness that entered into us from the fall, so too he calls the new man the way of life that is according to Christ, from which it follows that all are imitators of Christ, whether one is a Jew, or a Greek, or a Barbarian, or a slave, or a free man; all of whom He wishes to express His likeness.

VERS. 15-25. « And let the peace of God rule in your hearts, into which also ye are called in one body, and be ye thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual canticles, singing in grace in your hearts to the Lord. ^C And whatsoever you do in word or in work, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. Wives, be subject to your husbands, as it behooveth in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things. For this is well pleasing in the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh, not serving with eye-service, as ^D

^A men-pleasers, but in singleness of heart, fearing God. And whatsoever you do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord you shall receive the reward of the inheritance: for you serve the Lord Christ. But he that does wrong shall receive for that which he has rightfully done: and there is no respect of persons with God.

CAP. IV.

VERS. 1, 4. Masters, render unto your servants that which is just and equal; knowing that you also have a Master in heaven. Continue in prayer, and watch in the same with thanksgiving; praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds, that I may make it manifest, as I ought to speak.

As for the things that are of peace, he says, let there be an eagerness from the heart, and let them be upheld from the heart, not appearing to be fulfilled by the deceits of words. For the unity of the one body requires that conjunction which is sanctioned by peace, into which we are all caught up by power, which is the body of Christ.

VERS. 5-7. Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer every man. All my state shall Tychicus declare unto you.

He wishes that we live among unbelievers in a friendly manner, with this common friendship. For as long as we dwell with such men, we must behave peaceably, since after this shall come that: *In peace I will sleep and take my rest.*

Tychicus, a beloved brother, and faithful minister and fellow servant in the Lord; whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. He salutes you.

A man of Asia, who left his fatherland and followed the Apostle. Wherefore he calls him a beloved brother, and a faithful minister, and a fellow servant in the Lord, and one who has attained the gift of teaching. He shows that he is sending him from Rome, at the request of the Churches, with Onesimus, who was a citizen of Colossae, and who was sent specifically and appropriately to the Jews. ^{C D}

*Aristarchus my fellow prisoner.* This is he who set out with Paul from Thessalonica. Since, therefore, he accompanied him even while he was a prisoner, as if he were a captive among the Gentiles, he calls him a fellow prisoner.

*And Marcus, sister's son to Barnabas, touching whom you received commandments: if he come unto you, receive him; and Jesus, which is called Justus, who are of the circumcision.*

^A These alone are fellow workers unto the kingdom of God, who have been a comfort to me. And the kinship with Barnabas commends him who is named Mark, for Barnabas was better known. He adds Jesus, who is called Justus, perhaps because the faithful so surnamed him out of reverence for the name of the Savior. But he says that these, being of the circumcision, are a comfort to him because of the loss of his other fellow countrymen. For to him who mourns for those who perish, those who are saved are a consolation.

VERS. 12, 13. *Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. Luke, the beloved physician, and Demas, greet you. Salute the brethren which are in Laodicea, and Nymphas.* ^B Kinship, whether by birth or by country, as well as by doctrine, is of some help. And in all these ways Epaphras was connected to the Colossians. Therefore, he commends his zeal for prayer while he speaks concerning them.

*And the church which is in his house.* [VERS. 16.] *And when this epistle is read among you, cause that it be read also in the church of the Laodiceans.* He exhorts every church in the houses to cultivate piety towards God. Where there are houses, he calls them churches as well.

*And that ye likewise read the epistle from Laodicea.* He is speaking of the First Epistle to Timothy. Some say this does not refer to the epistle which Paul sent to them. For he does not say "to the Laodiceans," but [the epistle] which was written by them to Paul from Laodicea.

VERS. 17, 18. *And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it. The salutation by the hand of me Paul.* ^C Since a certain ministerial duty had been enjoined upon him, he reminds him to carry out the command and task: and that in the Lord, so that nothing—whether small or great—is done otherwise than according to God.

*Remember my bonds.* He is not ashamed of his bonds, but even takes pleasure in them; and he deems himself worthy of remembrance on account of them.

*Grace be with you. Amen.* For he wished to recall to their memory that the whole human race has obtained salvation through grace.

Written to the Colossians from Rome by Tychicus and Onesimus. 208 verses.

TO THE FIRST EPISTLE TO THE THESSALONIANS

^A CHAPTER ONE.

Vers. 1. *Paul, and Silvanus, and Timothy unto the church of the Thessalonians in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.*

When the Apostle heard that the Thessalonians were being afflicted and feared that they might fall away from the faith, he sent Timothy to them from Athens. When he returned and reported that they were steadfast, he wrote to them with joy. Since he had also heard that they suffered some shortcomings in matters pertaining to their life, he writes about this as well. And this is the theme of the Epistle.

He shows modesty of spirit at the beginning, by placing his disciples on equal footing with himself. He reminds them of the grace by which they were redeemed, in order to gently rebuke the faults into which they had fallen. And he does not only do this, but he also calls God "Father," bringing to their memory their adoption.

Vers. 2, 3. *We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing.*

See how sincere is the thanksgiving which he offers up to God for them, because they had faith, and not only faith, but also action; and not only love, but also, as he said, "laborious love." For they were laboring in their persecutions because they loved the Lord. And they did not have hope simply, but hope with patience.

*Your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.*

If you believe, suffer all things. But if you do not suffer, you do not believe.

Vers. 4-6. *Knowing, brethren beloved of God, your election. For our Gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit.*

By a common term he says, "We give thanks," so that the sense might be: We give thanks to God, knowing your election by which we chose you, and that when you received the Gospel through the manifestation of the manifold power which the Holy Spirit put forth, you did not receive it in any common or simple way, ^D but it had such strength in you that you became imitators

^A of us and of the Lord. He says this because of the afflictions which he endured from the Jews.

VERS. 7-9. «So that you became an example to all those who believe in Macedonia and in Achaia. For from you the word of the Lord has sounded forth, not only in Macedonia and in Achaia, but also in every place your faith toward God has gone forth, so that you do not need to say anything. For they themselves tell about you what sort of entrance we had to you. And how.»

See what growth they had, so that they themselves became an example for others, and not to a few people, but even to whole regions and nations; for in Macedonia, that is to say, and in Achaia. And he says well, *is sounded forth*, or divulged, to signify the superabundance of the brightness.

«You turned to God from idols, to serve the living and true God.» Because they had once been God’s, and had wandered, and were called again, for this reason he said, *you turned*. But he adds well, *living*, in order to distinguish Him from the inanimate idol; and then, *true*, for the difference between Him and those who are falsely called gods.

VERS. 10. «And to wait for his Son from heaven, whom he raised from the dead, Jesus who delivered us from the wrath to come.»

In the first place, he puts that which is glorious, by saying, that is, *from heaven*, then that which is inglorious, namely, the *death*; and immediately he attaches the cause of the death; and this is our salvation. For He delivered us from the wrath to come.

CHAP. II.

VERS. 1-4. «For you yourselves know, brethren, our entrance to you, that it was not in vain; but having suffered before 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.»

He calls as witnesses those to whom he speaks, for he wishes them to know that he was not made more sluggish by the vexation which had happened at Philippi, but that he preached to them. This was, however, a silent exhortation to bear afflictions strenuously.

«Not from error.» ^D And the proof of this is that having preached in the midst of vexation. For one who deceives in his preaching would never endure affliction for the sake of the preaching itself, knowing that this very thing is not free from affliction.

«Nor from uncleanness, nor in deceit, but as we have been approved by God to be entrusted with the Gospel, so we speak, not as pleasing men, but God who tests our hearts. [VERS. 5, 6.] For never at any time were we in a word 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.»

That is, not speaking to you those things which are pleasant; but...

as God judged us, so we preached. For we did not please men; nor did we flatter you, but we preached those things which are difficult. ^A

VERS. 7-15. «Having the power to be a burden as the apostles of Christ, but we were made gentle in the midst of you, as if a nurse should cherish her own children. Thus, desiring you, we were pleased to impart to you, not only the Gospel of God, but also our own souls, because you have become dear to us. For you remember, brethren, our labor and toil; for working night and day so as not to burden any of you, we preached to you the Gospel of God. You are witnesses, and God, how holily and justly and blamelessly we were to you who believe; just as you know how we—as a father his children—exhorting ^B you, and comforting you, and testifying that you should walk worthily of God, who calls you into His own kingdom and glory. Therefore, we also give thanks to God without ceasing, because when you received the word of hearing from us—the word of God—you accepted it, not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. For you have become imitators, brethren, of the Churches of God which are in Judea in Christ Jesus: for you suffered the same things from your own countrymen, as did they from the Jews, who also killed the Lord Jesus.»

That is, to demand from you honor, as having been entrusted with such a rank; but we proved ourselves more humble than the disciples, though we were masters.

«And their own prophets, and persecuted us, and they do not please God.»

He places the prophets of the Lord in the middle between Himself and the apostles, so that he might show that they became wicked also toward those whom they confess to be their own. And by placing them in the middle, he makes them out to be ^C wicked to the extreme.

«And they are opposed to all men, forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always.»

For they hinder them from being saved.

«For wrath has come upon them to the end.»

[VERS. 17, 18.] «But we, brethren, being bereaved of you for a short time, in presence, not in heart, we have hastened the more abundantly to see your face with great desire: because we wanted to come to you, even I, Paul, both once and again.»

Instead of saying: Their sins have been completed.

«And Satan hindered us.»

Since the afflictions which they endured for the sake of the preaching had been an impediment, for this reason he attributes these very afflictions to Satan. For he it was who was rousing and goading the unbelievers against the apostles.

«For what is our hope, or joy, or crown of ^D boasting; or is it not even you before our Lord Jesus at His coming? Or...»

you are our glory and joy.» ^A For he who is appointed among teachers has this as his crown and joy: the progress of his disciples.

CHAPTER III.

VERS. 1-3. «Wherefore being unable to bear it any longer, we thought it good.» This expression conveys the magnitude of his love.

«To be left behind in Athens alone, and we sent Timothy, our brother and minister of God, and our fellow worker in the Gospel of Christ, to establish you and encourage you concerning your faith, that no one should be shaken by these tribulations.» This is characteristic of the Apostle's modesty. For he was not so much being abandoned to remain alone, as he was he who had been left behind.

«For you yourselves know that we are appointed for this.» [VERS. 4-13.] For when we were with you, we told you before that we would suffer tribulations, even as it came to pass, and you know. For this reason I too, no longer able to bear it, sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain. But now that Timothy has come to us from you, and brought us good tidings of your faith and love, and that you have always good remembrance of us, greatly desiring to see us, as we also to see you: for this reason, brethren, we were comforted over you, in all our tribulation and distress by your faith; for now we live, if you stand fast in the Lord. For what thanks can we render to God for you, for all the joy wherewith we joy for your sakes before our God, night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith? Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound in love one toward another, and toward all, even as we do toward you, to the end He may establish your hearts unblamable in holiness before God and our Father, at the coming ^C of our Lord Jesus Christ, with all His saints.

That we should be afflicted (to be afflicted).

CHAPTER IV.

VERS. 1-5. «Furthermore then, brethren, we beseech and exhort you by the Lord Jesus, that as you have received of us how you ought to walk and to please God, so you would abound more and more. For you know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that you should abstain from fornication, that every one of you should know.» From this point he begins his advice. For he had heard that certain faults were taking root among them, namely, fornication and adultery, from which he seeks to turn them away. And he does not say "this and that" simply.

rather, he says that the mandates which he commands them to observe were delivered to them long ago by himself through the Lord Jesus. For this is the will of God. ^A

• "That each one of you know how to possess his own vessel in sanctification and honor, not in the passion of desire."

Instead of saying "the flesh."

• "As also the Gentiles who do not know God."

This is also sufficient to turn them away from fornication, that the one who commits fornication is ranked with those who do not know God.

• "Not to overreach and circumvent his brother in the matter."

To "overreach," that is, in the commandments of God. And with a very elegant, albeit veiled, expression he signifies adultery, by calling it an injustice inflicted upon a brother.

• "Because the Lord is the avenger of all these things, as we have foretold you and testified. For God has not called us to impurity, but in sanctification."

See how he immediately sets forth the retribution for these things. ^B

VERSES 8-11. "Therefore, he who rejects this, does not reject man, but God, who also gave His Holy Spirit among you. But concerning brotherly love, you have no need that I write to you. For you yourselves are taught by God to love one another. And indeed, you do so to all the brethren in all Macedonia. But we urge you, brethren, that you abound more and more, and that you aspire to live quietly, and to mind your own business, and to work with your own hands, as we commanded you, that you may walk honestly toward those who are outside, and lack nothing."

When you reject, he says, a brother who has received the Holy Spirit through baptism, then you are not rejecting a man, but God.

• "But we do not want you to be ignorant, brethren, concerning those who have fallen 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 God will bring with Him those who have fallen asleep in Jesus. For this we say to you by the word of the Lord." ^C

He moves on to speak about the resurrection. And see how wondrously he confirms what is confessed, taking the resurrection of the Lord as a guarantee for our own resurrection. For He has resurrected all men through His own flesh. For this reason, He is also called the firstborn from the dead. By saying "in the word of the Lord," he means that he speaks this word so that those who announce these things may be trusted.

• "That we who are alive, who remain until the coming of the Lord."

He says this, not because he himself would remain until the time of the resurrection, but because he was speaking about those who are living, and he himself was also alive; while saying these things, he used the common custom of speech: "we who are alive." And that this is what he means, he indicates by adding, "who remain." For if he had said this, that [it would happen] while I am alive, how then does he say elsewhere that we shall all indeed be resurrected? For if, being alive, one

is assumed upward, how has he resurrected? ^A In the sense, therefore, which we have handed down, he says, "we who are alive."

"We shall not precede those who have fallen asleep. [VERS. 15-17.] For the Lord himself, with a command, with the voice of the archangel, and with the trumpet of God, will descend from heaven."

He declares also in what way he will not be preceding them. "For the Lord himself, with a command." With what command? Assuredly, a command of resurrection, that is to say, commanding them to rise again. "With the voice of the archangel," which he also names the trumpet of God, inasmuch as it will sound at God's bidding. Moreover, this was signified by the parable which is read in the Gospel; for it says: "In the middle of the night a cry was made, Go out to meet the bridegroom."

"And the dead who are in Christ shall rise first. Then we who are alive, who remain, shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. ^B Therefore, console one another with these words."

CAP. V.

VERS. 1-5. "But of the times and the moments, brethren, you have no need that we should write to you. For you yourselves know accurately that the day of the Lord shall come as a thief in the night. For when they shall say, Peace and security, then sudden destruction shall come upon them, as pain in a woman with child, and they shall not escape. But you, brethren, are not in darkness, that that day should overtake you as a thief. For all you are the children of light, and the children of day: we are not of the night, nor of darkness." ^C

He shows that the dead would not have attained to resurrection at all, if not through Christ. For if Christ had not died according to the flesh, death would not have been undone. Or also, by saying "the dead who are in Christ," he points to those who underwent death for the sake of Christ, opportunely consoling those who were hearing these things, since they were living in affliction. He says, therefore, that those who have suffered for the sake of Christ will be the first to resurrect.

VERS. 6-11. "Therefore, let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunk, are drunk in the night. But let us, who are of the day, be sober, having on the breastplate of faith and charity, and for a helmet, the hope of salvation. For God hath not set us unto wrath, ^D but unto the acquiring of salvation through our Lord Jesus Christ, who died for us; that whether we watch, or whether we sleep, we may live together with him. For which cause console one another, and edify one another, as you also do."

Aptly he moves the discourse to labor, and at the same time declares the mystery, and the reason why the death of Christ came about.

VERS. 12, 13. "And we ask you, brethren, to know those who labor among you, and are over you in the Lord, and instruct you, and to esteem them

^A more abundantly in charity for their work. Be at peace among yourselves."

He teaches what is to be rendered to teachers, while admonishing what sort they ought to be.

VERS. 14-18. "And we ask you, brethren, admonish the unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil to any man, but ever follow that which is good, both toward each other, and toward all men. Always rejoice; pray without ceasing; in all things give thanks: for this is the will of God in Christ Jesus for you."

He weaves together for them a discourse on various virtues.

VERS. 19-23. "Extinguish not the Spirit; do not despise prophecy; but prove all things; hold fast that which is good. Abstain from all appearance of evil. And may the God of peace Himself sanctify you." ^B That is, do not hinder him who pours forth prophecies; which the sequence of the prayer also clarifies. "In all things: and may your entire spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ."

If anything is lacking to you, He Himself will fulfill it.

[VERS. 24.] "Faithful is God."

By Spirit, he refers to that gift which each one had received through baptism. For each of those being baptized received a gift and worked signs. And one would speak in tongues, another would prophesy; one would heal the sick, another would cast out demons, ^C another would raise the dead, one did one thing, another another. This gift, therefore, which he calls the Spirit, he prays may remain entire in them, so that they might not be deprived in any way of the efficacy of the Holy Spirit.

"He who called you, He will also do it. [VERS. 25, 26.] Brethren, pray for us. Greet all the brethren with a holy kiss."

Jesus who called you, he says, will cause you to become entirely perfect and blameless.

VERS. 27, 28. "I adjure you by the Lord, that this epistle be read to all the holy brethren. The grace of our Lord Jesus Christ be with you. Amen."

Since this Epistle contains reproofs, lest perhaps those who were of depraved character, upon receiving the Epistle, might hide it, he adjures them that they read it.

The first Epistle to the Thessalonians was written from Athens. ^D With 193 verses.

ON THE EPISTLE II TO THE THESSALONICENSIS.

—

CHAPTER FIRST.

VERS. 1-5. "Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians, in God our Father and Lord Jesus Christ."

We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer." ^A

It was worth the trouble for the Apostle to write a second Epistle to the Thessalonians; not that he might persuade them of anything that was for their profit, whether as to faith (for he says their faith "groweth exceedingly"), or as to the pursuit of virtue. For he had said in the former Epistle that they had no need of teaching, being taught of God. What, then, was the reason for this Epistle? It was that they might not be troubled by hearing that the day of the second coming of the Lord was at hand; for certain false teachers were proclaiming this. Wherefore it was necessary for him to relate the portents that were to precede that day: such as those which pertain to the apostasy and the end of the Roman empire, and those concerning the Antichrist himself. For he says ^B that these things must happen first, and then in that way would that day come.

Observe what progress the Thessalonians had made, so that the Apostle rendered thanks for them; not only because they believed, but because their faith had grown exceedingly; and not again because they loved simply, but because they abounded in this matter. "This," he says, "is our glorying: your patience, faith, persecutions, [and] vexations." You endure all these things, knowing that you will attain the end of them, namely, the kingdom of heaven.

VERS. 6-9. "If indeed it is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest with us." ^C

It is the same as if he said: "since it is righteous." Observe, moreover, how he comforted them and provided relief by setting before them (the prospect of) vengeance; which is what those who are vexed by injustice most delight to hear and yearn to see.

"Rest with us in the revelation of the Lord Jesus from heaven with the angels of his power, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus: who shall suffer eternal destruction from the face of the Lord, and from the glory of his power; [VERS. 10] when he shall come to be glorified in his saints, and to be admired in all them that believed." ^D

He comforts them also from another point by making them partakers with the Apostles. "For," he says, "you shall receive rest with us." And in proving that the remuneration will be true, he sets that judicial tribunal before them, in which the retribution will be altogether most just, whether of the evil or of the opposite.

"Because our testimony was believed among you in that day."

This truth, he says, to which we now bear witness,

faith and patience, in that day it shall be believed. ^A

VERS. 11. In which we also pray always for you, that our God may deem you worthy of your calling.

Since he said that the testimony concerning them—and this concerning great things—was in faith; for he says, "in faith, and patience, and persecutions"—lest they should, by becoming negligent from this, lose what they had worked for, for this reason he says, "We pray always concerning this," making them earnest. For we pray, he says, that He may make you worthy of your calling. He says this, not as if removing that which is from us, but that we may not be high-minded regarding ourselves, but that even for these very things which we perform, we may call upon God as a helper from indulgence, since if we trust in ourselves, our whole labor would immediately vanish. ^B

And may fulfill all the good pleasure of goodness.

He shows that they were not yet perfected. For then alone is there consummation, when the time of the contest has passed; but as long as anyone is struggling, let him fear lest he fall; for this reason it has also been said: "Call no one blessed before the end."

And the work of faith in power.

In order that they might be strengthened to show their faith by their work.

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

Similar to that said by the Lord: "Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven." ^C And this shows that we possess from the grace of God the ability to become such and so great in brilliant works. For even if one is perfect, he says, among the sons of men, if he is lacking the wisdom that is from you, he shall be reckoned as nothing.

CAP. II.

VERS. 1-4. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and our gathering unto him, that you be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as if by us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposes and exalts himself above all that is called God or that is worshipped, so that he sits in the temple of God, showing himself as if he were God. ^D

He comes to the subject proposed. And this is that they should not be led away by the deceit of the false apostles, who said that the second coming of the Lord was at hand. Let no one, therefore, trouble you, he says, whether he seems to speak by a spirit of revelation, or pretends that this was said by me. For it is impossible for the second coming to arrive without the manifestation of the son of perdition. Antichristum

he is speaking of the Antichrist, who he says will come, instigated by Satan, with all the deceit of simulated signs.

^A VERS. 5, 6. «Do you not remember that when I was still with you, I told you these things? And now you know what is restraining, so that he may be revealed in his time.» He reminds them of the earlier teaching he had given them concerning these very things. For because of the error into which these people were leading others, the Apostle himself often taught [on this], and the Lord frequently warned in the Gospels: "If anyone says to you, 'Look, here is the Christ, look, there,' do not go out."

VERS. 7. «For the mystery of lawlessness is already at work.» He calls the teachings of the heretics and their false dogmas the mystery of lawlessness. For they are his precursors, and they prepare the way for him, readying the time and occasion for deception. Yet even in the age of the Apostles, heresies had already emerged; wherefore John the Evangelist speaks in a similar way: "As you have heard that Antichrist is coming, even now many antichrists have come," speaking of the heretics.

«Only he who is restraining [will do so] now, until he is taken out of the way. ^B [VERS. 8.] And then that lawless one will be revealed.» He refers to the Roman Empire. For when this has been fulfilled, the Antichrist will come.

«Whom the Lord will slay with the breath of his mouth, and destroy by the appearance of his coming; whose coming is according to the working ^C of Satan, with all power, and signs, and lying wonders, and with all wicked deception in those who are perishing.» He taught not only of the coming of the Antichrist, but also of his death, showing him to be a liar from his very beginnings to his end. For his coming is indeed according to the working of Satan, but his end, his destruction, and his perdition come about through the coming of the Lord.

«Because they did not receive the love of the truth, that they might be saved. And for this reason God will send them a working of error, that they should believe the lie, [VERS. 11] that all who did not believe the truth but had pleasure in unrighteousness might be judged.» For Christ also said this to these same Jews: "I have come in my Father's name, and you do not receive me; another will come in his own name, and him you will receive." ^D And when it says, "God will send to them," it means He will permit [it] to be sent; just as there is that other saying: "God gave them up to shameful passions."

VERS. 12, 13. «But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God chose you from the beginning for salvation, in sanctification of the Spirit and belief in the truth, for which He called you by our Gospel, for the obtaining of the glory of our Lord Jesus Christ.»

^A

Having gone through the matters concerning the Jews who did not believe, and having taught what their end will be ("in order that they might be judged," he says), he proceeds to the matters of the believers, the prelude to which is thanksgiving; and he exhorts them to give thanks, first because they were loved by God, and because He chose them as first-fruits for salvation, and because He sanctified them, and deemed them worthy of the Holy Spirit.

"Therefore, brothers, stand firm, and hold to the traditions which you were taught, whether by word or by our epistle." It is necessary, he says, that those who boast of such great gifts should stand firm.

"Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope in grace, comfort your hearts and confirm you in every good word ^B and work." See how he again relieves their afflictions, praying that comfort may come to them.

CAP. III.

"Finally, brothers, pray for us, that the word of the Lord may run and be glorified, just as it is with you, and that we may be delivered from unreasonable and wicked men. For not all have faith." He asks for a like return; being one who prays for them, he commands that they in turn pray for him. The prayer which he demands for himself, however, is this: that the preaching may increase in its effects. Thus, indeed, it is necessary that I ask the saints to pray for us, that we may make progress in things according to God, since all other things are superfluous and not altogether useful—whether you mention health, or peace, or anything else that is external.

"But the Lord is faithful, who will confirm you and guard you from the evil one." This which he asked them to pray for him, he himself also prays for them. For he asked that he might be delivered from the unreasonable men who oppose the faith; this, then, he also prays for them, that they be guarded from the evil one. ^C

"But we have confidence in the Lord concerning you, that you both do and will do what we command." He says that they have no need of other exhortations; for you have already shown these things through your works, he says; and you are not content with what has been done, but you will also add to them hereafter.

"Now may the Lord direct your hearts into the love of God and into the patience of Christ." The prayer is continuous, because it concerns great matters. This is to love God, and to endure the afflictions that come for the sake of Christ, and to join patience to love, or rather to seal love with patience; for if we love but do not endure, our love dissolves.

"Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from ^D

^A every brother who walks inordinately, and not according to the tradition which they received from us. For you yourselves know how you ought to imitate us, because we were not idle among you, nor did we eat bread from anyone for free, but in labor and toil working night and day, so as not to burden any of you."

He also persuades them to avoid the idle. For men of this sort are chatterers and meddlesome. And if he himself, while preaching the Gospel, practiced his trade, how much more ought others to work with their own hands!

VERS. 9-12. "Not as if we did not have authority; but that we might give ourselves as a pattern to you, to imitate us. For even when we were with you, we denounced this to you, that if any one does not wish to work, neither let him eat. For we hear that some walk among you inordinately, working at nothing, but being meddlesome. Now to such ones we denounce and entreat by our Lord Jesus Christ, that with silence working, they may eat their own bread."

For the Lord has ordained for those who preach the Gospel, to live from the Gospel.

VERS. 13. "But you, brothers, do not grow weary in doing good."

He speaks either silently about the giving of alms, or he says this: Do not grow weary in admonishing those who do not wish to work. For this is doing good, ^B when an evil custom is cast out by admonitions.

VERS. 14-16. "But if anyone does not obey our word through the epistle, mark this one, and do not associate with him, that he may be put to shame; and do not consider him as an enemy, but admonish him as a brother. But the Lord of peace himself."

This chastisement seems moderate to the stubborn; but it is of the most grievous. For what is more grievous than for one to live in isolation, even if he happens to be in the middle of a city? And he inflicts this not out of hatred, but out of love for the one who is being chastised; wherefore he also added, "and do not consider him as an enemy."

"May He give you peace always in every way. The Lord be with you all. [VERS. 17.] The salutation by my hand, Paul."

Since he had advised them to be separated from ^C the inordinate, he shows that he has not done this willingly, but compelled by necessity. Immediately, therefore, he prays that the penalty might eventually cease—that is, that there might not be a perpetual or total separation—by invoking peace upon them. It will cease, however, when those idle and slothful ones are changed ^D into diligent and active men.

"Which is the sign in every epistle: thus I write. [VERS. 18.] The grace of our Lord Jesus Christ be with you all. Amen."

Since, at the beginning of the epistle, he had said, "Do not believe those who proclaim the second coming of the Lord as now impending, even if they should say as we do through an epistle—"

^A we declare this; for this reason he teaches them also the sign of his epistle, fearing lest some falsehood be surreptitiously inserted, as if sent by the Apostle. The Second Epistle to the Thessalonians was written from Athens. 106 verses.

EXPOSITION ON THE EPISTLE TO THE HEBREWS

^B CAPUT PRIMUM. Vers. 1, 2. "God, who at sundry times and in divers manners spoke in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son."

Observe how, leaving aside what he was accustomed to prefix in the beginnings of his epistles, he immediately rushes of his own accord into the depths of the mysteries, showing that the evangelical institution differs by a great interval from the legal one. And how does he do this? "In time past," he says, "God spoke by the prophets," and these things [were spoken] obscurely and under a shadow; for this is what "sundry times and divers manners" signifies. "But now," he says, "by his Son himself"—where as much difference appears as between a master and servants. He did this deliberately at the beginning of the Epistle, since the Jews, unlike the other Gentiles, had no need of a spiritual introduction—such as he had judged ought to be used in the beginnings of all his other epistles—and therefore, as if addressing those who were skilled in the law, he enters ^C straightway into the depth of the mysteries.

"Whom he hath appointed heir of all things, by whom also he made the worlds."

Having spoken concerning the Son, he straightway sets forth the mystery, showing him to be the same person, both God and man. But how does he do this? "He appointed him," he says, "heir of all things," meaning thereby [all] the Gentiles, according to that saying: "Ask of me, and I shall give thee the heathen for thine inheritance" (Ps. ii, 8). When, however, is this established, if not when it was said unto him: "Thou art my Son; this day have I begotten thee" (ibid. 7)? This he wished to refer to the time of the economy. But he who received the nations as his inheritance is the same one through whom the Father made the ages. For while he possessed the dominion over these things in so far as he was God the Word, he is said to receive the inheritance of them in so far as he became man; he subjected all the nations to the faith in him.

Vers. 3. "Who being the brightness of his glory, and the express image of his person, upholding all things by the word of his power,"

^D [variæ lectiones omitted]

^A having by himself made a purification of our sins, sat down at the right hand of the Majesty on high.

See again how he demonstrates to us that he is at once God and man. For it is as if he were to say: Being light from light (for this is what the brightness signifies), he also shows the Father in himself, according to the saying, "He that has seen me has seen the Father"; for this is what it means: "the express image of his person." This one, he says, having become man and having borne our sins—for the words "having made purification of sins" signify this—having once fulfilled the mystery of the dispensation, was taken up in glory and sat at the right hand of the Father.

But when you hear "at the right hand" and "in the highest," do not think that these words signify places—for the Divine is uncircumscribed—but understand them rather as indications of divine glory and splendor. And the expression "upholding all things" is equivalent to "governing and administering." For all things were made through him and consist, as Paul said in his address. And he rightly says "upholding by the word," to show that he carries the whole creation, that which is above and that which is below, just as those who move things quite small and easily shifted with a finger; so he, by a word, upholds terrestrial things, even those which are heavenly, or rather, those which are above the heavens. ^B

Vers. 4, 5. "Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they. For to which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son."

Since, in preaching the mystery of the incarnation, he said that he humbled himself, having taken the form of a servant, for this reason he compares him with the angels, showing that even though he has become man, he is nonetheless God and Lord; and he strengthens this argument from the prophets, that no one may dare to gainsay his assertions.

Vers. 6-8. "And again, when he brings the first begotten into the world, he says, And let all the angels of God worship him. And of the angels indeed he says, Who makes his angels spirits, and his ministers a flame of fire. But unto the Son..." ^C

Do not let it trouble you, he says, to hear that he was made a little lower than the angels. For see again how he is God, since even the angels worship him. But as to the expression "into the world," some understand this present world, others the future. Both interpretations are appropriate. And certainly, while he was performing the mystery of the dispensation, the angels ministered to him as their Lord; and he went into the heavens, with the angels ^D subjected to him,

according to the voice of Peter. And again, he receives this through the dispensation on account of those subjected to him.

« Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness. »

Observe again how he shows him to be the same, both God and man ^A; through the throne and the sceptre, he indicates his kingdom and his divinity; but by the words, « God, even thy God, hath anointed thee, » he expresses the mystery of the dispensation.

« Above thy fellows. »

So that all who partake of his communion may have the oil of gladness, even as we all received from his fulness, according to the voice of the Gospel ^B. That is to say, the Son did not receive the Spirit by measure.

« And: Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. »

He again reverts to the divinity of the Only-begotten, showing him to be also the creator of the heavens.

« They shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. »

It is as if he said: Let not death according to the flesh trouble you, he says; for he rose again, and his years shall not fail. And the heavens indeed, being created things, shall wax old, in order that they may also attain to renewal ^C; but he himself shall grant this to them, inasmuch as he remains what he was, that is to say, God. And this is also signified by the words, « and thy years shall not fail. »

NOTE

(8) How he shows the same one to be both God and man. Since Damascene frequently transcribes Chrysostom in his commentary on the Epistle to the Hebrews, it seems to me that he may have read the context of this most holy doctor as the Savilian edition presents it; whereas in the Veronese edition and in some codices it is written... which latter reading the old translation favors. He asserts that against the Jews there are two persons, and that the Son is not only a person distinct from the Father, but is the same, being both God and man, yet one person in himself. « Wherefore it is not to be transposed, » says Andreas Dounæus. « For he does not say that God and man are two persons, as Nestorius did, but the Father and the Son; and that the Son is God and man. » This explanation of Dounæus is clearly most true. For I would not grant that Chrysostom, by saying ^D this, meant the two natures. Since he, with his Meletians of Antioch, knew how to distinguish person from essence and nature. Whence, a few lines later, after he had inferred against the Arians from the words of the Apostle and the Psalmist that the Son is not a servant, and consequently not a creature of the Father, he further concludes, against Marcellus of Ancyra, who denied the substance of persons in the Trinity, that the Father and the Son are two persons, truly and according to hypostasis distinct. This point Chrysostom repeats, which he had established against Samosatenus, Sabellius, Marcellus, Sophronius, and Photinus, in his homily on the Epistle to the Philippians: that the Son is not merely an efficiency of the Father, not subsisting [in himself], but that both are two persons subsisting in themselves: « He did not think it robbery, » he says, « to be equal to God. » Equal is not said of one person. For that which is equal, is equal to another. You see the subsistence of two persons, not mere names uttered without the things themselves. Lo, again, the most holy Master takes "person" for a subsistent being, and never for nature and essence.

^A VERSE 15. "For to which of the angels said he at any time: Sit on my right hand, until I make thine enemies thy footstool?" Again, "sit," is spoken for the sake of the mystery of the dispensation, that we may learn that he who humbled himself and became man, is again God, and acting in his own heights. VERSE 14. "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Behold how great the distance is between him and the angel, since indeed he sits above, while they minister down below to him. But while he says that the angels are sent to minister, he refreshed those who had fallen into temptations, since indeed angels are sent for their preservation. And that they were exceedingly oppressed by temptations, he himself declared in the course of the Epistle, saying: "Ye have not yet resisted unto blood, striving against sin, and ye have already fainted."

^B CAP. II. VERSE 1. "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." "Therefore." What is this, but that the legal differs greatly from the evangelical institution? And this is made manifest from the reason which is subjoined. VERSES 2, 3. "For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; how shall we escape, if we neglect so great salvation?" This whole passage is a comparison: by which, however, it is proved that those who shall have violated the law of the Gospel will pay ^C heavier penalties. For if that which is inferior, if it be violated, the punishment does not exempt those by whom it was trampled upon; by how much stronger a right shall he who has become a transgressor not be exempted from bitter punishment, if that which is more excellent be violated? Where he says, "which was spoken by angels," he signifies that the angels served God as he was promulgating the law. "Which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, [VERSE 4] God also bearing them witness, both with signs and wonders, and with divers miracles." He continues the comparison. He says that the Lord himself began the evangelical doctrine; then those who had heard from the Lord confirmed us in the same, with God ^D further adding testimony, through the miracles which the preachers performed. "And by distributions of the Holy Spirit, according to his own will." To one, he says, the Holy Spirit has distributed a gift; to one indeed prophecy, to another tongues, to another gifts of healings, to another something else of the gifts.

^A “For he did not subject to angels the world to come, of which we are speaking.” Therefore he added, “of which we are speaking,” so that he might not permit the hearer to seek any other world or earth. In what sense, then, does he call it “to come”? Because this is the custom of divine Scripture, just as he says elsewhere, “Who is a type of the one to come,” speaking concerning Adam and Christ. ^B This, then, he did not subject to angels, but to Christ. “But someone has testified somewhere, saying: ‘What is man, that you are mindful of him, or the son of man, that you visit him? You have made him a little lower than the angels; you have crowned him with glory and honor, and have set him over the works of your hands; you have put all things in subjection under his feet.’ For in that he put all in subjection under him, he left nothing that is not put under him.” He introduces the testimony without naming the author, by saying “someone,” for he is speaking to those who knew him well.

“But now we do not yet see all things put under him.” Lest they should say, “How has he put his enemies under his feet, when we suffer so many things?” he says: “Do not, because he has not yet subjected them, think that they are not to be subjected; for they must be subjected. For indeed, the prophecy was uttered for this reason.” “But we see Jesus, who was made a little lower than the angels, for the suffering of death.” By this he implies the three-day death. ^C He encourages them to endure all things generously, in almost these words: “If He whom the angels worship, bowing down, suffered for your sake, such that He was made a little lower than the angels, much more you, who are lesser than the angels, are bound to endure all things for Him.”

“Crowned with glory and honor, that by the grace of God.” He shows that the Cross is glory and honor, just as Christ Himself also calls it, saying: “That the Son of Man might be glorified,” and, “The Son of Man has been glorified.” “He should taste death for everyone.” For as one who truly tastes, having made in it but a brief interval, He immediately rose again. Therefore, by saying “for the suffering of death,” he signified the real death; and by saying [that He was made] “better than the angels,” he indicated the resurrection. ^D “For it was fitting for Him, by whom are all things and through whom are all things.” It was fitting, he says, for the Guardian, and the One who brought all things into being, to deliver up the Son for the salvation of the rest, the One for the many. “In bringing many sons to glory.” Both He and we are sons, but He saves, while we are saved.

^A “The author of their salvation.” That is, the cause of salvation. “To be made perfect through sufferings.” So then sufferings are a perfecting and a cause of salvation. You see, therefore, that to suffer evil is not to be abandoned. For God has honored the Son with this, primarily, by leading Him through sufferings. Indeed, it is a much greater thing to take on a body and suffer what He suffered than to create the world and bring it forth out of nothing. And He Himself declared this elsewhere, saying: “That He might show in the ages to come the exceeding riches of His grace.”

“For both He who sanctifies and those who are being sanctified are all of one.” For what reason? Behold how He unites them to Himself, honoring them and consoling them, and making them brothers of Christ, in that He says they are “all of one.” For He Himself, according to the flesh, is from Abraham.

“He is not ashamed to call them brothers,” saying: “I will declare Your name to My brothers, in the midst of the Church I will sing praise to You.” And again: “Behold, I and the children whom God has given Me.” See how He again shows their preeminence. By saying “He is not ashamed,” He shows that what is humble does not belong to the nature of the thing, but to His own affection. For even if they are from one, yet He is the one who sanctifies, while we are those who are sanctified.

^B “I will put My trust in Him.” And again: “Behold, I and the children whom God has given Me.” “Since therefore the children shared in flesh and blood, He Himself likewise participated in the same.” He shows that when He became man, He took on everything human, except sin. Although He sits on the same throne as His own Father, and reigns together with Him, and rules over all things, yet it is said that He puts His trust in Him. He says this, speaking what is fitting for the form of a servant, just as He also manifests the things of His divinity, saying: “I and the Father are one,” and: “I am in the Father, and the Father is in Me.”

^C “That through death He might destroy him who had the power of death, that is, the devil.” Here He shows something worthy of admiration: that he by whom the devil gained power, by that same power he was defeated. And the very weapon that was strong for him against the world, death, with this the Lord struck him. Through this, the greatness of the power of the Victor is once again shown.

“And deliver those who through fear of death were all their lifetime subject to bondage.” They were all, He says, slaves of death, and because it had not yet been destroyed, they were held fast, and human beings lived in perpetual fear, always expecting to die, and they were incapable of experiencing any pleasure because fear was always present to them; for this is what He hinted at. ^D

(namely, by saying, *per omnem vitam*); but Christ banished this fear, so that we now mock at death. ^A

VERS. 16. *For verily he took not on him the nature of angels; but he took on him the seed of Abraham.*

He did not take that nature, he says—I mean the nature of angels—but our own. He said *he took on him* [apprehendit] in order to show that He pursued those who were turning away from Him; for while we were fleeing far away, He drew us to Himself.

VERS. 17. *Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.*

What is *in all things*? He was born, he says, he was nourished, he grew up, he suffered; and having brought to an end all things that needed to be, he died. This is what it means to be made *like unto his brethren in all things*. For because he had discoursed at length regarding His majesty and His heavenly glory, he now moves on to the discourse concerning the Dispensation, saying, as it were: He who is so great, who is the brightness of the Father, who is the express image of His substance, through whom He made the ages, who sits at the right hand of the Father—He desired, and with the greatest zeal longed, to become our brother in all aspects; He desired it, I say, and for this reason He descended to us, and took hold of us, and wrought countless good things. He dissolved and extinguished death, He cast the devil out of his tyrannical empire, He delivered us from servitude, and He desired to become our High Priest before the Father. Therefore, he added, *that he might be a merciful and faithful high priest in things pertaining to God*. ^B And what is *faithful*? Truthful and powerful. And by *in things pertaining to God*, he added this, declaring that since we were enemies to God, and condemned, and punished, there was no one to offer a sacrifice on our behalf; but He, seeing us caught in these evils, had mercy on us, and did not appoint another high priest for us, but Himself became a *faithful High Priest, to make reconciliation for the sins of the people*.

VERS. 18. *For in that he himself hath suffered being tempted.*

It is the same as if he said: He is not in the least ignorant of our sufferings; nor does He know them only as God, but He also understood them as man through the experience of having been tempted. He suffered much; He knows how to sympathize, even though He is impassible as God. ^C

*He is able to succour them that are tempted.*

As one might say: With great readiness He will stretch out His hand and will sympathize.

CHAPTER III

VERS. 1. *Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.*

Since he was about to set Him above Moses, and to make a comparison between the two, he turned the discourse to the law of the priesthood. But the ratio of the priesthood pertains entirely to the Dispensation. That is, to the faith.

^A *“Who is faithful to Him who made Him.”* As Apostle and High Priest. For he says nothing here about his substance, nor indeed about his divinity, but for the time being about his human dignities. *“As also Moses in all His house.”* For this one is held worthy of greater glory than Moses, in as much as he who built the house has the greater honor. For every house is built by someone. That is, among the people. Because Moses was like a steward and administrator. *“But He who created all things is God.”* And Moses indeed was faithful in all His house as a servant. This clearly was Christ. *“For a testimony of those things which were to be spoken.”* If God calls upon heaven and earth and the hills as witnesses, how much more would He employ men! *“But Christ as the Son in His own house; whose house we are, if we hold fast the confidence and the glory of hope firm unto the end.”* Observe how he distinguishes the created things from the Creator; how he distinguishes the servant from the Son: that the latter indeed enters the paternal halls as Lord, but the former manages the house as a servant. Because the good things were still in hope, he says that it must be held so firmly that we might glory as if we were already in possession of them.

^B *“Wherefore, as the Holy Ghost saith: Today if you shall hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the desert, where your fathers tempted Me, proved and saw My works forty years. For which cause I was offended with this generation, and said: They always err in heart. And they have not known My ways, as I swore in My wrath: If they shall enter into My rest.”* ^C Paul speaks about the hope of things to come, and that there will certainly be some reward, fruit, and rest for those who have labored here. And he shows this from the prophet, saying: *“Today if you shall hear His voice.”* It should be noted that he says there are three rests: the first is that of the Sabbath, in which God rested from His works; the second is that of Palestine, into which the Jews, having entered, were to rest from their many miseries and labors; the third is that ^D true rest, namely the kingdom of heaven, which those who attain truly rest from labors and pains. These three, therefore, he mentions here. But why, while discoursing about one, does he mention three? To show that the prophet was speaking about this third one. For he did not speak of the first, he says. For what sort of discourse would he have had about that which had happened so long ago? Nor of the second, which occurred in Palestine. For how could he? Since he says: *“They shall not enter into My rest.”* It remains, therefore, that this third one is what is left, which is the kingdom of heaven. The meaning of this saying is altogether this: David, he says, long after their generation...

discoursing to them [the people of his own time], said: *Today if you will hear his voice, do not harden your hearts*, so that you might not suffer the same things as our ancestors, and be deprived of the rest—evidently implying there is some [such] rest. For if they had attained the rest, why would he say to them, *Today do not harden your hearts as your fathers did*, so that by suffering the same things you are not deprived of the rest? What then is the rest, if not the kingdom of heaven, of which the Sabbath is an image and figure? ^A If you have been called thither, do not seek anything here.

*See, brethren, that there never be in any of you an evil heart of unbelief, in falling away from the living God.*

"Thence," [he says], for "because of this." For unbelief is born of hardness of heart. Since the discourse about future things is not as persuasive as that about past things, he reminds them of ancient history, in which faith was required. For if your fathers, he says, because they did not hope as they ought to have hoped, suffered these things, much more will you.

*But exhort one another every day.*

That is, build one another up. Correct yourselves, so that you do not suffer the same things.

*As long as it is called today.*

What is "today," he says? As long as the world endures.

*That no one of you be hardened by the deceitfulness of sin.*

You see that unbelief produces sin.

*For we have become partakers of Christ.*

We have become, he says, what he is too. And he indeed is the head, and we the body.

*If we hold the beginning of our confidence firm unto the end, while it is said: Today if you will hear his voice, do not harden your hearts, as in the provocation.*

What is the "beginning of our confidence"? Faith, certainly, through which we have attained substance, and have come into being, and have been saved, as one might say.

*For who, when they had heard, provoked?*

Having cited the testimony, he adds an interrogation, which makes the discourse clear. ^B And what he says is to this effect: Those men, he says, heard [the word] just as we hear it, but not the least benefit came to them. Do not, therefore, suppose that you will be benefited by the hearing of the preaching, since they also heard, but were not benefited at all, because they did not believe.

*But not all they that went out of Egypt by Moses.*

He hints at those around Caleb and Joshua.

*And with whom was he offended forty years? Was it not*

to them that had sinned, whose carcasses fell in the wilderness? And to whom did he swear that they should not enter into his rest, but to them that believed not? And we see that they could not enter in, because of unbelief.

CHAP. IV.

VERS. 1-7. *Let us fear therefore, lest, a promise being left us of entering into this rest, any of you should seem to come short.* For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. ^A

*For we which have believed do enter into rest, as he said: As I have sworn in my wrath, if they shall enter into my rest*; although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise: *And God did rest the seventh day from all his works.* And in this place again: *If they shall enter into my rest.* Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief, he again limiteth a certain day, "Today," in David, saying after so long a time, as it is said: *Today if ye will hear his voice, harden not your hearts.*

Whence will this be manifest? Because, he says, some are to enter. But those all did not enter in. But that it is necessary to enter, and that some are destined to enter, it is helpful to hear whence this is evident. After so many years, he says, David says again: *Today if ye will hear his voice.* ^B

VERS. 8. *For if Jesus had given them rest, then would he not afterward have spoken of another day.*

He clearly says these things as though some were about to receive some reward. For since they did not admit faith, neither did they enter into the rest.

VERS. 9. *There remaineth therefore a rest to the people of God.*

And whence is this evident? From the fact that he warned, *Harden not your hearts.* For if there had not been a "rest" [sabbatism], these things would not have been warned. And appropriately he does not say "rest," but "sabbatism," the proper name for that toward which they were running. And he calls the kingdom of God "sabbatism." ^C

Therefore, the "sabbatism" is spiritual and true, the time of the coming of our Savior.

VERS. 10, 11. *For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.*

As God, he says, rested from his works, so also does he who has entered into his rest. For because the word is concerning the resurrection, and this [does]

^A dire percupiebant, quandonam esset futura, sermonem ad hunc modum clausit.

Vers. 12, 13. "For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the division of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him."

Lest anyone think that they will be deprived of rest simply, he adds also punishment.

"To whom we must give account. [Vers. 14.] Having then a great High Priest, who has passed through the heavens, Jesus the Son of God."

Thus, he says, we are to render an account of those things which we have done. "Let us hold fast our confession." And what confession does he speak of? That there is a resurrection and a requital, and that Christ is God.

Vers. 15. "For we have not a High Priest who cannot sympathize with our infirmities, but one who has been in all points tempted like as we are, yet without sin."

For he is not, he says, ignorant of our affairs, as are many high priests to whom those who are in afflictions are unknown. For among men it is impossible for one who has not had experience, and who has not passed through sensible calamities, to know the affliction of the one who is being afflicted. But our High Priest, he says, endured all things. For he first endured, and then ascended, that he might be able to sympathize. ^B

Vers. 16. "Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy."

It is a throne of grace, not a throne of judgment. For the whole matter is a favor, and a royal gift, which forgives sins.

"And find grace to help in time of need."

If you approach now, he says, you will receive both grace and mercy. For you approach at an opportune time; but if you approach then, you will not. For then the expectation will be out of place. For then it will not be a throne of grace, but a tribunal of judgment. For he says: "Arise, O God, judge the earth." ^C But "with boldness" is the same as "without an evil conscience, or hesitation." For such a one cannot approach with boldness. But so that when you hear "High Priest," you do not think him to be standing, he immediately places him high upon the royal throne. From which it is evident that he did not obtain being High Priest by reason of nature, but by his humiliation and emptying. ^D

CAP. V.

Vers. 1-4. "For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can bear gently with the ignorant and erring; for that he himself also is compassed with infirmity, and by reason hereof he ought, as for the people, so also for himself, to offer for sins."

And no man taketh the honour unto himself, but he that is called of God. ^A

He makes a comparison of the Testaments, beginning with the priests. He conducts it in this way: the priests of the Old Testament were taken from among men, but the priest of the New, although he became man, is from the Holy Spirit. And the former is compassed with infirmity, but the latter remained sinless: *For no deceit was found in his mouth.* As one who flays the sacrificial animals makes all the inward parts manifest, so to God all things lie manifest.

*As Aaron*: so also Christ glorified not himself to be made a high priest, but he who spoke to him, *You are my Son this day have I begotten you.* ^B In this place he wishes to insinuate something else—namely, that Jesus was sent by God. This is what Christ himself, when he was speaking to the Jews, was saying everywhere and repeatedly: *I have not come of myself.* *You are my Son this day have I begotten you.* Just as he says in another place: *You are a priest forever.* He places these things forward to prove that he was ordained by God.

*According to the order of Melchisedech.* Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard for his godly fear. For he was a priest of the nations, and he offered sacrifice with bread and wine. ^C

*And indeed, when he was Son, he learned obedience from the things which he suffered, and being made perfect, he became the cause of eternal salvation to all those obeying him, called by God a high priest according to the order of Melchisedech. Of whom we have many things to say, and hard to be explained, seeing you are dull of hearing. For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that partakes of milk is unskillful in the word of righteousness: for he is a child. But strong meat belongs to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.* ^D

This demonstrates the Lord’s care and the superabundance of his love; for he was supplicating for both peoples. These things pertain to the dispensation.

CHAPTER VI

*Therefore, leaving the word of the beginning of Christ, let us go on unto perfection, not again laying the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms.* He calls the beginning the foundation which is laid by faith; but perfection, the superstructure which rises through good actions.

[...the laying on of hands, and of resurrection of the dead, and of eternal judgment. And this we will do, if God permit. For it is impossible for those who were once enlightened.] ^A For thus they were receiving the Spirit. [And have tasted of the heavenly gift.] That is, the remission of sins. [And were made partakers of the Holy Spirit.] Which we have through the gift of grace. [And have tasted the good word of God.] The doctrine of the confession. [And the powers of the age to come, and have fallen away.] He says this because those being baptized used to perform miracles. For at that time, those being baptized received gifts so that they might work powers. [To be renewed unto repentance.] That is, through repentance. He does not say this as though repentance were cast aside—God forbid!—but as though it were impossible for the renewal through the laver to take place again. Therefore, he did not say, "impossible to be renewed unto repentance," and then fall silent, but he added why it is impossible to be rendered renewed—that is, to become new—by "crucifying." For to make one new is of the laver alone. For "thy youth shall be renewed like the eagle's." [Crucifying to themselves the Son of God, and putting Him to an open shame.] ^B Baptism is the cross, and our old man was crucified together with Him. For we have become conformed to the likeness of His death. And again: "For we have been buried with Him through baptism into death." As, then, it is not possible there for Christ to be crucified a second time—for this is to put Him to an open shame; for if His death no longer has dominion, and yet He is fixed to the cross again, all those things are myths—therefore, he who is baptized a second time crucifies Him again. For just as Christ died on the cross, so do we in baptism; not to the flesh, but to sin. [For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God.] ^C By "rain," he means the teaching, as also elsewhere: "I will command the clouds that they rain no rain upon it." Here he declares that they had received and drunk in the word, and yet they did not profit, fainting in soul in the temptations. [Blessings of God.] ^D Here he says that God is the cause of all things, gently striking at the Gentiles, who attribute the generation of fruits to the power of the earth. [But bearing thorns.] Since he again did not say "bringing forth" (τίκτουσα), nor did he use this useful word. But what? "Bearing" (ἐκφέρουσα) thorns; as if one were to say, "casting forth."

^A "And thistles, reprobate." Scripture everywhere calls sins thorns; just as David also says: "I was turned into misery, whilst a thorn is fastened" (Ps. XXXI, 4). For they do not merely come upon us, but they are driven in. And if even a small part of it remains, and we do not pluck it all out, that little bit causes pain, just the same as with a thorn. And why do I say "that little bit"? For even after it has been extracted, it leaves behind the pain of the wound for a long time, and much care and medical treatment is needed so that one may be completely liberated from it. For it does not suffice merely to extract the sin, but one must also heal the place that was pierced. With good reason he called sin a thistle. For from whichever side you grasp it, it strikes and pricks. "And nigh unto a curse." He said "nigh unto a curse," not "a curse." But he who has not yet fallen into the curse, but has become "nigh" to it, will be able to get far away. "Whose end is to be burned." He did not say, "which will be burned." But what? "Whose end is to be burned." If he persists until the end, he says.

VERS. 9. "But, dearly beloved, we are confident of better things of you, and nearer to salvation, although we speak in this manner." ^B Having rebuked them as much as was fitting, he applies a remedy again, so that he does not cast them down. For what does he say? We do not say these things as if having condemned you, nor as thinking that you are overgrown and full of thorns, but fearing lest this should happen. For he added: "We are confident of better things of you, and nearer to salvation."

VERS. 10. "For God is not unjust, that he should forget your work, and the love which you have shewn in his name, you who have ministered and do minister to the saints." O, with what strength he fortified their souls by calling to mind their former deeds! And into what necessity he constrained them, so that they might not imagine that God could be forgetful! For it is impossible for such a one not to sin, as is not made firm by a certain hope.

VERS. 11. "And we desire that every one of you should show forth the same carefulness to the fulfilling of hope unto the end." ^C This is worthy of admiration, and of the perspicacity of Paul, that he does not declare that they had finally given up. For by saying "we desire," it is as if someone were to say: "I want you to be always diligent, and such as you were before, so to be now, and in the future." By this method he made the rebuke easy to receive. Moreover, he did not say "I want," which would have carried the authority of a teacher, but "we desire," which expresses paternal affection more than mere willing.

VERS. 12. "That you become not slothful." ^D Just as, he says, idleness is harmful to the body, so also does idleness from good deeds make the soul more sluggish and weak.

^A "But [be] imitators of those who through faith and patience inherit the promises." ^B Lest they think that they have been abandoned as despised and worthy of no account, they should know that this is rather [the portion] of the most noble men. ^A "For when God made promise to Abraham, because He could swear by no greater, He swore by Himself, saying..." Having reproached them, he strongly rouses their hope again, that they will indeed be possessors of the things hoped for. Furthermore, he adds the rewards, lest they grow weary in their labors, and he confirms this with examples. And though he could mention many, he brings Abraham to the fore, on account of the dignity of his person. "Surely blessing I will bless you, and multiplying I will multiply you." He silently recalls to them the oaths of Christ, of which he kept speaking—*Amen, amen I say unto you, he who believes in me shall never taste death.* ^B "And so, having patiently endured, he obtained the promise. For men do swear by the greater, and the oath is for them the end of all contention for confirmation. Wherein God, wishing to show more abundantly to the heirs of the promise the immutability of His counsel, interposed an oath, that by two immutable things, in which it is impossible for God to lie, we might have a strong consolation, who have fled for refuge." Here he strikes them with fear, showing that often the promise is interrupted on account of littleness of soul. That is to say, living life through temptations. But, he says, one must bear all things with patience and faith. For if He says that He will bestow [something], and you receive it immediately, what have you then believed? "To hold fast the hope set before us, which we have as an anchor of the soul, sure and firm." From these things, he says, we conjecture the things to come. For if these [things] happened after so much time, then certainly those [will happen too]. So that the things which happened to Abraham also provide us with faith regarding the future. "And entering in." While they are still in the world, he shows that they are also involved in the promised things through hope; and he did not say, "we are inside," but that the hope itself entered inside, which was truer and more persuasive. "Into the interior of the veil." That is, into heaven. "Where the forerunner for us entered, Jesus, according to the order of Melchizedek." He uses the name of "forerunner" appropriately, as though we are soon to receive [the inheritance]. For the forerunner and those who follow him are not very far apart. "Made a high priest forever." Behold another consolation, if indeed our high priest is in the heights, and is far better than the high priest of the Jews.

^C

CHAPTER VII. VERSE 1. "For this Melchisedech, king of Salem, priest of the most high God, who met Abraham."

He is frequent in comparing the Old Testament with the New. See, therefore, again how he demonstrates from this point that the type of the priesthood of Christ, that is, Melchisedech, was far better than the priests under the Law. And see how he amplifies it: first from the name—for Melchisedech is interpreted "king of justice"; then also from the condition, because he is "without father and without mother." For such was Melchisedech, whose parents are not recorded; nor is it known to us from what father and from what kind of mother he was born, nor whence he had his origin, nor what end of life he has. For Scripture relates nothing concerning his generation, as it is accustomed to do in other cases. If, therefore, such and so great a type exists, how much more so the truth itself, which is Christ? That Melchisedech was a type and figure of Him, the oath that was sworn to Him attests: "You are a priest forever, according to the order of Melchisedech." ^D To this, it is also gathered from the name. For who was another king of justice, except our Lord? For He is the King of peace, who made peace both in the things in the heavens and the things on the earth. He Himself is without father and without mother: for above He had no mother, and below He had no father; his generation also is not related: "For who shall declare His generation?" says the Scripture. For it is impossible for anyone to discourse upon His heavenly generation. Moreover, He exists into the ages, that is, He has no end of life. He is also before all time, and this is what is meant by "having neither beginning of days."

"Returning from the slaughter of the kings, and he blessed him, to whom also Abraham divided the tithe of all; first being interpreted king of justice, then also king of Salem, which is king of peace; without father, without mother, without genealogy."

It cannot be said, he says, that Abraham gave to him as to a comrade in war. For because of this, he said that he went to meet him as he was returning.

"Having neither beginning of days, nor end of life, but made like unto the Son of God, he remains a priest forever. Consider how great this man is, to whom even Abraham gave the tithe."

How then, or by what means is it not set forth? He says, therefore, that just as this man is without father by not being genealogized, so Christ, by the very nature of the thing, and, just as of the former we know neither beginning of days nor end of life because this was not committed to writing, so also in the case of Jesus, it is not because it was not written, but because He is devoid of descent. That was a figure, and therefore it is said of him that it was not written; but this is the truth, and therefore it is affirmed of Him for the reason that He is truly such. Just as in the case of names, there indeed were appellations, both "king of justice" and "king of peace," but here it is the truth of the fact;

^A there it is the truth of realities.

"Of the spoils, the patriarch." By "spoils" he means the booty.

"And those indeed from the sons of Levi receiving the priesthood have a commandment to tithe the people according to the law, that is, their brethren, even though they have come forth from the loins of Abraham. But he who is not genealogized from them has tithed Abraham, and has blessed him who had the promises."

Such was, he says, the preeminence of the priesthood, that those who are of the same honor by birth and have the same ancestors might, by a great deal, excel the others. Therefore they receive tithes from them. When, ^B therefore, they receive tithes from these same ones, are they not, on the one hand, in the order of laypeople, and those others in the order of priests? And not this alone, but he was not even of equal honor with them, but was of another race. So he would not have given tithes to a foreigner, unless his status was very great.

"But without any contradiction, the lesser is blessed by the better. And here indeed, mortal men receive tithes; but there, it is witnessed that he lives, and, so to speak, through Abraham and Levi. And he who receives them has been tithed."

Since this was stated up and down, that Abraham had received the promise, he shows that the other was more venerable.

"For he was still in the loins of his father when Melchisedech met him."

Therefore, he says, the type of the Lord is greater, as is he himself who possesses the promises.

"If indeed, therefore, perfection was through the Levitical priesthood."

In him was Levi, he says, even if he was not yet born. Observe how great is the difference between him who held the type of our High Priest, and those who are according to the law.

"For the people had been given the law under it; what further need was there for another priest to be raised up according to the order of Melchisedech, and not to be called according to the order of Aaron?"

Having shown that Melchisedech was much better ^D than both Levi and Abraham, by having become a priest for them, he attempts this again from another head, saying: For what reason did he not say "according to the order of Aaron"? He says, therefore, that if the law made men perfect, why was it changed? For the changing of the priest was also a changing of the law.

"For the priesthood being changed, of necessity a change of the law also takes place. For he of whom these things are said..."

That is, he adheres to it, and through it he performs all things. For it is not possible to say that it was perfect but did not preside over the people. For it was in use by them.

^A “He partakes of another tribe, from which no one has attended the altar.” For it is manifest that our Lord has sprung from Judah, regarding which tribe Moses spoke nothing concerning the priesthood. And it is even more manifest, if it be after the likeness. This is addressed to those who say: What need was there of a New Testament? “Melchisedech, another priest arises, who is not according to the law.” In this way, he says, he cast out that of Aaron. “He has become [a priest] of a carnal commandment.” For the law was carnal in all things. Circumcise, he says, your flesh, anoint the flesh, wash the flesh, shear the flesh. “But according to the power of an indissoluble life.” For it testifies that “You are a priest forever according to the order of Melchisedech.” Not Melchisedech, but Christ, who lives by His own power. That is, not of a temporary life, or one that has an end. ^B VERSES 18-21. “For there is a setting aside of the preceding commandment, on account of its weakness and uselessness. For the law brought nothing to perfection; but there is the introduction of a better hope, through which we draw near to God: and inasmuch as it is not without an oath (for some, indeed, have been made priests without an oath, but this one with an oath, through Him who said to him: The Lord has sworn, and will not change His mind: You are a priest forever according to the order of Melchisedech).” The preceding commandment, he says—that is, the commandment of the Old Testament given before, clearly the law—is ^C rescinded and abrogated, for the reason that it could not reconcile man to perfection. But a better hope, he says, has been introduced, which makes us near to God. He signifies, of course, the New [Testament], through which we have been joined to God and the Father; and he extols this one, saying it was sanctioned not without an oath, whereas that old one was given without an oath. See by what reason he exalts both; in that [the new one] has no end, as the legal one does. But he signifies that an end was imposed upon that one, where he says: “According to the power of an indissoluble life and of an oath.” ^D VERSES 22-25. “By so much also Jesus has become the surety of a better covenant. And indeed, many have been made priests, for the reason that they were prevented by death from remaining; but this one, because he remains forever, has a perpetual priesthood: from which he is also able to save to the uttermost those who approach God through him, since he is always living.” Because He swore that he would always remain: which He would never have done, unless Jesus were living. Furthermore, as often as you hear of a priest or a minister, meditate on the mystery of His emptying Himself.

^A "To make intercession for them." For such a High Priest was fitting for us, holy, guileless, undefiled, separated from sinners, and having become higher than the heavens; who does not have need, as the high priests do, to offer up sacrifices first for his own sins, then for those of the people. ^B By these words, He also wished to signify that which pertains to His flesh. For He who raises the dead and gives life to whom He wills, just as the Father does, who is it that intercedes? It is manifest, therefore, that these expressions belong to the mystery of the dispensation, without the divinity being divided in any way; for He is the same and is God, even if, on account of the dispensation, other things are said concerning Him. "For this He did once for all, when He offered up Himself." For the law appoints men as high priests who have infirmity, but the word of the oath, which came after the law, appoints the Son, who has been perfected forever.

CHAPTER VIII

"Now this is the main point of the things we are saying." He says: concerning the having been offered up for the people. "Such a High Priest we have, who has sat down at the right hand of the throne of the Majesty in the heavens." Since he has spoken of Him above and below as a minister, declaring the things of His humanity, see how he leads up the thought of the listeners, preaching His divinity while saying: "He has sat down at the right hand of the throne of the Majesty in the heavens." ^C "A minister of the holy places." That is, for those who have been sanctified through His name. "And of the true tabernacle." He calls the Church the true tabernacle. "Which the Lord pitched, and not man." For every high priest is appointed to offer both gifts and sacrifices; from which it is necessary for this One also to have something that He might offer. For if He were on earth, He would not even be a priest, since there are those priests who offer gifts according to the law. He acquired it, however, through His own blood.

"Who serve the copy and shadow of the heavenly things, just as Moses was divinely instructed when he was about to make the tabernacle." The old ministry, he says, was a copy of this spiritual one, which he also calls heavenly. For even if it is performed on earth, it is nevertheless wholly of the heavens. They served, moreover, in a copy, offering, for example, a lamb in order to figure Christ, or the showbread, again in order to be a type of His body, and other things similarly. ^D "For see," He says, "that you make all things according to the pattern shown you on the mountain." But now He has obtained a more excellent ministry, to the extent that He is also the mediator of a better covenant.

^A Since hearing is duller than sight, He showed Him all things. Observe, however, how great the difference is between this and that, in that the one was a pattern and a type, whereas this is the truth itself.

"Which has been enacted upon better promises." ^B By spiritual things, of course. For that one was made upon the promises of the land of the Canaanites; hence it was also cast out, whereas this one remains.

VERS. 7-12. "For if that first had been faultless, there would not have been a search for a second place. For, finding fault with them, He says: Behold, the days are coming, says the Lord, when I will accomplish for the house of Israel and for the house of Judah a new covenant; not according to the covenant which I made with their fathers in the day when I took their hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. For this is the covenant that I will establish with the house of Israel after those days, says the Lord: giving My laws into their mind, and on their hearts I will write them; and I will be to them ^C as God, and they shall be to Me as a people; and each one shall not teach his fellow-citizen, and each one his brother, saying, Know the Lord, because all shall know Me, from the least of them to the greatest of them; because I will be propitious to their iniquities, and I will remember their sins and their lawless deeds no more."

That is, if he had made them faultless.

VERS. 13. "In saying 'new,' He has made the first old. And that which is growing old and aging is near to vanishing."

He shows the difference even from the tabernacle itself. How? Because the first was the Holy Place; the second, however, was the Holy of Holies.

CHAP. IX

VERS. 1-4. "Then indeed even the first had ordinances of worship, and the worldly sanctuary. For the first tabernacle was constructed, in which were the lampstand, and the table, and the setting forth of the loaves, which is called holy. And after the second veil, the tabernacle which is called the Holy of Holies, having a golden censer, and the ark of the covenant covered on every side with gold, in which was the golden ^D jar having the manna, and Aaron's rod that sprouted, and the tablets of the covenant."

By ordinances, he means signs and symbols. He calls it "worldly" because it was permitted for all to enter it; and it was a manifest place in that same house where the priests stood, where the Jews were, where the proselytes were, where the Gentiles and the Nazarenes were. Because it was passable to all, he calls it "worldly." For indeed the race of the Jews was not the world. He calls it a "tabernacle" (or dwelling) from the fact that one dwells therein.

^A "And over it the cherubim of glory, over-shadowing the mercy seat." That is, full of glory. "Of which it is not necessary now to speak in particular. Now these things having been thus arranged, into the first tabernacle the priests always enter, performing the religious services, but into the second..." As things requiring a long discourse. "Once a year the high priest alone enters, but not without blood, which he offers for himself and for the ignorances of the people," the Holy Spirit signifying this, not yet... ^B Lest they should object: How has one sacrifice perfected forever? He shows it was prefigured from above by the high priest. If indeed that one was holier and fearful, and it was one, why was it offered by the high priest only once? "The way of the holies is made manifest, while the first tabernacle yet has a standing, which is a parable." There, he says, the second was hidden, because its time had not yet arrived: the time, that is, of the advent of Christ, through whom it was manifested. "For the time that is present, according to which gifts and sacrifices are offered, which are not able to make the worshipper perfect as to his conscience." This means, the type was made, according to which gifts and sacrifices were offered, which could not make the worshipper perfect as to his conscience. For the sacrifices did not wash away the defilement from the soul, but were still ^C about the body, according to the law of a fleshly commandment. For they could not atone for adultery, or envy, or sacrilege. "Only in foods, and drinks, and diverse baptisms." Which were thought, he says, to cleanse the flesh. "And in ordinances of the flesh, imposed until the time of reformation. But Christ having arrived as high priest of the good things to come..." The time of reformation he calls the time of the advent of Christ. He says, therefore, that these things were profitable before the time of reformation, but after these things, they were useless. "Through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, nor through the blood of goats and calves, but through His own blood, He entered once into the Holies, having found eternal redemption. For if the ^D blood of bulls and goats, and the ashes of a heifer sprinkling those who have been defiled, sanctifies to the purification of the flesh, how much more will the blood of Christ, who through the Holy Spirit offered Himself without blemish to God, cleanse your conscience from dead works?"

Here he signifies either the flesh of Christ or the Church. ^A "To serve the living God?" Here he indicates that he who is addicted to dead works cannot serve the living and true God.

VERS. 15-18. "And therefore He is the mediator of the new testament, that by means of death, for the redemption of those transgressions which were under the first testament, they who are called may receive the promise of eternal inheritance. For where there is a testament, the death of the testator must of necessity intervene. For a testament is confirmed over the dead; otherwise it is of no strength while the testator liveth. Whereupon neither was the first indeed without blood."

It might be that many who were weaker, from the fact that Christ had died, did not believe in His promises. Wherefore the Apostle says: "On this very account, therefore, it is necessary to be more confident, because testaments become firm and receive strength not when the testators are living, but when they are dead." And the sense is this: God made a promise, he says; then, when men sinned, they were not only unworthy to become partakers of the promises, but they even became subject to death. For this reason, Christ came and took upon Himself the sins, and died, so that they, being cleansed, might become worthy to receive the promises.

"It was dedicated." [VERS. 19-21.] "For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool," ^B That is, it became firm and ratified. "and hyssop, and sprinkled both the book itself and all the people, saying, This is the blood of the testament which God hath enjoined unto you. The tabernacle also, and all the vessels of the ministry, he in like manner sprinkled with blood."

A symbol of the Spirit. For hyssop is warm. Moreover, by water was signified the purification which takes place through baptism; and the wool was taken so that the blood might be held.

VERS. 22. "And almost all things are by the law purged with blood; and without shedding of blood is no remission."

Since through that [law] there was no perfect cleansing, nor perfect remission, but an imperfect one, therefore he said, "almost."

VERS. 23. "It is necessary, therefore, that the patterns of things in the heavens should be purified with these."

Those, he says, who were being perfected according to the law nevertheless remained imperfect, since they themselves were a figure of things to come. ^C

"But the heavenly things themselves," he means the Church.

"With better sacrifices than these." For then they were anointed with the blood of a lamb; but now, with the blood of Christ Himself.

VERS. 24. "For Christ is not entered into the holy places made with hands, which are the patterns of the true; but into heaven itself, that He may appear now" ^D

^A in the presence of God for us. Having said "to appear," and having shown the dispensation, he adds the reason: that He did this for our sake, since, as God the Word, He is always with the Father. For He says, "I am in the Father, and the Father is in me." Nor does He offer Himself often, as the high priest enters into the holy places year by year with someone else's blood; since then He must have suffered often from the foundation of the world: but now once in the consummation of the ages. If this had happened at the beginning, he says, then no one would have believed, and the race would have remained in destruction. For it was not possible for Christ to die a second time, that it might be saved again. But since later there were many sins, it was fitting that He should appear then. "To the putting away of sin," What is "putting away"? It is equivalent to "disdain." Sin no longer has freedom. For sin has been put away, though it owed the penalty, yet it did not receive it. That is to say, it suffered violence; when it expected to destroy everyone, then it was destroyed. "By His sacrifice He has been manifested." He was manifested to God, and He approached. "And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many." ^B And he states the reason why He died once: because it became the ransom for a single death. For it was appointed, he says, for men to die. Therefore, He died once for all, being offered once; and by whom, if not by Himself, evidently? For He says, "I sanctify Myself for them." "And unto them that look for Him shall He appear the second time without sin unto salvation." CHAP. X. "For the law having a shadow of good things to come," In the first coming, he says, He appeared, to take away our sins; but in the second He will not appear thus, but to save those who have believed in Him. "Not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year." For it is impossible ^{C D}

for the blood of bulls and goats to take away sins. ^A Therefore, when He coming into the world, He saith: Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt offerings and sacrifices for sin Thou hast had no pleasure, then said I, Lo, I come. In the volume of the book it is written of Me, that I should do Thy will, O God. That is to say, not the truth itself. He speaks of the sacrifices of forgiveness.

"Having above said, that sacrifice, and offering, and burnt offerings, and for sin Thou wouldest not, neither hadst pleasure therein; which are offered by the law; then said He, Lo, I come." He proves by the Old Testament witness that from the time of the coming of Christ, the sacrifices have ceased, even if they still seem to be offered. For it was deferred for a little while, then He brought their end.

"To do Thy will, O God." He takes away the first, that He may establish the second. "By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest indeed standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins: but He, having offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool." ^B By "delivering Myself," He says.

"His footstool." For by one offering He hath perfected for ever them that are sanctified. "And the Holy Ghost also is a witness to us: for after that He had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put My laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin." By His enemies He means the Jews, and the demons, and all who oppose the preaching.

"Having therefore, brethren, boldness," ^C just as He says that sins create shame, so we have boldness and liberty, since all things are forgiven us, so that we may be made co-heirs and participants of such love.

"To enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God." By this He means heaven.

"Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; for He is faithful that promised; and let us consider one another." ^D

He shows that we must also possess bright works along with a right faith. For this is the meaning of being "washed in body with water": that is, through that which makes us clean, or that which is without blood. ^A "To provoke us unto love and good works," that is, in order that we may love more, and be loved in return.

VERS. 25-29. "Not forsaking the assembling of ourselves together, as the custom of some is, but exhorting one another, and so much the more, as ye see the day drawing near. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy," ^B For he knew that from intimacy and gathering together in one, much strength would come to them. "For where," says Christ, "two or three are gathered together in my name, there am I in the midst of them."

"He that hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God." ^C For when he who has partaken of Him in the mysteries commits sin, how does he not trample upon Him, inasmuch as he treats Him with contempt?

VERS. 32-34. "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods."

Since they were failing because of the afflictions, see how he consoles them. First, by these same things: "Call to remembrance," he says, "the former days." Then by the authority of Scripture, ^D which says, "The just shall live by faith." Then by bringing in arguments, when he says that "faith is the substance of things hoped for, the evidence of things not seen." And again by the ancestors, those great and admirable men. And he quite rightly mentions Abel first, who was the first to die for piety; second, Enoch, who was translated for piety, showing that rewards will certainly follow; third, Noah, showing that those who did not believe are punished.

Observation of him—as also of others who have been bound in chains—shows that he speaks in this way: You did not consider these to be bonds and shackles, but, like noble athletes, so you stood; for you were in need of consolation not merely for your own sakes, but you yourselves became a consolation to others. ^A “With joy you received,” knowing that you possess a better and permanent substance. [Vers. 35-39.] Do not therefore cast away your confidence, which has a great reward. For you have need of patience, that after you have done the will of God, you might receive the promise. For yet a little while, and he who is to come will come, and will not tarry; but the just shall live by faith. And if he draws back, my soul shall not have pleasure in him. But we are not of those who draw back to perdition, but of faith to the saving of the soul. ^B He who endures with joy shows that there is a certain reward laid up for him, and that the affair is not a loss, but an advantage.

CHAP. XI

Vers. 1-4. “Now faith is the substance of things hoped for, the evidence of things not seen.” For in this the elders received testimony. By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible. By faith Abel offered to God a more excellent sacrifice than Cain, through which he was testified to be righteous, God testifying of his gifts; and through it, though he is dead, he speaks. ^C Unless someone holds the invisible things with greater certainty than those that are seen, faith cannot exist.

He still speaks. [Vers. 5-7.] By faith Enoch was translated so that he would not see death, and he was not found, because God had translated him; for before his translation he had the testimony that he had pleased God. ^D But without faith it is impossible to please God. For he who comes to God must believe that He is, and that He is a rewarder of those who seek Him. By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household.

Just as the heaven speaks simply by its appearance, so also does Abel, when he comes to memory. “Through which he condemned the world.” For he showed them to be worthy of punishment, as they did not return to soundness of mind even while the ark was being built. “And he became heir of the righteousness which is according to faith.” That is, from this he appeared righteous, because he believed God.

Vers. 8-10. “By faith, he who is called Abraham obeyed when he was called to go out to the place which he would receive as an inheritance; and he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign land,

^A in tents, dwelling with Isaac and Jacob, the co-heirs of the same promise. For he was looking forward...

Since those who had believed from among the Hebrews were looking at these men as having enjoyed countless good things, he declares that no one had yet received them.

• Having foundations, a city. That is, the unshakable and immovable one. • Whose craftsman and creator is God. For He Himself, having come, bestowed it upon them. For had Jesus not descended and ascended into heaven, having become our forerunner, we would never have been deemed worthy of those mansions.

VERS. 11. • By faith even Sarah herself received the power... He begins to rebuke here, since they were seen to be weaker than the woman. For this whole discourse concerning the patriarchs of old has as its purpose to revive those who are flagging.

• To conceive seed; and she bore when past the age of time, because she considered Him faithful who had promised. That is, for the purpose of retaining the seed.

VERS. 12. • Therefore even from one were born, and that as good as dead, as the stars of heaven in multitude, and as the sand which is by the seashore, innumerable. This, he says, is not the only amazing thing—that she had the power for the conception of seed—but also that she became the mother of such a multitude as ^B even fruitful wombs could not bear. As the stars, he says, of heaven, yet from one seed, he says.

VERS. 13-16. • By faith these all died, not having received the promises. Those of the circle of Abraham, he says.

• But seeing them from afar, and greeting them, and confessing that they are strangers and pilgrims on the earth. For those who say such things show clearly that they are seeking a homeland. And if indeed they had been mindful of that one from which they had gone out, they would have had opportunity to return. But now they desire a better one, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared for them a city. By the Spirit, of course.

VERS. 17, 18. • By faith Abraham offered up Isaac when he was tested; and the only-begotten he was offering, who had received the promises, to whom it was said, "In Isaac your seed shall be called." Providing a proof of his piety. For God ^C tests not as one ignorant, but so that the saints, having provided proof and demonstration of their own piety, might seize everyone with admiration.

VERS. 19. • Reasoning that God is able to raise even from the dead. He was saying, he says, that He who allowed a son to be born from a womb that was withered and rendered useless by age, will also be able to raise him up even when slain.

• From whence he received him also in a parable. ^D

That is, in example. For he became a figure of Christ; and this was a symbol, that the Father would deliver up the Only-Begotten to be offered.

VERS. 20, 21. By faith Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was dying, blessed every one of the sons of Joseph. From whence, he says, did he promise such great goods to his sons, unless he believed in God?

• And worshipped upon the top of his staff. [VERS. 22.] By faith Joseph, when he was dying, made mention of the departing of the children of Israel.

Here, he says, he not only spoke, but he was so confident in the things that were to come that he even expressed it with an act of his own. For because it was about to come to pass that another king would arise from Ephraim; on this account, he says, he worshipped upon the top of his ^B staff. For he had already, he says, worshipped Joseph, signifying that he was to be worshipped by the whole people on account of Ephraim: which thing was afterwards accomplished by the tribes.

This is, because he was already an old man.

• And he gave commandment concerning his bones. [VERS. 23.] By faith Moses, when he was born,

In order that the people might believe that there would certainly be redemption for them. For he would not have made mention of the translation of his bones unless he had seen clearly that it would come to pass.

• He was hid three months by his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment. By faith Moses, when he was come to years, ^C

Since it was not at all a grievous thing for those holy men to seem inferior, on this account he sets forth men of no name and ignoble.

• He refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, [VERS. 25.]

He says this, teaching them to despise all things, and not to be downcast when their goods were plundered: seeing that Moses also, on account of faith, left the royal treasures.

He did not leave them simply, but renounced them; that is, he hated and abhorred them. For when heaven was set before him, it would have been in vain to admire the royal houses of Egypt.

• Than to enjoy the pleasures of sin for a season: [VERS. 26] esteeming the riches of Egypt greater.

He called it sin, to be unwilling to suffer affliction with others.

• The reproach of Christ: for he had respect unto the recompence of the reward. [VERS. 27.] By faith he forsook Egypt, not fearing the wrath of the king. ^D

That is, to be reproached with such things as you are for Christ’s sake; or because the Egyptians offered reproach to God, by acting unjustly and oppressing with labors those from Israel, as if He were not able to save them.

• For he endured, as seeing him who is invisible.

Having God, he says, always in his heart, he endured these things. ^A

VERS. 28. "By faith he celebrated the Passover, and the shedding of blood, that he who destroyed the firstborn might not touch them." He introduces the discourse on the mysteries; and says that Moses, since he firmly believed that the destroyer would be turned away from him and that his race would be saved, therefore slaughtered the lamb.

VERS. 29, 30. "By faith they passed through the Red Sea as by dry land." He again sets forth the whole people for imitation, lest they say: "It is not for us to emulate the manner of life of the saints." "Of which the Egyptians making trial were swallowed up. By faith the walls of Jericho fell down after they were encircled for seven days." ^B He proved, he says, that it was water, by those who fell into it and were suffocated; although otherwise, by the command of God, it was more solid than a wall.

VERS. 31, 32. "By faith Rahab the harlot did not perish with those who were disobedient, having received the spies with peace. And what more shall I say? For the time will fail me to tell of Gideon, and of Barak, and of Samson, and of Jephte, and of David, and of Samuel, and of the prophets." It is, therefore, a shameful thing, he says, if you show yourselves more unbelieving than a harlot.

VERS. 33. "Who through faith subdued kingdoms." Gideon, that is, and the others. ^C For this is faith, when things seem to have a contrary outcome, and then one must believe that nothing contrary has happened, but that all things are coming to pass in a consistent order. "Wrought righteousness." These same men again; or perhaps he means David.

"Obtained promises." Inasmuch as their descendants received the blessing. Or he means David, who had Solomon as his successor to the kingdom.

"Stopped the mouths of lions." As Daniel did.

VERS. 34. "Quenched the violence of fire." As the three boys. ^D

"Escaped the edge of the sword." As the Israelites.

"Out of weakness were made strong, became valiant in battle." He says this concerning the return from Babylon. For who would have hoped that they would return from captivity? And not only return, but also become strong and valiant, so that they even put to flight the camps of aliens?

"Turned to flight the armies of the aliens." Samson.

VERS. 35. "Women received their dead raised to life again." He relates here what happened to the prophets, namely to Elijah and Elisha. For they brought the dead back to life.

^A "Others were tortured, not accepting deliverance, that they might obtain a better resurrection." [VERS. 36, 37.] "Others had trial of mockings and scourgings, yes, and of chains and imprisonment. They were stoned." Stephen. "They were sawn in two, were tempted, were slain with the sword." He speaks of the prophets who were put to death, consider Isaiah, who was sawn with a wooden saw. "They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented." Elijah. [VERS. 38-40.] "Of whom the world was not worthy. They wandered in deserts and mountains, and in dens and caves of the earth; and all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us."

CAP. XII.

^B VERS. 1. "Therefore we also, having so great a cloud of witnesses set before us." He speaks of those around Elijah. What, then, were they to receive here? It is appropriate to understand "the world" as those who are in the world. "Of witnesses, laying aside every weight." He speaks of witnesses, not only those who are under the New Testament, but also those who were under the Old. For they too bore testimony to the majesty of God. "And the sin which so easily besets us, let us run with patience the race that is set before us, [VERS. 2] looking unto Jesus, the author and finisher of our faith." That which easily surrounds us, or that which could easily be surrounded. And this rather: for if we be willing, we can easily become superior to sin. "Who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God." That is to say, it was in His power to suffer nothing, had He so willed. But He nevertheless endured the cross, ^D though He was under no necessity to be crucified. For He was affixed to the cross for our sake. [VERS. 3-10.] "For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin. And you have forgotten the exhortation which speaks to you as to sons: 'My son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by Him; for whom the Lord loves He chastens, and scourges every son whom He receives.' If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons." Further, those by whom our flesh

was trained we had as teachers, and we reverenced them: shall we not much more obey ^A them? If the sufferings of our neighbors do not stir us, he says, well then, those which the Lord sustained for this purpose rouse us to contend for our souls. "To the Father of spirits, and we shall live?" For they indeed for a few days disciplined us according to their own will; but He for that which is useful, in order to participate in His holiness. [Vers. 11.] Now all discipline for the present seems not to be of joy, but of grief: but afterwards it yields the most peaceful fruit to those who are trained by it. ^B Or of gifts, he says, or of graces, or of virtues. "It returns righteousness to those who have been exercised." For this reason "straighten your relaxed hands and slackened knees, and make straight paths for your feet, so that the lame may not go astray, but rather be healed." "Follow peace with all men, and holiness, without which no one shall see the Lord. Looking carefully lest anyone fail of the grace of God." Instead of, "to those who have endured for a long time, and have persevered"; and he uses a noble phrase. For training is exercise, making the athlete strong, and invincible in the contests, and unconquerable in the wars. "Lest any root of bitterness springing up ^C causes trouble, and by this many be defiled." Even if such a root has come to be, he says, do not allow any sprout to grow up, but cut it off, so that it may not bear fruits. "Lest there be any fornicator, or profane person, as Esau, who for one meal sold his birthright." Here one must punctuate, so that the sense may be complete, and what follows is, "or profane, as Esau." Now he was profane, because he was gluttonous and intemperate. "For you know that even afterwards when he wanted to inherit the blessing, he was rejected. For he found no place for repentance, although he sought it with tears." In this place he uses hyperbaton. Therefore, to this member, "when he wanted to inherit ^D the blessing," join this, "seeking it with tears," so that the sense may be this: When he himself also desired to obtain the promise as an inheritance, and since he sought this same promise with tears... [Note: The rest of the page consists of the *Nota* block discussing the textual interpretation of the passage regarding Esau.]

, and since he sought this same promise with tears, he was rejected, because he found no place for repentance. For he did not repent, he says. For how could he, who said: "The days of mourning for my father are approaching, and I will kill my brother Jacob"?

^A Ver. 18. "For you have not come to a mount that can be touched, and burning fire, and a whirlwind, and darkness, and a storm." In many places he has already compared the New Testament with the Old, and having shown the former to be far superior to the latter, he here again compares them in passing, setting Jesus in place of Moses, myriads of angels in place of the people, and heaven in place of the mountain.

Ver. 19-25. "And the sound of a trumpet, and the voice of words, which those who heard entreated that no word be added to them. For they could not bear what was commanded: even if a beast touches the mountain, it shall be stoned. And so terrible was that which was seen that Moses said: I am terrified and trembling. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and the assembly of many thousands of angels, and the Church of the firstborn who are written in heaven, and to God the judge of all, and to the spirits of the just made perfect, and to Jesus the mediator of the new testament, and to the sprinkling of blood, which speaks better than Abel. See that you do not refuse him who speaks." As if some king were arriving. But what, he says, does he mean by "firstborn," if not the faithful?

^B "For if they did not escape, refusing him who spoke upon earth, much more shall we not escape, who turn away from him who speaks to us from heaven." He hints at Moses. And the sense is this: If those who rejected him by whom earthly things were promised did not escape (he cites Moses, for all those things were figures, such as fields, possessions, and the land of the Canaanites), how much more severe punishments shall they suffer who have spurned him who has promised heavenly things!

Ver. 26. "Whose voice shook the earth then; but now he has promised, saying: Yet once more, and I will shake..." ^C That is, the legislation which took place at Mount Sinai struck the ears, as did the deliverance from Egypt. For the Scripture says: "God, when you went forth before your people, when you passed through the desert, the earth was shaken." This means a voice sounding through the entire earth which is under heaven.

"Not only the earth, but also heaven. [Ver. 27.] But the 'once more' declares..." ^D This he says, that the tradition of the New Testament has brought peace to things in heaven and things on earth; and that the manifold wisdom of God has been made known through the Church to the principalities and powers.

^A “The removal of those things which are shaken, as of things that are made, that those things which cannot be shaken may remain. Therefore receiving an immovable kingdom.” He says this, that He has transformed the law into a spiritual way of life. “Let us have grace, whereby we may serve God acceptably with reverence and godly fear. For our God is a consuming fire.”

CHAP. XIII

“Let brotherly love continue.” Let us, he says, serve with a grateful mind, not with murmurings, nor growing weary in our afflictions. “Be not forgetful of hospitality; for thereby...” He did not say “receiving of strangers” (xenodochia), but “love of strangers” (philoxenia); that is, do not simply receive strangers, but do so with love and charity. ^B “Some have entertained angels unawares. Remember them that are in bonds, as bound with them; them which suffer adversity, as being yourselves also in the body.” For this reason a great reward is given to Abraham, because he entertained them, not knowing that they were angels. For if he had known, it would have been nothing marvelous. This also extends to Lot.

[VERS. 4-7]. “Marriage is honorable in all, and the bed undefiled. But whoremongers and adulterers God will judge. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. Remember them which have the rule over you, who have spoken unto you the word of God.” Let it be, he says, honorable, and let it not be defiled by intimate association with another. ^C

“Whose faith follow, considering the end of their conversation. Jesus Christ the same yesterday, and to day, and for ever. Be not carried about with divers and strange doctrines. For it is a good thing...” Considering their life, he says, and their manner of living, imitate their faith. What is “considering”? Constantly turning it over within yourselves, examining, weighing, inquiring, and diligently scrutinizing that their conduct has a good outcome.

“With grace to establish the heart.” Instead of “with faith.”

“Not with meats, which have not profited them that have been occupied therein. We have an altar, whereof they have no right to eat which serve the tabernacle. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood...” He quietly hints at those who introduced the abstention from foods. ^D

“Suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach.”

^A For we have not here a lasting city, but we seek the one that is to come. By him, therefore, we offer the sacrifice of praise always to God, that is to say, the fruit [...]. That is to say, since we suffer these things, let us share in the passion of Christ. “Of lips confessing his name. And do not forget beneficence and communion; for with such sacrifices God is pleased.”

He says to offer the Eucharist (giving of thanks) and to endure all things bravely, even if they seem painful. By this pact we become close to God, and indeed we have God as our debtor. When, however, we do not suffer as we ought, we become answerable and debtors to God, and frequently this turns into judgment for us; but those things turn into the remission of sins. ^B

VERS. 17-24. “Obey your leaders, and be subject to them. For they keep watch as having to render an account for your souls, so that they may do this with joy, and not with groaning; for this is not profitable for you. Pray for us. For we trust that we have a good conscience in all things, desiring to live well. But I ask you the more to do this, that I may be the more quickly restored to you. And the God of peace, who brought forth from the dead the great shepherd of the sheep, in the blood of an eternal covenant, our Lord Jesus, fit you in every good work, to do his will; doing in you that which is pleasing in his sight through Jesus Christ, to whom be glory for ever and ever. Amen. ^C But I beseech you, brothers, to bear with the word of consolation. For I have written to you in few words. Recognize our brother Timothy.”

What then does he say? Are we to obey if a man is evil? How do you mean "evil"? If he is evil in the matter of faith, flee from him and avoid him, not only if he be a man, but even if an angel should descend from heaven. But if it is in the matter of his way of life, do not be over-curious. For hear what Christ says: “The Scribes and the Pharisees have sat on the chair of Moses.” After he had previously recounted many terrible things about them, he then says, “The chair of Moses have they sat upon. All things therefore whatever they tell you to do, do; ^D but do not do according to their works.” They have the authority, he says, but they lead an impure life. But do not pay attention to the life, but to the words. For no one would be harmed on account of their morals. Why? Because they are clear to everyone, and even if he were a thousand times evil, he will never teach evil things. But regarding faith, it is not so obvious to everyone, when that evil man does not refuse the office of teaching. For even the statement, “Judge not, that you may not be judged,” is spoken concerning life, not concerning faith. For what follows makes this clear. “Why do you see,” he says, “the mote in your brother’s eye, but the beam in your own eye do you not notice?” All things, therefore, whatever they tell you to do, do, but do not do according to their works.

^A You see, therefore, that the discourse is not about doctrine, but about life and works. Paul, therefore, after he has first commended them, then says: "Obey your leaders and submit to them."

“Released,” with whom, if he should come sooner, I shall see you. “Greet all your leaders and all the saints. Those from Italy greet you.”

“Released.” From where? I think he was cast into prison; or, if not this, that he was released from Athens. For this point also is found in the Acts of the Apostles.

“Grace be with you all. Amen.” How does grace come to be with us? If we are not ungrateful for the kindness shown us.

The Epistle to the Hebrews was written from Italy by Timothy. ^B It contains 705 verses.

(Clement, whom Paul mentions, and who also became bishop of the Romans, speaks of this Epistle to the Hebrews: how it was translated into Greek, as some say, by Luke the evangelist, because the Apostle had written it in the Hebrew dialect for the Hebrews; but as others say, by Clement himself.)

TO THE FIRST EPISTLE TO TIMOTHY

CHAPTER ONE

^C VERS. 1, 2. “Paul, an apostle of Christ Jesus by the command of God our Father, and of Christ Jesus our Lord, our hope, to Timothy, my true child in the faith.”

Since the struggle was great for the disciple—for he was in bonds for the sake of the preaching—for this reason, straight from the exordium, he raises up his soul, calling God “Savior.” It is as if he were saying: “We ought not to be discouraged in our afflictions, having God as our Savior and Christ as our hope.” For we find the Spirit saying: “Set apart for me Paul and Barnabas.”

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

And this also is a consolation for affliction. Nowhere else in these places has he mentioned mercy. ^D

Exposition on the First Epistle to Timothy

VERS. 3. ^A “Sicut rogavi te ut remaneres Ephesi, cum irem in Macedoniam.” He does not speak in the manner of a master, but almost of a servant, that he might teach the disciple to think modestly and humbly. “Ut denuntiares quibusdam non aliter docere.” He does not name them specifically, lest he make them even more shameless.

VERS. 4. “Neque intenderent fabulis.” By this he means the fabulous traditions of the Jews, which the prophet also rebukes, saying: “Teaching doctrines and commandments of men” (Isa. XXIX, 13). For having neglected the exposition of the Law, they had devised their own traditions. “Et genealogiis interminatis.” He calls genealogies the theogonies of the Greeks, the long series of the gods. He exhorts the disciple, therefore, to disturb those who would embrace Jewish fables, and not to permit those who are addicted to Greek errors to speak, nor to introduce what are, as it were, concatenations of the gods.

“Quæ quæstiones præstant magis, quam dispensationem Dei in fide.” These doctrines, he says, since they are of no help, actually turn a man away from the dispensation of God. He calls the mystery of the Incarnation the dispensation of God.

VERS. 5. “Finis autem præcepti est charitas de corde puro, et conscientia bona, et fide non ficta.” That is, the sum of the commandments is the word concerning charity. But just as Scripture calls Christ the end of the Law (Rom. X, 4), that is, the fulfillment and summary, so here too he has used the word ^C *finis* (end). And he rightly added, “of a pure heart,” since there is also a friendship among the wicked, such as was that of those who with one accord impiously afflicted Christ.

VERS. 6. “Quorum quidam aberrantes, conversi sunt in vaniloquium.” From charity, he says, and from a good conscience, and from faith unfeigned.

VERS. 7. “Volentes esse legis doctores, non intelligentes, neque de quibus loquuntur, neque de quibus affirmant.” For the lust for power compels them to seize the office of teachers.

VERS. 8, 9. “Scimus autem quia bona est lex, si quis ea legitime ^D utatur. Hoc sciens.” Legally, he says, that is, by fulfilling the Law through works. And again, it is said to be used legally when someone yields to the Law. But he yields to the Law who receives Christ; for indeed this was the mystery of Him which the Law was teaching us, delineating it as in shadows.

“Quia lex justo non est posita.” The literal sense is that the just man is in no wise liable to punishment. But the more spiritual sense is that he who has become just is free from burdensome commands.

^A

“For the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine.”

By these words he hints at the Jews. For there was no kind of iniquity which they did not commit. Therefore, a most severe law was imposed upon them, which would punish transgressors.

“According to the Gospel of the glory of the blessed God, which was committed to my trust. And I thank Christ Jesus our Lord, who hath enabled me.”

He calls it the “Gospel of the glory” for no other reason than this: that he is addressing those to whom both the persecutions and the Passion of Christ were a reproach. Or perhaps he is hinting at the good things to come. ^B

“Who counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.”

Having said that the “Gospel of the glory of God” was committed to his trust, since he seemed to have uttered a great thing, he considers—lest anyone should think he did this out of arrogance—how he might correct it, calling himself unworthy because of his former ignorance. At the same time, he also extols the mercy ^C of God and His philanthropy by explaining his own former life.

“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering.”

So great are the benefits of God, and so far do they exceed all human expectation and hope, that they are often even disbelieved. For those things which the human mind never saw, nor conceived, nor expected, these He has granted to us. Therefore, intending to speak of them, he anticipates and says, “This is a faithful saying, and worthy of all acceptation.” As if he were to say: Let no one disbelief what we are about to say. ^D

“For a pattern to them which should hereafter believe on him to life everlasting. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. This charge I commit unto thee, son Timothy.”

He says that God, wishing to persuade men that He forgives them everything, accepted me.

“According to the prophecies which went before on thee, that thou mightest war a good warfare; holding faith, and a good conscience.”

By prophecy here, he means the ordination, through which he received the Spirit. He names them in the plural,

^A as if to signify that one with which he had received him, and with which he had circumcised him, and with which he had ordained him.

“Which some thrusting away, concerning faith have made shipwreck, of whom is Hymenaeus and Alexander, whom I have delivered unto Satan.” ^B For when life is cast aside, and such a doctrine is brought into the light, one may see many fall into the depth of evils and turn to the pagan rite. For so that they are not tormented by the fear of future things, they strive to persuade their soul that all things we deliver are false.

“That they may learn not to blaspheme.”

CHAP. II.

“I desire therefore first of all that supplications, prayers, intercessions, and thanksgivings be made for all men.”

He does not say this to teach them, but so that they might learn. He does not himself effect this, but it happens from the infliction of punishment.

“For kings and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself.” ^C Because, at that time, princes were most especially persecuting the Christians, he commands them to pray for them, that the faithful may learn not to hate them. Saying this, he teaches what the Lord had commanded, saying: “Pray for them that persecute you.” Therefore he added: “This is good and acceptable.”

“A ransom for all, the testimony.”

Since they were to be punished for their sins, he says, in their stead He gave His own Son.

“In due times; whereunto I am ordained a preacher and an apostle (I speak the truth in Christ, and lie not), a teacher of the Gentiles in faith and verity. I will therefore that men pray.”

That is, as was fitting.

“In every place, lifting up holy hands without wrath and disputing.” ^D He shows that through the sacrifice of Christ, every place of the inhabited world has become Jerusalem. He says "holy hands," teaching them to be pure from all sin, as he had said before. But "without wrath," is the same as being unmindful of injuries. And "without disputing," removes all hesitation and doubt of this kind: whether they might perhaps be participants of those things which they ask of God.

“In like manner also that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or

^A vel veste pretiosa; sed quod decet mulieres, promittentes pietatem per bona opera. That is, they must use modest clothing in every respect: this is an indication of great fear of God. “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve.” Wishing to cut off from them the occasion of chatter, he does not even permit them to teach. And this is that decency of which he was speaking, by commanding that they should not speak at all. Furthermore, he adds the reason here, because since she once taught, she both ruined the man and made him subject to disobedience. “And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.” ^B By way of comparison with the woman, he says that the man was not deceived. But again, it is not written of Adam, “She saw the tree that it was good for food,” but of the woman: “And she did eat, and gave also unto her husband.” Wherefore he did not violate the commandment by yielding to appetite, but by obeying the woman.

CHAP. III

to whom it was permitted to have two, which is also more fitting. ^A “Having children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the Church of God?” For he must provide examples from his own home, that he may be able to manage his children well according to God.

Verse 6. “Not a novice, lest being lifted up with pride.” By this he means one who has been recently instructed, not one who is younger in age.

“He fall into the condemnation of the devil.” That is, into the same condemnation which he suffered on account of pride.

Verses 7-9. “Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith.” ^B He must, he says, altogether draw men into admiration of him, and be just, so that he may have testimony even from his enemies. This is the same as that saying: “Let your light so shine before men.”

“In a pure conscience.” [Verses 10-15.] “And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.” ^C That is to say, being instructed in the right faith, and introducing nothing of guile into it.

Verse 16. “And without controversy great is the mystery of godliness: God was manifest in the flesh.” ^D Tell me not, he says, of the bells, nor of the Holy of Holies, nor of the high priest. The Church is the pillar of the world; and it is a mystery, and a great one, and a mystery of godliness, and manifest, not in doubt. For this is undoubted.

“Justified in the Spirit.” He speaks thus because He who in a like manner with us partook of flesh and blood, did not commit sin, nor was guile found in His mouth.

“Seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”

CAP. IV.

Verses 1-5. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith.”

^A giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth. All these things he says against Manichaeus and Marcion. “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God and prayer. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ.” He establishes two points here: first, that no created thing is common or unclean; second, that even if any thing is thought to be unclean by suspicion, the remedy is at hand, namely, by signing yourself, give thanks: glorify God, and all uncleanness flies away. ^B “Nourished up in the words of faith and of good doctrine, whereunto thou hast attained.” He indicates the perseverance of constant attention to such things. Verse 7. “But refuse profane and old wives' fables.” He refers to the fabled traditions of the Jews. “And exercise thyself.” He who exercises himself sweats much. “Unto godliness.” That is, unto pure faith and life. Verse 8. “For bodily exercise profiteth little, but godliness is profitable unto all things.” Some say this is spoken concerning fasting. Away! It is not bodily exercise, but spiritual. For if it were bodily, it would nourish the body. But if it causes it to wither and thins it, and weakens its strength, it is not bodily. Therefore he speaks of the exercise of the body, that it is for our benefit to give attention to the exercise of the soul. For that has no profit, and little benefits the body; but the exercise of godliness, while it renders fruit in the age to come, refreshes also in the present. ^C “Having promise of the life that now is, and of that which is to come.” Therefore even here we abide in good hopes. For he who is conscious of nothing against himself, even here finds delight. Just as the wicked man, even here, pays the penalty. Verse 9. “This is a faithful saying and worthy of all acceptation.” That is, it is true, both here and there. Verses 10, 11. “For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe. These things command and teach.” That is, why else do we wear ourselves out with labors, if we did not hope for things to come? ^D Verses 12, 13. “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in

^A charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine.” Show works, he says, worthy of gray hairs: which he also subsequently relates. VERS. 14, 15. “Neglect not the gift that is in thee, which was given to thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them.” He means, in doctrine. “That thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them. For in doing this thou shalt both save thyself, and them that hear thee.” Not in life only, but also in the word of doctrine.

CAP. V. VERS. 1-4. “Rebuke not an elder, but intreat him as a father; and the younger men as brethren; the elder women as mothers; the younger as sisters, with all purity. Honour widows that are widows indeed. But if any widow have children or nephews, let her learn first” He speaks concerning everyone who is advanced in age. “To show piety at home, and to requite their parents. For that is good and acceptable before God. Now she that is a window indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth. And these things give in charge, that they may be blameless.” It is the same as saying, to act well. VERS. 8. “But if any provide not for his own, and specially for those of his own house,” He says this of those who are related by birth; as also Isaiah: “Thou shalt not hide thyself from those of thy kin.” “He hath denied the faith, and is worse than an infidel.” [VERS. 9-15.] “Let not a widow be taken into the number under threescore years old, having been the wife of one man, well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. But the younger ^D widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.” Because that infidel, even if he despises strangers, yet does not disregard those who are near. He calls it a compact. VERS. 16-25. “If any man or woman that believeth have widows, let them relieve”

^A them, and let not the Church be burdened, that it may suffice for those who are widows indeed. Let the presbyters who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says, “Thou shalt not muzzle the ox that treadeth out the corn,” and, “The laborer is worthy of his reward.” Against a presbyter do not receive an accusation, except before two or three witnesses. Those who are sinning reprove before all, that the rest also may have fear. I charge you before God and the Lord Jesus Christ, and the elect angels, that you keep these things without prejudice, doing nothing by partiality. Lay hands suddenly on no man, neither be partaker of other men's sins. Keep yourself pure. Drink no longer water, but use a little wine for your stomach's sake and your frequent infirmities. Some men's sins are open ^B beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest; and they that are otherwise cannot be hid.

CHAP. VI.

VERS. 1-5. “Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit.” These things teach and exhort. If any man teach otherwise, and do not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, ^C

That is, evil opinions and dogmas. Then we have unhealthy conceits concerning God, when we fall into questions.

VERS. 5-10. “Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness.” But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. ^D

He says this: just as scabby sheep, if they dwell with others, infect the healthy ones also with their disease, so too do these evil men.

VERS. 11-14. “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith.”

^A Lay hold on eternal life, unto which thou wast called, and didst confess the good confession before many witnesses. “I charge thee before God, who quickeneth all things, and before Christ Jesus, who witnessed the good confession under Pontius Pilate, that thou keep the commandment without spot, unrebukable.” He again exhorts him to be of good courage, in these words, as it were: Fear not death. For thou art a servant of God, who can make the living. “Until the appearing of our Lord Jesus Christ; [Vers. 15] which in his times he shall show.” That is, that when he is manifest, thou mayest be found to have kept it fully. “The blessed and only Potentate, the King of kings, and Lord of lords; [Vers. 16-19] ^B who only hath immortality, and dwelleth in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves.” By these words again he instructs him not to betray the preaching through fear. “Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; ^C which some professing have erred concerning the faith. Grace be with thee. Amen.” Nothing is unstable, but all things are certain, immovable, solid, and permanent. The First to Timothy was written from Laodicea, which is the chief city of Phrygia Pacatiana. 201 verses.

TO THE SECOND EPISTLE TO TIMOTHY.

CHAPTER FIRST.

Vers. 1-7. “Paul, an apostle of Christ Jesus by the will of God, according to the promise of life which is in Christ Jesus, to Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, ^D being mindful of thy tears, that I may be filled with joy, when [index: entries preserved]

of an unfeigned faith, which dwelt first in thy grandmother Lois, and in thy mother Eunice; and I am persuaded that in thee also. For which cause I remind thee to stir up the gift of God, which is in thee by the imposition of my hands. For God hath not given us the spirit of fear; but of power, and of love, and of sobriety.

Having written to him that he would come unto him, he was hindered, having been bound and led to Rome: wherefore it was necessary for him to send another epistle to the same. ^A

The first praise of the disciple is that he is from a family long since enslaved to Christ.

VERS. 8, 9. ‹Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel according to the power of God, who hath delivered us, and called us by his holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world.› ^B

Though thou suffer these things, he says, be not ashamed.

VERS. 10, 18. ‹But is now made manifest by the illumination of our Saviour Jesus Christ, who hath destroyed death, and hath brought to life and incorruption to light through the gospel: wherein I am appointed a preacher, and an apostle, and teacher of the Gentiles. For the which cause I also suffer these things: but I am not ashamed. For I know whom I have believed, and am certain that he is able to keep that which I have committed unto him against that day. Hold the form of sound words, which thou hast heard of me in faith, and in the love which is in Christ Jesus. Keep the good thing committed to thy trust by the Holy Ghost, who dwelleth in us. Thou knowest this, that all they who are in Asia, are turned away from me: of whom are Phygelus and Hermogenes. The Lord give mercy unto the house of Onesiphorus: because he hath often refreshed me, and hath not been ashamed of my chain: but when he was come to Rome, he carefully sought me, and found me. The Lord grant unto him to find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou very well knowest.› ^C

CAP. II.

‹Thou therefore, my son, be strong in the grace that is in Christ Jesus; and the things which thou hast heard of me by many witnesses, the same commend to faithful men, who shall be fit to teach others also. Labour as a good soldier of Christ Jesus. No man, being a soldier to God, entangleth himself with secular businesses; that he may please him to whom he hath engaged himself. And he also that striveth for the mastery, is not crowned, except he strive lawfully. The husbandman, that laboureth, must first partake of the fruits. Understand what I say: for the Lord will give thee in all things understanding. Be mindful that Jesus Christ was risen again from the dead, of the seed of David, according to my gospel, wherein I labour even unto bonds, as an evildoer; but the word of God is not bound. Therefore I endure all things for the sake of the elect, that they also may obtain the salvation, which is in Christ Jesus with eternal glory. It is a faithful saying: for if ^D

we have died with him, we shall also live with him; if we endure, we shall also reign with him. If we deny him, he also will deny us. If we are faithless, he remains faithful; he cannot deny himself. ^A Remind them of these things, charging them before the Lord, not to strive about words to no profit, to the subversion of those who hear. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings; for they will progress to more ungodliness, and their message will spread like cancer. Of this sort are Hymenaeus and Philetus, who have strayed concerning the truth, saying that the resurrection is already past, and they overthrow the faith of some. ^B Nevertheless the solid foundation of God stands, having this seal: “The Lord knows those who are His,” and, “Let everyone who names the name of the Lord depart from iniquity.” But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. Therefore if anyone cleanses himself from these, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work. Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart. But avoid foolish and ignorant disputes, knowing that they generate strife. And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, ^C in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.

CHAP. III.

Verses 1, 11. “But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away! For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, ^D always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was. But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra—what persecutions I endured.

He speaks of what he suffered for Thecla. "And out of them all the Lord delivered me. And all who desire to live godly in Christ Jesus will suffer persecution." ^A He mentions these as being more recent; the others he omitted, as they were known to the man.

"But evil men and impostors will grow worse and worse, deceiving and being deceived. But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood." Here he signifies the afflictions and the bitterness which occur on the narrow and constricted path of virtue. "You have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus." By this he means the Law and the Prophets, which were able to lead him to Wisdom, that is, to Christ. For in Him the Law and the Prophets were fulfilled. That he knew the Scripture is clear from the fact that Luke writes that he was from a Jewish mother, that is, one who was from Jewish stock and had believed in Christ. ^B "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work."

CHAPTER IV

"I charge you therefore before God and the Lord Jesus Christ, who will judge." After having offered much encouragement and consolation on all points, he adds at last a more perfect argument from the Scriptures. And he does so deliberately, since he was about to announce to the disciple a certain grave and sad thing: namely, his own death. He refers to that Scripture about which he had spoken just before: "From childhood you have known the Holy Scriptures." ^C "The living and the dead, at His appearing and His kingdom: Preach the word! Be ready." He means sinners and the just; or, that many will be left alive. "In season and out of season; convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, they will heap up for themselves teachers." This means: Do not have a set time; let there always be a time for you. Do not teach only when in peace, or when you are of good spirits, or only when you are sitting in the church, and then stop when dangers threaten; but even if you are in prison, even if you are bound in chains, do not cease from preaching. ^D "Itching ears, and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry."

^A "For I am already being poured out as a drink offering, and the time of my departure is at hand." This is, flattering the hearing. VERS. 7-9. "I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing. Be diligent to come to me quickly. For Demas has forsaken me." He wishes to console the sorrow of the disciple, bidding him be of good courage, since he was going toward the crown, having fulfilled all things. Rejoice, he says, you ought, not grieve. "Having loved this present world, and has departed for Thessalonica." ^B That is, rest and delights. VERS. 10-12. "Crescens to Galatia, Titus to Dalmatia. Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry. Tychicus I have sent to Ephesus." He does not censure these, since they were sent for the sake of the preaching. VERS. 13-15. "The cloak that I left at Troas with Carpus, when you come, bring it, and the books, especially the parchments. Alexander the coppersmith did me much harm. May the Lord repay him according to his works. You also must beware of him, for he has greatly resisted our words." ^C He calls it a pouch, in which he kept books and papers. Where he teaches us that even until the last breath, however much we may be held in chains, we should unceasingly meditate upon the divine words. He calls it a Judaic covering of the Law. VERS. 16, 17. "At my first defense no one stood with me, but all forsook me. May it not be charged against them. But the Lord stood with me and strengthened me." For he had already come once before into judgment before Nero, and had escaped unharmed. "So that through me the preaching might be fully accomplished, and that all the Gentiles might hear. And I was delivered out of the mouth of the lion." ^D So that the manifestation of the preaching might be clear to all. And he does not say this as if he were worthy, but because of the preaching; just as if one bearing purple and a diadem were saved because of them. He calls Nero the lion. VERS. 18-21. "And the Lord will deliver me from every evil work and save me for His heavenly kingdom. To Him be glory forever and ever. Amen. Greet Prisca and Aquila, and the household of Onesiphorus. Erastus stayed in Corinth."

NOTE. "For in scrolls they kept the divine Scriptures of old," says Theodoret. For indeed, they used to keep the divine Scriptures in covers of old; of which kind even to this day the Jews have many.

^A Trophimus, however, I left behind at Miletus, ill. Make haste to come before winter. Eubulus and Pudens greet you.

For then, he says, He delivered me from the dangers. But since I have satisfied the requirements of the Gospel, He will deliver me from every sin; that is, He will not let me depart condemned.

Linus, and Claudia, and all the brethren.

They say that Linus succeeded the blessed Peter in Rome.

The Lord Jesus Christ be with your spirit. Grace be with you. Amen.

It is as if he were saying: Do not grieve that I am departing. The Lord is with you; and he did not say, "with you," but, "with your spirit," so that the aid might be twofold, that of the grace of the Spirit and of Him who helps it.

The second Epistle to Timothy was written from Rome. 108 verses.

He writes the Epistle from Rome while held in bonds, at the same time indicating his own earlier defense, and that his end is at hand. For I am even now being offered, he says, and the time of my departure has come.

TO THE EPISTLE TO TITUS.

CHAPTER ONE.

For this cause I left you in Crete, that you should set in order the things that are wanting, and ordain elders in every city, as I had appointed you. If any one is blameless, the husband of one wife, having faithful children, not in accusation of riot, or unruly.

Elders. Bishops. ^D For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre, but a lover of hospitality, a lover of good.

^A holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. For there are many unruly and vain talkers and deceivers, specially they of the circumcision, whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of themselves, even a prophet of their own, said, ^B "Sober, just, holy, temperate, holding fast"—He does not here mean the one who fasts, but the one who masters every passion.

"The prophet: The Cretians are always liars, evil beasts, slow bellies." [VERS. 13-15.] "This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; not giving heed to Jewish fables, and commandments of men, that turn from the truth. Unto the pure all things are indeed pure."

He calls the poet, Callimachus, the prophet here. But why does he use his testimony? Because men are, at such times especially, struck with shame by us when we convict them by their own accusations.

"Unto the pure: But unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. [VERS. 16.] They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate."

CHAPTER II.

VERS. 1-5. "But speak thou the things which become sound doctrine. That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands."

Not by their own nature, but by the choice of those who partake of them.

272 ^C "That the word of God be not blasphemed." [VERS. 6-13.] "Young men likewise exhort to be sober minded. In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." ^D

NOTE. (16) He mentions Callimachus; for indeed Chrysostom says Epimenides, who was truly a Cretan, and whose certain words he cites, which, however, do not sufficiently represent those which Paul alleges.

^A For if it happens that a faithful wife living with an unbelieving husband does not apply herself to virtue, slander and blasphemy against God Himself are accustomed to follow.

VERS. 14, 15. "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. Let no man despise thee."

CHAPTER III.

VERS. 1-15. "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. For we ^B ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost; which He shed on us abundantly through Jesus Christ our Saviour; that being justified by His grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and ^C these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. A man that is an heretic after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. Bring Zenas ^D the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen."

Written to Titus, ordained the first bishop of the church of the Cretans, from Nicopolis of Macedonia. Verses 97.

EXPOSITION OF THE EPISTLE TO PHILEMON

VERS. 1-3. "Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house, Grace..."

^A be unto you, and peace from God our Father and from the Lord Jesus Christ.

He does not ask for the favor immediately from the opening, but first he marvels at the man and praises his good works, laudingly commending his charity and his faith toward the Lord, from which he was also a participant with all the saints.

VERS. 4-20. "I thank my God always, making mention of thee in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love: because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much bold in Christ Jesus to enjoin thee that which is convenient, yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee for my son, whom I have begotten in my bonds: Onesimus, which in time past was to thee unprofitable, but now profitable to thee and to me: whom I have sent again: thou therefore receive him, that is, mine own bowels: whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord."

^C The Epistle is written for a slave, and that one who had run away, and indeed had stolen; but one who had received fruit from the teaching of the Apostle. And from this there are many useful things to be gathered. First and foremost, that one ought to show diligence toward all. For if Paul shows such diligence for a fugitive and thief who has repented, how much more does it behoove us not to be slothful when it concerns some of our brethren. Second, that one must not despair of the servile condition, even if it has proceeded to the extreme of wickedness. For this fugitive and thief reached such a level of virtue. Third, that it is not right to snatch slaves away from their masters: for if Paul, who possessed such authority with Philemon, did not wish to ^D detain Onesimus—whose ministry was very useful to him—without the master’s judgment and will, [alt-version omitted] a fortiori, it is not permitted for us to do this. For if a servant is of excellent virtue, it is therefore entirely fitting that he remain in servitude, and recognize the master’s right, so that he may be of benefit and utility to all who are in the house.

^A "Refresh my heart in the Lord. Confident in your obedience I have written to you, knowing that you will do even more than I say. But at the same time, prepare a guest room for me. For I hope that through your prayers I will be granted to you. Epaphras, my fellow prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, and Luke, my fellow workers. The grace of our Lord Jesus Christ be with your spirit. Amen."

That is to say, concede this grace to the Lord, not to me.

To Philemon, written from Rome. 42 verses. Total verses: 5548.

ADMONITION

A copy of that same Greek manuscript of the *Sacra Parallela* of St. John Damascene, from which Jacobus Billius adorned his Latin version, and which is now preserved in the Vatican Library, was most kindly transmitted to me by the Most Reverend Master General of our Order. Another manuscript was gifted by the Most Eminent Cardinal Franciscus Rupefucaldus to the Jesuit College in Paris; the Reverend Father Joannes Harduinus provided me with a very extensive copy of this manuscript, out of his singular benevolence toward me. When I compared it with the Vatican manuscript, I found such discrepancy between the two that no room for doubt remains in my mind but that each volume contains two distinct collections by different authors, although one of them copied a large part of the other's work. In both, the titles or chapters are arranged and distributed in alphabetical order, yet the sequence of the chapters or titles is quite different: in fact, they are often placed in different chapters here and there; and others, for the most part, differ in their citation of Scriptural sentences and the symbols of the holy Fathers or other authors. In the Rupefucaldine copy, there are found those lengthy and not infrequent fragments—which, because of the scarcity of ancient books, were held by learned men as precious as gold—such as those of Justin Martyr, Irenaeus, Titus and Antipatrus of Bostra, and others, whose works have perished due to the iniquity of the times. In the Vatican manuscript, however, while all these things are missing, many other things are found in return, which one would seek in vain in the other. I omit many other differences between the two manuscripts, so as not to be tedious to the readers. But this I think should by no means be left unsaid: that in the Rupefucaldine manuscript, there are also found scattered excerpts of the genuine letters of Ignatius of Antioch, such as those Isaac Vossius edited from the Medicean codex, whereas in the Vatican manuscript, the passages of the same Martyr occurring here and there are fewer, and taken from the interpolated letters; if you except one or two at most: since indeed the author of the Vatican *Parallela* has consulted and copied those other things which the Rupefucaldine codex exhibits, as they are more ancient.

Prefixing the Rupefucaldine *Parallela* is a preface by St. John Damascene, which cast a veil over the whole work, so that it might be considered the child of this holy doctor. I have noticed that this was long ago admitted by Joannes Zonaras, and I shall refer to it below. Although that part was taken away from the preface in which the Damascene was warning incidentally about "transmissions," since in the index of these *Parallela* there are no "transmissions," *παραπομπαι*, such as those which are appended in the Vatican manuscript for each letter of the alphabet. Furthermore, the Damascene in that same preface of his promises that he will speak in the first place of the most holy Trinity: which we read is indeed performed in the Vatican manuscript, in which the first title is, *On the eternal Deity and on the holy and consubstantial Trinity*; and that there is one and only God in all; whereas in the Rupefucaldine manuscript the first title is, *On the creation and formation of man; and whatever is mentioned concerning us in the Scriptures*; and it is not until title LXXVI that he treats *On the holy and uncreated, and coeternal, and consubstantial Trinity*. Finally, the person who compiled the Rupefucaldine *Parallela* proves himself to be a full century older than John Damascene, having written at the beginning of the Emperor Heraclius’s reign. This he indicates to us clearly in two scholia, the first of which is found under letter A, title VI, which is *Περί ἀνηκόων καί ἀνυποτάκτων*, *On the disobedient and contumacious*: where, after two passages from Ezekiel in which God announced that He was to take away the holy things from the Israelites because of their stubbornness, he adds this note: Schol. This has also befallen us because of our own sins. For the boast and glory of the whole race of Christians—the saving cross and the life-bearing resurrection—which, because of the polluted "Green" name that we have imposed upon ourselves, we were abhorred by Christ, who sanctified us by His divine name, were delivered into the hands of the polluted,

and [the symbols] were defiled. For here the Persian war is signified, during which Chosroes, having worn down the Romans, at the beginning of the reign of Emperor Heraclius, occupied and plundered the divine places, and carried off the holy cross into Persia. Indeed, Theophylactus Simocatta agrees excellently with this scholium in the *History*, book VIII, ch. 7, where, beginning to relate the deposition of Maurice, which happened because of the Venetian and Prasinous (Blue and Green) factions raging against one another, he writes thus: "For the multitudes of the Romans have fallen into the cravings of two colors, and from this, the greatest evils have rushed into life; for as this madness gradually increased, the affairs of the Romans were ruined." Through the factions of these two colors (blue and green), into which a multitude of the common people was given over, very grave evils were brought into the world, so that, this insanity having gradually increased, Roman affairs were brought to ruin. Theophanes also, regarding the dissension of these factions—by which Maurice was cast from his throne and killed, and Phocas inaugurated—similarly ascribes the ruin of the Roman empire to the year of the Lord 594, as he himself numbered it. But lest anyone wish to contend that the author of the scholium has alluded to some other fall of Jerusalem, after which the holy city had subsequently come under the power of Saracen princes, I add a second scholium, which can only be understood of the Persian expedition. Therefore, under title XII, ^A *De anarchia* (On Anarchy: That it is harmful, dangerous, and a cause of confusion); having brought forward the words of Hosea that are read in ch. IV, v. 1 and 2, he subjoins: *Schol.* Let us learn through this divine [word] and what follows, what is the cause of the anarchy and confusion that has seized us, and how God is not unjust, who surrendered us to the subjection [originating] from the nations. For we polluted, besides our myriad other transgressions, and by civil blood, the holy city of our God, which is venerable to the whole world, so that even our precious cross, our very life, became a stranger to it. *Schol.* Let us learn from this divine Scripture, and the things that follow, what was the cause of that anarchy and confusion which took hold of us, and that God is not unjust, who permitted us to be brought under the hard yoke of the nations. For we have contaminated the city of our God, holy and venerable to the whole world, with countless crimes, and especially by the shed blood of our fellow citizens, so that the precious cross, I say, which is our life, was moved elsewhere. But the Saracens, having taken the city, did not move the wood of the Lord's cross elsewhere. Regarding that anarchy and confusion, however, which occupied Palestine for some time during the Persian wars, one should read primarily S. Antiochus the monk in his dedicatory epistle of his homilies to Eustathius. But because Heraclius, having regained his courage, intended to avenge the injuries brought upon him by the Persians, certain other scholia point in that direction, in which the author does not instruct the reader concerning ascetic matters, as is usual, but with what spirit Christians should proceed to wars 276 against enemies. The first is held under letter B, title II, after a certain locus of Scripture II Chronicles xx, where it is reported how Jehoshaphat began the battle against the Ammonites, Moabites, and Edomites. *Schol.* The divine Apostle says, "Whatever things were written aforetime were written for our learning." Therefore it is necessary for those who follow in the footsteps of the saints to set the line of battle against adversaries in the Lord our God, and not only with a bold heart, the end of which is worthless. *Schol.* The divine Apostle says that whatever things were written were prescribed for our instruction. Wherefore it is necessary that those who insist on the footsteps of the saints direct their battle line against the enemy in the Lord our God, and not merely with an audacious heart, the outcome of which is obscure and uncertain. He subjoins another, by which he wishes the religious princes to be warned, so that they may have confidence in the Lord through all things. Under letter E, title XII, he affixed this other scholium: "Abraham, when he had God fighting for him, put to flight the four kings with his household servants." Again, soon after, this third: "Asa the king, having drawn up a battle line of five hundred eighty thousand against the Ethiopians, completely destroyed all of them, though they were [more than] a thousand." Asa the king, with an army of five hundred eighty thousand drawn up against the Ethiopians, destroyed all with slaughter, although they were twice as great and more. Therefore, because the Rupefucaldina *Parallela* are falsely ascribed to John of Damascus, I did not think it my business to publish these in their entirety: nor did the learned men have any other plan than that I should subject an index of them, with fragments of books that have perished, or are little known, to the end of the Vatican *Parallela*. Jacob Billius, in his admonition to the reader concerning our *Parallela*, speaks thus regarding the genuine work of S. John of Damascus from his own preface: "The volume of *Parallela* had indeed been divided by Damascenus, in my judgment very conveniently, into three books. The first comprised things that pertained to divine matters. The second discussed the state of human affairs. The third, finally, treated of virtues and vices. But afterwards, so that readers might more easily find the things they were seeking, he changed his plan and preferred to arrange the chapters in alphabetical order." This learned man, who soon after declares that he himself would have been willing to follow that former order—which both the author himself and the method of his translation offered him—had he not feared that, if the Greek [texts] should ever come to light, he might incur the reproach of some, to whom perhaps these changes of his, by rearranging the order of another's work, might be little pleasing, either through audacity or almost license. But because Billius divided such a large volume into three books rather than twenty-four, which would have corresponded to as many Greek letters, he declares that he did this for that reason, to avoid the disparity in the size of the books. For since in the Greek *Parallela* there are certain letters under which very many chapters are contained, and again others in which only one is included, and that a very brief one, it would have been ridiculous to see one book that consisted of less than half a page. Which inconvenience

^A he says he avoided by dividing the whole work into three books of equal size; yet in such a way that he noted, in the table of chapters, where each Greek letter begins, so that those who have the Greek text at hand might perceive at the first glance where the Latin passages refer to. Afterwards, he confesses that he was induced by the counsel and authority of the most illustrious Cardinal Antonius Carafa to follow, in rendering the passages of Scripture which are brought forward by Damascene, the Vulgate translation everywhere, as far as it could be done; since he concluded that it would be of less trouble to follow his own course, as they say, than to thumb through the volumes of the Bible so many times—not without great weariness of spirit and loss of time—and to transcribe the required passages; and that he considered it a greater labor to undergo than to displease grave and orthodox readers by deviating from the footsteps of the ancient translator. So much for the method of translation of Jacobus Billius.

But since now the Greek texts are being published, I have considered it as a matter of religious duty to introduce a different distribution of the *Parallela* than what Damascene had in mind, just as I have not judged it right to refer to another version of Scripture in Latin than that which the author acknowledged. For although the Vulgate translation is in great honor among the faithful of the Western Church, yet they do not so despise the ancient one, which is said to be the work of the seventy men, as to suffer the passages which the Fathers, especially the Greeks, have cited from it to be rendered into Latin with a meaning other than that which it generally presents. Nor have I spent less time in reviewing the sentences of Scripture with the context of the Greek Bibles, ^B and in assigning the chapters and verses from which they were taken; since Billius, by consulting only the Latin Vulgate, stumbled many times and in many ways.

The very learned man also omitted to declare in his preface that this title of his work would be *Ta hiera*, "Sacred": which I have therefore judged ought to be kept entirely; and by adding to the whole volume in this way another word which is received by usage, I have decided to prefix *Ta hiera Parallela*, "Sacred Parallels," so that the other common designation might not be thought to be held in contempt.

Regarding the usefulness of this book, I shall say again after Billius that there is no reason why a long discourse should be held. For, since these *Parallels* have been woven together from the most select and elegant sentences of the most learned theologians (to omit the Sacred Scripture, from which countless passages have been taken) and have been digested into commonplaces, who does not see how great a fruit, not only of piety but also of doctrine, may be reaped by the reader from this? Added to this is the fact that in this anthology many things have been gathered from the writings of those authors who have either perished entirely through the injury of time or at least have not yet been committed to print. ^C But if learned men have made much of the collections of both Antonius Melissa and Maximus in this genre, how much greater pleasure will this reading provide them, given that it supplies to them a far richer and more ornate storehouse of sentences!

I was saying that John Zonaras attributed the *Parallels* which the Rupefucaldinus codex exhibits—not those which the Vatican codex exhibits—to John Damascene. This further is clear to me from the fact that in the sixth book of his *Annals*, no. 4, when he has first adduced the testimony of Josephus concerning the Lord Jesus, which is commonly circulated, he subjoins that the same writer also wrote well concerning Christ in his book *Peri tou pantos, kata Platonos*, "On the Universe, against Plato," in the passage of which St. John Damascene makes mention in the *Parallels*. 'In his discourse *Pros Ellenas* ["To the Greeks"], which is inscribed *Kata Platonos peri tes tou pantos aitias* ["Against Plato on the Cause of the Universe"], of which also holy John Damascene makes mention in his book composed under the name *Parallela*.' Soon he recites several lines of that work, *Peri tou pantos*, a fairly ample fragment of which is read at the end of the *Parallela Rupefucaldina*, which nowhere appears in the Vatican ones. Suidas, under John Damascene, among his works, counts the *Select *Parallels* on Divine Scripture*, *eis te ten theian Graphen Paralleloi kat' eklogen*, by which words, however, he seems to hint at a *Catena* on at least some of the books of Scripture.

Whatever this may be, the Greeks in Venice at the library of the most illustrious Archbishop of Philadelphia preserve a codex similar to the Vatican one and older, from which some things were transmitted to me at the request of that most learned and friendly man, the R. P. Dom. Anselm Banduri. ^D In the Medicean Library also, there exists likewise a codex of the *Parallels* digested in alphabetical order, not entirely unlike the Vatican one, but in which the sentences of the Fathers are truncated in the middle, not whole, nor are they cited at length. Furthermore, symbols from profane writers are added here and there, contrary to what John Damascene had proposed to himself.

In the codices, both the Vatican and the Venetians of the Greeks, two prefaces are prefixed to the whole work, the former of which gave me no small difficulty. Jacobus Billius gave this Latin title to it: *Preface of a certain Greek on the Parallels of St. John Damascene*. But as I weigh the individual members—nay, the individual words—with my eyes and mind, I confess that I find nothing that indicates it was written by the author of the *Parallels*, except these final words: *ouk elat- tounta touton ta para tou Patros rhethesomena logia*, "nor do they weaken the words of the Father that are to be spoken," nor the eloquence of the doctors which the learned Father is about to produce. But the Venetian codex does not have these words; Billius, indeed, translated them as "Sermons pronounced by the Holy Spirit"; as if he had read *Para tou Pneumatos*, not *Para tou Patros*, "from the Father," or from the collector of the *Parallels*. But I hold this latter reading as the most true, since it points to an author of this first preface other than Damascene, and indicates that our John did not synthesize the symbols and excerpts of Philo and Josephus in his *Parallels*, but that they were added later by this anonymous person. Consequently, those things which are read at the end of the other preface concerning the same excerpts were borrowed and transcribed from this first one by certain copyists who, having omitted it, decided that only the other — which is the genuine one of John Damascene — should be prefixed to the *Parallels* themselves. Nor is there a lack of suspicion, again, that this Prologue, which is placed in the first position, was written by someone else and prefixed to the *Parallels*, which he himself had gathered and arranged from the Damascenic excerpts: so that, with none of those which

pertain to the faith and the dogmas of the Church, mention having been made, he might treat solely of the virtues and of their opposing vices, or of matters pertaining to morals. Of this kind are the *Parallels* of saint Maximus and Antonius Melissa, which I mentioned a little earlier. But otherwise, a difficulty presents itself to me, in that in those chapters too which expound upon theological matters, the testimonies of Philo and Josephus are repeatedly included. Professing myself entirely unequal to resolving these difficulties in their entirety, I readily subscribe to the judgment of wiser critics who might resolve them.

PROLOGUE TO THE PARALLELS

Virtue is a precious thing, which joins man to God and makes him a possessor of the kingdom of heaven. Moreover, this is acquired by the observation of the divine commandments. For the Lord, in the promises which He made to the people who had sojourned in Egypt, says: "If you shall hear me and keep my commandments, you shall be to me a peculiar people, a royal priesthood, a holy nation^A." Nay, He even declared those who obey the divine commands to be sons of God. But how great a good this is, no one can express in speech. For grace surpasses our nature; the dignity of adoption exceeds all hope. Therefore, that we may obtain such great goods, it is fitting for us to perform with a prompt and eager mind those things which have been commanded to us. But the choice of that which is for our advantage will be easy if we place the virtues side by side with the vices that are their antagonists and opposite to God, and consult whatever has been said about them, as much in the Holy Scripture as by our holy and God-bearing Fathers. For from this, we shall learn both the brilliant rewards of the just and the punishments threatened against those who reject them.

It is also to be noted, for the glory of the Christian truth, that maxims have been gathered by us from the works of Philo and Josephus; for both were Hebrews and learned men. Wherefore, it will be to the purpose to attend with all diligence to the narrations and pronouncements of these men, so that one may see that they not only do not wander by even the slightest amount from the goal and purpose of the men of preeminent faith and holiness who have flourished among us; but indeed they also display a great similarity and harmony both in their words and in their morals: and that the words of the teachers, which this learned Father is about to produce, they rather confirm than diminish or weaken.

OF OUR FATHER AMONG THE SAINTS JOHN OF DAMASCUS ON THE SACRED PARALLELS

^A The study of the divinely inspired Scripture excels riches, glory, and power, and everything which the mortal race cherishes, as it grants us provisions for salvation. This present compilation is designed to make the toils involving it easier for us to bear. For within it one may find things which, though of the highest admiration, are even far better; nor can any satiety or disgust ever arise in those who read it. For the selection of the beauty of the materials contained herein attracts the readers to itself, not permitting those who long to hear what follows to grow weary, even as it is sung in the verses: “They who eat me shall yet be hungry, and they who drink me shall yet be thirsty.” * ^B Truly, the sweetness of spiritual teachings is desirable, for it sanctifies, increases, and nourishes the souls. Whatever has been spoken morally, or sententiously, or hortatively—whether it relates to any cause or subject whatsoever—in the Old and New Scripture of the sacred oracles, as well as by our holy and God-bearing Fathers whose great renown is celebrated and hymned throughout the entire inhabited world, has been gathered in, and the scattered apophthegms concerning these matters have been collected and set forth under their own titles. The entire work is written in three books; the first of which consists of those things with which it is especially fitting for Christians to begin: namely, from God, explaining the Trinitarian unity ^C as a prelude for us. The second, he says, is concerning the formation and state of human affairs; and the third contains exclusively what concerns virtue and vice. But in order that what is sought may be easily and quickly found, the index of the chapters, that is, the titles, is arranged alphabetically, and each sought-after chapter will be found, placed under the letter with which it begins; for example, the—

* Eccli. xxiv, 29.

letter alpha, under the letter alpha. And that which begins with beta, under the letter beta; likewise all the other sequences as well. At the end of each letter, there are titles referring elsewhere, concerning which I shall speak briefly in a moment, when I reach those places, clearly demonstrating the utility arising from them. Just as wine tempered with water is sweet and produces a pleasant delight, so too the construction of this whole work, being mixed from the divine Scriptures and the lucubrations of the holy and divinely inspired Fathers, brings great pleasure to those who are studious in reading, and provides much ease in committing things to memory for those who labor at it; and indeed, it provides benefit to all who might encounter it. And if this work has been composed well and properly, this is to be ascribed to help from above. But if it has been done clumsily and not very successfully, this must be attributed to my own infirmity. The name of the whole ^A collection is *Sacra*. It should also be known that sentences have been collected from the writings of Philo and Josephus, to the glory of our own truth, which is praised even by its adversaries.

Explanation of references

Now it follows that we should have a discussion concerning the transmission of titles, which, although they begin with the same letter, are nevertheless placed and found elsewhere. I shall state what a reference is, and for what reason it was devised. A reference is an expression leading us to where whatever we are searching for is found. This brings great utility to the book: for it not only affords a brief grasp of things, but also cuts short the prolixity of discourse, inasmuch as it does not allow the same things to be repeated, nor cause annoyance to hearers by the frequent iteration of the same matters. ^B Above all, however, it was devised for those things which are similar, or which are stated in multiple ways concerning one and the same matter. For there are diverse titles in each book with headings [consisting] of four, or perhaps even more names; for example: *Concerning the proud, and the haughty, and the arrogant, and those who are full of empty glory*. For even if these begin with different letters, in terms of their subject matter they are the same. Hence it also came about that they received the placement of terms and words from holy Scripture and the holy Fathers in a common way. And again: *Concerning the rash, and the shameless, and the quick-tempered, and the irascible, and the choleric*. For all these things, too, are one and ^C the same in their theoretical consideration. And that we might not fall into prolixity by assigning the same readings to things which are distinct only in their vocabulary, and not in their realities, a reference was necessarily devised: by the help and aid of which it is ensured that the titles, or chapters, are published in alphabetical order. Wherefore, those who read the index of letters ought to inspect the references placed beneath it. For the chapter that is sought will be found in one of these. ^D

OPTIMAL INDEX OF THE PRESENT VOLUME

Littera alpha.

I. On the eternal divinity of the holy and consubstantial Trinity, and that God is one and alone in all things. II. That God cannot be avoided, and that He observes all things, and nothing escapes Him. III. That God and His works cannot be comprehended; and that we must not seek to investigate or pry into His mysteries, for the discovery of these is impossible and incomprehensible. IV. On the love and fear of God, and how they surpass every other good. V. On arguing against God, and that it is not permitted to speak against God or to dispute with Him. VI. On the angels, and that even angels who have sinned are punished. VII. On the angels, and that God has appointed angels as guardians. VIII. On the formation and structure of man. IX. On free will, and that free will has been given to us by God, and that it lies within us to attain salvation or to perish. X. On the unstable state of human affairs, what man and his life are like, and that present things are vain and weaker than shadows. XI. On beneficence, and that it is necessary to do good to all, and that we must bear the burdens of our neighbor, not remember wrongs, but receive him kindly, admonish him, and not return evil for evil. XII. On the impious, the sinful, the unjust, and the lawless. XIII. On sinlessness, and that no one is free from sin except God. XIV. On those who have renounced their vices and yet turn back to commit them again. XV. On the resurrection, the judgment, and eternal punishment. XVI. On imprecation, as exercised by the Lord, the prophets, and the apostles. XVII. On those who are treated unjustly, and that it is necessary to bring them aid. XVIII. On charity, peace, and on peaceable and meek men. XIX. On truth and true testimony. XX. On subordinates, that they are conformed to the character of those who rule, whether they happen to be good or wicked. XXI. On subordinates, that they ought to submit to those in authority, yield, defer, honor them, and not contradict them. XXII. On anarchy, that is, a people lacking a shepherd and a ruler. XXIII. On sloth and sorrow. XXIV. On the senseless, the foolish, the unlearned, and the dull-witted. XXV. On the simple and those endowed with innocence of character. XXVI. On poverty, self-sufficiency, and frugality of life. XXVII. On deception practiced as a strategy. XXVIII. On one who announces or conveys a response, and that he who spurns the messengers also scorns the one by whom they are sent.

XXIX. On the ungrateful and those who are forgetful of favors. XXX. On impossible things. XXXI. On holy and blessed men. XXXII. On first-fruits and those who pay tithes, and that one should offer these to God. XXXIII. On a joyful message. XXXIV. On a bad message. XXXV. On a kiss: that modesty produces goodwill. XXXVI. On things that happen, and on those who slip from bad into worse. XXXVII. On idleness and tranquility. XXXVIII. On judgment or sentence, and the strictness of God; and that one should not avenge himself more than God’s wrath allows, nor use kindness beyond what He has commanded. XXXIX. On compulsion. XL. On good shame. XLI. On bad shame. XLII. On unjust petitions, and that one should not bring unjust petitions to completion, even if a mother be the one who makes them. XLIII. On insatiable greed; and that we have an insatiable desire for more. XLIV. On brothers. XLV. On the petitioner or beggar. XLVI. On foul language; and that base speech should not be uttered. XLVII. On a curse, whether pronounced justly or unjustly; and that one ought to bless, and not to curse. XLVIII. On the remission of sins; and by what means we can obtain forgiveness. XLIX. On despair; and that we must not throw away the hope of our salvation. L. On anathema and excommunication. LI. On things that cannot be mixed, and those that have no association with one another.

Here follow the cross-references of the titles that begin with the same letter and are found and located elsewhere.

On spiritual exercise: It is located here in the letter Η, title VI, the beginning of which is "on training." On virtue: It is located here in the letter Δ, title XIV, the beginning of which is "on justice." On sins committed voluntarily: It is located here in the letter Ε, title XXI, the beginning of which is "on sins committed both voluntarily and involuntarily." On those who seek to please men: It is located here in the letter Κ, title IV, the beginning of which is "on flatterers." On the infirm: It is located here in the letter Ν, title II, the beginning of which is "on the sick." On fornication: It is located here in the letter Π, title XIV, the beginning of which is "on fornication." On inexperience: It is located here in the letter Π, title XII, the beginning of which is "on trial." On the impudent: It is located here in the letter Π, title XV, the beginning of which is "on rashness." On the disobedient and insubordinate: It is located here in the letter Π, title XVIII, and the beginning is shown: "on a life to be avoided." On purchasing: It is located here in the letter Π, title XXXII, the beginning of which is "on selling." On sequence: It is located here in the letter Τ, title IV, the beginning of which is "on order." On the arrogant: It is located here in the letter Υ, title XI, the beginning of which is "on the proud." On the goodness of God: It is located here in the letter Φ, title I, the beginning of which is "on the philanthropy of God." On unholy acts: It is located here in the letter Χ, title III, the beginning of which is "on grievous matters." On those who dispute about the faith: It is located here in the letter Ω, title I, the beginning of which is "on those who wrangle over words."

1049 SACRA PARALLELA. Regarding those who withhold wages: it is placed here under the letter Μ, title XVI, which is entitled “On the Hireling.”

Letter Β

Letter Γ

Letter Δ

II. On the creation of God, and how nothing was created by Him in vain, but all things very good. ^A III. On the glorification of God: and that it is necessary to glorify and sanctify God; and that He in turn glorifies those who glorify Him. IV. On expostulation: and who they are who have justly expostulated with God. V. On those who serve God: and that it is necessary to honor and revere them, and to provide for them what is necessary. VI. On the discernment of good and evil: and that each person ought to be judged by their works, and not by their words. ^B VII. On the prayer of the just made by them: and that it preserves them from temptations. VIII. On the just: that they are scorned and torn by slanders. IX. On the one who lends and the one who borrows, and on evils. X. On masters and heads of families: and that they ought not to be burdensome and harsh, but gentle to those who are suffering. XI. On teachers. XII. On slander: and that one ought not to accept slander against any person without discernment. XIII. On a narrative coming from prudent men: and that we ought to be earnest in listening to such things, but flee from the narratives and conversations of faithless men. ^C XIV. On justice and virtue. XV. On the difference and dissimilar state of men. XVI. On just, good, and upright men. XVII. On the double-tongued man. XVIII. On incorruptible judges, and those who have clean hands, and who execute judgment and justice. XIX. On corrupt judges, who accept gifts and judge unlawfully. XX. On good servants. XXI. On wicked servants. XXII. On the difficult to please. XXIII. On those endowed with a double, changeable, and inconstant mind, and who are untrustworthy. XXIV. On glory and honor: and that one ought not to give one's own glory to another. XXV. On the devil, or Satan, and the demons. XXVI. On incredulity: and that one who disbelieves in God for a reasonable cause is pardoned. ^D XXVII. On dinner and conviviality. XXVIII. On the just: that the Lord keeps them. XXIX. On the just: that their death is precious before God. XXX. On the difference between God and men, and on sinning against God, and on sinning against men; and that there is a great distance between God and men.

Here follow the cross-references of the titles. On discord: it is placed here in the letter M, title VII, which is entitled "on hatred." On opinion: it is placed here in the letter O, title VI, which is entitled "on conceit." On the people of the city: it is placed here in the letter Π, title XXVI, which is entitled "on a multitude." On the gifts of God: it is placed here in the letter X, title I, which is entitled "on charisms." On misfortune: it is placed here in the letter E, title XIV, which is entitled "on prosperity." On the justice of God: it is placed here in the letter K, title IV, which is entitled "on judgment."

Letter E. I. On the commandments of God and those who keep them.

VARIOUS READINGS. P. The word is missing, perhaps "lenders."

^B II. On the commandments of God, and those who do not keep them. III. On happiness and exultation: and that no one before death should be called blessed or happy. IV. On dreams. V. On hope: and that hope must be placed in God, and not in human protection. VI. On the church, and the house of God, and the altar, and priestly sacrifice: and that one ought not to eat in church. VII. On prayer, and how many good things are accomplished for us through prayer. VIII. On almsgiving and doing good to the poor. IX. On those who do not give alms, but suffer from greed and parsimony, and burn with a desire for riches and money. X. On works and actions: and that whatever a person does, such he also undergoes; and that according to our works, a reward likewise corresponds to us from God. XI. On prosperity and adversity: and that a man should not be puffed up by prosperous success. XII. On abundance and fertility: and that in such times sins are wont to be committed. XIII. On plots, and those who plot against their neighbors: and that the plots which are constructed against associates and neighbors are turned back upon those who devised them. XIV. On enemies, and their ruin: and that one should not rejoice in the misfortune of enemies. XV. On charity or offering made from unjust wealth. XVI. On reclaimers and agents, and those who throw themselves into the disputes of others. ^C XVII. On good bishops, and those who keep the commandments of God. XVIII. On evil bishops, and those who do not keep the commandments of God. XIX. On suretyship. XX. On concupiscence: and that one must not follow evil desires. XXI. On sins, both those that are committed voluntarily and those that are committed involuntarily. XXII. On those who give thanks for benefits received: and that one ought to proclaim the benefactors. XXIII. On retribution: and that it is not lawful to exact penalties twice for the same matter. XXIV. On common business: and that common lodgings are to be avoided, because quarrels and dissensions arise from them. XXV. On the splendor of a name: and that a right deed is worthy of glory. XXVI. On merchants. XXVII. On eunuchs; and that they are wicked. XXVIII. On praises, and those who take pleasure in them: and that no one ought to be praised before a trial of their character has been made. XXIX. That God avenges those to whom an injury is done, and that vengeance should be left to Him. XXX. On those who are punished, and who pay penalties: and that no one should be punished for another. XXXI. On men who are moved by the miseries and calamities of others. ^D XXXII. On rebukes.

Here follow the cross-references of the titles. On enmities: It is found here under the letter M, title VII, which is titled 'on hatred.' On those who perjure themselves: It is found here under the letter O, title XII, which is titled 'on those who violate oaths.' On piety toward God: It is found here under the letter P, title D, which is titled 'on faith.' On those who rebuke kings with boldness: It is found here under the letter P, title VIII, which is titled 'on the prophets.'

' ^A On observance: It is found here under the letter P, title XX, which is titled 'on gentleness.' On power, and whence it arises: It is found here under the letter P, title XVI, which is titled 'on boldness and liberty.' On the affection of pity: It is found here under the letter S, title I, which is titled 'on commiseration.' On those who accept rebukes with an even mind: It is found here under the letter S, title XXII, which is titled 'on evil counsel.' On arrogance: It is found here under the letter A, title VII, which is titled 'on boasting.' On the proper composition of the body: It is found here under the letter K, title VII, which is titled 'on beauty.' On simulated observance: It is found here under the letter U, title IV, which is titled 'on hypocrisy.'

Letter Z. I. That it is necessary to seek God, and to follow Him, and to adhere to Him, and in His name to do all things. II. On brute animals adorned with natural wisdom and sagacity. III. On just weights and measures. IV. On unjust weights and measures. V. On good and evil zeal.

Letter H. I. On a good day. II. On an evil day. III. On day and night.

Then follow the cross-references of the titles. On dissimulation: It is found here under the letter U, title IV, which is titled 'on hypocrisy.' On tranquility and quiet: It is found here under the letter A, title XXXVII, which is titled 'on leisure.'

Letter Th. I. On the divine initiation. II. On sacrifices: and that God does not accept adulterated sacrifices. III. On divine oracles: and that it is necessary to listen to them and to meditate upon them. IV. On divine mysteries. V. On those who are in affliction and care, and on sadness. VI. On death and the state of the infernal regions. VII. On the dead, and those who mourn: and that one should not mourn and lament for those who have departed from this life. VIII. On death and the fear of it. IX. On the sea. X. On daughters. ^B XI. That one should not rashly trust anyone. XII. On harvest and vintage. XIII. On hunters.

Then follow the cross-references of the titles. On altars and priestly sacrifice: It is found here under the letter E, title VI, which is titled 'on the church and the house of God.' On the irascible man: It is found here under the letter P, title V, which is titled 'on the rash man.'

Letter I. I. On cures performed by the Lord and the prophets. II. On sacred vessels: and that it is not permitted for a private person to touch a sacred vessel. III. On suppliants: and that one must admit the petitions of those in need. IV. On equality: and that one must distribute to each according to his merit, and not err in the judgment of such.

^C VARIÆ LECTIONES. Note here that 'ironia' is written with an eta, not 'eironia,' as the more accurate usage holds.

V. Of physicians and the medicine of the body and soul. VI. Of clothing: that one must not use sumptuous apparel, nor should a man wear a woman’s garment. VII. Of equality: and that the rich and the poor are in the same rank before God.

[K] Letter K. I. Of the judgments of God: and that one must not be vexed if the righteous suffer calamities and the unrighteous enjoy good fortune. II. Of detraction: and that detraction is a vain and false word uttered against someone. III. Of the opportunity of time: and that time must be redeemed, and that all things are to be said and done at their proper time. IV. Of flatterers and parasites and buffoons: and how one must avoid them. V. Of thieves. VI. Of cattle, and the providence for them. 289 VII. Of boasting and elation: and that one ought not to boast or be puffed up in any matter of this life. VIII. Of the beauty and elegance of the body. IX. Of those who boast and proclaim themselves insolently. X. Of those more excellent: that one ought not to contend with those who are better than us. XI. Of the judgment and justice of God: and that God bestows on each according to his merit, and does not accept the persons of men. XII. Of a pure heart, and those who are endowed with a pure conscience. XIII. Of an evil conscience, and those who stir up wicked and base thoughts.

Here follow the cross-references of the titles. Concerning gluttony: It is found here under the letter Y [Gamma], title XIII, which is inscribed, "Concerning gluttony." Concerning those who are contemptuous: It is found here under the letter M [Mu], title V, which is inscribed, "Concerning the slothful."

^A Letter A. I. Of the argumentative and those who dispute concerning the faith. II. Of revilings. III. Of famine, and those who do not sell grain in time of necessity. IV. Of wicked men and those given to luxury.

Here follow the cross-references of the titles. Concerning sadness: It is found here under the letter Theta, title V, which is inscribed, "Of those who are vexed by afflictions."

[M] Letter M. I. Of secrets, and those who divulge secrets. II. Of the hatred of wickedness, and those who displease God. III. Of repentance and confession. IV. Of those who do not repent, nor change their ways. V. Of those who are addicted to drunkenness. VI. Of the slothful and lazy, the sluggish and the contemptuous. VII. Of hatred and enmity and dissension; furthermore, of those who incite wars and quarrels. VIII. Of the repentance of God; and in what things the Creator of all things has been affected by repentance. IX. Of brotherly hatred. X. Of monks, and their exercise. XI. Of disciples: and that they ought to approach their studies studiously and diligently, and not flee the labor of instruction, but inquire and learn from those who are experienced. XII. Of those who depart, and migrate from place to place. XIII. Of hired workers, and those who defraud the hired workers. XIV. Of those who labor in vain.

^A Here follow the cross-references for the titles. Of forgetting injuries. It is found here in letter A, title XI, which is inscribed "On beneficence." Of wicked men. It is found here in letter A, title XII, which is inscribed "On the impious." Of faithful testimony. It is found here in letter A, title XIX, which is inscribed "On truth." Of ointment. It is found here in letter A, title XXIV, which is inscribed "On the saints." Of the braggart. It is found here in letter B, title VIII, which is inscribed "On blasphemers." Of study. It is found here in letter G, title VI, which is inscribed "On exercises." Of the inconstant. It is found here in letter D, title XXVI, which is inscribed "On the double-minded." That one should not call anyone blessed before death. It is found here in letter E, title III, which is inscribed "On blessedness and prosperity." Of unjust measures. It is found here in letter Z, title IV, which is inscribed "On weights." Of care and solicitude. It is found here in letter P, title V, which is inscribed "On affection." Of adultery. It is found here in letter P, title XI, which is inscribed "On fornication." Of matricides. It is found here in letter P, title XXIII, which is inscribed "On parricides." Of tolerance. It is found here in letter U, title XII, which is inscribed "On patience." Of the patience of God. It is found here in letter PH, title II, which is inscribed "On the humanity and clemency of God." Of the mournful and calamitous. It is found here in letter PH, title VIII, which is inscribed "On friends of the table." Of those who share. It is found here in letter PH, title IX, which is inscribed "On the munificent."

^B Letter N. I. On youth, and the age of youth, and what follows them. II. On the sick, and that one ought to visit them. III. That we ought to be vigilant and solicitous for our own salvation. IV. On those recently married. V. On fasting and those who fast.

Letter E. I. On strange matters, and those things rarely found in some. II. On strange punishments, which are inflicted by both God and men justly. III. On travel, and that a stranger is entirely without confidence and freedom of speech.

Letter O. I. On an oath, and that one should not persist in oaths given for evil and absurd purposes. II. On orphans and widows, and that one ought to have pity on them. III. On boundaries, and that one ought not to move or alter them. IV. On the good and evil way, and that one ought to avoid crooked things and crooked ways, and to walk in the straight, good, and just way. V. On good and bad reputation. ^C VI. On opinion and estimation, and that it is better to be good than to be thought so; for this is an impediment to virtue. VII. On wine, and its use. VIII. On the eye. IX. On reproaches, and that one ought not to reproach anyone with calamity. X. On those who live for a short time, and are not lasting. XI. On those who are fond of oaths, and that one ought not to swear.

XII. On those who violate their oath, and perjure themselves. ^A

Here follow the cross-references of the titles: On simplicity or limited possession: it is placed here in the letter ^A, title XXVI, which is titled, "On poverty." On augury: it is placed here in the letter [P], title XXVII, which is titled, "On observation." On those who are irascible, and those who are easily angered: it is placed here in the letter [P], title XV, which is titled, "On the headstrong." On those who are faint-hearted: it is placed here in the letter [N], title XIII, which is titled, "On those who endure with difficulty."

LETTER [P]

^B I. On faith and piety towards God. II. On spiritual progress. III. On ^C transient and eternal things: and that those who prefer present things to future ones sin most grievously. IV. On the providence of God: and that God cares for and provides for us. V. On perverted affection and anxiety: and that one ought to be disposed towards things without undue attachment. VI. On prophets who killed men and were pleasing to God. VII. On the foreknowledge of God: and that secret and uncertain matters should be left to God. VIII. On prophets who rebuked kings with boldness. IX. On the will and disposition of the soul: and that God examines the will, both in good and in evil. X. On virginity and chastity, and honorable marriage. XI. On fornication, adultery, and unnatural lust. XII. On experience and inexperience. XIII. On meekness and piety. XIV. On those who transgress and blaspheme against God out of ignorance. XV. On the headstrong, the shameless, the irascible, the passionate, and the easily angered. XVI. On boldness and authority: and whence we acquire these. XVII. On a virtuous life, right conduct, good customs, and obedience: and that by our living uprightly and honestly, God is glorified and honored. XVIII. On a reprehensible life, and on those who are disobedient, insubordinate, crafty, and possess a detestable character. XIX. On perseverance and those who persevere: and that they ought to keep faith and goodwill toward those who have gone before them. XX. On those in authority: that they ought to govern with diligence. XXI. On the poor and needy: and that one ought not to turn away from the poor, nor despise them, nor reject them. XXII. On children: that they ought to fear and honor their parents, and by no means speak ill of them. XXIII. On parricides and matricides: and what evils follow those who despise and disobey their own parents. XXIV. On parents instructing and disciplining their own children: for if they do not do this, they themselves will share in the sin that comes from them. XXV. On the temptation of God: and that one ought not to tempt God. XXVI. On the multitude and the populace of a city. XXVII. On observation and augury: and that we ought not to observe times or persons. ^D

^A XXVIII. On a deposit: and that one ought to guard it with complete fidelity, and in no way contrive deceit or withholding of what has been deposited. XXIX. On presbyters. XXX. On refuge, and those who take refuge in holy places: and that one ought to assist the innocent, but send away and pursue the guilty. XXXI. On a city filled with impiety and wickedness. XXXII. On buying and selling. XXXIII. On the discipline of God, and those who bear what befalls them nobly and with long-suffering. XXXIV. On the discipline of God, and those who do not accept it: and that those who are not brought to their senses here are sent off to eternal punishment. XXXV. On the discipline of God, which comes about by way of trial and testing. XXXVI. On perseverance: and that perseverance accomplishes the work. XXXVII. On the faithful man: that it is rare to find a faithful man. XXXVIII. On those who trust in vain and empty things, and in the protections of men, and do not place their hope and trust in God: and that one ought to be wholly dedicated to Him at all times with all one’s soul and heart.

Here follow the cross-references of the titles. On the lawless and the wicked: it is found here in the letter alpha, title XII, whose heading is "On the impious." On attending to oneself, and not busying oneself with the evils of others: it is found here in the letter gamma, title II, whose heading is "On 'Know thyself.'" On ancient men: it is found here in the letter gamma, title IV, whose heading is "On the aged." On the covetous: it is found here in the letter delta, title IX, whose heading is "On those who do not give alms." On an offering made from unjust gains: it is found here in the letter delta, title XV, whose heading is "On beneficence." On erudition: it is found here in the letter sigma, title XVIII, whose heading is "On wisdom." On those who are distracted: it is found here in the letter sigma, title XIX, whose heading is "On the complexity of affairs." On the poor in spirit: it is found here in the letter epsilon, title V, whose heading is "On those who are humble-minded." On feigned piety: it is found here in the letter nu, title IV, whose heading is "On hypocrisy." On those who mourn: it is found here in the letter theta, title VII, whose heading is "On the dead." On parasites: it is found here in the letter kappa, title IV, whose heading is "On flatterers."

Letter Rho. ^B I. On those who are wandering in mind and eyes.

Here follow the cross-references of the titles. On the slothful: it is found here in the letter mu, title VI, whose heading is "On the work-haters."

Letter Sigma. I. On sympathy, and compassion, and almsgiving. II. On a moderate state, and on causing no one grief. III. On wise and prudent men: and that they ought always to be prepared for the benefit of others. IV. On habit. V. On those who accept counsel. VI. On those who do not accept counsel, and who take reproofs ill.

VII. On castigation: and that we ought to be instructed by the misfortunes of others. VIII. On zeal: and that any zeal without the will of God is useless. IX. On worldly wisdom. X. On scandals, and that they are to be avoided. XI. On carnal men. XII. On the scarcity and barrenness of upright men. XIII. On a council: and that one ought not to converse in a council when a hearing is taking place. XIV. On those things which happen and occur contrary to reason. XV. On soldiers. XVI. On the company of upright men: and that one ought to associate with them and not with the wicked; for a man becomes like those with whom he dwells. For evil communications corrupt good manners. ^B XVII. On the company of wicked men: and that their society is to be shunned as destructive. XVIII. On wisdom, and education, and sagacity, and prudence. XIX. On the coherence and anxiety of business, and on the wandering of the mind. XX. On those who frequently resort to the houses of others. XXI. On good counsel and suggestion. XXII. On evil counsel and suggestion. XXIII. On behaving/demeanor. XXIV. On the holy cross.

Sequences of the titles follow. Of just weights: it is placed here in the letter zeta, title III; the beginning of which is, on just scales. Of unjust weights: it is placed here in the letter zeta, title IV; the beginning of which is, on unjust scales. Of chastity: it is placed here in the letter pi, title X; the beginning of which is, on virginity. ^C Of agreements: it is placed here in the letter upsilon, title X; the beginning of which is, on promises. Of the arrogant: it is placed here in the letter upsilon, title XI; the beginning of which is, on the proud. Of the diligent: it is placed here in the letter phi, title V; the beginning of which is, on the industrious. Of calumny: it is placed here in the letter psi, title I; the beginning of which is, on lying.

Letter T. I. On honor: that we ought to honor one another. II. On tax collectors. III. On stirrers of trouble, and those who cause scandals. ^D IV. On order, and condition, and succession: and that these ought to be observed everywhere. V. On those who are studious of humility, and the poor in spirit. VI. On arts, and who discovered them.

Sequences of the titles follow. Of usury: it is placed here in the letter delta, title IX; the beginning of which is, on one who lends. Of honor: it is placed here in the letter delta, title XVII; the beginning of which is, on a respectable way of life. Of upright morals: it is placed here in the letter pi, title XVII; the beginning of which is, on a respectable way of life. Of the vintage: it is placed here in the letter theta, title XII; the beginning of which is, on the harvest.

Letter Y. I. On the insolent. II. On those who drink water. III. On sleep and wakefulness. IV. On hypocrisy, and irony, and feigned piety, and those who suffer from these vices.

^A V. On a wise son. VI. On a foolish, wicked, and unlearned son. VII. On rain and showers; and that waters are drawn up from the earth to heaven. VIII. On health; and that it excels all things. IX. On suspicion; and that one must avoid the occasions that give rise to evil suspicions. X. On promises and agreements; and that one ought to fulfill them faithfully as is right. XI. On the proud, the fierce, the arrogant, and those who are eager for vainglory. XII. On patience and a tolerant spirit. XIII. On those who are not at all patient, but are troubled by pusillanimity. ^B Here follow the cross-references of the titles. On obedience: it is located here under the letter π, title XVII, which is inscribed "On an honorable life."

Letter Φ. I. On hospitality, and philanthropy, and mercy toward the poor. II. On the clemency, goodness, and patience of God; and that it is better to fall into the hands of God than into the hands of men. III. On things innate by nature. IV. On rumor; and that one should not put faith in everyone. V. On the industrious and studious; and that it is necessary and useful to endure labors. VI. On the lust for ruling; and that one should not rashly leap to commands and dignities, nor crave honor and glory. VII. On good ^C friends. VIII. On table-friends and wicked men. IX. On the munificent and liberal; and that liberality brings about salvation. X. On the excessively sparing and those who are not at all liberal; and that those who suffer from the disease of stinginess fall into dangers. XI. On the quarrelsome and those who are full of complaints and reproaches. XII. On envy and emulation. XIII. On self-love; and that no one ought to declare himself just, or praise himself.

Here follow the cross-references of the titles. On those who quarrel: it is located here under the letter μ, title VII, which is inscribed "On hatred." On prudence: it is located here under the letter σ, title XVIII, which is inscribed "On wisdom." On those who boast: it is located here under the letter κ, title IX, which is inscribed "On braggarts." On the worried and anxious: it is located here under the letter θ, title V, which is inscribed "On those who are distressed."

Letter Χ. I. On the charisms and gifts of God; and that they are repaid by the Holy Spirit to those who live a holy life; and that those who think that the grace of God can be bought with gifts and money are unworthy of forgiveness. ^D II. On those who rejoice at evil, and embrace wicked things, and treat the just with contumely. III. On grievous and nefarious crimes. IV. On Christians and the calling of the Gentiles. V. That God is to be feared more than men.

Here follow the cross-references of the titles. On widows: it is located here under the letter ο, title II, which is inscribed "On orphans."

Letter Ψ. I. On falsehood and slander. II. On whisperers.

Letter Ω. ^A On the hour and day of death, and of our departure: and that we must prepare ourselves for it, and in what state we ought to depart from life.

Hitherto we have set forth the index of those things which are contained in this book; let us now pass on to discuss and write out each chapter individually, explaining and clarifying each point, as far as possible, from those things which are recorded by the authority of the Holy Spirit in the sacred volumes of the prophets, apostles, evangelists, and teachers; so that our discourse, like a torch and a lamp, may first proceed concerning the one and, in three persons, without confusion subsisting, consubstantial Deity. For from that very divine, saving, and vivifying faith and confession that has been granted to us, its firmness, according to its nature and form, consists in this one holy and adorable Trinity: according to that saying: "No one knows who the Son is, except the Father; and no one knows the Father, except the Son" ^B. And likewise: "No one knows the things of God, except the Spirit of God, who searches the deep things of God." To Him is due all glory, honor, and adoration, with the Father, who has no beginning, and with the only-begotten and co-eternal Son, now and unto the endless and infinite ages of ages. Amen.

OF ST. JOHN OF DAMASCUS: SACRA PARALLELA

^C LETTER A.

First Title. Concerning the eternal deity of the holy and consubstantial Trinity: and that there is one and only one God over all.

Gen. 1, 26. — "God said: Let us make man in our image and likeness." Gen. III, 22. — "God said: Behold, Adam is become as one of us." Gen. XI, 7. — "Come, and let us descend and confound their language, that one may not hear his neighbor's voice." Deut. VI, 4. — "Hear, O Israel: The Lord thy God is one Lord." Deut. XXXII, 39. — "See that I am, and there is no God besides me."