Sacred Parallels, alphabetical recensions

^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."

Ps. XVII, 31. — "Who is God besides our Lord? Or who is God besides our God?" ^A Ps. XXXII, 6. — "By the word of the Lord were the heavens established, and all the power of them by the spirit of his mouth." Ps. LXXIII, 12. — "But God is our King before the ages." Ps. LXXXV, 8. — "There is none like unto thee among the gods, O Lord, and there is none according to thy works." Ps. LXXXIX, 1. — "Lord, thou hast been our refuge in generation and generation." Ps. CXLIV, 13. — "Thy kingdom is a kingdom of all ages," etc. Isa. VI, 1-3. — "It came to pass in the year that King Ozias died, I saw the Lord sitting upon a throne high and lifted up, and the house was full of his glory. And the Seraphim stood round about him; ^B six wings to the one, and six wings to the other; and with two they covered their faces, and with two they covered their feet, and with two they flew. And one cried to another, and said: Holy, holy, holy, Lord God of Sabaoth; the whole earth is full of his glory." Isa. XLI, 4. — "I am the Lord, and in those things that are to come, I am." Isa. XLIII, 10. — "Know and believe me, and understand that I am. Before me there was no other God formed, and after me there shall be none. I am, I am God, and there is no saviour besides me." Isa. XLIV, 6-7. — "Thus saith the Lord God, the King of ^C Israel, and his redeemer, the Lord of Sabaoth. I am the first, and I am after these things, and besides me there is no God. Who is like me? Let him stand and call, and declare, and prepare for me, since I made man for the age, and the things that are coming, before they come, let him declare to me." Isa. XLII, 8. — "I the Lord God: my glory I will not give to another, nor my virtues to graven things." Jerem. X, 10. — "But the Lord God is true; he is the living God, and an everlasting king." Baruch III, 35. — "This is our God; no other shall be accounted superior to him." Dan. III, 100. — "His kingdom is an everlasting kingdom, ^D and his power in generation and generation." Matt. III, 16. — "And Jesus being baptized, went up immediately from the water: and behold the heavens were opened to him, and he saw the Spirit of God descending as a dove, and coming upon him. And behold a voice from heaven saying: This is my beloved Son, in whom I am well pleased." Acts VII, 55. — "But Stephen, being full of the Holy Ghost, looking up steadfastly to heaven, saw the glory of God, and Jesus standing on the right hand of God, and said: Behold, I see the heavens opened, and the Son of man standing on the right hand of God." I Cor. VIII, 4. — "There is no God but one. For even if there are so-called gods...

whether in heaven or on earth, yet for us there is one God the ^A Father, from whom are all things, and we for him; and one Lord Jesus Christ, through whom are all things, and we through him; and one Holy Spirit, in whom are all things, and we from him."

Basil, *De fide*. — Going through all things, and raising yourself above created things in thought, lifting your mind further, consider the divine nature, standing immovable, unchangeable, impassible, simple, incomposite, indivisible, inaccessible light, ineffable power, infinite magnitude, glory shining beyond measure, desirable goodness, singular beauty, which strongly touches the wounded soul, but cannot be explained in words according to its worth. There is the Father, there the Son, there the Holy Spirit, the uncreated nature, the masterful authority, the natural goodness. The Father is the origin of all, and the cause of existence for all things that are, and also the root of living things, from whence issued the fountain of life, wisdom, power, the image exactly similar to the invisible God, the Son begotten of the Father, the living Word, who is God and is with God; not added later, existing before the ages; not acquired afterwards; Son, not a certain possession; maker, not a made thing; creator, not a creature; being all that the Father is. I said: Son and Father; see that you keep these properties. Therefore, retaining sonship, he is everything that the Father is, according to the very voice of the Lord, who says: "All that the Father has is mine" (John XVI, 15). For without doubt those things that belong to the primary form belong to the image. ^B

Greg. Naz. *orat. 13*. — I shall utter one and the same brief word. The Trinity is truly the Trinity, brothers. The Trinity, furthermore, is not an enumeration of unequal things, but a collection of equals, and of those having equal dignity; the term indeed joins those things which are joined by nature, and does not allow those things which cannot be dissolved to slip away by a fluid number.

*Orat. in SS. Lumina*. — To us there is one God the Father, from whom are all things; and one Lord Jesus Christ, through whom are all things; and one Holy Spirit, in whom are all things.

*Orat. in S. Baptist*. — God is the highest and inaccessible light, which can neither be perceived by the mind, nor explained in words; illuminating every rational nature. What the sun is in sensible things, this he is in intellectual things; offering himself to be contemplated the more as we are of a purer mind; and again, to be loved the more as we contemplate him more attentively; and finally, he is known the more as we love him more; he contemplates and comprehends himself, and diffuses himself very sparingly to external things. ^C

*Orat. in S. Athan*. — What our sun is to sensible things, this God is to those things which are endowed with mind. For the former illuminates this visible world; the latter the invisible. The former attracts the eyes of the body so that they reflect the image of the sun: the latter makes minds godlike. And as the former, to those who have the faculty of living as well as to those things which are seen, provides this power, ^D

^A even so God also, to those who contemplate and to things contemplated, creates the power to think in the former, and in the latter the state of being contemplated; He himself is the summit of things intelligible, in whom all desire stops and rests.

Chrysost. hom. 77 in Joan. — Therefore, even in baptism, the Trinity is received. For the Father is able to accomplish everything, and the Son likewise, and the Holy Spirit; but since no one doubted concerning the Father, but there was controversy concerning the Son and the Holy Spirit, on that account the name of each of these was assumed in the holy initiation, so that in the communion of those ineffable goods, we might also recognize the communion of dignity.

Epiph. in Anc. n. 10. — Holy, holy, holy. They do not say, holy, holy, that they might attach a multiple appellation to that which is singular, nor do they dissimulate the number of the three; ^B but they proclaim "holy" three times in such a way that they pronounce the word in one and the same way and singularly, lest they name more gods. For one is God, the Father in the Son, the Son in the Father with the Holy Spirit. And for this reason, He who is holy rests in the holy, the Father is true and subsistent, the Son also is true and subsistent, and the Holy Spirit is true and subsistent. They are three, but the deity is one, the essence is one, the glorification is one, the God is one. Where you have named God, you have also embraced the Trinity in your mind. Have you possessed the Holy Spirit? You have been endowed with the power of the Father and of the Son of God. Have you praised the Father? You have signified the Son and the Holy Spirit, yet not by union and coalescence. For the Father is the Father, and the Son is the Son, and the Holy Spirit is the Holy Spirit. ^C But the Trinity is by no means separated from unity and identity.

Ibid. — O holy Trinity that is numbered, Trinity numbered in one name! For it is not called a monad and a dyad, nor a monad and a monad, but Trinity in unity, and unity in Trinity, in singular form and singular appellation. One Father in the Son; Son in the Father with the Holy Spirit.

One is the glory of the Father and of the Son and of the Holy Spirit. "For my glory," he says, "I will not give to another" (Isa. XLII, 8). For the Son is not a second God, but the Word of the one and only God, who is proclaimed to be God in the Father, just as the Father is proclaimed in the Son. Just as Isaiah also says, while he confesses the Son as God together with the Father: "They shall worship thee, and in thee shall they pray: because in thee is God of Israel, the Savior" (Isa. XLV, 14, 15). ^D They shall be confounded and put to shame, all who oppose him, who do not confess him, and his Spirit to be of the same essence as the Son, and that apart from him there is another God.

It is by no means so: God forbid! The Trinity is not created, but is sempiternal, and there is one deity in the Trinity, and of the blessed Amphilochius, from that which is on "The Lord created me." One glory, etc.

one glory of the holy Trinity. And do you dare to cleave it into different natures? It is fitting for God alone to say, "mine." For all things are truly the possession of Him alone. ^A

Title II. — That God cannot be avoided, and that He beholds all things, and nothing escapes Him.

"There is no one who shall deliver out of my hands." (Deut. xxxii, 39)

He is the inspector of the works of men's hands; and nothing of what they do escapes Him.

"The Lord beholdeth all things, comprehending inscrutable, glorious, and wondrous things, of which there is no number." (Job v, 9)

"Who is this that hideth counsel from me, and keepeth words in his heart, and thinketh to hide them from me?" (Job xlii, 3) ^B

"God, who searcheth hearts and reins." (Ps. vii, 9)

"The Lord is high, and regardeth the lowly, and knoweth the high things from afar." (Ps. cxxxvii, 6)

"Where shall I go from thy spirit, and from thy face where shall I flee?" (Ps. cxxxviii, 7)

"Hell and destruction are manifest before the Lord; how much more the hearts of men?" (Prov. xv, 11)

"In every place the eyes of the Lord look upon both the evil and the good." (Ibid. 3)

"Am I a God at hand, saith the Lord, and not a God from afar? If a man be hidden in secret places, shall I not see him? Do I not fill heaven and earth, saith the Lord?" (Jer. xxiii, 23) ^C

"The Lord shall reveal deep and secret things, knowing what is in darkness, and light is with him." (Dan. ii, 22)

"That which containeth all things has knowledge of a voice; therefore no one who speaketh unjustly shall escape, nor shall judgment, which corrects him, pass him by." (Wisd. i, 7)

"God is the witness of his reins, and the true searcher of his heart, and the hearer of his tongue." (Ibid. 6)

"It is impossible to escape thy hand." (Wisd. xvi, 15)

"The eyes of the Lord are much brighter than the sun, beholding all the ways of men." (Eccl. xxiii, 28) ^D

"The Lord the Most High hath known all understanding, and hath looked into the sign of the age, declaring the things that are past, and the things that are to be, and revealing the traces of hidden things. No thought hath passed him by, not a single word hath been hidden from him. He has adorned the great works of his wisdom, he who is before the age, and unto the age. There was nothing added, nor was there any diminution." (Eccl. xlii, 19 sqq.)

"The works of all flesh are before him, and there is nothing hidden from his eyes." (Eccl. xxxix, 19)

"As the clay of the potter in his hand, according to the

^A good pleasure of his will, so is man in the hand of him that made him, to render to him according to his judgment."

(Eccl. xv, 19) "Great is the wisdom of God; he is strong in power, seeing all things, and he himself will recognize every work of man."

(Hebr. iv, 12, 13) "The word of God is living and effectual, and more piercing than any two-edged sword, and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and a discerner of the thoughts of the heart. And there is no creature invisible in his sight: but all things are naked and open to the eyes of him, to whom our speech is."

Basil, *in Hex.*, lib. 7. "Nothing is outside Providence: nothing is neglected by God. That ever-watchful eye beholds everything: it is present to all, ministering salvation to each. If God does not exclude the hedgehog from his providence, does he not behold you?"

The same, *in Isa.* "Nothing escapes him, nothing is future to him; but all things are present; and those things which are expected by us from afar, as if they were already present, are seen by the divine eye. He who is everywhere is not perceived in any one part, as one who equally encompasses the whole."

Irenaeus, lib. iv, cap. 8. "God makes all things by measure and order: nor is there anything beyond measure with him, since nothing is without number."

Didymus. "It belongs to the divinity alone to behold the thought of the mind."

Philo. "God has filled all things, and has permeated all things: and he leaves nothing empty or remote from himself. For what place can anyone occupy from which God is absent? For before all things that are created, God is, and he is found everywhere." ^B He is lawless and impious, whoever thinks anything is neglected by the divine eye.

Title III. That God and his works cannot be comprehended, and that we must not seek for or curiously investigate his mysteries.

(Exod. xxxiii, 20) "The Lord said to Moses: Thou shalt not be able to see my face: for no man shall see my face, and live."

(Ps. cxxxviii, 6) "Thy knowledge is become wonderful to me: it is high, and I cannot reach to it."

(Eccl. i, 18) "He who adds knowledge, adds sorrow."

(Isa. xl, 18, 19) "To whom have you likened the Lord? Or what image will you make for him? Hath the workman cast an image? or hath the goldsmith formed it with gold, or hath he covered it with plates of silver, or hath he prepared a likeness for him?"

(Jer. x, 14) "Every man is become a fool for knowledge."

(Sap. ix, 14-16) "The thoughts of mortal men are fearful, and our counsels uncertain: for we with difficulty guess at the things that are on earth," ^{C D}

and we find those which are in our hands with labor. But things in the heavens, who has searched out?"

"Seek not that which is too difficult for thee, and do not pry into things that are above thee; think upon the things that have been commanded thee. For it is not necessary for thee to see the things that are hidden. Do not be curious in thy superfluous works. For more than the understanding of men has been shown thee; for the assumption of many has led them astray, and an evil suspicion has caused their mind to slip; and he that loves danger shall perish in it." ^A

"Regarding a matter for which there is no need for thee, do not be curious."

"Wonderful are the works of the Lord, and His works are hidden from men."

"Who shall search out the greatness of God? The power of His majesty, who shall number it? And who shall add anything to declare His mercies? It is not possible to diminish or to add; and it is not possible to search out the wonders of the Lord. When man has finished, then he begins; and when he ceases, then he shall be at a loss." ^B

"No man has seen God at any time." (John i, 18)

"The King of kings and Lord of lords; who only has immortality, and inhabits light unapproachable, whom no man among men has seen, nor can see." (I Tim. vi, 15)

"If you desire to speak or hear something about God, let go of your body; let go of your bodily senses; leave the earth; leave the sea; put the air beneath you; pass by the seasons, the orderly succession of times, and the embellishments of the earth. Rise above the ether; pass beyond the stars and the wonders surrounding them, their order, their magnitudes, their uses, their splendor, their position, and their creation." ^C

"Seek not the things that are unsearchable; for you will not find them. For why do you seek? From whom have you learned? From the earth? It did not exist. From the sea? The liquid element was not. From the heaven? It had not been spread out. From the sun and the moon? They had not yet been created. But from the ages? Before the ages the Only-Begotten existed. Do not examine things that are not eternal in place of Him who always is. But if you do not want this, but are contentious, I laugh at your ignorance, or rather, I lament your audacity." ^D

"Believe the things that are written; do not seek things that are not written. We ought to know what is fitting to speak, and what is fitting to keep silent. Do not entrust all words to your tongue, lest you suffer like the eye, which, in attempting to look at the whole sun, loses even the light which it possesses."

"How great is God, and what is the measure of God, and what is He in His essence? Such things are dangerous to the one who asks, and a source of perplexity to the one who is asked; but silence is the healing of such matters."

^A *In Psalm 115.*—He who does not humble his mind, nor say in imitation of the Apostle: "Brethren, I do not count myself to have apprehended" (Phil. 3:13); but rather scrutinizes the apprehension of the divine essence, and measures what is unattainable by the standard of his own reasoning, and reckons God to be only so great as he has been able to encompass with his own reasoning, and in general makes his own mind the measure of existing things, and does not consider that it is easier to measure the whole sea with a small cup than for the human mind to grasp and embrace the majesty of God, which is superior to all speech: he, being wrongly puffed up and exalted by the vanity of his own sense, can by no means say: "I believed, therefore I have spoken" (Ps. 115:10).

*Of the same.*—We have been taught by the divine Scripture that we must not permit our mind to imagine anything beyond what has been granted.

*Of the same, homily De fide.*—To remember God perpetually is indeed pious, and something that can never satiate a soul that loves God. But to pursue divine matters with speech is a bold act; for the mind itself falls far short of the dignity of the subjects, and whatever has entered the mind is declared by speech in a weak and obscure manner. Since, therefore, our mind falls far short of the greatness of the subjects, and language is even inferior to the mind itself, how is silence not necessary, lest by the meanness of words the wonder of theology be seen to be in danger?

^B *Gregory of Nazianzus, Orat. 29.*—I shudder in both tongue and mind when I speak about God: and I pray for this same praiseworthy and blessed disposition for you.

*Idem, Orat. 26.*—In my judgment, he is to be considered humble, not one who speaks little of himself, and this before a few and rarely; nor one who addresses the lowly with humility: but one who speaks modestly about God; who knows how to say some things and to hold others in silence, and to confess his ignorance of others; and who yields the word to the one who has been entrusted with it, and accepts that someone else is more spiritual and has progressed further in contemplation.

^C *Ibid.*—Since every speech is by its very nature weak and easily agitated, and lacks freedom because of the language that fights against it; how much more is the speech that is undertaken about God, by as much as the subject is greater, and the zeal more ardent, and the danger more severe? With what confidence, then, shall we dispel this fear? Is it by confidence in speech, or in hearing? For the danger resides in these three. For it is arduous to perceive divine things with the intellect, and impossible to declare them, and even more difficult to find ears that have been purified.

^D *Ibid.*—What reason is there for anyone to envy a praiseworthy ascent? And, on the other hand, what fall is as grave as to be trapped by elation, and not to know the humility of human ascent, and how much

he still falls short of the true height, who is more sublime than all?

^A Id. Orat. 23. It is better to labor in reasoning under the guidance of the Spirit, than while we pursue leisure and tranquility, to fall headlong into impiety.

Id. Orat. 2 De Filio. No one has ever breathed the whole of the air, nor has the mind fully grasped the essence of God, nor voice encompassed it.

Incerti. One kind of theology is fitting for those whose mind is entirely purified, which is truly supreme; another for the multitude, which is able to call their minds to piety and justice in mutual intercourse, withdrawing them from a beastly life.

^B Greg. Nyss. in 5 Beatit. What then is that by which this dark cavern of human nature is illuminated in this present life? Or is it perhaps that our desire proposes to itself in vain to look upon that which can neither be permeated nor perceived? For what such faculty of reason is in us, that it could investigate the nature of that which is sought? Who could invent a significance of names and words such that it might bring to us a notion of the transcendent light, equal to its worth? By what name shall I call that which is immortal? How shall I present that which is immaterial? How shall I show that which is invisible? How shall I comprehend that which is of no magnitude, without quantity, without quality, shapeless, found in neither place nor time, that which is external to all temptation and all definitive imagination? Whose work is life, and the subsistence of all things conceived according to the good? But that our discourse may not labor in vain, extending itself to things that cannot be grasped—for it is impossible for this to fall under our comprehension—let us cease from inquiring into these things too curiously, having gained from these things which we have sought only so much benefit, that through them we have formed for ourselves a certain inexpressible notion of the magnitude. ^C And the more we believe that the Good is by nature higher than our knowledge, the more we increase our mourning; because we humans were once in the possession of that which transcends all graspable power. We have fashioned in our mind an inexplicable notion of magnitude. We believe it is more sublime by our reasoning; by the greater [notion] we enjoy that incomprehensible good.

Chrys. in S. Steph. The divine nature exceeds all grasp, and runs into the heavens, so that it cannot be caught by those who pursue it, and is ^D near to those who possess it by faith.

Didymi. Human words are unable to enunciate the essence of God.

Nili. Sometimes they even attempt to discuss divine things, where no one can attain the truth, and it is dangerous to use conjectures.

Philonis. If you seek God, O mind, depart from yourself to seek.

Tit. IV. Concerning the love and fear of God; and that they surpass every good.

Gen. XXII, 11, 12.— And the angel of the Lord called Abraham from heaven, and said to him: Abraham. But he said: Behold, I am here. And he said: Do not stretch forth your hand against the boy

and do nothing to him. For now I know that you fear God, and have not spared your beloved son for my sake. ^A

Deut. x, 12.— And now, Israel, what does the Lord your God require of you, but to fear him, and to walk in all his ways?

Deut. vi, 5.— You shall love the Lord your God with all your might.

Psal. xxiv, 14.— The Lord is a firmament to those who fear him.

Psal. xxxii, 8-18.— Let all the earth fear the Lord. Behold, the eyes of the Lord are upon those who fear him.

Psal. xxxiii, 8-10.— The angel of the Lord shall encamp round about those who fear him, and he shall deliver them. Fear the Lord, all you his saints. ^B

Psal. cx, 9.— The fear of the Lord is the beginning of wisdom.

Psal. cxi, 1.— Blessed is the man who fears the Lord.

Psal. cxviii, 120.— Pierce my flesh with your fear.

Psal. cxxvii, 1.— Blessed are all those who fear the Lord.

Psal. cxlvi, 10, 11.— He does not delight in the strength of the horse, nor does he take pleasure in the legs of a man, etc.

Prov. ii, 6.— The Lord will give wisdom, and will keep the way of those who fear him.

Prov. xiv, 27.— The fear of the Lord is a fountain of life, and makes one turn aside from the snare of death. ^C

Prov. viii, 13.— The fear of the Lord hates evil.

Prov. x, 27.— The fear of the Lord will add days. The fear of the Lord is a stronghold for the pious.

Prov. xv, 27.— By the fear of the Lord every one turns away from evil. The Lord protects those who fear him.

Prov. iii, 7.— Fear the Lord, and depart from every evil. Then there shall be health to your navel, and irrigation to your bones.

Prov. xiv, 26.— In the fear of the Lord is confidence of strength.

Eccle. xii, 13.— The end of the speech; hear the whole: fear God, and keep his commandments. ^D

Malach. iv, 2.— But to you who fear my name, the sun of righteousness shall arise, and healing is in his wings.

Habac. ii, 20.— The Lord is in his holy temple: let all the earth fear before his face.

Eccli. i, 17, 12, 19, 20, 21, 34, 36.— The fear of the Lord is glory and boasting. The fear of the Lord will delight the heart, and will give gladness, and joy, and length of days. It shall be well with him who fears the Lord, and in the days of his end he shall be blessed. The fullness of wisdom is to fear God. The root of wisdom is to fear God: and its branches are length of days. Wisdom and instruction are the fear of the Lord. Do not be disbelieving toward the fear of the Lord, and do not approach him with a double heart.

^A The spirit of those who fear the Lord will live, for their hope is in him who saves them. The eyes of the Lord are upon those who love him; the eyes of the Lord are upon those who fear him. (Eccli. xxxiv, 14, 19).

You who fear the Lord, wait for his mercy, and do not turn aside, that you may not fall. Those who fear the Lord will not disobey his words, and those who love him will keep his ways. (Eccli. ii, 7, 18).

No evil will happen to one who fears the Lord, but he will deliver him in temptation and struggle. Wealth and strength exalt the heart, but over both is the fear of the Lord. (Eccli. xxxiii, 1).

He who fears the Lord will direct his friends. (Eccli. xl, 26).

Let your boast be in the fear of the Lord. (Eccli. ix, 22).

What is honorable seed? Those who fear the Lord. Rich and glorious and poor, their boast is the fear of the Lord. (Eccli. x, 23, 25).

You who fear the Lord, believe in him, and your reward will not fail. You who fear the Lord, hope for good things, and for everlasting joy and mercy. (Eccli. ii, 8, 9).

A nobleman and a judge and a ruler will be glorified, and there is no one of them greater than he who fears the Lord. (Eccli. x, 27).

All wisdom is the fear of the Lord. Nothing is better than the fear of the Lord, and nothing is sweeter than to give heed to the commandments of the Lord. (Eccli. xix, 18, 20).

He who fears the Lord will fear nothing. Blessed is the soul of him who fears the Lord. (Eccli. xxi, 13).

He who fears the Lord will await discipline. (Eccli. xxxiv, 17).

Those who fear the Lord will find judgment and righteousness, and they will shine forth as light. (Eccli. xxxii, 16). ^B

There is no diminution in the fear of the Lord; the fear of the Lord is like a paradise of blessing. (Eccli. xl, 26, 27).

Do not fear those who kill the body, but are unable to kill the soul; but rather fear him who is able to destroy both soul and body in hell. (Matth. x, 28).

As the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments, and I abide in his love. (Joan. xv, 9, 10).

Opening his mouth, Peter said, "In truth I perceive that God does not show partiality, but in every nation he who fears him and works righteousness is acceptable to him." (Act. x, 34).

We know that to those who love God all things work together for good. (Rom. viii, 28).

If anyone loves God, this one is known by him. (I Cor. viii, 3). ^C

The fear of the Lord is a purification of the soul, according to the prayer ^D (Basil. in init. Prov.).

^A of the Prophet saying: "Pierce my flesh with thy fear" (Ps. cxviii, 120); ^B as if where fear dwells, every wicked and unholy action flees, and the members of the body are unable to be moved toward shameful deeds because they are fastened by fear. For just as one who has physical nails driven into him is inactive, being held by pains, so he who is gripped by the fear of God can neither use his eye for what he should not, nor move his hands toward forbidden actions; he can perform nothing at all, either small or great, beyond what is appropriate; he is as it were pierced by a certain torment in the expectation of the penalties that God has threatened.

^B *Ex Canon. Constitut. Reg. fus. Int. 2.* Love toward God is demanded of us as a necessary debt; and while the soul is unable to pay it, this is more intolerable than all evils. For to be alien and turned away from God is more harsh and grievous to the one suffering it than the future torments of Gehenna itself; just as it is for an eye to be deprived of light, even if no other pain is added.

Fear of the Lord is superior to all manner of right actions of the soul.

Love toward God consists in this: that the soul always extends itself beyond its strength.

*Reg. brev. quaest. 212.* Just as with an ox and an ass, because of the benefit they receive from the one who feeds them, affection toward him arises automatically, so also with us, if we receive benefits sensibly and gratefully. How can we not love God, the author of so many and such great benefits, in accordance with nature—if I may so say—since such a disposition is implanted in our souls by instinct, with no one teaching us?

*Naz. orat. 2.* The beginning of wisdom is the fear of the Lord, as it were its first swaddling band. But wisdom surpasses fear, and bringing us to love, makes us friends and sons of God instead of slaves.

*Ejusdem, orat. 1.* It is good for a time also to withdraw, as Moses did of old, and Jeremiah afterwards, and to run eagerly and promptly when called, as is recorded of Aaron and Isaiah; provided that both are done piously: the one on account of one’s own weakness, the other on account of the power of the One calling.

*Chrys. orat. 15 De stat.* Not so much does discourse have the power of virtue, as fear effects it. What is more atrocious than Gehenna? Yet nothing is more useful than its fear. For the fear of Gehenna brings to us the crown of the heavenly kingdom: just as in a house where a soldier is constantly armed, no robber, no wall-breaker, no other person ^D of those who attempt such crimes dares to appear near; so with fear possessing our souls, no ignoble passion easily approaches us, but it flees and is put to flight, driven out on every side by the tyranny of fear. And we do not gain this alone from fear, but also another

^A much more excellent benefit. For it not only drives away our vicious affections, but it also opens a wide and easy entrance for all virtues to come unto us. For nothing so consumes sins and makes virtue increase and flourish as a nature possessed by continual fear. Therefore it is impossible for one who does not live in fear to act rightly, and conversely, it is impossible for one who lives in fear to wander from what is right.

Chrysost. orat. 15 De stat. — Fear is nothing other than a wall, and a fortification, and an impregnable tower.

Clem. Alex. Stromat. — The fear of God, which is free from passion, is not subject to perturbation. For no one fears God, but rather fears falling away from God. But he who fears this, that he might not fall into evils, fears and dreads the evils themselves. Moreover, he who fears a fall desires to become immune to destruction and suffering. ^B

Didym. in Isa. — It is impossible that one who is endowed with the fear of God should be cowardly, since it has been said: "Except him, fear no one else."

Evagrii. — He who fears God does everything according to God.

Ejusdem. — God is said to be terrible; but not as if he inspired fear after the manner of a deadly beast or a cruel man. For God is light, and so forth. How, then, should we fear light, or life, or truth, or resurrection? It is just as if someone were dwelling on a high mountain and was said to fear it; he does not fear the mountain, but he fears falling headlong from it. In the same way, we fear God ^C; fearing effectively that we might fall away from the light, and from life, and from truth, and from knowledge.

Title V. — Concerning contradiction against God, and that one ought not to contradict, nor expostulate with, God.

Job xxxiv, 37. — "Iniquity will be reckoned to us, for speaking many words before the Lord."

Job ix, 32. — "You are not a man like me, with whom I may litigate, that we may come together into judgment."

Job xxxix, 34. — "Why am I still judged, being admonished and reproved by the Lord, hearing such things, when I am nothing? But what answer shall I give? I will lay my hand upon my mouth; I have spoken once, and on the second I will not add."

Ibid. 35. — "Far be it from me to act impiously before the Lord, or to pervert justice before the Almighty." ^D

Eccl. v, 1. — "Do not be rash with your mouth, and let not your heart hasten to bring forth a word before the face of God."

Isa. xxix, 16. — "Shall the thing made say to the maker, You did not make me? Or the creature to the creator, You did not make me wisely?"

Isa. xlv, 9, 10. — "Shall the clay say to the potter, What are you doing? Why do you not work, nor have hands?"

^A Or he who says to the father, "Why did you beget me?" and to the mother, "Why are you in labor?" "Whoever has not thought wicked things against the Lord, to him will be given the chosen gift of faith." Eccli. vii, 5. — "Do not justify yourself before the Lord." Rom. ix, 20, 21. — "O man, who are you that answer back to God? Will the thing created say to the creator, Why did you make me so? Or does the potter not have power over the clay, from the same lump to make one vessel for honor, and another for dishonor?" I Cor. x, 9. — "Let us not test the Lord, as some of them tested him, and perished by the serpents." ^B Basil. That God is not the author of evils. — Those who dare to oppose God use these words: "Why do we not have in our very structure the state of being outside the risk of sin, so that even if we wished to sin, it would not be allowed to us?" Since you yourself, when you hold your servants fettered in chains, do not consider them well-disposed toward you, but only when you see them performing their duties of their own free will. And what is pleasing to God is not what is extorted by force, but what is accomplished through virtue. Furthermore, virtue springs from the will, not from necessity. Therefore, he who blames the Creator on this account, because he did not create us by nature incapable of sin, prefers nothing other than a brute nature to the rational one, and that which is unmoved by any movement of its own to that which possesses choice and the power of action. Id., Epist. 41. — Let no one, I beg you, attempt to correct God ^C and say: "This should absolutely happen to us, and not that." "For who has known the mind of the Lord? Or who has been his counselor?" (Rom. xi, 34). In gloom he judges, according to Job, and clouds are his concealment, and he shall not be seen. He possesses tested medicines which stir up souls from vice to virtue, and from ignorance to the knowledge of God. Cyril of Alexandria. — Lower your eyebrow, O man: place a bolt and a door upon your tongue. Depart as soon as possible from this so cold empty talk. Allow God both to know and to do whatever is fitting for him.

Title VI. — Concerning angels: that angels also are punished when they have sinned.

VARIA LECTIONES. Here it is wrongly stated in Rufinus to be taken from book XVIII of *Contra Julianum*, since Cyril published only ten books, no more, against Julian.

^A ...into judgment of the great day, has kept in eternal chains under darkness."

Didymus: All angels, as they have one name, so they have altogether one nature.

Since the nature of angels is most splendid, or, to speak more correctly, heavenly, no certain species or one particular form is found among them, for hard and coarse natures befit bodies.

Nilus: "Their legs were straight, and their feet were winged," as the great Ezekiel said concerning the angels. By which words he indicates the unbending constancy of their purpose, and the swiftness of that nature in understanding.

Evagrius: We honor the angels, not because of their nature, but because of their virtue; and we pursue the demons with insults, because of the wickedness that is in them.

^B Philo: The essences of the angels are spiritual; yet they frequently exhibit human forms, being transformed into another appearance for certain reasons.

TITLE VII. — On angels: that God has set angels over us as guardians.

Exod. XXIII, 20, 21: "Behold, I send my angel before thy face, to keep thee in the way, and to bring thee into the land which I have prepared for thee. Take heed to thyself, and hearken to his voice; neither do thou think he should be despised, for he will not let thee go. For my name is in him."

Deut. XXXII, 8: "He set the bounds of the nations according to the number of the angels of God."

Matth. XVIII, 10: "Take heed that ye despise not one of these little ones; for I say unto you, that their angels in heaven always behold the face of my Father which is in heaven."

Basil, *De Spir.*, c. 13: Since the Apostle saw that angels were appointed for men as certain guardians and educators, he therefore called them as witnesses.

Didymus: ^C Upright and holy men have luminous angels as guardians; but the wicked have dark ones.

Evagrius, *in Prov.*: The treasures of knowledge and wisdom join many angels to us as witnesses. But the impure man is separated from the angel who was given to him from childhood. For spiritual friendship consists in virtue and the knowledge of God, by which we are bound in a bond of friendship to the holy powers, inasmuch as men who repent of their sins provide an occasion of joy to the angels.

TITLE VIII. — On the formation and construction of man.

Gen. I, 27: "God created man; in the image of God He created him; male and female He created them."

Gen. II, 7: "God formed man, taking clay from the earth, and breathed into his face the breath of life, and man became a living soul. ^D God cast an ecstasy upon Adam, and he slept; and He took one of his ribs, and filled up the flesh instead of it, and the Lord built the rib

^A into a woman, and brought her to Adam. And Adam said: This is now bone of my bones, and flesh of my flesh. She shall be called woman (or man-like), because she was taken from her man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be two in one flesh.

Job x, 8, 11, 9. — ‹Thy hands have made me, and fashioned me. Thou hast clothed me with skin and flesh; and with bones and nerves Thou hast knit me together. Remember that Thou hast fashioned me as clay; and Thou shalt bring me back again into the earth.›

Psal. xxxviii, 6, 7. — ‹Verily all things are vanity, every man living. Verily man passeth by in an image; but he is troubled in vain.›

Psal. ciii, 29. — ‹Thou shalt take away their spirit, and they shall fail, and they shall return into their dust.›

Eccle. iii, 20. — ‹All things are made of earth, and all things shall return unto the earth.›

Sap. ii, 23. — ‹God created man to be immortal, and made him to be an image of His own eternity.›

Sap. ix, 1, 2. — ‹Thou who hast made all things by Thy word, and hast formed man by Thy wisdom, that he should have dominion over the creatures which have been made by Thee, that he may order the world in equity and justice, and execute judgment in uprightness of heart.›

Sap. vii, 1. — ‹For I myself also am a mortal man, like to all, and of the earthly race of him that was first made, and in the womb of my mother was fashioned into flesh, in the time of ten months being ^C coagulated in blood, from the seed of man, and the pleasure of sleep concurring. And I, being born, drew in the common air, and fell upon the earth which is made in like manner, and the first voice which I uttered was like all, crying. I was nurtured in swaddling clothes, and in cares. For no king has had any other beginning of birth. There is therefore one entry into life for all, and a like departure.›

Eccl. xvii, 1, 2. — ‹The Lord created man out of the earth. He gave him the number of days and time, and gave him power over it. After His own image He made him; and He put the fear of him upon all flesh, to have dominion over beasts and serpents. He filled him with counsel, and tongue, and eyes, and ears, and a heart to devise; and He ^D filled him with the discipline of understanding, and showed him good and evil.›

Eccli. xli, 13. — ‹All things that are of the earth, shall return into the earth.›

Ephes. ii, 8. — ‹We are His workmanship, created in Christ Jesus unto good works, which God hath prepared that we should walk in them.›

Jac. i, 18. — ‹Of His own will begat He us with the word of truth, that we should be as the beginning of some of His creatures.›

Clementis papæ, Epist. 1. — ‹Since He Himself is the Creator and Lord of all, He adorned them with His wisdom; and He divided the earth.›

VARIE LECTIONES. • Hence amend the edition of Ussher, who had restored it by conjecture thus: His wisdom adorned them; and He divided the earth.

and the Lord of all rejoices in his works. ^A For by his almighty power he established the heavens, and with his incomprehensible wisdom he adorned them; he separated the earth from the water that surrounds it, and set it upon the secure foundation of his own will. Upon these things, he fashioned the most excellent and magnificent man with his own immaculate hands, as the character of his own image. For thus God says: “Let us make man according to our image, and according to likeness.” And God made man; male and female he made them (Gen. 1, 26, 27). Having brought all these things to completion, he made them, and blessed them, and said: “Increase and multiply” (ibid. 28).

Who has hinged the hard substance of the bones? Who has bound them together to be stretched by sinews, and for the limbs to bend and flex at the joints? Who has leavened the humors, having tempered them with blood, and formed for us a soft flesh out of dust? ^B He alone, the most excellent artificer, God, who fashioned us—the most rational and animate image—working us as his own, and molding us like wax from fluid and most minute seeds in the womb. For who is it that takes care that the fetus within is not suffocated by the fluid and by the compression of the vessels? Or who, after the birth and the emergence into the light, changes one who was weak and small into something great, beautiful, and robust, if not that same most excellent artificer, as I said, God, who transforms and repaints the ideas with his creative power? God is immortality, and life, and incorruption; but man is the work of God; and everything fashioned by immortality must necessarily be immortal. Therefore, he created man himself; but the other kinds of animals he commanded the air, the earth, and the water to bring forth. “Let the waters bring forth,” he says, “reptiles of living souls, and flying creatures flying over the earth according to the firmament of heaven” (Gen. 1, 20). And, “Let the earth bring forth a living soul according to its kind: quadrupeds, and reptiles, and beasts of the earth according to their kind” (ibid. 24). But concerning man, he no longer said, “Let [it] bring forth,” but, ^C “Let us make man according to our image and according to likeness.” And, “God took dust from the earth and fashioned him.”

God created the body, not disease; and God made the soul, but not sin; rather, the soul became corrupted by turning aside from what is according to nature. ^D Adam was once on high, not in place, but in the goal of his mind. Why, then, were garments not prepared for him immediately? Because it was fitting that they should be neither natural nor fashioned by art. For natural things are peculiar to the irrational animals, such as feathers and hair and the thickness of skins, being able to withstand both winters and heat; but for man, it was appropriate, according to the proportion of his love toward God, to receive various rewards of good things.

Consider what is the power imparted from the soul to the flesh, and what is the sympathy returning from the flesh to the soul; how the body receives life from the soul, and the soul receives pains from the body; what [is…

storehouses of learning it possesses; why the addition of subsequent things does not cast into shadow the knowledge of those previously acquired, but rather the memories are preserved, without confusion and clearly, engraved as if upon a bronze tablet in the ruling part of the soul; how, by sliding down toward the affections of the flesh, it loses its own beauty; and how, again, being cleansed of the stain of vice through virtue, it returns to the likeness of the Creator. Consider now, if you will, after the contemplation of the soul, the construction of the body, and marvel how the Master-Artisan created for the rational soul a dwelling-place within it in a manner befitting it. For He made man alone among living creatures upright, so that from his very shape you might see that your life is of a heavenly kinship. For while all four-footed animals are inclined toward the belly, for man the upward gaze toward the heavens is ready, so that he may not be given over to the belly or the passions beneath the belly, but with all the striving of his soul may set out for things above. Then, having placed his head in the highest position, He established therein the senses that are of the greatest value. There are the sight, and the hearing, and the taste, and the smell, all settled near to one another, and though constrained in a small region, no one of them hinders the operation of its neighbor.

^B The same. We have been brought into being from nothing, and have been made in the image of the Creator. We have mind and speech, by which our nature is perfected in its attributes, through which we have attained the knowledge of God.

The same. This world is both mortal and a region of those who die. For since the constitution of visible things is composite, and everything composite is by nature subject to dissolution, those who live in the world, being parts of the world, must necessarily share the nature of the whole.

Basil, *Hom. in Hexaem.* Whatever things have taken their beginning in time, must also be concluded in time. If the world has a temporal beginning, there is no reason for you to doubt concerning its end.

^C Gregory Nazianzen, *Orat.* 1. Who is it that created man by His wisdom, and brought into one things that were separate, and mingled dust with spirit, and fashioned a living being both visible and invisible, temporary and immortal, earthly and heavenly—one that touches God yet does not grasp Him, being at once near to Him and far away?

The same, *Orat.* 15. In what manner I am joined with the body, I do not know; nor by what reason I am simultaneously an image of God and wallowing in the mire. That which is in good health wages war, and when it is warred upon, it causes pain; and I love it as a fellow-servant, and I turn from it as an enemy; I flee from it as a bond, and I revere it as a fellow-heir. If I contend to macerate it, I have no longer a companion with whom I may act to perform good deeds. ^D Naturally, since they are by no means constrained, yet no one hinders the operation of its neighbor.

^A I am ignorant of the cause for which I was created, and that it is incumbent upon me to ascend to God through my actions: or if, on the contrary, I know it, no principle occurs that might help me to act more mildly with my helper, whereby I might avoid the assault of the rebellious one, or that I should not fall away entirely from God while burdened with such shackles that drag me down to the earth or hold me back. The enemy is bland and easy-going, and an insidious friend. What a conjunction this is! What a standard of enmity! What I fear, I embrace; what I love, I shudder at. Before the war begins, I am reconciled with him; and before peace is established, I am at variance with him. By what wisdom of God does this happen to me? By what great and secret counsel? Does He bring this about so that, since we are a portion of God, or have flowed down from above, we should not, by becoming prideful and elated on account of such dignity, despise the Creator, but rather, in the struggle and combat which we have with the body, should always look to Him, and so that the weakness bound up with us might govern and instruct our dignity? Clearly, it is that we may understand that we are at once most great and most abject, earthly and heavenly, transitory and immortal, heirs of light and fire, or even of darkness, according as we may incline. Such is our composition, and for these reasons—at least as it appears to me—it is so that, when we are puffed up because of the image, we might be humbled because of the dust. ^B

The Same, Oration 26.

The Same, Oration 34.

Chrysostom, Why Man Was Created.

and in this regard we are no better than they.

^B Of the same, or rather of an uncertain author, entirely distinct from Chrysostom.—What profit did the wise men of the Greeks bring, when they devised speeches, but did not know the Giver of speech? What profit did Plato bring, who enlarged the mouth, but did not benefit the soul? Did not those who wrote long treatises about the soul fail to draw breath for their own souls, while they refused to acknowledge Him who had breathed the soul into them? For if they had known the Creator of all things, they would have been persuaded by Moses His servant, who says: "And God formed man, dust from the earth, and breathed into his face the breath of life, and man became a living soul" (Gen. II, 7). Do you see how man is the work of God, that animate treasure of God, the root of the rational animal, who carried the woman in his side? Do you see how man was formed? How Adam was brought into existence in a marvelous way? He was marvelously formed, and he brought forth beyond nature. In a natural way he begat Cain and Abel, just as the divine Scripture says: "Adam knew his wife, and she conceived and bore" (Gen. IV, 1). But that which exceeds nature is the subject of our inquiry, to wit: how he begat Eve, his wife and daughter. For even though God created her, yet He borrowed the rib from Adam. Wherefore, ^C as He was forming her, He cast a sleep and a trance upon Adam, and took one of his ribs and filled up the flesh in its place. Yet even in that deep sleep, Adam was not unaware of what the Lord had done in secret; for Adam alone saw Eve. He touched his own side, and found what was missing, having given of his flesh and having received a rational animal. Wherefore, when God brought the woman to Adam to see what he would call her, Adam answered God and said: "Why hast Thou brought this one to me as a stranger, Master? I am not astonished at the sight. For I recognized my own flesh. Thou hast granted me a rational animal; even if it differs in form, yet it is united in nature. Let her be called 'woman' (virago); for from man (vir) she was taken, and from the rib she was formed. Let her therefore be under authority. For she was not taken from the head, but from thy side." Thou hast given to me. Even if the form is different, yet the nature is united from the man, and it was formed from his rib: and therefore let it be under headship, because it was not taken from the head, but from the side.

^D Of Philo, On the Creation of Man.—Ages of man. In the first seven-year period, teeth emerge. In the second, the time for the emission of potent seed begins. In the third, the beard grows. In the fourth, strength increases. In the fifth, the time for marriage occurs. In the sixth, the beginning of prudence arises. In the seventh, both are improved, and the mind and reason increase together. In the eighth, both reach perfection. In the ninth, kindness and mildness of the passions appear, as they have been tamed to a greater extent. In the tenth, the desirable end of life occurs, while the members of the body are still whole. For old age is wont to weaken and break every member. Hippocrates the physician—

^A says there are seven ages: infancy, childhood, adolescence, youth, mature age, advanced age, and old age. These are counted by weeks of years, though not in unbroken succession. He speaks as follows: "In human nature there are seven stages of time, which they call ages: infant, child, adolescent, youth, man, advanced in years, and old man. The infant is until seven years, which is the time of the shedding of teeth. The child is until the emission of seed, at twice seven. The adolescent is until the appearance of beard-hair, at thrice seven; the youth is until the growth of the whole body, at four times seven; the man is until one year short of fifty; the aged man until fifty, at seven times eight. From then on, an old man."

One may become a grandfather at thirty years of age. ^B For he may reach puberty at the fourteenth year, in which he produces seed; and that which was sown being brought to light within the space of one year, may again in the fifteenth year beget its likeness.

Everything that has a beginning also admits of an end. And whatsoever admits of an end is susceptible to corruption.

TIT. IX. — On the freedom of the will: that it is given to us by God, and that it is within us to attain salvation or to perish.

"I call heaven and earth to witness against you this day; I have set before you life and death, blessing and curse" (Deut. xxx, 19).

"Say to my soul: I am your salvation" (Ps. xxxiv, 3). ^C

"God created man from the beginning and left him in the hand of his own counsel. He set before you water and fire: to whichsoever you will, stretch forth your hand. Before man is life and death, and good and evil; and whatever pleases him shall be given to him" (Eccl. xv, 14, 15).

"Behold, the kingdom of God is within you" (Luke xvii, 21).

"Do you not know that to whom you yield yourselves as servants to obey, you are servants of him whom you obey?" (Rom. vi, 16).

Ignatius, ep. to Smyrna: "To those of us who will to do good, God is ready to grant it."

Basil, on Ps. lxi: "I have set," he says, "before your face life and death, good and evil, two natures fighting against one another. ^D Weigh them in the balance of your own judgment; balance them accurately, which is more advantageous to your own accounts—namely, to choose the brief and temporary pleasure and by it receive eternal death, or on the contrary, for the sake of cultivating virtue, to embrace a life harsh with hardships, and through it to secure for yourself delights that never pass away."

Basil, hom. That God is not the author of evil—

our own selves. For the beginning and root of every sin are in us, and in the freedom of our own will.

^A Greg. Nyss. — The soul manifests its royal dignity and its loftiness, set far apart from plebeian baseness, from the fact that it is subjected to no one’s dominion, and, possessing a free power over its own volitions, is governed by its own choice. For whose would this be, if not a king’s? Let us embrace the blessing, and let us flee the curse. For it is in our power to choose either, according to our discretion, toward whichever we may be more inclined in our purpose.

Chrysost. — God does not always speak to us straightforwardly, not because He is unable to do so (far be it from us to say such a thing!), but because of our own infirmity. For He is able by a mere nod to effect whatever He wills. But we, ever since we became masters of ourselves, do not endure to obey Him in all things. But if He were to drag us against our will, He would take away the freedom of power which He Himself gave.

^B Ejusdem. — Since we know that both willing and running are in us, let us, through our will and through our course, draw God to bring us aid. And having drawn Him to us, we shall arrive at the desired end of matters. Let us bestir ourselves, therefore, brethren, and show every zeal in the salvation of our own soul, so that after we have occupied ourselves here for a short time in labors, we may enjoy immortal goods in an immortality that does not grow old.

Justini Phil. et Mart. — When God first fashioned man, He willed that the things which were of his own nature should depend upon his own power, and for the sake of putting him to the test, He imposed upon him one commandment, which, if he kept it, would make him reach an immortal end; but if he violated it, the contrary.

^C Clemen. Alex. orat. Quis dives salvandus sit. — In man lies the choice, as in one who is free; in God lies the bounty, as in a Lord. For He bestows upon those who will, and who strive with the greatest zeal, and who pray, so that salvation may be His own peculiar gift. For God does not use force (since force is hostile to God), but He bestows upon those who seek, He offers to those who ask, and He opens to those who knock.

Ibid. — God breathes along with souls that are willing. If, however, they should fall away from their readiness of spirit, the Spirit also, which was granted by divine grace, is withdrawn.

^D Eleutherii. — God created a human being free and possessed of his own power, so that what he had brought upon himself through sloth and disobedience, God might now grant to him through kindness and mercy, provided that man presents himself obedient to His word. For just as by violating the commandment he brought death upon himself, so by obeying the divine will, he is able to secure for himself eternal life. For God has given us holy precepts, which whoever

^A fulfills can obtain salvation, and when he is recalled from death, he shall be made an heir to life incorruptible.

In you it lies, whether to enjoy the light or to dwell in darkness. Before the first-created man transgressed and disobeyed, he had all beasts tame, and not a single injury was inflicted upon him by them. «I am the door,» says the Lord (John X, 9). Therefore, the treasures of wisdom and knowledge are hidden within the door.

Eusebius. — Regarding man, there are some who predict whatever he is about to do, whether good or evil. Therefore, many, when they fall into evils through the impulse of the evil spirit, say: «Woe to his star;» and again, that men perish by a certain fate, whether by a river, or by a precipice, or in any other way whatsoever. But this nonsensical talk is not without sin. For God gave man free choice, and pointed out to him the way of light and of darkness. He declares the profit and the loss through the prophet Isaiah: «If you are willing and obey me, you shall eat the good things of the earth; but if you are not willing, and do not obey me, I compel you not.» (Isa. I, 19, 20). For that which happens by necessity has no reward. I have not imposed decrees; I have not prescribed good or evil for you. Otherwise, if He had commanded me to commit murder or adultery, I would have had to do them; for it is not possible to resist His decree. Or who would judge me for keeping His commandments? God is never the willing author of man’s evil. For the temptations that come upon men are ^B from the wicked one, as the Apostle says: «Let no one say when he is tempted, 'I am tempted by God.' For God is untempted by evils; and He Himself tempts no one. But each is tempted by his own desire» (Jas. I, 13, 14). If you do something good, credit it to God’s loving-kindness; but if you do something evil, credit it to the wickedness of the devil.

TIT. X. — Concerning the unstable and uncertain state of human affairs; and to what man and his life are similar; and that present things are vain, and weaker than a shadow.

«You are strangers and sojourners before me.» (Levit. XXV, 23).

«We are strangers before you, and sojourners, as all our fathers were. Our days are as a shadow upon the earth.» (I Paral. XXIX, 15).

«Naked I came out of my mother’s womb, and naked I shall return thither. My life ^C is swifter than a word.» (Job I, 21).

«Our life on earth is a shadow.» (Job VIII, 9).

«Man born of a woman, living for a short time, is full of wrath. Or as a flower that has blossomed he falls; and he flees as a shadow, and does not continue.» (Job XIV, 1, 2).

«Man is rottenness, and the son of man is a worm.» (Job XXV, 6). ^D

^A Job XXX, 19. — «I counted myself as earth and ashes.» Psal. XXI, 7. — «I am a worm, and not a man.» Psal. XXVII, 5, 13. — «Behold, you have made my days measurable. I am a sojourner before you, and a stranger.» Psal. CII, 15. — «Remember that we are dust.» Psal. LXXVII, 39. — «He remembered that they are flesh, a spirit that goes and does not return.» Psal. LXXXIX, 10. — «Our years meditated like a spider.» Psal. CI, 4. — «My days have failed like smoke.» Psal. CII, 15. — «Man, as grass are his days.» Psal. CXLIII, 4. — «Man is made like to vanity; my days pass away like a shadow.» Eccle. I, 2. — «Vanity of vanities, all is vanity.» Eccle. IV, 2. — «I praised rather the dead, who have already died, than the living; and better than both these is he who has not yet been born, who has not known all the work that is done under the sun.» Eccle. VI, 7. — «All the labor of man is for his mouth.» Eccle. III, 19. — «What more has a man than a beast? Nothing. For all is vanity.» ^B Eccle. II, 25. — «All his days are pains, and his anger a distraction. And not even at night does his heart sleep. For even this is vanity.» Eccle. V, 14, 15. — «As he came forth naked from his mother’s womb, he shall return to go even as he came, and he shall take nothing with him from his labor, that he might carry it in his hand; but this too is a most evil sickness. For as he came, so shall he depart.» Zach. I, 5. — «Your fathers and the prophets, where are they? Will they live forever?» Isa. XL, 6. — «All flesh is grass, and all the glory of man as the flower of grass. The grass withered, and its flower fell off.» Isa. L, 9. — «Behold, all you shall grow old like a garment, and the moth shall eat you up.» Isa. LI, 7. — «Do not fear the reproach of men, and do not be overcome by their contempt; for they shall grow old like a garment, and shall be eaten by the moth.» ^C Sap. II, 2, 3, 5. — «Smoke is the breath in our nostrils; and our life shall pass away as the trace of a cloud. For our time is the passing of a shadow.» Sap. V, 8-11. — «For what did our pride profit us? Or what has the boasting of riches brought us? All those things passed away like a shadow, and as a message passing by, and as a ship passing through the flowing water; of which, when it has passed, there is no trace to be found, nor a path of its journey in the waves; or as a bird flying through the air, of which no evidence of its journey is found.»

^A “All flesh grows old like a garment, as a leaf flourishing on a thick tree; some it casts off, and others it produces. So is the generation of flesh and blood.” • “All men are earth and ashes.” • “We are strangers and sojourners upon the earth.” • “The number of the days of man is at most one hundred years; as a drop of water from the sea, or a grain of sand, so are a few years in the days of eternity.” • “We brought nothing into this world, and it is manifest that we can carry nothing out.” • “What is our life? It is a vapor appearing for a little while, and then vanishing away.”

Life is spoken of as a way because of the haste of each person born among us toward the end. For just as those sleeping in ships are drawn automatically by the wind toward the harbors, even if they themselves do not perceive it, yet the course of the ship hastens toward the goal; so also do we, as the time of our life flows away, in a certain continuous and unceasing motion, each of us hasten toward our own proper end by the hidden course of our life. ^B For instance, are you sleeping? Time is passing you by. Are you awake and busy in your mind? Yet life is being consumed, even if you do not perceive it. All we men, therefore, are running a race, each one hastening toward his own proper end. For this reason, we are all men on a path. And this is how you may grasp the concept of the way: you are a traveler in this life. You pass by everything; you leave everything behind you. Have you seen on the way a plant, or herb, or anything worth looking at? You were delighted for a moment, and then you passed on. Again, have you encountered stones, ^C and ravines, and precipices, and crags, or perhaps even beasts, and reptiles, and thorns, or some other annoying things? You were mildly distressed, and then you left them behind. Such is life, possessing neither delights that are lasting nor sorrows that are enduring. The way is not yours, nor are the things present yours; among those traveling, first one moves his footprint, and immediately the one after him brings his step, and after him the one who follows. Consider then whether the affairs of life are not similar. Today you cultivated the land, and tomorrow another, and after him yet another. Do you see these fields and the houses built at such great expense? How many ^D names has each one of these changed? It was said to belong to so-and-so; then it was renamed for another; it passed to such-and-such a person; and then now it is said to belong to another. Is life, then, not a way, taking up one person and then another, and having everyone following one another? “Blessed, therefore, is he who has not stood in the way of sinners.”

When you see the blade of grass and the flower of the grass, come to an understanding of human nature, mindful of the image of the wise Isaiah, saying that “all flesh is grass, and all the glory of man as the flower

^A of the grass.” For the brevity of life, and the brief and fleeting joy of human prosperity, has found a most fitting image in the prophet. He who today is flourishing in body, fleshy from luxury, shining of skin, vigorous and robust because of the flower of his age, and whose force no one can withstand—on the morrow this same man moves everyone to pity, withered by time or dissolved by disease. Here is another, conspicuous for his abundance of wealth, girded by herds of flatterers, surrounded by a retinue of false friends angling for his favor, attended by a multitude of kin—themselves also putting on a show—and a countless swarm of followers, both of those who hang at his side for the sake of their livelihood and those who wait upon him for other needs; and whom, whether he goes out in public or returns home, he drags along with him, making himself an object of envy to those who encounter him. Add to his wealth some civil power, and the honors with which he is adorned by emperors ^B or prefectures of provinces, or the command of military forces; with a herald shouting loudly before him, and lictors with their fasces on this side and that casting the heaviest terror into those who are subject to him; punishments, confiscations of goods, abductions, and prisons, from which an unspeakable fear is gathered together among the subordinates. And what after this? One night and a fever, or a pain in the side, or inflammation of the lungs, snatches him away from the company of men and suddenly strips him of all that finery which he wore as if upon a stage, so that that glory is discovered to be like a dream. Wherefore it is not without reason that the prophet was commanded to compare human nature to the more feeble flower.

From the same, Homily 6, in Hexaemeron.

From the same, in the Beginning of Proverbs.

he understands the perturbation of life. For neither are prosperous things, and those which many desire greatly, constant: nor again are adverse and troublesome things fixed with firm roots: but all things are subject to certain waves and a whirlwind, and also to unexpected changes. Just as, therefore, it is impossible for the sea to keep the same state for a long time (for that which is now very calm, you will see a little later made rough by the violence of the winds: and again that which is exasperated and tossed by the storm, this a deep calm immediately settles): by the same reasoning, the things of this life change easily in either direction. ^A

Idem, Homily on the Action of Prayer. Nothing in human affairs is certain and firm, nor does it accompany its owners to the end.

Idem, Epistle 42. These human things are weaker than shadows, and more deceitful than dreams. For youth flows away more swiftly than spring flowers, and bodily beauty withers either by time or by disease. And riches are indeed faithless; but glory is easily mutable. Furthermore, the studies of the arts end together with this time. Eloquence itself, which all desire so greatly, merely soothes the ears.

Idem, Homily on the text: “Attend to thyself” (Deut. 12:13). Do you abound in wealth? Do you think magnificently because of your ancestors? And do you lift up your spirits because of the splendor of your country, and the beauty of the body, and those honors which are heaped upon you by all? Attend to yourself, that you are indeed mortal, and about to return to the earth. ^B Look around at those who, before you, were seen in the same splendors. Where are those who flourished in the republic with power and authority? Where are the most unconquerable orators? Where are those who directed public assemblies? Where are those illustrious ones studious of keeping horses; where are the leaders of military forces, the satraps, the tyrants? Is not everything dust, is not everything a fable? Do not the few bones remain as the monuments of their lives? Look into the tombs, if you can discern who is the slave, and who the master; who the poor, and who the rich. Distinguish, if you have any power, the prisoner from the king, the strong from the weak, the beautiful from the deformed. By no means, therefore, will you be of an elated mind, if you keep nature in your memory. ^C

Epistle 82. Men are like unto clouds, which, driven by different winds, are carried now into this, now into that region of the air.

Nazianzen, Oration 25. Nothing in human affairs is by its own nature firm, equitable, and durable, nor does anything remain constantly in the same state: but our affairs are revolved as if by a certain circle, so that one time brings us one thing, and another another, and often one and the same day, or even one hour sometimes, brings changes: and thus, one might place more trust in uncertain winds, and the tracks of a ship traversing the sea, and the fallacious dreams of the night, from which a brief pleasure is taken, and finally those figures which boys trace in the sand during play, than in the happiness of men. ^D

Ibid. For the things of this life are fluid and perishable, and as in the game of counters, they are rolled now to these, now in turn to those: so that nothing is so much the property of the possessor, that it may not be ended by the length of time, or transferred by envy.

^A *From the same oration 16.* Nothing immovable remains, as I was saying before, nothing equable and certain, nor is anything like itself to the very end: not cheerfulness, not sadness, not riches, not poverty, not strength, not weakness, not lowliness, not power, not things present, not things future, not our own, not another’s, not the small, not the great, nor finally anything that can be named by anyone. And it has this equality of inequality, that all things are subject to mutation. For all things easily move, recede, and are changed: so that one might more securely place trust in the winds and in letters written on water than in human happiness.

*From the same, in iambic oration to Christ.* I am dead to this wretched life, ^B Which is carried up and down like the Euripus, And has nothing firm, not even for a day.

*From the same, oration 10.* Such is our life, brothers; in such a way do we play in this age: that when we have not been, we are born: when we are born, we are again dissolved. We are an unstable dream, a certain phantom that cannot be held, the flight of a passing bird, a ship upon the sea having no trace, dust, vapor, morning dew, a flower born for a time and withering. "Man, as grass are his days; as the flower of the field, so shall he bloom" (Ps. cii, 15). How excellently the divine David philosophizes in these words concerning our weakness! As also in those: "Make known to me the scantiness of my days" (Ps. ci, 24). Moreover, the days of man are circumscribed by the measure of a palm.

*From the same, poem on the ways of life, in prose.* Wretched life indeed has many ways: and one is mixed with other and further detriments and injuries. Riches are unfaithful; power itself and prosperity consist of pride; subjection is labor, poverty is a chain, the grace of physical beauty, which shines like lightning, is small; youth is the heat of time, old age the sad end of life; glory is like the air; strength is as the grass of the field; the pride of wealth is as chaff. A petulant appetite, marriage shackles; the good rearing of children, a necessary anxiety; the lack of children, sickness and pain; the market-places, cares of wickedness; solitude, weakness. Narrow and ignominious is the bread of another; the tilling of the earth is toil; those who furrow the seas, for the most part, are in Hades; one’s own country is a pit of one’s own; a foreign land, a disgrace. Everything here is labor for men, everything is a mockery, fluttering down, ^D a shadow, and a fantasy; dew, wind, a feather, vapor, a spark, a dream, the flow of a torrent, the track of a ship, ash, a wheel always turning, all things like rollers, standing and running, dissolved and fixed, by seasons, by days, by nights, by labors, by deaths, by sorrows, by joys, by diseases, by accidents, by misfortunes. There is nothing more feeble than human affairs; this one good is firm for men: that indeed, bearing the cross, they might depart from here, draw forth groans, nourish the mind with divine cares and hopes, and be irradiated by that celestial [Trinity], which is mingled with the pure.

From the same, Poem on the Vile Nature of Man

From the same, Poem 2, On the Fragility of Human Nature

Gregory of Nyssa

Chrysostom, Homily against Eutropius

^B you now tremble and are afraid. Did I not say to you continually, when you were angry at me for telling you the truth, that I love you more than those who flatter you? Did I not say that I, who rebuke you, care for you more than those who grant you your wishes? Did I not add to these words that the wounds of those who love are more trustworthy than the voluntary kisses of enemies? If you had accepted or listened to my wounds, those kisses of theirs would not have brought about this death for you. For my wounds work health, whereas their kisses have created an incurable disease. Where now are those wine-pourers? Where are those who pushed everyone about in the marketplace, and wove countless praises for you before everyone? They have fled; they have renounced their friendship, securing safety for themselves through your ignorance. They do not even dare to come near. And the Church, which you recently harassed with war, has opened its bosom and received you; but the theaters which you once frequented, and for whose sake I have often spoken to you, have themselves betrayed you and cast you into destruction. Nevertheless, we never ceased to say: Why do you do these things? Why do you make the city furious and drive it toward a precipice? And you passed over everything with contempt. Yet the circus games and the chariot races, which squandered your wealth so badly, have sharpened the sword for your own ruin, whereas the Church, which has experienced your importunate and unjust wrath, runs everywhere, striving to rescue you from these nets. I do not say these things ^C to insult one who is prostrate, or to irritate the wounds of one who is stricken, or to sink one who is tossed by the waves, but to educate those who are sailing with a favorable wind, so that they may not eventually be carried into the deep. For nothing is more fragile than human affairs. Therefore, by whatever name one might call their usefulness, he would say less than the truth warrants; even if one were to call them smoke, or shadow, or grass, or a dream, or the flowers of spring, or anything else whatsoever, they are still emptier than those things which are absolutely nothing at all. And besides the fact that they are nothing, a huge danger and torment lies hidden within them. For who was more eminent than this man? Did he not surpass the whole world in the magnitude of his wealth? Did he not ascend to the very citadels and pinnacles of dignities? Was he not a terror even to those who were crowned with the diadem? Did not everyone tremble and fear him? But behold, he has become more wretched than those in chains, more pitiable than those who are oppressed by slavery, and poorer than those very beggars who are wasting away with hunger, as he sees at every hour the sharpened swords, the pit, the executioners, and the leading away to death; and he does not even know if he was once in that pleasure. He does not even perceive the sun’s ^D rays; but in the very middle of mid-day, wrapped in densest night, he is thus blinded in his sight. Or rather, however much we might contend, we shall not be able to express in words the suffering which it is likely he endures, expecting as he does to be cut off at every hour. For before, when they came to him from the royal palaces wishing to pull him toward his house, and he ran to the sacred vessels, his face was pale, and he was constrained by force,

^A and was in a state no better than one already dead. There was the gnashing of teeth, and clattering, and trembling of the whole body, and a voice broken, and a tongue loosened, and a bearing such as could have melted even a heart of stone. And I say these things not to reproach him, nor to trample upon his misfortune, but wishing to soften your mind and draw it toward mercy. For what reason are you indignant? Because, you say, he who waged war against the Church continually has now taken refuge in it. For this reason especially, we ought to glorify God, that He permitted him to be brought into such necessity, so that he might learn both the power and the philanthropy of the Church. It does not harbor resentment for what happened before, but has spread open the bosom of its affection. This is more brilliant than any trophy; this puts the Gentiles to shame; this confounds the Jews: that having taken its enemy captive, it spares him, and like a mother full of love, hides him under her veils, and resists the royal wrath, and the fury of the people, and an unbearable hatred. This is the ornament of the altar. What kind of ornament, one says, is it for a wicked man, and greedy, and a plunderer, to touch the columns of the altar? Do not say such things; for the harlot also touched the feet of Jesus, she who was most wicked and unclean, and it was not a charge against Jesus. For the unclean woman did not harm the Pure One, but the Pure One made the wicked harlot pure by her touch. Do not be resentful, O man, against him. We are slaves of the Lord who was crucified, who said: "Father, forgive them, for they do not know what they do" (Luke XXIII, 34). But he had blocked off refuge here, you say, with various decrees and laws; yes, indeed, but now by the very event he has learned what wickedness he committed; and he himself was the first to abrogate the law through the things he suffered, and he has become a spectacle to the world. And even in silence he sends forth a voice to ^B all, admonishing and saying: Do not do such things, so that you do not suffer such things. And he has been shown to be a teacher while silent through his misfortune. And the altar sends forth a great brilliance. Now it is especially fearsome, because it holds the lion bound. And it would be a great ornament to a royal image, not when it sits upon the throne wearing purple and a diadem only, but also if barbarians, bound behind, lie beneath the royal feet with their heads bowed to the ground. And you all have come together here, so that you might see human nature put to the test. For you see him now having been brought down from such a height, he who nearly shook the whole world, now shrunk smaller, and having become more cowardly than a hare or a frog, and without chains pinned to this pillar, and if he were gripped by fear more than by any shackle, and terrified, and trembling—calm your inflammation, and take away the swelling, having philosophized that "All flesh is grass, and all the glory of man as the flower of grass. The grass withered, and the flower fell," and: "Like grass they shall quickly be dried up, and like the green herbs they shall quickly fall away," because "man" ^D

^A has been made like unto vanity, and his days are as smoke.

Man is troubled, and his end perishes. He is troubled, and vanishes as though he had never been born. He is troubled, and is submerged before reaching tranquillity. He is kindled like fire, and is reduced to ashes like straw; he rises like a tempest, and is dissipated like dust; he is fanned like a flame, and dissolves like smoke; he puts on beauty like a flower, and withers like grass; he spreads out like a cloud, and is diminished like a drop; he swells and expands like a bubble, and is extinguished like a spark. ^B He is troubled, and takes away with him only the mire of riches. He is troubled, to gain for himself a stench. He is troubled, and departs without receiving anything from his trouble. His are the troubles, and others' are the delights; his are the labors, and others' are the treasures; his are the cares, and others' are the joys; his are the afflictions, and others' are the enjoyments; his are the rapines, and others' are the pleasures; his are the curses, and others' are the offerings; against him arise groanings, and among others there is plenty of goods; for him tears are shed, and among others wealth and money are kept. He is tormented in Hades, and others often make merry and sing at his goods. Nevertheless, every living man is troubled in vain.

Man, the loan of life received for a brief time; man, that debt of death to be paid without delay; animal of indomitable will, wickedness learned from no master, spontaneous deceits, cunning for crime, ingenious for iniquity, prone to avarice, of inexhaustible greed, a spirit of extreme boasting, temerity insolent in words: he is fierce, but easily broken; ^C daring, but overcome without difficulty; arrogant mud, proud dust, inflated ash; a spark vanishing more quickly, a flame easily withering, a lamp that is extinguished sooner, a leaf continuously corrupted, hay drying up as soon as may be, grass that dies immediately, a nature that is always being consumed. He who today threatens, and tomorrow meets his final day. He who is today in wealth, and tomorrow is in the grave; today in a diadem, tomorrow in a memorial; today among flatterers, tomorrow among worms; today in treasures, tomorrow in a tomb; he who is today, and tomorrow ceases to be; he who now exults and glories, and a little later is mourned; he who in prosperous affairs swells with intolerable pride, and in calamities admits no consolation; he who is ignorant of himself, and curious about things above himself; he who knows not what is present, and trifles about the future; he who by nature is mortal, but because he is proud, thinks himself eternal. That, I say, [is] the open abode ^D of all perturbations, the common and indifferent plaything of fevers, the daily gymnasium of calamities, the ready inn for every grief. O how great the tragedy of our worthlessness! O the triumph of human weakness! O how much I have said! I have found nothing more appropriate than the prophetic voice which says: "Nevertheless"

is disturbed, every living man; for the dead, the splendors of the present life are useless. ^A All present things are flimsier than a spider's web and more deceptive than dreams; for both the good and the bad have an end. Knowing this, beloved, that present things are like a dream, and that we dwell in an inn as though we were always passing through, let us take thought for the road and bring with us the provisions for eternal life. Let us clothe ourselves in garments that accompany us when we depart; for just as one cannot seize one’s own shadow, so it is with human affairs. For some are dissolved at death, while others fade away even before it, and more swiftly than any torrent; but things to come know no change. They do not know old age, they possess no corruption, but bloom everlastingly and remain in varied and manifold prosperity. Do not marvel at riches that do not remain with their possessors, but change masters, and from this one spring to another, and again from that one to yet another; all these things must be spat upon. ^B For it is sufficient to hear only what the One says: "For the things that are seen are temporal; but the things that are not seen are eternal." Human affairs wither more quickly than a shadow. We are impoverished in nothing so much as in time. And indeed, the art is long, but our life is short. The end of life is near; be vigilant, O man. You sleep, and time passes you by; you are awake, and you drag your heart around after vain things; yet your life is diminishing, even if you yourself do not feel it nor understand it. Leaves and bubbles, and smoke, and chaff, and shadow, and dust from the threshing floor cast out by the wind—all this describes the splendors of the present age. For all earthly things find their end in the earth. You should conceive of the present age as a racetrack. For all men in it, both the base and the good, run like a horse, each pressing on toward his own goal. "Do you not know," he says, "that those who run in a race all run, but one receives the prize? I therefore so run, not as if without purpose." ^C It is reasonable, therefore, for us to call the present life a racetrack. A whitened hair cries out and testifies to the soul’s departure from here. Whence, according to what is written, "Prepare your works for the exit." For one must observe the region of the head and the beard, that it is white for the harvest, and that some spiritual sickle is about to cut, through death, your soul out of the body, and into some strange ^D

^A lands, by the command of the Lord.

*Of the same.* — Let not the things that seem brilliant and bright in this world deceive us. For everything passes away, and nothing of the things that are seen is at all stable. Knowing, therefore, that nothing of present things remains with its possessors, and that it is necessary for us at last to depart as if from an inn, let us take thought for the road that leads to heaven, and let us carry with us provisions for eternal life, through prayers, through alms, through meekness, through knowledge of the divinely inspired Scriptures, through kindness and gentleness toward servants, and through the other things which true reason dictates.

*Philo.* — To speak properly, one cannot derive pleasure ^B either from money or from very large estates, nor from the splendor of glory, nor finally from any of the external things which are cold and uncertain, and which of their own nature are subject to decay. And indeed, not even from strength and the vigor of the muscles, and other bodily gifts, which are common equally to the most wicked and to those who were endowed with them, and which, because of their uncertainty and inconstancy, have often brought inevitable destruction.

*Of the same.* — If one must speak the truth, man has power over nothing. For he holds nothing firmly, not only of other things, but not even of his own; not health, not the power of perception, not the integrity of the rest of the things that concern the body, not ^C the voice, not the sharpness of the mind. For as regards wealth, or honor, or friends, or dignities, or whatever other things fortune bestows, who does not know that they are uncertain? So that it is necessary to confess that the authority over all things belongs only to One, who truly is Lord.

TITLE XI. — On beneficence; and that one ought to do good toward everyone; and that one ought to bear the burdens of one's neighbor, and not to remember injuries, but to help him, and to reprove the evil things he may have perchance done; and not to render evil for evil.

*Deut. xxii, 1.* — Thou shalt not see the ox of thy brother, or his sheep, straying in the way, and thou shalt pass by: but by leading them back, thou shalt lead them back to thy brother. But if thou art not a neighbor to thy brother, nor knowest him, thou shalt gather them ^D to thyself, until thy brother seeks them, and thou shalt restore them.

*Exod. xxiii, 4, seqq.* — If thou shalt meet the ox of thine enemy, or his ass, straying, thou shalt lead them back and restore them to him. But if thou seest the ass of thine enemy lying under a burden, thou shalt not pass by, but thou shalt lift it up with him.

*Thou shalt love thy neighbor, and thou shalt not commit sin for his sake.*

*If thy brother has become impoverished and weak in his hands with thee, thou shalt receive him as a sojourner and a stranger; and thy brother shall live with thee. Thou shalt not take usury from him, nor more than thou hast given.*

^A *I Reg. xxiv, 9-18.* "David arose from the cave, and cried after Saul, saying: My lord the king. And Saul looked behind him, and David bowed his face to the earth, and did homage to him. And David said: Why do you hear the words of the people saying: Behold, David seeks your life? Behold, this day your eyes have seen how the Lord delivered you into my hands in the cave, and I did not wish to kill you, and I spared you, and I said: I will not stretch forth my hand against my lord, for he is the Lord’s anointed. And behold, the skirt of your robe is in my hand, and I did not kill you. And Saul raised his voice, and wept; and he said to David: You are more righteous than I, for you have returned to me good, but I have returned to you evil."

SACRA PARALLELA

*Prov. XI, 27.* "He who does good, seeks good favor."

*Prov. XXIV, 29.* "Do not be of wide lips, nor say: As he dealt with me, so shall I deal with him for those things by which he injured me."

*Prov. XX, 22.* "Do not say: I will requite an enemy, but wait for the Lord, that he may be your help."

*Prov. XXV, 21.* "If your enemy is hungry, feed him, and if he thirsts, give him to drink. For by doing this, you will heap coals of fire upon his head, and the Lord will return good to you."

*Prov. XII, 28.* "The ways of those who remember injuries lead to death."

*Ibid.* "He who remembers injuries is a lawless man."

*Prov. XXVI, 20.* "He who hides enmity, weaves deceit."

*Zach. VII, 10.* "Let none of you remember the malice of his brother in your hearts. Judge righteous judgment, and show mercy and compassion, each one to his brother."

*Amos V, 14.* "Seek good, and not evil, and the Lord will be with you."

*Isa. LXVI, 5, 6.* "Hear the word of the Lord, you who tremble at his word. Say, my brethren, to those who hate you and loathe you, that the name of the Lord may be glorified, and he shall appear in your joy, and they shall be ashamed."

*Eccli. X, 6.* "For every injury, do not keep wrath against your neighbor."

*Eccli. XXVIII, 2.* "Forgive an injury to your neighbor, and then when you pray, your sins shall be forgiven."

*Ibid. 6.* "Remember your last things, and cease to be at enmity."

*Eccli. XXIX, 2.* "Lend to your neighbor according to your power."

*Eccli. XIX, 13.* "Reprove your neighbor, lest perhaps he did not do it; and if he did something, lest he add to it. Reprove a friend, lest perhaps he did not say it; and if he said it, that he may not repeat it."

*Eccli. XXXI, 18.* "Understand those things that are your neighbor’s from yourself."

*Eccli. XXVIII, 3-5.* "Man keeps wrath against man, and from

the Lord he seeks healing. He has no mercy upon a man like himself, and he makes petition for his own sins. He himself, being flesh, keeps wrath; and who shall take away his sins? Remember your last end, and cease from enmity. Remember the commandments, and be not harsh to your neighbor." ^A

*Matth. v, 23.* "If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go first, be reconciled to your brother, and then coming offer your gift."

*Matth. vi, 14.* "If you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your heavenly Father forgive your trespasses."

*Matth. XVIII, 21-35.* "Then Peter came up and said to him, 'Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?' Jesus said to him, 'I do not say to you seven times, but seventy times seven. Therefore the kingdom of heaven is a man, a king, who wished to settle accounts with his servants. When he began the reckoning, one was brought to him who owed him ten thousand talents; and as he could not pay, his lord ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, 'Lord, have patience with me, and I will pay you everything.' And out of pity for his servant, the lord of that man released him and forgave the debt. But that same servant, as he went out, came upon one of his fellow servants who owed him a hundred denarii; and seizing him by the throat he said, 'Pay what you owe.' So his fellow servant fell down and besought him, 'Have patience with me, and I will pay you.' He refused; but went and put him in prison till he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, 'You wicked servant! I forgave you all that debt because you besought me; and should not you have had mercy on your fellow servant, as I had mercy on you?' And in anger his lord delivered him to the jailers, till he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart ^B their trespasses.'"

*Luc. XVII, 3, 4.* "If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in the day, and seven times in the day turns to you, saying, 'I repent,' you must forgive him."

*Rom. xv, 1-3.* "We who are stronger ought to bear with the failings of the weak, and not to please ourselves. Let each one of you please his neighbor for his good, to edification. For Christ did not please himself;" ^{C D}

^A but as it is written: The reproaches of them that reproached thee fell upon me.

Rom. XII, 17. — Recompense to no man evil for evil. Provide things honest in the sight of all men. Be not overcome of evil, but overcome evil with good.

Galat. V, 15. — But if ye bite and devour one another, take heed that ye be not consumed one of another.

Galat. VI, 2, 10. — Bear ye one another’s burdens, and so fulfil the law of Christ. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

Ephes. IV, 25-31. — Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you. Be ye therefore ^B 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.

I Tim. V, 20. — Them that sin rebuke before all, that others also may fear.

I Pet. III, 13. — And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

I Joan. III, 11. — Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

Basil. in S. Gord. — Just as splendor by nature follows light, and a fragrant odor follows ointment, so ^C utility necessarily follows good actions.

Hom. in psal. 1. — They who bring about the good, have in the very work itself what is acceptable.

In Hexaem. — Let no one use ignorance as an excuse regarding the good; for natural reason is implanted within us, showing us the appropriation of what is honorable, and the aversion from those things that are harmful.

Ibid. — He who has shed hot tears for the sin of his neighbor, by the very means through which he lamented his brother, has brought healing to himself.

Ibid. — Do you know what good you should do to your neighbor? That which you yourself would wish to happen to you from another.

Ibid. — He who remains silent and does not rebuke the sin of his brother is ^D heartless, just like one who leaves the poison in a man bitten by a venomous creature.

S. Greg. Nazianz. — Do not laugh at the fall of your neighbor; but walk securely as much as you are able; and reach out a hand to him who lies on the ground.

^A Let us forgive, that we may be forgiven. Let us remit, that we may ask for remission. Forgive, you who have been forgiven; show mercy, you who have received mercy. Acquire the benevolent temper while there is still opportunity. Let us concede a small matter so that we may receive a greater one, namely, concord. Let us be vanquished, that we may be victorious. See the laws of the contest and the struggles of wrestlers: those who lie on the ground often wrest the victory from those by whom they were prostrated. It is a good thing to overcome insolence with kindness, and to make those who do wrong better, by bearing with the injuries we receive with an equable mind.

Tetrastich 40. If you owe nothing of punishment to God the Avenger, Be not yourself harsh to your own debtor. If you do not deny that you are in debt, forgive; For God repays with mercy for mercy.

The same. — I attribute more to former love than to present contempt. And therefore I show myself more lenient, so that I may rebuke more sharply later. 330 Invective against Julian. — I take enough punishment from those who have harmed me, in that I have the power to retaliate.

The same. — A just revenge is not free from guilt. — Let not this vain thought deceive you, that just revenge is free from fault, and that it is permissible to drag into court the one by whom you have been harmed.

The same. — We should consider it to be a great gain proposed to us, which is acquired by kindness and clemency. Let us forgive the injuries inflicted upon us, so that we too may obtain forgiveness. ^C

Tetrastich 44. What is more concise than the doctrine of kindness? As you seek your neighbors to be towards you, Be such yourself.

The same, from the Great Apologetic. — We observe the sins of others, not so that we may lament, but so that we may inflict a new wound, and from the wounds of our neighbor, we may provide an excuse for our own evils.

Chrysostom, to those who have virgins as housemates. — The stronger you are, the more just it would be for you to bear with the weaker. For he who excels in strength ought to be robust not for himself alone, but for others as well. But if, while professing yourself to be strong, you do not care for the weakness of another, you will pay a double penalty: both because you did not spare him, and because we have a great capacity for pardoning. For each one of us is responsible for the salvation of our neighbor. For this reason, we have been commanded to look not at our own interests, but at the interests of our neighbor. ^D We were bought with a price; and He who bought us commanded this for the sake of the common utility of all.

Book II, On the Priesthood. — Not only must rebuke be applied according to the measure of the offenses, but the mind of the sinners must also be considered: lest otherwise, while you study to mend what is torn, you make the rent more serious.

The same, Homily on not attending spectacles. — Let this be held before us, brothers, not that we may suffer nothing harmful from the enemies, but that we may suffer nothing

^A from them ourselves. When you have brought your enemy into your power, do not set your mind on how you may take vengeance upon him and send him away after washing him with myriad insults, but on how you may lead him back to gentleness; and do not desist until you have overcome his savagery with your own mildness.

Then ^B greater rewards shall be laid up for us from life, when, after doing myriad good deeds for our enemies, we receive the opposite in return.

When we consider what we have suffered from our fellow servants, let us calculate what we have done against the Lord, and through fear of our own sins we shall be able to cast off quickly the anger we have conceived over the transgressions of others. For if one must remember sins, it is only one’s own that must be remembered; and even if we remember our own, we will never reckon up those of another.

^C If you have anything against your enemy, cast out the sorrow, cure your anger, dissolve the enmity, so that you may receive healing from the table. You approach a dread and holy sacrifice; show reverence for the Mystery of this offering. Christ is set before you as one slain; and for whom was He slain? And for what reason? So that He might make peace between things in heaven and things on earth; so that He might make you a friend to the angels as well.

Let no one, therefore, be a Judas, no one filled with wickedness, no one having in his mind that which would lead to condemnation. For then, after the reception ^D of the offering, the devil entered into Judas; not that he despised the body of the Lord, but he leaped upon Judas because of his impudence, so that we might learn that it is upon those who unworthily partake of the divine mysteries that the devil most especially leaps and treads continually, even as he did then upon Judas. For honors benefit those who are worthy; but those who receive them contrary to their worth, they cast into greater punishment. And I say these things not that I may inspire fear, but that I may provide security.

You remain bearing hatred toward your fellow servant, and how will you be able to walk to the table of peace? For indeed, Christ did not refuse even to die for your sake, while you do not endure even to release your anger toward your fellow servant for your own sake. For you say, "He insulted me, and he has wronged me in the greatest matters." And what is this? The loss is in money; he has not yet led you to a cross, as the Jews did Christ; and yet He gave that very blood which He shed for the salvation of those by whom it was poured out. What can you bring forward that is equal to this? If you do not forgive your enemy, you have not wronged him so much as you have wronged yourself. For as for him, you have merely caused him slight in the present life, but yourself you have made unpardonable in the defense to be made on the coming day. For there is nothing that God so hates as

Diversa haec sunt ab editis, tertia proinde orationis hujus editione.

a grudge-holding man, like a festering heart, like a festering soul. Hear, then, what He says: "When you offer your gift at the altar, and there you remember ^A above the altar that your brother has something against you, leave your gift at the altar and go, be reconciled to your brother" (Matt. v, 23-24). What do you say—shall I let it go? Certainly, He says; for it was for the sake of the peace with your brother that this sacrifice was also given.

Methodius.—I consider it more excellent to be rebuked than to rebuke: by how much it is more excellent to deliver oneself from evil than to deliver another.

Evagrius.—Reproof ought to be tempered: so indeed that you state the matter itself, but pretend to be moved by fear; just like skilled physicians who hide the iron that cuts with copper. ^B

Eusebius.—Every sin is indeed grave, but none is more grave than the holding of a grudge and avarice. He did not say that fornication is the worship of idols, but avarice. Moreover, the holding of a grudge is the sister of avarice. This sin is indeed grave and wicked. For other sins, although they are evil, yet they last only for a short time, as they are committed in the moment of a single hour. Has someone committed fornication? Having finished the evil in one hour, for the remaining hours he can rest. Has some other person stolen? Having committed this crime in one hour, perhaps he afterwards does penance. Has someone committed murder? This is an evil thing too; but having committed the evil in one hour, he can spend the remaining hours in repentance. But he who holds a grudge sins every hour, carrying ^C wickedness in his heart. Even if he enters the church, he cannot send up a pure prayer to God, because he has enmity in his heart against his neighbor. Nor is the mind that holds a grudge clean from sin; and it never performs an act of mercy. For he who does not have love neither knows how to show mercy nor how to offer help. He who is not evil is never without an enemy, for he has his own conscience as an enemy.

TIT. XII. Of the impious, and sinners, and evil and wicked men, and the unjust and flagitious.

Deut. xiii, 8, 9.—"You shall not consent to the wicked person; neither shall you listen to his voice: nor shall your eye spare him. You shall not love him, nor shall you hide him. You shall surely denounce him. And your hands shall be first upon him to kill him, and ^D the hands of all your people afterwards."

Deut. ix, 4, 5.—"On account of the impiety of the heart of these nations, the Lord will destroy them from before your face: not on account of your justice, nor on account of the holiness of your heart, do you enter to inherit their land: but on account of the iniquity of these nations the Lord is to destroy them before your face."

^A You have forsaken God who begat you, and forgotten God who nourishes you. (Deut. xxxii, 8)

"Should a sinner not destroy the innocent, God will not wish to forgive him; but the wrath of the Lord and his jealousy shall be kindled against that man." (Deut. xxix, 20)

"Destroy these nations from before your face, and they shall not be to you for snares, and for stumbling blocks, and for thorns in your heels, and for weapons in your eyes; because you did not listen to the voice of the Lord your God." (Num. xxxiii, 52, 55)

"And it shall be, just as the Lord rejoiced over you to do you good, so the Lord will rejoice over you to destroy you." (Deut. xxviii, 63)

"From the wicked shall transgression proceed." (1 Reg. xxiv, 14)

"The word of the Lord came to Bassa, saying: Because I exalted you from the dust, and set you as a leader over my people Israel, and you walked in the way of Jeroboam, and made my people Israel to sin, so as to provoke me with their vanities, behold, I am raising up disasters behind you and behind your house; and I will make your house as the house of Jeroboam. ^B Him of Bassa who dies in the city, the dogs shall eat; and him who dies in the field, the birds of the sky." (III Reg. xvi, 1-4)

"The gladness of the ungodly is a great fall; the joy of the lawless is destruction. If his gifts have ascended to heaven, and his sacrifice has touched the clouds, and he seems already to have been firmly established, then he shall perish to the end. And those who saw him shall say: Where is he?" (Job xx, 5, 6)

"Wrath shall come upon sinners, and then they shall know where their substance is." (Job xix, 29)

"They who sow iniquities shall reap sorrows. By the command of the Lord they shall perish, and by the spirit of his wrath they shall be destroyed." (Job iv, 8)

"Before the face of the ungodly who has stood? The light of the ungodly shall be put out." ^C (Job xviii, 5)

"The faces of the ungodly shall be filled with dishonor." (Job xl, 13)

"All the life of the ungodly is in anxiety; when he thinks to be at peace, his destruction shall come." (Job xv, 29)

"The hope of the ungodly shall perish; for his house shall be uninhabited. And his tent shall be destroyed like a spider's web." (Job viii, 13)

"A day of wrath shall come upon him." (Ibid.)

"The lamp of the ungodly shall be put out. And destruction shall come upon them, and they shall be as chaff before the wind." (Job xxi, 17)

"The eyes of the ungodly shall melt away. For their hope is destruction." ^D (Job xi, 20)

"He who loves iniquity hates his own soul." (Ps. x, 6)

"Sins diminish tribes." (Prov. xiv, 28)

"Iniquities ensnare a man, and each one is bound by the chains of his own sins." (Prov. v, 22)

(Ps. v, 6): "The malignant shall not dwell near thee, neither shall they remain." ^A (Ps. vii, 10): "The malice of sinners shall be consumed, and thou shalt guide [the just]." (Ps. x, 15): "Break thou the arm of the sinner and of the malignant." (Ibid. 8): "His memory has perished with a sound." (Ibid.): "He shall rain snares upon sinners, fire and brimstone." (Ps. xxxiii, 10): "Many are the scourges of the sinner." (Prov. xxxv, 16): "But the face of the Lord is against them that do evil, that he may destroy [from the earth the remembrance of them]." (Ps. xxxiv, 22): "The death of sinners is the worst, and they that hate the just [shall be guilty]." (Ps. xxxvii, 20): "The enemies of the Lord, as soon as they are honored and exalted, [shall come to nothing]." ^B (Ibid. 35): "I have seen the impious man highly exalted, and lifted up [like the cedars of Libanus]." (Ps. xlii, 1): "Judge me, O God, and distinguish my cause from the nation [that is not holy]." (Ps. li, 1): "Why dost thou boast in malice, O thou that art powerful in iniquity? [All the day long]." (Ps. liv, 21): "His words are smoother than oil, and they are darts." (Ps. lvii, 4): "Sinners are alienated from the womb; they have gone astray [from the womb, they have spoken lies]." (Ps. lix, 10): "The just shall rejoice when he shall see the revenge: [he shall wash] his hands, etc." (Ps. lxv, 2): "Protect me from the assembly of the malignant, [from the multitude of the workers of iniquity]." (Ps. lxviii, 2): "As wax melteth before the fire, so [the wicked] shall perish." ^C (Ps. xciv, 23): "The Lord shall repay them according to their iniquity, and according [to their malice]." (Ps. civ, 35): "Let sinners depart from the earth, and the unjust, [so that they may be no more]." (Ps. cxi, 10): "The desire of the wicked shall perish." (Ps. lxxiii, 27): "Behold, they that go far from thee shall perish." (Ps. cxix, 155): "Salvation is far from sinners, because [they have not sought] thy justifications, etc." (Ps. cxlv, 20): "He shall destroy all sinners." (Prov. xiii, 21): "Evil shall pursue sinners." ^D (Prov. ii, 22): "The ways of the impious shall perish." (Prov. iv, 19): "The ways of the impious are dark, and they know not where they stumble." (Prov. xxx, 14): "A wicked generation: it has a sword for teeth, and jaw-teeth for grinders, to eat the helpless of the earth." (Prov. xi, 3): "For the impious, destruction becomes easy and pleasant." "Whithersoever the impious enters, he is destroyed." (Prov. x, 3): "The Lord will overturn the fruit of the impious." (Prov. xxi, 18): "The impious does unjust works."

^A (Prov. x, 6): "The mouth of the impious covers up untimely grief." "The attrition of the impious is poverty." (Ibid. 25): "The impious is brought to naught by a passing whirlwind." (Prov. xi, 19): "The pursuits of the impious lead to death." (Prov. xxi, 4): "The lamp of the impious is sin." "The works of the impious are far from knowledge." "The impious does the works of iniquity." (Prov. xvi, 4): "The impious is kept for an evil day." "The unjust shall perish quickly." (Prov. xviii, 5): "To show partiality to the face of the impious is not good." ^B (Prov. xxviii, 1): "The impious flees when no one is chasing." "The tongue of the unjust shall perish." "The impious shall not have confidence." (Prov. xv, 8): "The sacrifice of the impious is an abomination to the Lord." (Prov. xxv, 19): "The way of the evil, and the foot of the lawless, shall perish in an evil day." (Prov. xv, 9): "An abomination to the Lord are the ways of the impious." "Because they oppressed the innocent, they shall be slain." (Ibid. 10): "The soul of the impious, no man shall pity." (Prov. x, 26): "As a sour grape is harmful to the teeth, and smoke to the eyes, so is lawlessness to those who use it." ^C (Prov. iii, 33): "The curse of the Lord is in the houses of the impious." "The houses of the impious shall be destroyed." (Prov. xv, 29): "God is far from sinners." (Prov. iii, 32): "Every lawless man is unclean before the Lord." (Osee vii, 13): "Woe to them, for they have revolted from me! They are miserable, for they have acted impiously against me." "Completion shall come upon the impious." (Soph. i, 3): "The impious shall be weakened, and I will take away the lawless from the face of the earth, says the Lord." (Isa. i, 2, 30, 31): "Hear, O heaven, and give ear, O earth, for the Lord has spoken. They shall be as a terebinth having shed its leaves, and as a garden without water. And their strength shall be as a stalk of flax, and their work as sparks of fire. And the lawless and sinners shall be burned up together, ^D and there shall be no one to quench it." (Isa. xxv, 2): "The city of the impious shall not be built for all time." (Isa. lviii, 1): "I will command the world with evils, and the impious with their sins." (Isa. xiv, 20): "The evil seed shall not remain for all time." (Isa. xiii, 9): "Behold a day of the Lord comes, with wrath and fury..."

to make the whole world a desert, and to destroy transgressors from it."

(Isa. xxvi, 19): "The land of the impious shall fall." (Isa. xxx, 14): "Trembling shall take hold of the impious." (Isa. xxvi, 10): "Let the impious be taken away, that he may not see the glory of the Lord." (Isa. xlviii, 22): "There is no joy for the impious, saith the Lord." (Isa. lvii, 21): "If you depart from me, what more will you have, says the Lord?" (Isa. lxvi, 3): "The wicked man who sacrifices a calf is as one who kills a dog; and he that offers fine flour, as one who offers swine's blood." (Isa. iii, 11): "Woe to the wicked man, evil shall be dealt to him according to the works of his hands." (Isa. xxix, 5): "The wealth of the impious shall be as dust from a wheel, and as chaff that is carried away." "And it shall be as a moment." (Isa. xxix, 7, 8): "And the wealth of the nations shall be as one seeing a dream by night. And they shall be as those who hunger and eat in their sleep, and when they have arisen, their dream is vain; and as one who in a dream is thirsty and drinks, and when he has arisen is still thirsty, and his soul has hoped in vain, so shall be the wealth of all the nations." (Jer. xv, 1): "The Lord said to me: Pray not for this people; because if Moses and Samuel stood before my face, my soul would not be with them." (Isa. lxvi, 24): "Their worm shall not die, and their fire shall not be quenched; and they shall be a spectacle to all flesh." (Jer. ii, 32): "Will a bride forget her ornament, or a virgin her breast-band? But my people have forgotten me, days without number." (Mal. i, 4): "Thus saith the Lord: They shall build, but I will destroy." (Wis. xiv, 9): "The impious and his impiety are equally hateful; that which is done shall be destroyed along with the doer." (Wis. v, 15): "The hope of the impious is as down which is taken away by the wind, and as smoke which is dispersed by the wind." (Wis. iii, 19): "Terrible are the ends of an unjust race." (Wis. xiii, 1, 2, 10): "Vain are all men in whom there is no knowledge of God; and from the visible good things they could not understand Him who is, nor by attending to the works have they recognized the craftsman. But they are miserable, and their hope is in the dead." (Wis. xix, 1): "For the impious, even unto the end, wrath comes without mercy." (Eccli. xvi, 6): "In the congregation of sinners, a fire shall be kindled." (Eccli. vii, 19): "The vengeance of the impious is fire and worm."

^A "Fire, hail, and famine, and death, all these were created for the vengeance of sinners." (Eccli. xxxix, 35). "Death, and strife, and sword, and scourge, were created for the iniquitous." (Eccli. xl, 9). "Woe to you, impious men, who have forsaken the law of the Lord." (Eccli. xli, 11). "The mourning of a dead man is seven days; but for a fool and an impious man, all the days of his life." (Eccli. xxii, 13). "As a two-edged sword is all iniquity." (Eccli. xxi, 4). "The Most High does not take pleasure in the offerings of the impious." (Eccli. xxxiv, 23). "Flee from sin as from the face of a serpent. For if you approach it, it will seize you; the teeth of a lion are its teeth, killing the souls of men." (Eccli. xxi, 2). "Many will say to me in that day: 'Lord, Lord, did we not prophesy in your name, and in your name perform many miracles?' And then I will confess to them that I never knew you; depart from me, you who work iniquity." (Matth. vii, 22, 23). "Everyone who commits sin is the slave of sin; but the slave does not remain in the house forever." (Joan. viii, 34). ^B From the Doctrine of Peter: "Wretched me, that I did not even reflect that God watches the mind and observes the voice of the soul. My enemy, assisting me in sin, suggests to me that God is inclined to mercy and will tolerate me while I sin. And since I was not struck down immediately, I did not put an end to my sinning; but rather, I despised his pardon and exhausted the leniency and fairness of God." "As the weeds are gathered and burned with fire, so shall it be at the consummation of this age. The Son of Man will send his angels, and they will gather out of his kingdom all scandals and those who do iniquity, and they will cast them into the furnace of fire. There will be weeping and gnashing of teeth." (Matth. xiii, 40, 41). ^C "Then the King will say to those at his left: 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels.'" (Matth. xxv, 41). "The evil man from the evil treasure of his heart brings forth evil things. For out of the abundance of the heart the mouth speaks. A good tree does not produce rotten fruit, nor does a rotten tree produce good fruit. For the tree is known by its fruit. For men do not gather figs from thorns, nor do they pick grapes from a bramble bush." (Luc. vi, 45, 43). "The wages of sin is death." (Rom. vi, 23). "Desire, when it has conceived, gives birth to sin; and sin, ^D when it is finished, breeds death." (Jac. i, 15).

VARIOUS READINGS. In Rupert, book 27, this passage is said to be an excerpt from the doctrine of Saint Peter.

1 John iii, 8. — "He that committeth sin is of the devil; for the devil sinneth from the beginning." ^A

1 Tim. v, 24. — "Some men’s sins are open beforehand, going before to judgment; and some they follow after."

Basil, *in Carn.* — The most bitter torment for those who think rightly is to be separated from God.

The same. — Impiety is properly called the sin that is committed against God.

It is impossible for those whose souls are not suffering from the forgetfulness of God to turn away from the right path.

Let no one among those who hold perverse opinions about God think that the praises which they offer to God in the singing of psalms are acceptable.

The same, *Hom. adhort. ad Bapt.* — Ignorance of God is the death of the soul. ^B

To whom is woe? to whom is tribulation? to whom are anxiety of soul and darkness? to whom is eternal condemnation? Is it not to those who have departed from the faith and have abjured it? But what is the sign of this abjuration? Is it not that they have cast away their confession? For just as the confession of the divine faith brings about the promised blessedness for the pious, so its denial renders a man subject to the punishment of impiety.

The same, *in Ps. 33.* — "The angel of the Lord will encamp." To all who have embraced the faith of the Lord, the angel of the Lord stands ever present, provided that we do not drive him away through flagitious deeds. For just as smoke drives away bees, and a fetid odor repels doves, so does the mournful and foul sin ^C drive away the angel who is the guardian of our life.

*In Ps. 48.* — "He who has labored in this age will live forever." But he who leads a life in delicacies and every sort of softness, so that he is clothed in purple and fine linen for the sake of luxury, and takes delight splendidly every day, and flees from the labors that secure virtue; he has not labored in this age, nor will he live in the future, but will see life from afar, paying the penalty in the furnace of fire.

As a shadow follows the body, so do sins follow souls, representing the flagitious acts that have been committed by us.

*In Hexaem. lib. 5.* — Condemnation did not yet bring an impediment to the fertility of the earth. For this [fertility] was older than sin, for the sake of which we were ^D punished with this penalty, that we should eat our bread by the sweat of our brow. But the rose was once without a thorn; afterwards, however, the thorn was joined to the beauty of the flower, so that we might have sadness placed close to the sweetness of pleasure, and thus be reminded of the sin for whose cause it was decreed that the earth should bring forth thorns and thistles for us.

*In Hexaem. lib. 6.* — If we cannot be satisfied by the sight of this sun, with what beauty, then, must that Sun of righteousness shine? If it is a loss for a blind man not to see that sun, how great, then, is the loss for a sinner to be deprived of this true light!

*Ex canon. constit.* — Sin is heavy, dragging the soul into

the depths of hell. That we sin, arises from no other source than that the fear of God is absent from us. ^A

*From the same, Adhort. ad Bapt.* — If sin were a good thing, keep it to the very end. But if it is harmful to the one who commits it, why do you persist in these destructive things? No one, seeking to vomit up bile, acts in a way that would amass it more abundantly for himself through an evil and intemperate manner of living.

*Ibid.* — I understand the cause of your delay, even if you cover it with words. The facts themselves cry out, even if you keep silent. "Let me be," you say, "so that I may use my flesh for the enjoyment of shameful things; let me wallow in the mire of pleasures; let me stain my hands with blood; let me take what belongs to others; let me walk deceitfully, swear falsely, lie, and then I will repent." See to it that, while you gather a multitude of evils in the hope of redemption, you do not pile up sin while failing to obtain forgiveness. ^B

*Ibid.* — God is not mocked (Gal. VI, 7). Do not make merchandise of grace. Do not say: "The law is indeed good, but sin is more pleasant." Pleasure is the devil's hook, dragging one toward destruction; pleasure is the mother of sin, and sin is the sting of death. Pleasure is the nurse of the eternal worm, which fattens the sinner for a short time, but afterward produces eructations more bitter than bile. Nothing else is shouted by procrastination than this: "Let sin reign in me; hereafter, at some point, the Lord shall also reign. I will offer my members as weapons of unrighteousness to iniquity, and then I will offer them as armor to God." So, indeed, did Cain offer sacrifices: the first and more excellent, to his own use and pleasure; the second, and inferior, to God the Creator and Giver. ^C When you are capable in your works, you consume your youth in sins; when the instruments have grown weary, then you offer them to God, when they are of no use for anything, but of necessity must lie fallow, their vigor having been broken on account of the decay contracted by the length of time. Chastity in old age is not chastity, but the impotence of lust. The dead man is not crowned. No one is considered righteous because of an inability to commit wickedness. While you have strength, overcome sin by the power of reason. For virtue consists in this: that one should turn away from evil and do good. For otherwise, to abstain from sin is of such a nature that it deserves neither praise nor punishment. If you cease to sin because of old age, the credit is due to infirmity. Moreover, we praise those who are good by their own will and inclination of soul, not those who are prevented from sinning by some necessity. ^D Yet who has fixed the limit of your life? Who has defined for you the deadline of old age? Who among you is so certain a guarantor of future things? Do you not see infants carried off by death? Do you not see those who are flourishing in their prime led away? There is not one fixed deadline of life for everyone. What are you waiting for? That repentance might come to you as a gift of a fever, at a time when you will be able neither to speak—or perhaps not even to hear—nor to raise your hands to the heavens, nor to rise up on your feet, nor to bend your knee in worship?

^B Ibid. — Let no one deceive you with empty words; for sudden destruction will come upon you, and ruin will be present like a tempest. A gloomy angel will come, dragging you off by force, and hauling along your soul bound by sins, repeatedly turning it back toward these things, and mourning without a voice, since the organ of speech has now been barred. Oh, how you will tear yourself apart, how you will groan, repenting in vain for the things you desired! When you see the radiance of the righteous in the glorious distribution of gifts, and the gloom of the sinners in the deepest darkness. What will you say then in the anguish of your heart? Woe is me, for not casting off this heavy burden of sin, when it was so easy and quick to set it aside, but rather dragging this heap of these evils along with me! Woe is me, for not washing away the stains, but being branded by sins! Now I would have been with the angels; now I would have been enjoying the heavenly good things. Oh, the evil schemes! For a fleeting pleasure of sin, I am punished eternally. Because of the pleasure of the flesh, I am delivered to the fire; just is the judgment of God. I was called, and did not obey. I was taught, and did not pay heed. They testified against me, and I mocked them. These things and such as these you will say, bewailing your calamity, if you are snatched away by death.

Ibid. — The toils of sin are awaited by the harsh and gloomy toil of Gehenna.

Ibid. — It occurs to me to shed tears for you, O man, when I consider that you prefer works of shame to the great glory of God, and because you are so addicted to the sweetness of intemperance that you can hardly, if ever, be torn away from sins, you exclude yourself from the promised good things, so as not to see the good things of Jerusalem. There are myriads of angels, the festal assembly of the first-born, the thrones of the Apostles, the seats of the prophets, the scepters of the patriarchs, the crowns of the martyrs, the praises of the righteous. I beseech you, yearn to be numbered among these, having washed yourself and been sanctified by the gift of Christ.

Ibid. — O man, either fear Gehenna or strive to attain the kingdom. Do not despise your calling.

Naz. orat. 13. — Vice is ready and inclined, even with no one drawing it. ^C Impiety is clever at discovering evils, and wondrously bold in setting about them. And indeed, how could they spare men, who did not spare the Deity?

Nyss. in orat. Dom. — By this first name, man rendered himself liable to the punishment of God, because he revolted from his Creator and deserted to the adversary. For he fled from his natural master and became an apostate. And secondly, because he preferred the worst slavery of sin to his own free liberty, and thought it better to be oppressed by the destructive power of a tyrant than to serve God.

The cessation of evil is the beginning of the impulse toward virtue. ^A

There is no other substance of evil, save for the withdrawal from the good and the better.

Sin, while it is being gestated, holds a certain shame. But when it is brought to completion, it then makes those who commit it more shameless.

It is not suffering that is evil, but sinning that is evil. This is the grievous affliction.

Not only those who act impiously, but those who are able to lead others away from impiety and do not wish to, whether out of sloth or laziness, are punished in the same way. ^B

Do not pray for this people, says God to Jeremiah, for if Moses and Samuel should stand before me, I will not listen to them. From this it is understood that there are certain sins which exceed all forgiveness and are unable to obtain any excuse.

To be abandoned by God, overlooked and unprovided for, is the most destructive thing of all, and this is the greatest punishment for the greatest injustices: to become desolate and orphaned of God. For he who has become a stranger to the Helper and Savior is immediately under the power of enemies and robbers.

Furthermore, an earthly king is believed to exist, ^C even if he is not seen by all; yet he is perceived through his laws, decrees, authorities, powers, and images. Is it that you do not wish for God to be perceived through works and powers?

We shall not harm God by being ignorant of Him, but we shall deprive ourselves of His friendship.

Never has heresy conquered the Church; but it always rages, and after advancing for a little while, it is immediately dissolved.

Just as a clouded eye cannot clearly behold the light of truth, so also the soul, having been made murky by doctrines contrary to nature, fails ^D to see even the things that are near at hand. Accordingly, they say that even eels are caught in murky water because they are blinded.

A state of philosophical illness is better than unbridled prosperity.

Those who sin much and are not punished ought to fear and tremble. For their punishment is increased by the lack of retribution and by the long-suffering of God.

It is the nature of every wicked man to call justice evil.

If you commit no base act, fear nothing at all. But if you do evil works, fear the Judge.

If we encounter snakes more terrible than snakes, it is clear that...

^A there are sufferings more grievous than sufferings, and that there are other demons more wicked and more bitter than wicked demons, and worse than the base.

The same. When the soul of man is easily murdered through sin by the enticing unclean demons, he who said "I am hunted like a lion for the slaughter" spoke aptly.

The same, 3617. Good by its own nature carries one upward, but evil drags down him who delights in evil; just as Solomon also declared, that "The feet of folly lead those who use it into Hades" (Prov. v, 5).

The same. By Babylon, the devil is sometimes understood; at other times the soul of man tossed by various grievous temptations; and sometimes the world, because of the confusion, mockery, and deception that dwell within it.

The same, 3642. Some, even without any adversity or necessity, approach God led by divine desire and love, having fled from things in this world that appear beautiful and pleasant. But you, struck by so many miseries, still remain stubborn, embracing things conjoined with matter; and though you are choked by sins, you do not wish to perceive it, but, as if in battle array, you provoke God to anger, you most wretched man?

The same. If you possessed any sense, the very things of this life would impel you to flee to God and be saved. But since you are willingly wicked, look at what will seize you, so that in the midst of worldly affairs ^C you might end your life with the worst fate, and depart for the future age void of all virtue.

The same, 3662. You eat the fruits of your own pursuits yourself. For it has been said by Isaiah, that "They shall eat the works of their own wickedness" (Isa. iii, 10). Moreover, when the breast is fashioned by wickedness, detestable thoughts spring forth from it.

It would be ridiculous to command slaves, yet be held in slavery by sin.

The same, 3882. All sinners are said to be multifaceted. For one is the way of fornication, another the way of anger, another the way of vainglory, envy, remembrance of injuries, and likewise of the other vices. But the righteous are uniform. Wherefore the blessed David says: "The Lord settles those of one way in a house" (Ps. lxvii, 6), that is, a spiritual one.

The same, 3898. If a leper of old, once his flesh was sprinkled with spots, as soon as he approached Christ, the most high God, with faith, at once received it pure from every stain, why do you hesitate to apply faith and prayer, so that you might be delivered from the wicked and unclean diseases of the soul?

The same, 3964. Does it escape you that by whatever vices of the soul someone is overcome, of them he also becomes a slave? But we are not children of the bondwoman, but of the freewoman, ^D so that, separated from sins, we might enjoy freedom. It is preferable

to be the servant of a man, or the servant of servants, than to be dragged into slavery by the turbid passions of the soul and to be struck by perturbations.

^B Ejusdem. You have often traveled the great sea, and you are not ignorant of the fear of the sea; how much more fearful is the remembrance of the judgment!

Ejusdem. The demons do not all have the same pursuits, nor are they assigned the same wicked duties by the devil. For one is entrusted with one detestable and God-hated ministry, and another with something else. Some engrave thoughts of blasphemy in the hearts of men; others suggest shameful desires to the soul; and others are accustomed to stir up vainglory, envy, and the rest; others provide the materials of ideas for heretics; others apply themselves to gluttony, drunkenness, and fornication. Others deceive and mock through dreams and pagan observances. Others cast lusts into the bodies of men, and cause all their members to cackle and surge with lawlessness, and fill the senses with fog and darkness; and some cooperate with and strengthen enchanters, sorcerers, and those who mutter charms. Others, in short, to sum up the matter, each class of demons has obtained for itself a particular ministry and business that is harmful to the soul.

Didymi, in Isa. He who confesses Christ only with his lips, but denies Him with his works, is not in Him, nor does he have Him in himself; for only he can be a participant of Him who does all things in Him.

Ejusd. ex lib. in eumdem. Then at last are former sins forgiven, when works consonant with repentance are performed thereafter. For if anyone, while still committing deeds worthy of reproach and punishment, feigns repentance, he shall not obtain forgiveness, since he continues to do that which is forbidden.

Ejusd. ex lib. vi. When the impious Basilides once greeted the evangelist John and said, “Do you recognize us?” the holy man, without any delay, said: “I recognize you as the firstborn of Satan.”

^C * Let us fear, not the disease from without, but sins, through which the disease comes; and the disease of the soul, not of the body.

Let there be a law against those who, when they desire to behold holy and divine things, do not do so holily and in a manner worthy of God, to impose the penalty of blindness.

Philonis. If you desire to be ruled by God, do not desire to sin. If you sin, how shall you be ruled by God?

Evagrii. It is naturally constituted such that a pure mind beholds the truth, and to it God is accustomed to appear. Those, therefore, who ^D [marginal letter occurs here in Greek text]

VARIAE LECTIONES. * In Rup. this fragment is said to be from Book VIII of the Stromata. It exists, however, in the Eclogae of Clement, § 20. See the Auctarium novissima Biblia Patrum Graecorum. The other fragment which follows does not fit.

^A And so, all those who have wandered from the truth have wandered for this reason: because they have lived wickedly. Therefore, heretics are punished, not because they are heretics, but because they have fallen into living wickedly. For it is not possible for anyone to become a heretic unless he has first ordered his life badly, either in word or in deed. Therefore, they will be justly judged, not because they stumble, but because they walk in darkness, having blinded themselves through drunkenness, insubordination, and avarice.

TITLE XIII. — On impeccability: and that no one besides God is immune from sin.

Job xxv, 4. — "Shall man be pure before the Lord?" Job xxiv, 5. — "Who is pure from filth? No, not even one, if his life upon the earth be but one day." Job xxv, 15. — "The heavens are not clean in his sight." Ibid., 14. — "What is man, that he should be blameless? How shall a man be righteous before the Lord?" Ps. cxxix, 3. — "If you, O Lord, should mark iniquities, Lord, who shall stand?" Ps. cxli, 2. — "And do not enter into judgment with your servant, for in your sight shall no man living be justified." Prov. xx, 9. — "Who shall boast that he has a pure heart? Or who will have confidence that he is pure from sin?" Eccl. vii, 21. — "There is no righteous man upon the earth who does good and does not sin." 1 John i, 8. — "If we say that we have no sin, we deceive ourselves, and the truth is not in us."

TITLE XIV. — On those who have renounced the world, and turn back to do those things which they had renounced.

Ps. cxxiv, 5. — "Those who turn aside into crooked ways, the Lord shall lead away with the workers of iniquity." Prov. xxvi, 20. — "As a dog, when it returns to its own vomit, becomes hateful, so is a fool who by his own malice repeats his sin." Ezech. xviii, 24. — "If the righteous man turns away from his righteousness, and commits injustice, according to all the iniquities that the wicked man is accustomed to do, all his righteousness that he has done shall not be remembered: in his crime by which he has committed a crime, and in his sins by which he has sinned, in them he shall die." Ezech. xxxiii, 12, 20. — "The righteousness of the righteous shall not deliver him in the day in which he falls; and the iniquity of the wicked shall not harm him in the day in which he is converted from his iniquity. I will judge you every man according to his ways, O house of Israel." Eccli. xxxiv, 30, 31. — "He who is baptized for a dead body, and again touches it, what does his washing profit him? So is a man who fasts for his sins, and again doing the same things, who will listen to his prayer? And what has he profited by humbling himself?" Eccli. xxxiv, 25. — "Do not stumble upon stones."

^A Eccli. xxvi, 27. — "Whoever returns from righteousness to sin, the Lord will prepare him for the sword." Luc. ix, 62. — "No one putting his hand to the plow, and looking back, is fit for the kingdom of God."

II Petr. ii, 20-22. — "If those who have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn back from the holy commandment delivered to them. But it has happened to them according to the true proverb: A dog returns to his own vomit, and a sow, having washed, to her wallowing in the mire."

^D Basil, *Hom. in princ. Prov.* — A pitiable spectacle! After fasting, after an austere mode of life, after assiduous prayers, after abundant tears, after an abstinence of about twenty or thirty years, through negligence and carelessness of soul to be stripped of everything, and for him who abounded in the execution and gain of the divine commandments to become like a very wealthy merchant who, bringing his cargos with him, and having crossed dangerous seas with a favorable wind, has his ship broken right at the shore, and is suddenly deprived of all his wealth. If such a one, too, should lose what he had acquired with countless labors and sweats by a single assault of the demon, being submerged by sin like a fierce storm, a fitting cry for one who has suffered shipwreck of all his virtue is: "I have come into the depths of the sea, and a storm has submerged me" (Ps. lxviii, 3).

*His Homily on the Hebrews.* — Whoever has made progress in good works, and then returned to his old habit, he is not only deprived of the fruit of the labors he endured, but is also held liable for a graver punishment.

That someone, after repenting, should commit the same crime again is proof of this: that the primary cause of that sin has not been purged; inasmuch as from it, as if from a root, the same things happen to sprout. Just as if someone should wish to lop off the branches of a tree, but leave the root, the root remaining will nonetheless sprout again.

Clem. Alex., *Stromat.*, "Quis dives salv." § 40. — "In whatever state I find you, so will I also judge you": this is what the end of all things cries out in every matter. And so, although one may have passed his whole life uprightly, where at the end of life he has fallen into vice, he will obtain no fruit from all his former labors, the prizes having already been distributed once the drama is finished.

Nilus the Ascetic. — When a righteous man falls from righteousness, let us say concerning him what was said by Isaiah: "How has Lucifer fallen from heaven, and been crushed to the ground?" (Isa. xiv, 12.)

Philo: Some, when they have progressed in virtue, have fallen back before reaching the end, just as when an aristocracy is newly born within the soul, the old rule of the mob has been cast down; yet this, after remaining quiet for a little while, has again launched an attack against it with greater power. ^A

After a man has, through the study of piety and a life governed by reason, fulfilled all the requirements of virtue, and it is known to all that he is pious and God-fearing, if he then falls into sin, this indeed is a "trespass." For he had ascended to the height of heaven, and afterwards has fallen to the bottom of Hades.

TITLE XV. Concerning the Resurrection, and Judgment, and Eternal Punishment.

^B Ps. ix, 8. — "He has prepared His throne for judgment, and He Himself shall judge the world in equity."

Ps. ciii, 29. — "Thou shalt take away their spirit, and they shall fail, and return to their dust."

Prov. xi, 31 (LXX). — "If the righteous is scarcely saved, where shall the ungodly and the sinner appear?"

Eccles. xii, 14. — "God shall bring every work into judgment, in every hidden thing, whether it be good, or whether it be evil."

Amos v, 18. — "Woe to them that desire the day of the Lord! Why this for you, the day of the Lord? It is darkness and not light."

Joel ii, 31. — "The day of the Lord is great and very illustrious. Who shall be sufficient for it?" ^C

Joel iii, 12. — "Let the nations arise, and come up to the valley of Josaphat: for there I will sit to judge all the nations round about. Put in the sickles, for the vintage is ready: come, tread, for the winepress is full; the vats overflow, for their wickedness has multiplied. Sounds have been heard in the valley of judgment: the sun and the moon shall be darkened, and the stars shall not give their light. But the Lord will cry out from Sion, and will utter His voice from Jerusalem, and the heaven and the earth shall be shaken."

Sophon. i, 7, 14, 15. — "Be afraid from the face of the Lord, for the day of the Lord is near. The Lord has prepared His sacrifice, He has sanctified His called. The great day of the Lord is near: it is near and coming very fast. The voice of the day of the Lord is bitter and hard; it is appointed. That day is a day of wrath, a day of tribulation and distress, and of destruction; a day of darkness and gloom." ^D

Malach. iii, 1, 2. — "Behold He comes, says the Lord Almighty; and who shall endure the day of His entering? For He comes in like a refiner's fire, and like fullers' herb: and He shall sit refining and purifying as it were silver."

Malach. iv, 5. — "Behold, I send you Elias the Thesbite, before the great and illustrious day of the Lord comes."

Isa. ii, 10, 19. — "Now enter into the rocks, and hide yourselves in the earth from the face of the fear of the Lord, and

from the glory of his might, when he arises to crush the earth." ^A

Isa. xiii, 9-11. — "Behold, the day of the Lord comes, cruel, with wrath and fury, to make the whole world a desert, and to destroy the sinners out of it. For the stars of heaven, and Orion, and all the host of heaven, shall not give their light, and they shall be darkened when the sun rises, and the moon shall not give her light. And I will command evils for the whole world, and for the impious their sins; and I will destroy the pride of the lawless, and I will humble the pride of the arrogant."

"The dead shall rise again, and they that are in the tombs shall be awakened." ^B

"I know their works and their thoughts, and I am coming to gather them together."

"The heaven shall be rolled up like a scroll, and all the stars shall fall like a leaf from a vine, and as a leaf falls from a fig tree."

"Every voice shall rise up to you for judgment, and all shall test them; and the guilty shall be in sorrow."

"Behold our God, behold our Lord comes with power. Behold, his reward is with him, and his work is before him."

"Behold, the Lord shall come as fire, and his chariots like a storm, to render vengeance in wrath and rebuke in a flame of fire. For in the fire of the Lord shall all the earth be judged." ^C

Ezech. xxxvii, 5, 6. — "Thus says the Lord to these bones: Behold, I am bringing upon you a spirit of life, and I will put nerves upon you, and will bring up flesh upon you; and you shall live, and you shall know that I am the Lord."

"There is judgment to the Lord among the nations, to judge all flesh himself."

"I was watching until thrones were set, and the Ancient of Days sat. And his clothing was white like snow, and the hair of his head like pure wool; and his throne was a flame of fire, and his wheels burning fire. A river of fire was flowing and going forth before him. Thousands of thousands ministered to him, and ten thousand times ten thousand stood before him. The judgment sat, and the books were opened." ^D

Dan. xii, 1-3. — "At that time, Michael shall arise, the great prince, who stands for the sons of thy people; and it shall be a time of tribulation, such as has not been from the time there began to be a nation upon the earth until that time. And in that time thy people shall be saved, every one who is found written in this book. And many of those sleeping in the dust of the earth shall be awakened; some to eternal life, and some to reproach and eternal shame. And they that understand shall shine as the brightness of the firmament, and many of the righteous as the stars into eternity."

"I say to you that every idle word that they speak

men shall give account of it in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." ^A

Matth. xiii, 36-43. — ‹ And his disciples came to him, saying: Explain to us the parable of the tares of the field. And he answering, said to them: He that soweth the good seed, is the Son of man; and the field, is the world; and the good seed, these are the children of the kingdom; and the tares, are the children of the wicked one; and the enemy that sowed them, is the devil; but the harvest is the end of the world; and the reapers are the angels. Even as the tares are gathered up, and burnt with fire, so shall it be at the end of this world. The Son of man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity. And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth. Then shall the just shine as the sun, in the kingdom of their Father. ›

Matth. xvi, 27. — ‹ The Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works. › ^B

Matth. xxiv, 29-31, 36. — ‹ And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved: and then shall appear the sign of the Son of man in heaven: and then shall all tribes of the earth mourn: and they shall see the Son of man coming in the clouds of heaven with much power and majesty. And he shall send his angels with a trumpet, and a great voice: and they shall gather together his elect from the four winds, from the furthest parts of the heavens to the utmost bounds of them. But of that day and hour no one knoweth, no, not the angels of heaven, but the Father alone. ›

Matth. xxv, 13. — ‹ Watch ye, because you know not the day nor the hour. ›

Joan. v, 28. — ‹ The hour cometh, wherein all that are in the graves shall hear the voice of the Son of God. And they that have done good things, shall come forth unto the resurrection of life; but they that have done evil, unto the resurrection of judgment. ›

Luc. xvii, 26-30. — ‹ As it came to pass in the days of Noe, so shall it be also in the days of the Son of man. They did eat and drink, they married wives, and were given in marriage, until the day that Noe entered into the ark, and the flood came and destroyed them all. Likewise, as it came to pass in the days of Lot: they did eat and drink, they bought and sold, they planted and built. ^C And in the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man shall be revealed. › ^D

Luc. xxi, 25-27, 34, 35. — ‹ Then there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves; men withering away for fear, and expectation of what shall come upon the

^A earth. For the powers of heaven shall be shaken, and then they shall see the Son of man coming in a cloud with power and great majesty. Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly. For as a snare shall it come upon all that sit upon the face of the whole earth. »

Mark xii, 25. — « When they shall rise again from the dead, they shall neither marry, nor be married, but are as the angels in heaven. »

Rom. viii, 18. — « 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 the expectation of the creature waiteth for the revelation of the sons of God. »

^B I Cor. iii, 13, 14. — « Every man’s work shall be made manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man’s work abide, which he hath built thereupon, he shall receive a reward. If any man’s work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire. »

I Cor. xv, 44-56. — « So also it is written: The first man Adam was made into a living soul; the last Adam into a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; afterwards that which is spiritual. The first man was of the earth, earthly: the second man, from heaven, heavenly. Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly. And as we have borne the image of the earthly, let us bear also the image of the heavenly. Now this I say, brethren, that flesh and blood cannot possess the kingdom of God: neither shall corruption possess incorruption. Behold, I tell you a mystery. We shall all indeed rise again: but we shall all be changed. In a moment, in the twinkling of an eye, at the last ^C trumpet: for the trumpet shall sound, and the dead shall rise again incorruptible: and we shall be changed. For this corruptible must put on incorruption; and this mortal must put on immortality. And when this corruptible hath put on incorruption, and this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin: and the power of sin is the law. »

II Cor. v, 10. — « For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil. »

Gal. vi, 8. — « For what things a man shall sow, those also shall he reap. »

I Thess. iv, 13. — « And I will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, ^D even as others who have no hope. »

I Thess. v, 1-3. — « But of the times and moments, brethren, you need not, that we should write to you. For yourselves know perfectly, that the day of the Lord shall so come, as a thief in the night. For when they shall say: Peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape. »

^A II Thess. ii, 1–11. — « We beseech you, brothers, by the coming of our Lord Jesus Christ and our gathering together unto him, that you be not easily moved in your mind, nor be terrified, neither by spirit, nor by word, nor by letter as sent from us, as if the day of the Lord were at hand. Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition, who opposeth and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God. Remember you not, that when I was yet with you, I told you these things? And now you know what withholdeth, that he may be revealed in his time. For the mystery of iniquity already worketh: only that he who now holdeth, do hold until he be taken out of the way. And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth, and shall destroy with the brightness of his coming, him, whose coming is according to the working of Satan, in all power, and signs, and lying wonders, and in all seduction of iniquity to them that perish; because they receive not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying: that all may be judged

things, not by giving voice, but as such things appear, such as have been done by us.

^A From the *Regulae breves*, question 267. — One also of the wiles of the devil is this, that many men, as if forgetting so many sentences, feign for themselves an end to punishments, so that they may sin more boldly. For "their worm," he says, "shall not die, and their fire shall not be quenched" (Isa. LXVI, 24).

From the same. — There is condemned not only he who was the author of the crime, but he also who followed an evil leader into sin.

Homilies in *Hexaemeron*. — The prophet says: "Why do you seek the day of the Lord? and it is darkness, and not light" (Amos V, 18); darkness, that is, for those who are worthy of darkness. For the Word knows that day to be unsetting, ^B and without succession, and without end, which the Psalmist also called the eighth, because it lies outside this weekly time. So that whether you say "day" or "age," you will mean the same thing. Whether, therefore, that state be called a day, it is one, and not many; or whether it be called an age, it would be singular, and not manifold.

Nazianzen, *Oration 26*. — It is an excellent thing that we should consider ourselves bound to give an account not only of word and of action, but also of every moment, and of the very instantaneous and most minute part of an hour.

Know that it is being stored up for the future.

Chrysostom. — Not one good thing at all, however small it may be, will be overlooked there by the Judge. For if we are going to pay the penalty for sins and words ^C and thoughts, much more will right actions, however small, be reckoned.

There will be a weighing there of evil deeds and of things that are not such. And if the latter weigh down the scales, they will bring to the worker a not insignificant salvation for his own self; but if the working of evil deeds has power to harm as much as to pull him down from the first region, they lead him away into the fire of Gehenna, because the number of right actions is not such as to be able to resist that violent downward thrust.

Remember that fearsome and terrible day, in which all shall stand before the tribunal of Christ, to give account of their deeds, where sins will be set before the eyes of all, and will be revealed, and made manifest to those who knew them not; where is the fountain ^D of fire, and the unsleeping worm. Where "all things are naked and laid bare"; where the books of our hearts shall be opened, and in the midst shall be read the manifest and the hidden, things done by night and things done by day.

If we are ashamed to act indecorously in the presence of one man here, what shall we do there in the presence of so many myriads?

From the same. — Just as we require an account from our servants, not only of their going out, but also of their coming in, examining from whence they received money, and from whom, and when, and how, and how much—

^A in the same way, God will require an account not only of the expenditure, but also of the acquisition.

^B Dion. Areop., *De div. nominib.*, cap. 4. — To be punished in this life is not an evil; but to show oneself worthy of the future punishment is.

Philo. — It is impossible that with God any wicked man should lose the reward for one good deed, which he has done among many evil ones, or, on the other hand, that a righteous man should remain free from punishment if, among many good deeds, he has entangled himself in some crime. For it is necessary that God should render everything in weight and measure.

The same. — The mind is to everyone a witness of those things which he has thought in secret; and the conscience is an incorrupt judge, and the most truthful of all.

TITLE XVI. — Concerning the curse uttered by the Lord, and by the prophets, and also by the apostles, when it has occurred.

Gen. iii, 14-19. — The Lord said to the serpent: Because thou hast done this, thou art cursed among all cattle and all beasts of the earth. Upon thy breast and thy belly shalt thou go, and earth shalt thou eat all the days of thy life. And to the woman he said: I will multiply thy sorrows and thy lamentations. In sorrow shalt thou bring forth children, and thy subjection shall be to thy husband, and he shall rule over thee. And to Adam he said: Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree whereof I commanded thee that thou shouldst not eat, cursed is the earth in thy work. In sorrow shalt thou eat of it all the days of thy life; thorns and thistles shall it bring forth to thee, and thou shalt eat thy bread, till thou return to the earth out of which thou wast taken; for dust thou art, and into dust shalt thou return.

Gen. iv, 9-12. — The Lord God said to Cain: Where is Abel thy brother? But he said, I know not. Am I my brother’s keeper? And God said: What hast thou done? The voice of thy brother’s blood crieth to me from the earth. And now cursed shalt thou be upon the earth, which hath opened her mouth to receive the blood of thy brother from thy hand. When thou shalt till the earth, it shall not yield to thee her strength. A fugitive and a vagabond shalt thou be on the earth.

Gen. ix, 24, 25. — Noe awaking from the wine, learned what his younger son had done to him; and he said: Cursed be Chanaan; a servant of servants shall he be unto his brethren.

II Kings i, 21. — Ye mountains that are in Gelboe, let neither dew nor rain fall upon you. Ye mountains of death, for there the shield of the mighty was cast away.

IV Kings i, 9-16. — Behold Elias sat on the top of the hill, and the captain of fifty called to him, and said: O man of God, the king calleth thee: come down. And Elias answered, and said to him: If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and devoured him and his fifty. Elias said:

^A to send messengers to consult Baal-fly, the stumbling-block of Accaron, it shall not be so; from the bed upon which you have ascended, you shall not come down, but by death you shall die.»

• Job III, 1. • Job opened his mouth and cursed his day, saying: Let that day perish in which I was born, and that night in which they said: A male child is born. Let that night be darkness, and let not the Lord seek it from above, nor let light come upon it. Let darkness and the shadow of death seize it. Let a gloom come upon it: let the day and that night be cursed. Let darkness occupy it, let it not be in the day of the year, nor let it be numbered among the days of the months; but let that night be painful, and let nor cheerfulness nor joy come upon it, but let him curse it who curses that day, he who is ready to seize the great sea-monster. Let the stars of that night be darkened, and let it not come to light, nor let it see the morning star rising, for it did not shut up the doors of my mother’s womb; for it would have removed labor from my eyes. »

• Let my enemies be as the destruction of the ungodly, and those who rise up against me as the ruin of the lawless. »

• Darkness shall meet them by day, and they shall grope in the midday as in the night. And may they perish in war, and their strength be withered. »

• All the life of the ungodly is in care; when he thinks he is already in peace, destruction shall come upon him. He knows in himself that he remains for a fall. His day is dark: necessity and tribulation shall seize him, like a chief captain falling, because he lifted up his hand against God, and stiffened his neck against the Almighty. He shall lodge in desert cities; he shall enter into uninhabited houses. The things which they have reaped, others shall carry off; he shall not grow rich, nor shall his property remain. He shall not cast a shadow upon the earth, nor shall he escape the darkness. ^B The lawless man shall wither his shoot, and his flower shall fall off. Vain things shall befall him. His cutting shall be corrupted before the time, and his branch shall not be thick. He shall be gathered like a sour grape before the time; and let him fall like an olive flower; for the testimony of the ungodly is death. He shall conceive sorrows in his womb; vain things shall befall him, and his belly shall bear guile. »

• The light of the ungodly shall be extinguished, and their flame shall not come forth. The least shall hunt (for) their possessions. Their foot is cast into a snare, and they shall be wound in a net. Snares shall come upon him. An immense ruin is prepared for him. Death shall eat his beauty: his comely things shall be scattered in brimstone. Beneath him his roots shall be dried up, and above him his harvest shall fall. Let his memory perish from the earth. He shall drive him from light into darkness; his house shall not be saved in the region which is under heaven, but others shall live in it; these are the houses of the unjust, this is the place of those who do not know the Lord. »

^A Ps. 5. 11. — « Judge them, O God; let them fall from their counsels. » ^B Ps. 6. 10. — « Let all my enemies be confounded and troubled. » Ps. 39. 15. — « Let them be confounded and turned back that seek my soul. » Ps. 58. 9, 12. — « Have no pity on all them that work iniquity. My God will show me against my enemies: do not kill. » Ps. 68. 22. — « Let their table become as a snare before them. » Ps. 78. 6. — « Pour out thy wrath upon them; upon the nations that have not known thee. » Ps. 82. 14, 17. — « O my God, make them like a wheel, and as stubble before the face of the wind. Fill their faces with shame, and they shall seek. » Ps. 108. 17, 29. — « He loved not blessing, and it shall be far from him. Let them be clothed with shame that speak against me. » Ps. 10. 15. — « Break the arm of the sinner and of the malignant. » Ps. 24. 3. — « Let all those that act unjustly without cause be confounded. » Hosea 9. 14. — « Give them, O Lord, a womb without children, and dry breasts. » Isa. 3. 24. — « And it shall be unto you for a sweet smell, a stench; and for a girdle, thou shalt be girded with a rope; and for an ornament of gold on thy head, thou shalt have baldness for thy works; and for a cloak of purple, thou shalt be girded with sackcloth. And thy most beautiful son, whom thou lovest, shall fall by the sword, and your strong men shall fall by the sword, and thou shalt be left alone, and thou shalt be leveled ^C to the ground. » 2 Tim. 4. 14. — « Alexander the coppersmith hath done me much evil. The Lord will render to him according to his works. »

TITLE XVII. — Concerning those who are treated with injustice: that one ought to bring help to them.

Exod. 2. 11. — « In those days, when Moses was grown up, he went out to his brethren the children of Israel. And looking on their labor, he sees an Egyptian man beating a certain Hebrew of his own brethren the children of Israel. And having looked this way and that way, he sees no one; and having struck the Egyptian, he hid him in the sand. And going out on the second day, he sees two men quarreling, and says to him who was doing the injustice: Why do you strike your neighbor? But he said: Who appointed you ruler and judge over us? Do you want to kill me, just as you killed the Egyptian yesterday? And Moses was afraid, and said: Is this thing become so manifest? » ^D Job 29. 12, 17. — « I saved the poor from the hand of the powerful. I broke the jaws of the unjust, and from the midst of their teeth I tore away the prey. » Prov. 24. 11. — « Rescue them that are led to death, and deliver those who are being put to death; do not spare. But if you say, I know not this man, know that the Lord knoweth the hearts of all, who renders to everyone according to his works. »

^A

Jer. xxii, 3. — « Rescue him who is being plundered from the hand of him who harms him. » Ezech. xlv, 9. — « Remove iniquity and misery; take away oppression from my people, saith the Lord. » Eccli. iv, 9. — « Deliver him who suffers injury from the hand of the slanderer. »

Whoever navigates is near to shipwreck, and all the more so the more vehemently he sails; and everyone who is clothed with a body is near to the evils of the body, and all the more so the more correctly he walks and does not look at those lying before him. While you fare with a following wind, stretch out a hand to him who has suffered shipwreck; while you are in good health and wealthy, help him who is in distress. Do not wait to learn from your own experience how great an evil is inhumanity, and what a great good it is to open one's bowels of compassion to those in need.

It is necessary to be kind to those who have fallen into prior distress, and by mercy to acquire mercy.

In the misfortunes of others, we must properly set our own affairs in order, and lend mercy to God by showing mercy to those who need it, and not despise men, being men ourselves.

Do not laugh at the fall of a neighbor; but walk safely, in whatever way you have the ability, and also stretch out a hand to him who lies on the ground.

Of love, and peace, and of the peacemakers.

Ruth i, 15. — « Noemi said to Ruth: Behold, your companion has returned to her people and to her gods. Do you also return. But Ruth said: Do not meet me with the desire to leave you and depart. For whither you go, I will go; and your people are my people, and your God, my God. » I Reg. xx, 17. — « And Jonathan added to swear to David, because his soul loved him who loved him. » II Reg. i, 26. — « I grieve for you, my brother Jonathan. You were very precious to me; your love was wonderful to me above the love of women. » Psal. xxxiii, 14. — « Seek peace, and pursue it. » Prov. xii, 20. — « Those who enter into counsels of peace, joy follows them. » Prov. x, 11, 12. — « Friendship covers all those who do not contend; who reproves with boldness carries out peace. » ^D Prov. xv, 18. — « A patient man will extinguish strifes; but the ungodly man will stir them up all the more. » Prov. x, 18. — « Just lips cover up enmity. » Prov. xvii, 1. — « Better is a dry morsel with joy in peace, than a house full of many good things and wicked sacrifices with strife. » Prov. xviii, 14. — « A prudent servant soothes the anger of a man. »

^A Cant. viii, 7. — « Many waters shall not be able to quench love, nor shall rivers overflow it. » Zach. viii, 11. — « Love truth and peace, says the Almighty God. » Isai. lii, 7. — « How beautiful are the feet of those who bring good tidings upon the mountains, the report of peace, those who bring good tidings of good things! » Ezech. xxxiv, 29. — « I will raise up for them a plant of peace, and they shall no longer be perishing. » Eccli. xxv, 1. — « In three things I was beautified, and stood up beautiful before the Lord and men: the concord of brothers, and the friendship of neighbors, and a man and a wife who agree well with one another. » Matth. v, 9. — « Blessed are the peacemakers, for they shall be called sons of God. » Ibid. 44. — « Love your enemies. Bless those who curse you; pray for those who despitefully use you and persecute you. » Matth. xviii, 19. — « Amen I say to you, that if two of you shall agree on earth, concerning every matter that they may ask, it shall be done for them by my Father who is in heaven. » ^B Joan. xiii, 34. — « A new commandment I give to you, that you love one another, as I have loved you, that you also love one another. By this all will know that you are my disciples, if you have love for one another. » Joan. xiv, 27. — « My peace I leave with you, my peace I give to you. » Joan. xv, 9. — « As the Father has loved me, so I have loved you; abide in my love; as I have kept my Father’s commandments, and abide in his love. This is my commandment, that you love one another, as I have loved you. Greater love than this no one has, that one should lay down his soul for his friends. » ^C Luc. x, 5. — « Into whatsoever house you enter, first say, Peace to this house. And if a son of peace be there, peace shall rest upon him. » Luc. xii, 58. — « As you go with your adversary to the magistrate on the way, give diligence to be delivered from him, lest he drag you to the judge, and the judge deliver you to the officer, and the officer cast you into prison. Amen I say to you, you shall not depart thence, until you have paid the very last mite. » ^D Rom. xii, 18. — « If it be possible, as far as depends on you, living peaceably with all men. » Rom. xiii, 8. — « Owe no one anything, except to love one another. For, You shall not commit adultery, you shall not steal, you shall not bear false witness, and if there be any other commandment, it is summed up in this word, in loving your neighbor as yourself. » Rom. xiv, 19. — « Let us pursue the things of peace, and the things of edification one toward another. » Rom. xiii, 10. — « Love works no evil to one’s neighbor. Love is the fulfillment of the law. » I Cor. xii, 31; xiii, 1 sqq. — « Desire the better gifts; and still »

and I will show you a still more excellent way. If I speak in the tongues of men and of angels, but have not love, I have become a sounding brass or a clanging cymbal. And if I have prophecy, and understand all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing. And if I distribute all my goods to feed the poor, and if I deliver my body to be burned, but have not love, I gain nothing. Love is not jealous; love is patient; it is kind. Love does not act insolently, is not puffed up, is not ambitious, does not seek its own. It bears all things, believes all things, hopes all things, endures all things. Love never fails. And again: "So now faith, hope, and love remain, these three; but the greatest of these is love." ^A

"Let all that you do be done in love." 1 Cor. xvi, 14.

"Live in peace, brothers, and the God of love and peace will be with you." 1 Cor. xiii, 11.

"Through love serve one another. For the whole law is fulfilled in one word, in this: 'You shall love your neighbor as yourself.'" Galat. v, 13.

"Be kind to one another, compassionate, forgiving one another, just as God also forgave us. Be therefore imitators of God, as beloved children, and walk in love, even as Christ also loved us, and delivered himself up for us as an offering and a sacrifice to God for a fragrant aroma." Ephes. iv, 32; v, 1.

"Above all things, pursue love, for it is the bond of perfection. And let the peace of God rule in your hearts." ^B Coloss. iii, 14.

"Pursue peace with all people, and the holiness, without which no one will see the Lord." Hebr. xii, 14.

"The fruit of righteousness is sown in peace for those who make peace." Jac. iii, 18.

"He who loves his brother abides in the light." 1 Joan. ii, 10.

"Love from a pure heart." 1 Tim. i, 5.

"Love covers a multitude of sins." 1 Petr. iv, 8.

"Little children, let us not love in word, neither with the tongue, but in work and in truth. And by this we shall know that we are of the truth." 1 Joan. iii, 18.

"Beloved, let us love one another, because love is of God; and everyone who loves is born of God, and knows God. He who does not love has not known God, because God is love. There is no fear in love; for perfect love casts out fear; but he who fears is not perfected in love. If anyone says, 'I love God,' and hates his brother, he is a liar. For he who does not love his brother whom he has seen, how can he love God whom he has not seen?" ^C 1 Joan. iv, 7, 18, 20.

"There is nothing better than peace, in which all war is abolished." S. Ignatii Ep. ad Ephes. interpol. ^D

^A Basil. from the Epistles. What need is there to speak of how great a good peace is to men who are sons of peace? For there is nothing so proper to a Christian man as to strive for peace, seeing that for this very reason Christ has promised us a reward.

Naz. or. 12. Those who are seen to embrace the good of peace, and who are hostile and opposed to its opposite, namely discord, are close to God and to divine things.

Nyss. or. 7, On the Beatitudes. Just as when health is restored, disease is removed from the midst, and when light shines forth, no darkness remains, so too when peace shines forth, all the passions which arise from the opposite are dissolved. The whole herd of evils is extinguished by the disposition of charity.

Scripture ordains nothing more sublime than charity and peace. ^B Chrysost. On the advancement of bishops, hom. III, De stat. It is the custom of those who love that they wish all the affairs of those whom they love to be accomplished by them, and that they neither do nor say anything without them.

The same, on the parable of the ten thousand talents. The nature of charity knows no satiety; rather, while it always enjoys those whom it holds dear, it rises to a greater flame. And knowing this, Paul, her foster-son, said: "Owe no one anything, except to love one another." For this debt is always being paid, but is never paid off. In this case, it is good and worthy of praise to be a perpetual debtor. For where money is concerned, we praise those who owe nothing; but where charity is concerned, we proclaim those happy who are always in debt; ^C and what is a sign of ingratitude there, is here a sign of gratitude, namely, never to pay off the debt of charity.

The same, on the generation of the poor. He who prays for peace for all has banished the war of perturbations, that is to say, sin, the tumult of perverse thoughts, the storm, the waves, the winter, and the surges of cravings, and has made the soul calmer than any harbor; so that he who has brought peace, the mother and common nurse of all good things, into the soul of the faithful with great zeal, has led them to receive that peace.

The same, on charity. Just as a soul without a body is not called a man, nor is a body without a soul, so neither is charity towards God, if it does not have charity towards one's neighbor as its companion, to be called charity; nor again can charity towards one's neighbor maintain the name of charity ^D unless charity towards God be added. For this reason, it is rare to find perfect charity.

The same. Whoever, therefore, thinks rightly about the Father, and the Son, and the Holy Spirit, and furthermore maintains mutual love among themselves, these possess perfect charity. Charity confesses the Father, worships the Son, and glorifies the Holy Spirit. Charity does not divide the concord of the Trinity. Charity is the companion of angels, the foster-sister of the patriarchs, the tent-mate of the prophets, the fellow-combatant of the martyrs, the fellow-choir of the apostles, the Church's

^A bond. Charity knows no war, possesses no enemy, and mediates peace. Charity tames murderous rages and adorns rational peoples. Charity, which the world cannot contain, has its dwelling in the humble heart. Charity is sweeter than honey and milk, for it holds the sweet not only in its mouth, but possesses it in the depths of the heart. Charity is the bond of all things, through which earthly things are held together and heavenly things increase. Charity is that for the sake of which God sent His own Son into the world for our sake; so that He gave His own only-begotten Son into the world for our sake. Charity yoked the pairs of oxen in harmony to the wood of the cross, and taught {men} to endure dangers by land and sea. Charity perfects martyrs and crowns apostles. Charity sees the other as itself, and considers its own things common to all. Charity makes the neighbor's ^B need its own concern. Charity sets a common table for all, for the rich and the poor, the wise and the unlearned. Charity sweetens the embittered soul, heals the afflicted, and makes the humbled blossom forth. Charity carries about the inextinguishable lamp of virginity, and searches out its own. Charity opens the gates of the kingdom, and does not block the entry of those living in honorable marriage. Charity loves almsgiving, and prepares shining golden crowns for its cultivator. Charity knows no proud, but honors the humble. Charity flees evil speaking, and embraces blessing. Charity counsels a man and woman joined in marriage to be of one mind, and never wishes them to be separated from one another. Charity urges fathers to love their children, and children to serve their parents as masters. Charity exhorts masters to be merciful toward their servants, and advises servants to serve their masters without guile.

Charity is understood in many ways: through gentleness, through kindness, through patience, through abundance and freedom from envy, through the forgetting of wrongs. It is indivisible in all, and ^C impartial in its sharing.

356 Clement of Alexandria, *Stromata*. Charity is perceived in many ways, namely through gentleness, through kindness, through patience, through affection of soul free from all spite and envy, through the forgetting of injuries. It is simple in all things, and shares without discrimination.

*Ibid.* We have learned three kinds of friendship, and of these the first and best is that according to virtue; for the love that comes from reason is firm. The second and middle one is that which consists in our communicating with one another, and this is also liberal, beneficial, and useful for sustaining life; for friendship is common, and mindful of benefits. The third and last, we indeed call that which is contracted by habit, but the Greeks say it is that which is according to pleasure, shifting ^D and changeable. Therefore, one is the friendship of a philosopher, another of a man, and the third of a brute.

The same, *Book IV*. While Scripture commands us to love our enemies, it does not mean that we are to love evil, or impiety, or adultery, or theft, but the thief and the adulterer; not insofar as he sins, and in what particular act he defiles the human person...

but insofar as he is a human being, and a work of God. Verily, to sin exists by activity, and not by substance; therefore it is not a work of God either. ^A

Same author. — A gnostic and wise man will never keep in mind injuries he has received, nor will he be angry with anyone, even if the things committed against him are worthy of hatred. For he honors the Creator, but loves his companion in life, pitying him and offering prayers for him because of the ignorance from which he suffers.

Evagrius. — Charity settles the parts that are hot with anger.

Charity divides man into three personae: of which one loves him whom he loves, for the sake of God; another, because he is rich, for the sake of receiving a gift; the third, out of a heat of affection. And the former indeed praises him whom he loves purely and sincerely; the second, out of avarice; the last, for the sake of pleasure.

Philonis. — Peace, however harmful, is yet more useful than war.

On Truth and Faithful Testimony

Exod. XXIII, 1. — “You shall not agree with the unjust to be an unjust witness.”

Deut. XIX, 15. — “At the mouth of two or three witnesses shall he who is to die be put to death. One witness shall not stand to bear witness against a man concerning any crime, and concerning any sin.”

Job VIII, 11. — “A true mouth shall be filled with laughter, and his lips shall exult.”

Psal. XXIV, 10. — “All the ways of the Lord are mercy and truth, to those who seek his testament.”

Psal. XXX, 23. — “The Lord will seek for truth.”

Psal. CXVIII, 43. — “And take not the word of truth from my mouth altogether; for I have hoped in your judgments.”

Prov. VIII, 8. — “With justice are all the words of my mouth; there is nothing perverse in them, nor twisted.”

Prov. XIV, 22, 25. — “The good devise mercy and truth. A faithful witness delivers from evils.”

Prov. XXI, 3. — “To do justice and to speak the truth is more pleasing to God than the blood of victims.”

Mal. II, 6. — “The law of truth was in their mouth, and iniquity was not found in their lips.” ^B

Zach. VIII, 16. — “Speak truth, everyone with his neighbor; speak truth and peace, says the Lord Almighty.”

III Esdr. IV, 39. — “There is no receiving of persons in the presence of truth.”

Sap. VI, 24. — “I will not pass by truth, nor will I travel with wasting envy: for this has nothing in common with wisdom.”

Eccli. IV, 25, 27. — “Do not speak against the truth. Do not accept the person of the mighty. Fight even unto death for justice, and the Lord God will fight for you.” ^{C D}

^A “Birds will settle with their like, and truth will return to those who practice it.” Eccli. XXVII, 10.

“For everyone who does evil hates the light, and does not come to the light, so that his works may not be reproved. But he who does the truth comes to the light, that his works may be made manifest, because they have been wrought in God.” John III, 20.

“Putting away falsehood, speak truth each one with his neighbor, for we are members of one another.” Ephes. IV, 25.

“I have no greater grace than this, to hear that my children walk in truth.” III John v. 4.

The best of all goods is the truth. — S. Basil.

The doctrine of truth is hard to grasp, easily able to escape those who do not pay attention. — Ibid., hom. *Attende tibi ipsi*.

Such is folly, and the fighting against truth, that those who fall into it neither understand it nor feel shame. — S. Greg. Nazianz.

The strength of truth needs no assistance; but even if there are ten thousand who try to extinguish it, not only is it not destroyed, but through the very ones who attempt to cause it trouble, it rises even more brightly, laughing at those who destroy themselves. — Chrysost.

The light will never be darkness, as long as it is light; nor will the truth of our affairs ever be refuted. For it is truth, and nothing is stronger than it. — S. Justin.

Whoever is able to speak the truth and does not speak it, will be judged by God. — Ibid., *Dial. cum Tryph.* part II.

It is better to cast a stone in vain than a word. Speak what you must, and when you must, and you will not hear what you must not. To keep silent the truth is to bury gold in the ground. — Evagr.

TITLE XX. — Concerning subjects: that subjects imitate the customs of those ruling them, whether they be good or wicked.

“Gideon said to the people: As I do, so do you. I will sound the trumpet, and you shall sound it round about the camp.” Judic. VII, 18.

“Abimelech took the axe, and cut down the branches of the trees, and placed them upon his shoulders, and said to the people who were with him: What you see me doing, do.” Judic. IX, 48.

“According to the judge of the people, so also are his ministers; and as the ruler of the city is, such are all who dwell in it.” Eccli. X, 2.

The subject is naturally inclined for the most part to be molded to the character of those in power. So that whatever kind of leaders there might be, it is necessary that those being led are the same. — S. Basil, *in Isa.*

CAP. XXI. – On the subject, that it is necessary to obey those in authority, and to yield, and to withdraw, and to honor them, and not to dispute.

Exod. xxii, 28: "You shall not revile the gods, and you shall not speak evil of the ruler of your people."

Job xxxiv, 18: "He is impious who says to a king, 'You do unjustly.' He is impious who has not reverenced the face of an honorable man, nor knows how to render honor to them."

Eccl. x, 20: "In your knowledge do not curse the king, and in the inner depths of your bedchamber do not curse the wealthy. For the birds of the air will carry your voice, and he who has wings will report your speech."

Prov. xxiv, 21: "Fear God, my son, and the king, and do not disobey either of them."

Eccl. viii, 2: "Observe the mouth of the king, and go from his presence, because all things that he might wish to do, he does as a king having authority, and who shall say to him, 'What are you doing?'"

Eccli. iv, 7: "Bow down your head to a magnate." ^B

Eccli. viii, 1: "Do not contend with a powerful man."

Eccli. xiii, 12: "If you are summoned by a powerful man, withdraw, and by so much the more will he summon you."

Eccli. vii, 15: "In the midst of magnates, do not make yourself equal to them."

Rom. xiii, 1, 2: "Let every soul be subject to the higher powers. For there is no power but from God. And the powers that exist are ordained by God. Therefore, he who resists the power, resists the ordinance of God; and those who resist will receive judgment for themselves."

Hebr. xiii, 17: "Obey your leaders and be subject to them. For they watch over your souls as those who are to render an account, that they may do this with joy and not with groaning. For that is not profitable for you."

1 Petr. ii, 13: "Be subject to every human institution for the sake of the Lord: whether to the king as supreme, or to ^C governors, as sent by him for the punishment of evildoers," etc.

Ignatius: "Be subject to Caesar in those matters in which obeying him entails no danger."

"To those in inferior positions, and to those who do not know how to rule themselves, it is a part of the benefit that they should serve those who know how to rule rightly and with skill."

S. Greg. Nazianz., *Orat. ad praefect.*: "Let us be subject, both to God, and to one another, and to earthly princes; to God indeed for all reasons, to one another for the sake of brotherly love, to princes for the sake of order; and this the more so, the more clement and benign they behave themselves. For it is grave and dangerous to exhaust such moderation with constant indulgence, lest otherwise, ^D if the serenity of our mind is taken away, we bring darkness upon the light, and mix wormwood with honey, and the penalties of their harshness are eventually demanded of us."

NOTES. You have something similar in the interpolated epistle to the Philadelphians.

^A Chrysostom.—We must fear those who are appointed by the Emperor, even if they are wicked; nor should we disdain them for their wickedness, but reverence them because of the dignity of Him by whom they were constituted. Josephus.—All who have learned to be subject and to obey will also know how to rule correctly, when they have obtained authority. Philo.—He who has learned to be subject will know how to be set over others as soon as possible. For even if someone were to receive dominion over the whole earth and sea, he would not truly be a prince, unless he had first learned also to obey. St. Gregory Nazianzen.—It is a very useful thing to be subject to better men. Since it is difficult for a man to know that he is under power, he is in far greater danger if he commands men. ^B

TIT. XXII.—Of anarchy, or a people that lacks a shepherd.

TIT. XXIII.—Of acedia and dejection of mind.

groanings, and the spirit in anguish cries out to You: Hear, O Lord, have mercy, for You are a merciful God. ^A

Hebr. XII, 12.—"Lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed."

Basil, *De fame* (On Famine).—Excessive sadness becomes the cause of sin.

The same, Epist. 9. *Rup.*—I am like those who, because of their inexperience in sailing, are miserably afflicted at sea and faint from seasickness. For they are annoyed by the size of the ship, as if it were causing them great rocking, and even if they cross over into a skiff or a small boat, they are seasick everywhere and are at a loss everywhere; for the nausea and bitterness accompany them. We, too, carry about internal troubles such as these, being everywhere surrounded by the same turmoil. ^B

St. Chrysostom, *Book on Providence.*—The magnitude of excessive sorrow and listlessness (acedia) is more pernicious than every diabolical operation; since those whom the demon overcomes, he overcomes through sorrow. But if you remove sorrow, nothing of evil or harm will befall you from him at all.

The same.—The time for grieving is not when we suffer evil, but when we do evil.

Abbot Cassian, *On Thoughts.*—A struggle is set before each of us against the spirit of listlessness (acedia), which is joined to and collaborates with the spirit of sorrow. This is a cruel and most heavy demon, and it always wars against monks. ^C It attacks the monk at the sixth hour, creating in him languor and dread, and causing hatred, both toward the place itself, and toward the brothers with whom he shares his life, and toward all work, and toward the reading of the divine Scriptures. It even casts thoughts into his mind to migrate elsewhere, as if, should he not move himself to other places, all his time and labor would be in vain. In addition to these things, it also puts in him such hunger around the sixth hour, as could not have been caused by a three-day fast, nor by the longest of journeys, nor by the heaviest of labors. Afterward, it suggests to him the thought that there is no other way he can be freed from this disease and burden, except by constantly going out, and visiting the brothers under the guise of being useful, or of visiting the sick. But when it cannot deceive him in these matters, then at last it attacks him more vehemently and strongly, ^D unless he has fortified himself through prayer, and abstinence from all vain talk, and the meditation of the divine oracles, and patience in temptations. For if it does not find him protected by these weapons, having shot him with its own arrows, it makes him unstable, and creates a wanderer, and makes him slothful, and idle, and prepares him to go around to monasteries, and of nothing—

^A else cares except where feasts are held. Then, subsequently, it entangles him in worldly affairs also, as if with certain chains, until it completely casts him out from his very monastic profession. The divine Apostle, writing to the Thessalonians, describes this disease, which is truly most grievous, in these words: "We command you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in disorder. You yourselves know how you ought to imitate us. We did not eat anyone's bread freely, but labored and toiled night and day, that we might not burden any of you. Not that we do not have authority, but to make ourselves an example for you to imitate us. For even when we were with you, we commanded you this, that if anyone will not work, neither shall he eat. For we hear that there are some who walk among you in disorder, doing no work. We command you, therefore, in the Lord Jesus Christ, that with silence they work and eat their own bread." (II Thess. III, 6-12.) For the Apostle calls those who do not apply themselves to any work "disorderly." For he who is disorderly is also irreverent and heedless, and is prone to speech, and ready to cast insults, and is unfit for the solitary life, and is a slave to acedia. He therefore commands that the rest should withdraw from him, that is, that they should remove themselves as if from a pestilential disease. "We did not eat anyone's bread freely," he says, "but in labor and toil, night and day, working, that we might not burden anyone." This teacher of the nations, this herald of the Gospel, he who was caught up to the third heaven, who says that the Lord commanded those who preach the Gospel to live from the Gospel (I Cor. IX, 14), then more clearly showing how much harm idleness breeds (since from idleness arises curiosity, from curiosity the disturbance of order, and from the disturbance of order every sort of evil): "If anyone," he says, "will not work, neither shall he eat." For they work ^B not only for their own needs, but also that they may provide from their own labor to strangers, to the poor, and to those in prison, believing such a good deed to be a holy sacrifice acceptable to God. And the Fathers also say this, that he who exercises himself in labors is often fought against and troubled by one demon; but he who is idle is taken captive by ten thousand spirits. — The person suffering from acedia hates what is present, but desires what is not present.

TITLE XXIV.—On the insane, the senseless, the unlearned, and the foolish.

Psal. XXXI, 9 — "Do not become like the horse and the mule, which have no understanding." Psal. XLVIII, 10 — "At the same time the senseless and the fool will perish." Prov. XIV, 3 — "Out of the mouth of the fool is a rod of pride." Prov. XVII, 16 — "What good does it do a fool to have riches? For a senseless man cannot purchase wisdom." Prov. XII, 16 — "The fool immediately proclaims his anger." Prov. XIII, 16 — "The fool has spread forth his malice." Prov. XIX, 3 — "The folly of a man corrupts his ways, but his heart complains against God." Prov. XV, 2 — "The mouth of fools will proclaim evil things." ^A Prov. XVII, 10 — "A fool, even if he is scourged, does not perceive it." Prov. XIX, 10 — "Delights are not for a fool." Prov. XXVI, 4 — "Do not answer a fool according to his folly, lest you become like him. But answer a fool according to his folly, lest he seem wise to himself." Prov. XXIV, 7 — "Death meets the undisciplined." "The undisciplined are intemperate of tongue." Prov. XXVII, 3 — "A stone is heavy, and sand is a burden; but the anger of a fool is heavier than both." Prov. I, 22 — "Fools desiring arrogance, having become impious, have hated [divine] perception." ^B Prov. VII, 12 — "A fool will perish by a snare." Prov. VI, 12 — "A foolish and wicked man walks in perverse ways. He even nods with his eyes, treads with his feet, and teaches with the gestures of his fingers." Prov. XXIII, 9 — "Do not speak in the ears of a fool, lest perhaps he mock your wise words." Eccle. VII, 7 — "As the crackling of thorns under a pot, so is the laughter of fools." Eccle. X, 12 — "The lips of a fool will cast him down." Isa. XXXII, 6 — "A fool will speak foolish things, and his heart will think of vain things. Envy will seize an undisciplined people." ^C Sap. III, 11 — "He who casts aside wisdom and discipline is miserable, and his hope is vain, and his labors are useless." Eccli. IV, 31 — "Do not subject yourself to a foolish man." Eccli. VIII, 20 — "Do not take counsel with fools." Eccli. XXII, 7, 8, 18, 11 — "He who teaches a fool is as one who glues a potsherd together. Weep for the dead, for the light has departed from him. And weep for the fool, for understanding has departed from him. The mourning of the dead is seven days, but for the fool and the impious, the days of their whole life [are days of mourning]. Do not multiply words with a fool, and do not go to a senseless man. Do not play with the undisciplined. Sand, and salt, and a lump of iron are ^D

easier to bear than an imprudent man. Weep more willingly over the dead, for he has found rest; but the life of a fool is more grievous than death. ^A

Eccli. xxxiii, 5. — The heart of a fool is like the wheel of a cart, and his thoughts are like a revolving axle.

Eccli. xx, 16. — A fool says: There is no friend for me.

Sextus Rom. — Neither is a voice to be sought among fish, nor virtue among the ignorant.

Basil, in the beginning of Proverbs. — Just as those who suffer from illness are in need of the help of medicine, so do fools have need of wisdom.

Justin. — Sound doctrine does not enter into a stubborn and headstrong mind, but, as if repelled, it returns to itself.

Evagrius. — A demon is the guide of a life turned away from reason.

Philo, from the book of Questions on Genesis. — No wicked man is rich, though he may have acquired all the metals in all the world; but all fools are poor. Every fool is in distress, because he is oppressed by avarice, and ambition, and the love of pleasure, and other vices of that kind, which do not allow the mind to dwell in freedom. ^B

The same, from the sixth book of the same. — No evil heavier than folly can befall a man, for he has lost the special resources of reason, that is, his mind. Ignorance is the cause of disease and destruction.

The same, from the Life of Moses. — It is impossible that great things should be learned before small ones.

TIT. XXV. — Concerning a simple man and one endowed with the innocence of morals.

Job xxxvi, 5. — The Lord will not cast away the innocent.

Psal. xxxvi, 37. — Keep innocence, and look to equity; for there are remnants for the peaceful man.

Psal. lxvii, 7. — God who makes men of one manner to dwell in a house.

Psal. lxxxiii, 13. — He will not deprive of good things those who walk in innocence.

Prov. x, 9. — He who walks simply, walks confidently. ^C

Prov. xiii, 6. — ^A “As long as the innocent cleave to justice, they shall not be put to shame.” Prov. xiv, 2. — “He who walks uprightly, fears the Lord.” “He who looks upon plain things shall obtain mercy.” Prov. xi, 20, 25. — “Acceptable to the Lord are all the blameless in their way. A blessed soul is entirely simple.” Prov. xiv, 15. — “The innocent believes every word.” Prov. ii, 21. — “The benign shall be the inhabitants of the earth; but the innocent shall be left in it, for the upright shall dwell in it.”

Basil, in princ. Prov. — We understand innocence in a twofold manner. For either we exclude it by our reason turning from sin, and by long attention of mind and study of virtues, as if cutting out the root of vice; or we are called innocent by being entirely bereft of it. And again, innocence is where there is not yet gathered experience of evil; since some, usually on account of their youthful age, or some way of life, have encountered absolutely no danger of certain vices. ^B For example, a boy knows not pride, is ignorant of deceit and fraud. There are, again, those who, living in the country, are ignorant of the guile of merchants and the disputations of the law courts. Such, furthermore, we call innocent: not because they have been removed from vice by the inclination of their mind, but because it has not yet happened to them to experience vicious thoughts of the soul. Moreover, the sure mark of an innocent man is placed in the simplicity of his character.

The same, in Hexaem. — “Pursue sincere truth, simplicity, justice. The just man is without disguise, like Jacob; for this reason, he makes those of one manner to dwell in a house.”

The same, from the Canons of Constance. — A simple man, and one alien to deceit, easily reveals the secrets of his soul through his character.

Naz., orat. Cont. Julian. — Simplicity is little cautious, and sometimes benevolence is weak; and he who is free from vice suspects malice the least.

Orat. in S. Athan. — He who is not prone to vice is also not quick to suspect it.

Cyril, ex lib. xv Serv. in spirit. — ^C Simplicity is of supreme value before God. For cunning, even if it is to be approved in efforts consistent with the divine law, yet it should never be considered as contributing to the fragrance of virtue.

On poverty, and sufficiency, and the frugality of life.

^A full of the sacrifices of many good things, and of unjust money with strife.”

Prov. xxx, 8. — “Give me neither poverty nor riches; but appoint me what is necessary and sufficient, lest perhaps being filled, I should become a liar, and say: Who seeth me? Or being compelled by want, I should steal, and forswear the name of God.”

Prov. xxv, 16, 27. — “If thou findest honey, eat as much as is sufficient, lest perhaps being filled, thou vomit it up. To eat much honey is not good.”

Eccles. iv, 6. — “Better is a handful with rest, than both hands full with labor.”

Eccli. xl, 18. — “The life of one who is sufficient ^B will be sweetened by the worker.”

Eccli. xxxi, 20. — “Sleep of health in a moderate stomach.”

Matt. x, 9. — “Do not possess gold, nor silver, nor money in your purses: nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat.”

Acts iv, 32. — “And the multitude of believers had but one heart and one soul: neither did any one say that aught of the things which he possessed was his own, but all things were common unto them.”

Acts xx, 33. — “I have not coveted any man’s silver, or gold, or apparel, as you yourselves know: for such things as were needful for me and them that are with me, these hands have furnished.”

Philipp. iv, 11, 12. — “For I have learned, in whatsoever state I am, to be content. ^C I know both how to be brought low, I know also how to abound (everywhere, and in all things I am instructed), both to be full, and to be hungry; both to abound, and to suffer need. I can do all things in him who strengtheneth me, Christ.”

Hebr. xiii, 5. — “Content with such things as are present. For he hath said: I will not leave thee, neither will I forsake thee.”

I Tim. v, 23. — “Do not still drink water, but use a little wine for thy stomach, and thy frequent infirmities.”

I Tim. vi, 6. — “But godliness with contentment is great gain. For we brought nothing into this world: and undoubtedly we can carry ^D nothing out. But having food, and wherewith to be covered, with these we are content.”

Basil. — “I do not pray to become rich, nor do I desire it, but may I live on a little, suffering no evil.”

Idem. Orat. ad divit. — “Have a great soul. For walls, whether small or great, have the same use.”

Ejusd. Orat. de jejunio. — “The power that governs the animal easily digests moderate and sparing food, and converts it into the substance of the one being nourished. But when it receives a profuse and manifold supply of foods, since it is subsequently too weak to be able to digest it fully, it produces various kinds of diseases.”

^A From the Canons of Constantinople. — Abuse is expenditure made beyond necessity. The purpose of clothing is to be a covering for the flesh, sufficient for winter and summer. The Lord declared that this is the measure of poverty: that each person should reduce their possessions to a single tunic.

Nazianzen, *Oration against the Arians*. — We praise nothing of those things which, once they have passed into the throat, are thereafter of equal honor, or rather are vile and to be cast out. But we live so simply and unpremeditatedly that there is little difference between us and the beasts, for whom sustenance is prepared in no way and by no art.

From the Sentences. Honest poverty excels all wealth. It is grievous to be in need; but it is more grievous to grow rich through evil.

Nyssen, *Sermon on the Lord's Prayer*. — Let hunger be your condiment, so that you do not add satiety to satiety, nor blunt your appetite with gluttony.

Ibid. — He who gives you the day will also give you what is necessary for the day.

Chrysostom. — To have a few things rightly is far better than to have many things wickedly. Frugality, when constantly practiced, once it has proceeded further, destroys the disciplines of lust.

Nilus. — Use foods that are not so much pleasant as useful.

Evagrius. — A man studious of virtue needs few things, and is on the boundary of mortal and immortal nature; having what is needful for the sake of the mortal body, but having no need of many things for the sake of the soul, which desires immortality. ^B

Title XXVII. — Concerning a deception performed for a good purpose, and that a deception which is devoid of guile brings praise to the one who performed it.

Genesis 27:6-17. — Rebecca said to Jacob, her younger son: “Behold, I heard your father speaking to Esau your brother, saying: ‘Bring me game, and make me savory foods, and I will eat and bless you before the Lord before I die.’ Now therefore, my son, listen to me as I command you, and going to the flock, take for me from there two young goats, tender and good, and I will make them savory foods for your father, and he will eat, so that your father may bless you before he dies.” And Jacob said to Rebecca his mother: “My brother is a hairy man, and I am a smooth man. ^C Lest my father touch me, and I seem in his sight as one who mocks, and I bring upon myself a curse and not a blessing.” And his mother said to him: “Upon me be your curse, my son; only obey my voice.” And he went and brought them to his mother; and Rebecca, taking the beautiful garment of Esau her elder son, which she had with her at home, clothed Jacob her younger son, and she put the skins of the goats about his arms, and upon the naked parts of his neck; and she gave the savory foods into the hands of Jacob her son, and he brought them to his father. ^D

^A Rachel took the idols, and put them into the harness of the camel, and sat upon them, and said to her father, "I cannot rise before you, for the custom of women is upon me." (Gen. xxxi, 34, 35).

It was told to Thamar, saying, "Behold, your father-in-law goes up to shear his sheep." And taking off the garments of her widowhood from herself, she covered herself with a veil, and adorned herself, and sat at the entrance of Thamna. For she saw that Selom had grown great, and he had not given him to her as a wife. And Judas seeing her, turned aside to her, and said to her, "Allow me to come in to you," for he did not know that she was his daughter-in-law. But she said, "What will you give me, if you come in to me?" And he said, "I will send you a kid from the goats of my flock." And she said, "Give a pledge until you send it." And he said, "What pledge shall I give you?" And she said, "Your signet ring, and your bracelet, and the staff that is in your hand." And he gave them to her, and came in to her, and she conceived in her womb by him.

Scholion. Judas, the father-in-law of Thamar, had three sons, to whom he had joined the two, one by one, in marriage. And when they had died childless, he refused to join his third son to her, fearing lest he too might die. Thamar, therefore, having fallen into the reproach of childlessness, and fearing the danger of fornication, using a certain artifice and counsel against her father-in-law, lay with him, and bore from him two sons, Phares and Zara.

^{B C} The sister of Moses said to the daughter of Pharaoh, "Shall I call for you a nurse from the Hebrews, and will she suckle the child for you?" And the daughter of Pharaoh said to her, "Go." The young girl went, and called the mother of the child. And the daughter of Pharaoh said to her, "Keep this child for me, and suckle it for me; I myself will give you your wages." And the woman took the child, and suckled it. (Exod. ii, 7-10).

Joshua sent two men from Satim to spy out the land and Jericho. And they entered into the house of a harlot woman, whose name was Raab, and lodged there. And it was told to the king of Jericho, saying, "Behold, men of the sons of Israel have entered here to spy out the land." And the king of Jericho sent, and said to Raab, saying, "Bring out the men who have entered into your house at night; for they are come to spy out the land." But the woman, having taken the men, hid them. And she said, "The men did indeed come to me, but when the gate was being closed in the dark, the men went out, and I do not know where they have gone. Pursue after them, and you will overtake them." But she had brought them up to the roof, and hid them in the stalks of flax ^D which were piled up for her on the roof. And the men pursued after them by the way that leads to the Jordan to the fords. And it happened that as the pursuers went out, she went up to them on the roof, and said to them, "Go into the mountainous country, lest the pursuers happen upon you, and you shall lie hidden there for three days."

until the pursuers have returned." ^A

1 Reg. xvi, 1. — "The Lord said to Samuel: Fill thy horn with oil, and come, I will send thee to Bethlehem to Jesse; for I have seen among his sons a king for myself." And Samuel said: "How shall I go? And Saul will hear it, and will kill me." And the Lord said: "Take a heifer of the herd in thy hand, and thou shalt say: I have come to sacrifice to the Lord. And thou shalt call Jesse and his sons to the sacrifice, and thou shalt anoint whomsoever I tell thee." And Samuel did all that the Lord had spoken to him.

Schol. Hence we learn that affairs must sometimes be managed with a certain counsel, and that one should not always use the amplitude of authority and power. For God, who by word alone holds and rules all things, and was able to extinguish Saul completely and reduce him to nothing, instructed Samuel to elude his inquiry by a certain artifice.

1 Reg. xix, 12-14. — "Michal lets David down through the window, and he fled and was saved. And Michal took the household idols, and placed them on the bed, and the liver of goats, and a covering of hair, and placed it at his head, and covered them with a garment. And Saul sent messengers to take David, and Michal said that he was sick."

Basilii. — Not in wars alone, but also in peace, one might find the great utility and necessity of guile: and not only in the administration of civil affairs, but also at home and privately, for a husband toward his wife, and a wife toward her husband, and a father toward his son, and a friend toward his friend, nay, and children toward their father. For the daughter of Saul could not have rescued her husband from the hands of Saul in any ^B other way than by deceiving her father. And her brother, too, wishing to save the same man whom she had saved, when he was in danger, used the same arms as his sister. For great is the power of art: provided only that this be guarded against, that it not be employed with a crafty and fraudulent intention.

Theologi. — All those who are prone to pleasure are exposed to deceits.

Philonis. — Not every deceit should be blamed. For both those who keep watch by night while they capture thieves, and the commanders of soldiers by attacking enemies, are considered to act rightly: and those things which are called stratagems, and the contests of athletes, have the same rationale. For even in these, deception claims a place for itself. ^C

TIT. XXVIII. — Concerning a messenger, and the mediator of an answer; and that he who makes naught of a messenger, despises him by whom he was sent.

Prov. xxv, 13. — "As the coming of snow in harvest against the heat is beneficial: so is a faithful messenger to those who sent him. For he benefits the minds of those who employ him." ^D

Prov. xxvi, 6. — "He acquires shame for himself from his own ways, who sends a word by a foolish messenger."

"He who receives you, receives me; and he who receives me, receives him who sent me." ^A

The things that ambassadors suffer are attributed to those by whom they were sent.

TITLE XXIX. On the ungrateful and those who disregard benefits.

In the seventh month, Ishmael the son of Nathaniah, of the seed of the kings, came with ten men with him, and they struck Godoliah, and he died; and they also struck the Jews and the Chaldeans who were with him in Masipha. ^B

*Scholion.* Having thus received a pledge of security, he slew his benefactor.

2 Chronicles xxiv, 20-23. "The Spirit of the Lord clothed Zacharias the son of Joiada the priest, and he stood up before the people and said: Thus says the Lord God: Why do you transgress the commandments of the Lord? You will not prosper, because you have forsaken the Lord. And they threw stones at him by the command of King Joas in the court of the house of the Lord. And Joas did not remember the mercy which Joiada his father had shown him, but killed his son. And as he was dying, he said: May the Lord see, and judge. And it came to pass after a year, the army of Syria ascended against him and against Jerusalem, and they destroyed all."

"They repaid me evil for good, and neglect." ^C

"Instead of, they slandered me for loving them."

"He who repays evil for good, evil shall not depart from his house."

"Hear, O heaven, and listen, O earth, for the Lord has spoken: I have raised children and exalted them, but they have rebelled against me."

"The hope of an ungrateful man shall melt like winter frost, and he shall flow away like useless water."

"A sinner shall overturn the good things of a surety, and an ungrateful man in his mind will abandon his deliverer. You will entertain and feed an ungrateful man, and on top of this you will hear bitter things."

"It is a terrible thing for one who has been benefited and who owes the greatest thanks, in addition to being ungrateful, to also initiate insults and dishonor. It is terrible, indeed, but it is a greater evil to the one doing it than to the one suffering it. This is the height of thanklessness, to make the philanthropy of a benefactor an occasion for ingratitude." ^D

"We see many men, after having been affected by kindnesses, looking down upon those who benefited them just as if they were slaves, and raising their eyebrows against them."

"Ingratitude appears to me to be a terrible thing; to me it is terrible and altogether most terrible."

* Antonius Melissa attributes this to Basil. * This is likewise attributed by Melissa twice to Chrysostom.

TITLE XXX. — Concerning impossible things.

Job VIII, 11. — "Can the papyrus flourish without water? Or will the reed-grass grow without drink, still being on the root?" ^A

Job IX, 26. — "If there is a track of a journey for ships, or for an eagle flying, seeking food?"

Prov. XXX, 4, 18, 19. — "Who will gather the winds in the hollow of his hand? Who has compressed all water in a garment? Who has held all the extremities of the earth? Three things are too difficult for me to understand, and the fourth I know not at all: the tracks of an eagle flying, and the way of a serpent upon a rock, and the paths of a ship traversing the sea, and the way of a man in his youth."

Amos III, 3-6. — "Shall two walk together at all, unless they have known one another? Will a lion come forth from his forest, not having prey? Will a lion’s whelp give his voice from his lair at all, unless he has snatched something? Will a bird fall upon the earth without a fowler? Shall a snare be lifted up upon the earth, without taking something? Shall a trumpet sound in a city, and the people not be afraid? And shall there be evil in a city, which the Lord has not made?" ^B

"Shall the axe be glorified without him who does the cutting, so that he may cut with it? Or shall the saw be lifted up without him who draws it?"

Jerem. X, 15 (recte XIII, 23). — "If the Ethiopian shall change his skin, and the leopard his spots, then you also will be able to do good, having learned evil."

Eccli. I, 2. — "The sand of the sea, and the drops of rain, and the days of the age, who shall number? The height of the heaven, and the breadth of the earth, and the abyss, and wisdom, who shall track out?" ^C

Matth. V, 14. — "A city cannot be hidden, being set upon a mountain."

Matth. VI, 24, 25, 27. — "No one can serve two masters. For either he will hate the one, and love the other; or he will cling to the one, and despise the other. You cannot serve God and Mammon. Which of you by being anxious can add one cubit to his stature?"

Matth. VII, 16. — "Do men gather grapes from thorns, or figs from thistles? A good tree cannot produce evil fruits, nor can a corrupt tree produce good fruits."

Matth. X, 24. — "The disciple is not above his teacher, nor the servant above his lord." ^D

Luc. VIII, 17. — "There is nothing covered, which shall not be revealed, nor hidden, which shall not be known, and come into the open."

Matth. XII, 34. — "Brood of vipers, how can you speak good things, being evil?"

Matth. XIII, 57. — "A prophet is not without honor, except in his own country, and in his own house."

Matth. XIX, 23-26. — "How difficult it is for a rich man to enter into the kingdom of heaven! Again I say to you: It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. With men this is impossible: but with God all things are possible."

^A "No man hath seen God at any time." Jesus said to Nicodemus: "Amen, amen I say to thee, except a man be born again, he cannot see the kingdom of God." Nicodemus saith to him: "How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born again?" Jesus answered: "Amen, amen I say to thee, except a man be born again of water and the Spirit, he cannot enter into the kingdom of God."

The soul ought to rule over the passions, but serve God. For it is impossible for it to be ruled by sin and by God at the same time; but it must overcome vice and be subject to the Lord of all. ^B

It is impossible for us to become capable of divine grace, unless we first expel the passions arising from vice, with which our souls are occupied; for even a vessel that a foul odor has previously invaded cannot receive an infusion of perfume unless it has first been washed out.

It is impossible to grasp the good unless one has first departed and emerged from evil.

As it is impossible for anyone, however much he may hasten, to step over his own shadow (for it always keeps ahead just as much as it is overtaken), nor for the sight to approach things that fall into view without the light and air in between, nor in short for fish to swim when the waters are removed; so it is impossible for those who are in the body, without the aid of corporeal things, to grasp things intelligible. ^C

It is impossible for love of the world and love towards God to exist together, just as it is impossible for light and darkness to exist together.

TITLE XXXI. — Concerning the holy, and those who are called blessed for what they do, and on whose behalf.

"You shall stand in awe of my holy things."

"Blessed art thou, O Israel. Who is like to thee? a people that is saved by the Lord."

"Blessed is the man whom God correcteth."

"Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners."

"God is wonderful in his saints."

"Blessed are all they that dwell in thy house, O Lord: they shall praise thee for ever and ever." ^D

"Blessed is the man whom thou shalt instruct, O Lord, and shalt teach him out of thy law."

"Blessed are they that keep judgment, and do justice at all times."

"Blessed is the man that feareth the Lord: he shall delight exceedingly in his commandments."

In the Septuagint this inscription exists; but the sentiment is that of a Christian man, not of a Jew.

^A Ps. cxviii, 1. — "Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that search," etc. Ps. cxlv, 5. — "Blessed is he whose God is Jacob his helper; his hope is in the Lord his God." Prov. ix, 10. — "The counsel of the saints is understanding. Blessed is the man who finds wisdom. For it is more precious than precious stones." Prov. iii, 13. — "The hand of the elect shall easily prevail." Prov. xii, 24. — "The perfection of the pious shall lead them." Prov. xiv, 21. — "He that pities the poor, shall be blessed." Zach. ii, 8. — "He that touches you, touches as it were the apple of my eye." Isa. xxx, 18. — "Blessed are all they that wait for him." Isa. lvi, 2. — "Blessed is he that keeps his hands from doing iniquity." Jerem. xxxi, 12. — "And the soul of the saints shall be as a fruitful tree." Baruch iv, 4. — "Blessed are we, O Israel, because the things that are pleasing to God, are made known to us." Eccli. xiv, 1, 2. — "Blessed is the man that has not slipped with his mouth. Blessed is he whom his soul has not condemned." Eccli. xxv, 9-13. — "Nine things that are to be desired, I have blessed in my heart, and the tenth I will declare with my tongue. A man who takes pleasure in his children: living, and seeing the subversion of his enemies. Blessed is he that dwells with a sensible wife, and that has not slipped with his tongue, and that has not served an unworthy man. Blessed is he that finds prudence, and is led into the ears of those who hear. How great is he who has found wisdom! But there is none above him that fears the Lord." ^{B C} Matth. v, 3. — "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Ibid. 4. — "Blessed are the meek, for they shall inherit the earth." Ibid. 5. — "Blessed are they that mourn, for they shall be comforted." Ibid. 6. — "Blessed are they that hunger and thirst after righteousness, for they shall be filled." Ibid. 7. — "Blessed are the merciful, for they shall obtain mercy." Ibid. 8. — "Blessed are the clean of heart, for they shall see God." Ibid. 9. — "Blessed are the peacemakers, for they shall be called the children of God." Ibid. 10. — "Blessed are they that suffer persecution for righteousness' sake, for theirs is the kingdom of heaven." Ibid. 11, 12. — "Blessed are you when they shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, because your reward is great in heaven." Joan. xx, 29. — "Blessed are they that have not seen, and have believed." Luc. xi, 27, 28. — "It came to pass, as he spoke these things, a certain woman from the crowd lifting up her voice, said unto him: ^D

Blessed is the womb that bore you, and the breasts that you sucked. But he said: Yea rather, blessed are they who hear the word of God, and keep it.” ^A Luc. xii, 37, 38. — “Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.” Rom. xiv, 22. — “Blessed is he that judgeth not himself in that which he alloweth.” Hebr. xi, 13-16, 32, 33. — “All these died according to faith, not having received the promises, but beholding them afar off, and saluting them, and confessing that they are pilgrims and strangers on the earth. For they that say these things, do signify that they seek a country. And if they indeed had been mindful of that from whence they went out, they had doubtless time to return. But now they desire a better, that is to say, a heavenly country. Therefore God is not ashamed to be called their God; for he hath prepared for them a city.” And after a few words: “And what shall I yet say? For the time will fail me telling of Gedeon, Barac, Samson, Jephte, David, Samuel, and the prophets, who by faith conquered kingdoms.”

^B 372 Basil, In Ps. I. — Blessed is he who possesses things of highest value, and partakes of those goods which cannot be taken away. But whom shall we recognize as this man? He is the one who has not walked in the counsel of the ungodly. Ibid. — Blessed is he who has admitted no doubt concerning God; who is not faint-hearted regarding present things, but expects those things which are placed in hope, and has not held an impious opinion of our Creator. The same, Homily on the Martyrs. — Who that loves the martyrs can ever be sated with the remembrance of the martyrs? Since the honor which is shown to good fellow-servants is a proof of benevolence toward the Lord. Ibid. — Affection for benevolent fellow-servants redounds to the Lord, whom they served; and whoever honors those who struggled for the sake of the faith, clearly shows himself to be endowed with the same zeal for the faith.

Naz. Orat. in Cypr. — I say that this is the most excellent of all gains: to buy the kingdom of heaven with a little blood, and to receive in return for fleeting and temporal goods, the eternity of glory. ^D The same, In Basil. — The law of martyrdom requires that we should not rush into the contest voluntarily—consulting, as is fitting, for the salvation of the persecutors and the weaker ones—nor, on the other hand, should we decline the contest when we are already placed in danger. For the former is rashness, the latter is cowardice. Nyss. In Beatitudines. — Participation in the beatitudes is participation in the Godhead; for beatitude is truly the property of God. The same, Orat. De Beat. — If to see God is such a great good that nothing can approach its magnitude, to be made a son of God is the superlative of all things. For the Son, having been deemed worthy to become, he will have

the dignity of the Father also; success is beyond prayer, the gift is beyond hope, and grace is beyond nature.

*Of the same.* — It is the law of nature that desire should strive toward that which is blessed and praiseworthy. The head of every good is to be set above the life-giving power.

*Of the same, in the homily on the Lord’s Prayer.* — Such are the souls of the saints: they rise before they fall, and they restrain themselves as if with a bridle before they rush into sin; since they are watchful and are always awake.

*Chrysostom, in the Martyrdom of St. Romanus.* — These are not the illusionists of Christ, who run upon a thin thread, or who, by dancing upon naked swords, escape wounds by some trick; but in place of a rope, they traverse with firm step the narrow and precipitous path of piety, and they blunt the edge of tyrant swords by the alacrity with which they receive the wounds. Nor do they act in this way so as not to suffer, but rather they study ^B to overcome by suffering.

*Clement, in book II of the Stromata.* — Martyrdom seems to be a certain glorious purgation of sins.

*Philo.* — Blessed is that nature which rejoices in all things, and is so disposed that it finds nothing at all in the world difficult to bear, but acquiesces in those things which happen, as if they were happening rightly and usefully.

TITLE XXXII. Concerning first-fruits and those who pay tithes, and that it is necessary to offer first-fruits to God.

*Exod. xxii, 29.* — “You shall not delay to pay the first-fruits of your threshing floor.”

*Exod. xxxiv, 20, 26.* — “You shall not appear before me empty. You shall bring the first-fruits of the first products of your earth into the house of the Lord your God.”

*Levit. vii, 32.* — “The right arm shall be for the priest.”

*Levit. xxvii, 30.* — “Every tithe of your land shall be holy to the Lord.”

*Deut. xii, 19.* — “Take heed to yourself, that you do not forsake the Levite so long as you live upon the earth.”

*Deut. xvi, 15.* — “You shall not appear before the Lord your God empty; every man according to the strength of his hands, according to the blessing of the Lord your God, which He has given you.” ^D

*Prov. iii, 9, 10.* — “Honor the Lord with your just labors, and offer to Him first-fruits from your just fruits, so that your storehouses may be filled with grain, and your wine-presses may overflow with wine.”

*Eccli. xxxv, 4, 5.* — “Do not appear before the Lord empty. In every gift make your face cheerful, and with joy sanctify your tithe. Give to the Most High according to His giving.”

These do not occur in the Homily on St. Romanus the martyr.

Lord is one who gives back, and He will return sevenfold to you. ^A

Ezech. xlv, 4. “From all your firstfruits it shall be given to the priests.”

Nazianz. Tetrast. ^B Virtue is the most pleasing gift to God; Whatever you may give, you will bring nothing worthy, Therefore offer what a poor man is able to give. The pure One abhors the reward of a harlot.

TIT. XXXIII. — On Good News.

Prov. xxv, 25. “As cold water is pleasant to a thirsty soul, so is good news from a far country.”

Nahum 1, 15. “Behold, upon the mountains the feet of one bringing good news, and announcing peace.”

Isa. lii, 7. “How beautiful are the feet upon the mountains of one bringing the report of peace, of one bringing good news!”

TIT. XXXIV. — On Bad News.

Gen. xxxvii, 31-34. “Taking the tunic of Joseph, they slaughtered a kid of the goats, and stained the tunic of Joseph with blood, and they brought it to their father, saying, ‘We have found this; recognize whether it is the tunic of your son or not.’ And Jacob recognized it, and said, ‘It is the tunic of my son; an evil beast has devoured him; an evil beast has torn Joseph in pieces.’ And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son for many days.” ^C

1 Reg. iv, 17, 18. “The man who had come from the camp answered and said to Eli, ‘The man of Israel has fled from the face of the Allophyli, and a great slaughter has occurred among the people, and both your sons are dead, and the Ark of God has been taken.’ And it came to pass, when he mentioned the Ark of God, he fell from his seat backward beside the gate, and his neck was broken, and he died.”

2 Reg. i, 2-12. “Behold, a man came from the camp of the people that were with Saul, and his garments were rent, and dust was upon his head. And it came to pass when he entered to David, he fell on his face to the ground, and worshipped him. And David said to him, ‘Whence have you come?’ And he said, ‘I have been saved from the camp of Israel.’ And David said to him, ‘What is this report? Tell me.’ And he said, ‘The people fled from the battle of the camp, and many of the people have fallen, and Saul and Jonathan his son are dead.’ And David took hold of his garments, and rent them, and so did all the men who were with him. And they lamented, and wept, and fasted until evening for Saul and Jonathan his son, and for the people of Judah, and for the house of Israel, because they had fallen by the sword.” ^D

“Chusi said to the king, ‘Good news, my lord king.’ And the king said to Chusi, ‘Is it well with the lad Abesalom?’ And Chusi said,”

^A ‘May the enemies of my lord the king, and all who have risen against you for evil, be as the lad Abesalom.’ And the king wept, and went up to the upper room above the gate, and wailed, and as he wept he said, ‘My son Abesalom, Abesalom my son! Who would grant us to die for you, Abesalom my son?’”

Osee VII, 12. — “I will punish them according to the report of their tribulation.”

Ezech. VII, 26, 27. — “Woe upon woe will there be, and rumor upon rumor. And a vision will be sought from the prophet, and the law will perish from the priest, and counsel from the elders. And the prince will be clothed with destruction, and the hands of the people of my land will be paralyzed.”

TIT. XXXV. — Of the kiss: and that modesty procures goodwill.

4 Reg. XV, 9, 10. — “And it came to pass, when any man approached toward Abesalom to do him homage, he would extend his hand, and kiss him. And Abesalom did according to this word to all Israel, to those who came to judgment before the king; and Abesalom gained the hearts of all the men of Israel.”

Matth. X, 13. — “Entering the house, salute it. And if indeed that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you.”

Nazianz. — “Affable in meetings, sweet in conversation. And let us not think it a light and trivial virtue, to show oneself affable and to possess ^C facility of speech.”

TIT. XXXVI. — Of cases and occurrences; and of those who fall from evils into evils.

Osee IX, 6. — “They shall go into the miseries of Egypt, and Memphis shall receive them, and Machmas shall bury them.”

Amos V, 19. — “As when a man has fled from the face of a lion, and a bear falls upon him, and he enters his house and leans his hands against the wall, and a serpent bites him.”

Isa. XXIV, 18. — “It shall be, that he who flees from the fear shall fall into the pit; and he who comes up out of the pit shall be caught by the snare.”

TIT. XXXVII. — Of leisure and quiet.

4 Reg. XIV, 10. — “Glorify yourself while sitting in your house.”

Job XI, 19. — “You shall rest, and there shall be no one to wage war upon you.”

Psal. IV, 10. — “You, O Lord, have settled me alone in hope.”

Psal. CXLI, 10. — “I am alone, until I pass over.”

Prov. XI, 12. — “A prudent man practices quiet.”

Sap. V, 16. — “The good rest perpetually.”

Isa. LXVI, 4. — “Upon whom shall I look, but upon the humble, and the quiet, and him who trembles at my words?”

^A

Jerem. vi, 25. — “Do not go out into the field, and do not walk in the roads, because the sword of the enemies dwells round about.”

Thren. iii, 27, 28. — “It is good for a man when he has borne his yoke in his youth. He will sit solitary and be silent, because he has lifted it upon himself.”

Jerem. xxx, 7. — “Jacob will return, and will rest, and will sleep in the salvation of the Lord, and there will be no one to trouble him.”

Luc. x, 41. — “Martha, Martha, you are anxious and troubled about many things.”

I Thess. iv, 11. — “We beseech you, brethren, that you be quiet, and that you do your own business, and work with your hands.”

Basilii. — The solitary and private life is preferred by most to that which is common and delights in society. ^B

Ejusdem. — Those, therefore, who by an inexplicable force shape their mind, and keep it free from distractions and pure, are so prepared that the word of God directs them like a chariot. — Solitude and quiet initiate the purity of the soul. For just as wild beasts are tamed by gentle handling, so also desires, and angers, and griefs, and fears, the pestilential evils of the soul, having been lulled to sleep by solitude, and not made savage by constant irritation, are more easily overcome afterwards by the power of reason. — He who is not poured out into the world returns into himself, and through himself rises ^C to the contemplation of God, and does not distract his soul with concern for food or anxiety about clothing; but, taking leisure from earthly cares, he transfers all his zeal to the acquisition of eternal goods.

S. Greg. Nazianz. Orat. de seipso. — It is fitting to embrace solitude to some degree, so that we may address God with a mind that is not troubled and may withdraw our thoughts from wandering things.

Ejusd. epist. 76. — Solitude, free from business, is more excellent than splendor joined with business.

Chrysost. Hom. 14 in Matth. — The devil attacks us most especially when he sees us alone and in control of ourselves. — It is fitting for him who aspires to continence to flee from crowds, that he may have ^D a mind free from distraction and an imperturbable heart. For great is the tumult among the crowds of men.

Serap. — Toward attaining perfection, retreat is a great aid.

Clem. lib. ii Strom. — To attain doctrine, a mind free from distraction contributes most greatly.

Evagrii. — It is better to live lying on a mat, and to have a confident mind, than to be troubled having a golden bed.

Nili. — A solitary and quiet life is more splendid than many riches.

Philonis. — The wise man [loves] tranquility, and quiet, and leisure.

* In Rup.[ino], the attribution of this sentiment is, [in the] Melissa, assigned to Gregory of Nyssa.

TIT. XXXVIII. — On judgment, and condemnation, and the strictness of God; and that one must not punish sins beyond what the wrath of God permits, nor exercise clemency beyond what He has commanded.

^A 1 Kings xv, 17-19, 25. — "Samuel said to Saul: Is it not true that, though you were small in your own eyes, you were made head of the tribe of Israel, and the Lord anointed you king over Israel? And the Lord sent you on a way and said: Go, and utterly destroy the sinners, the Amalekites, and you shall fight against them until you have consumed them. Why then did you not listen to the voice of the Lord, but rushed upon the spoils, and brought back the king and spared him? You have despised the word of the Lord, and the Lord will despise you, so that you shall not be king over Israel."

^B 2 Kings xx, 28-34, 42. — "And Elijah approached, and said to Ahab the king of Israel: Thus says the Lord: Because Syria has said, 'The Lord is a God of the mountains, and he is not a God of the valleys,' I will give all this great multitude into your hand, and you shall know that I am the Lord. And Israel struck the Syrians, a hundred thousand footmen in one day. And the wall fell upon twenty-seven thousand men, and the son of Ader fled. And his servants said to him: 'Behold, we know that the kings of Israel are merciful kings. Let us put sacks upon our loins, and ropes upon our heads, and let us go out to the king of Israel, that he may spare our lives.' ^C And they did so, and said to the king of Israel: 'Your servant, the son of Ader, says, May my soul live.' And the king said: 'Is he still alive? He is my brother.' And the son of Ader went out to him, and they brought him up to him into the chariot. And he said to him: 'The cities which my father took from your father, I will restore to you, and you shall make streets for yourself in Damascus, as my father made in Samaria.' And he made a covenant with him, and sent him away." And after a few words: "The man of God said to him: 'Thus says the Lord: Because you have let go out of your hand a man worthy of death, your soul shall be instead of his soul, and your people instead of his people.'"

Sophon. i, 12. — "I will search Jerusalem with a lamp, and I will take vengeance upon the men who despise their own observances."

^D Jerem. l, 26, 27, according to the LXX. — "Open her storehouses; search her as a cave, and destroy her, that there may be no place of shelter left for her."

Jerem. xxii, 30. — "O earth, earth, hear the word of the Lord: Write this man down as disowned by men; for none of his seed shall prosper, sitting upon the throne of David, to rule in Juda."

Basil, *Const. monast.* Q. 28. — "When we have to deal with those who bear a hostile hatred against the truth and resist the commandments of God, then it is necessary to obey this precept of God: 'If your right eye causes you to stumble, pluck it out and cast it from you' (Matt. v, 29). For otherwise, such clemency is similar to an undisciplined kind-

^A of pity, like that which Saul showed toward Agag, contrary to what had been commanded him by the Lord.

TIT. XXXIX. — On Impressment or Compulsion.

Job xxiv, 6. — "They reap their corn in the field which is not their own, and they gather the vintage of the wicked without food and without pay."

Matt. v, 41. — "And if anyone compels you to go one mile, go with him two."

Jerem. xxii, 13. — "Woe to him who builds his house by injustice, and his upper chambers by unrighteousness, who makes his neighbor serve him for nothing, and does not give him his wages."

Jac. v, 4. — "Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts." ^B

TIT. XL. — On Good Shame.

Gen. ix, 23. — "Then Shem and Japheth took a garment, laid it on both their shoulders, and went backward and covered the nakedness of their father. Their faces were turned away, and they did not see their father's nakedness."

Eccli. iv, 21. — "There is a shame that leads to sin, and there is a shame that is glory and grace."

Eccli. xxxii, 10. — "Before thunder, lightning flashes, and before a modest person, grace will go forth."

Eccli. xli, 21, 22-27. — "Be ashamed of your father and mother by reason of fornication, and of a president and a powerful man by reason of a lie; of a prince and judge by reason of a sin, and of the place where you live by reason of theft: and of the truth of God, and of a covenant; and of leaning your elbow upon bread, and of turning ^C away from those who give and receive; and of being silent toward those who greet you; and of looking at a harlot, and of turning your face away from a kinsman; and of taking away a portion or a gift, and of gazing at another man's wife; and of meddling with his maidservant; ... of reproachful speech from friends, and the revelation of secret words. And you will be modest and truthful, and you will find grace before every man."

TIT. XLI. — On Evil Shame.

Eccli. iv, 20. — "Do not be ashamed of your soul. For there is a shame that leads to sin, and there is a shame that is glory and grace. Do not show partiality against your own soul, and do not be ashamed to your own downfall."

Eccli. xx, 25. — "There is one who out of shame makes promises to a friend, and acquires an enemy for himself."

Eccli. xxv, 22. — "Anger, and impudence, and great shame, if a woman maintains authority over her husband."

Eccli. xlii, 1-7. — "Do not be ashamed of these things, and do not show partiality so as to sin: ^D of the law of the Most High, and of a covenant, and of judgment to justify the ungodly; of a pact with partners and travelers, and of the giving of an inheritance to friends; of the accuracy of scales and weights, and of the acquisition of many and few things; of the different selling of merchants, and of the much discipline of children, and of bleeding the side of a wicked slave. Over a wicked woman, a signet is good; and where there are many hands,

^A close them. Whatever you deliver, do so by number and weight; and record everything that is given and received. » Philo. — Many say that shame is of no profit.

TIT. XLII. — Concerning unjust petitions: and that one ought not to carry out or grant unjust petitions, even if it be a mother who makes the request.

IV Kings 2, seqq. — ‹A throne was placed for the king's mother, and she sat at his right hand, and she said to him: "I ask one small petition of you, do not turn away my face." And the king said to her: "Ask, my mother: for I will not turn you away." She said: "Let Abisag the Sunamite be given to Ornias ^B your brother as a wife." And King Solomon answered, and said to his mother: "And why do you ask for Abisag for Ornias as a wife? Ask for him also the kingdom; for he is my brother, greater than I, and Abiathar the priest is with him, and Joab the son of Saruia, the commander of the army, is his friend." And King Solomon swore by the Lord, saying: "May God do this to me, and may He add this, because Ornias has spoken this word against his own soul. And now the Lord lives, who has prepared and set me upon the throne of David my father, today Ornias shall be put to death." And he sent, and killed him, and Ornias died on that day. »

Matt. xx, 20-23. — ‹Then the mother of the sons of Zebedee approached him with her sons, ^C worshipping and asking something of him. Who said to her: "What do you wish?" She said to him: "That these my two sons may sit, one at your right hand, and one at your left, in your kingdom." But Jesus answering, said: "You do not know what you are asking. Can you drink the cup that I am about to drink, and be baptized with the baptism with which I am baptized?" They say to him: "We can." He says to them: "My cup indeed you shall drink, and with the baptism you shall be baptized: but to sit at my right hand and at my left is not mine to give, but to those for whom it has been prepared by my Father." »

TIT. XLIII. — Concerning inexhaustible greed: and that we have a craving for more without any satiety.

Prov. xxvii, 20. — ‹Hell and perdition are never filled: so too are the eyes of men insatiable. » Eccle. i, 8. — ‹The eye will not be satisfied with seeing, nor will the ear be filled with hearing. » Eccli. xxxvii, 31. — ‹By reason of insatiability many have perished. » Theologian. — The inexhaustible greed of the body can infect even those who are otherwise wise with the error of the mind, and forces them to think worse things: indeed, it seizes hold of the reason, no differently than a petulant horse, dragging it along with itself. Of the same. — Human nature is alert and sleepless in its desire for more. Philo. — The wicked man is always in need of many things, ^D

^A always thirsting on account of an insatiable desire, which, like fire, creeps onto everything, both small and great.

TITLE XLIV. — Concerning brothers

TITLE XLV. — Concerning beggars

TITLE XLVI. — Concerning foul language

or by what is termed a sneer, and often by a more vehement mode of speech. ^A

*Ibid.* — To be unrestrained in one’s speech causes one to practice being also disorderly in one’s deeds.

*Ibid.* — One must entirely abstain from the hearing of base things and from obscene spectacles; and much more must we be pure from base actions. The path to shamelessness is obscene speech, and the end of both is an obscene deed.

*Didymus.* — It often brings danger to hear foul words.

TIT. XLVII. — Concerning cursing, whether it be uttered justly or unjustly; and that one ought to bless, and not curse.

*Prov. xxvi, 2.* — «As birds fly to and fro, and as sparrows, so a curse uttered in vain shall not come upon anyone.»

*Eccli. iv, 5.* — «Do not give occasion to a man to curse you. For if he curses you in the bitterness of his soul, He who made him will hear his prayer.»

*Eccli. iii, 11.* — «A mother’s curse roots out the foundations.»

*Rom. xii, 14.* — «Bless those who persecute you; bless, and do not curse.»

*Jac. iii, 8-12.* — «The tongue is an unruly evil, full of deadly poison. With it we bless God and the Father, and with it we curse men, who have been made in the likeness of God. Out of the same mouth proceed blessing and cursing. My brothers, these things ought not so to be. Does a spring send forth fresh water and bitter from the same opening? Can a fig tree, my brothers, bear olives, or a vine bear figs?» ^C

TIT. XLVIII. — Concerning the remission of sins; and by what means we may be able to obtain forgiveness.

*Job xx, 15.* — «Put away filth, and you shall not fear; and release your labor like a wave that has passed by, and you shall not be afraid; for your prayer shall be like the morning star.» ^D

*Prov. xiii, 8.* — «The ransom of a man’s soul is his own wealth.»

*Prov. xv, 27.* — «By mercy and by faithfulness are sins purged.»

*Jerem. v, 1.* — «If there is one who does judgment, and seeks faithfulness, I will be gracious to him, says the Lord.»

*Sap. xii, 19.* — «You have made your children to be of good hope, because you give repentance for sins.»

*Eccli. iii, 23.* — «Water will quench a flaming fire; and almsgiving makes atonement for sins.»

*Eccli. xxviii, 2.* — «Forgive the injury to your neighbor, and then your sins will be forgiven when you pray.»

^A

«Whoever honors his father will make atonement for sins.» *Eccli. iii, 3.*

«It is the Lord's good pleasure to abstain from injustice, and to abstain from sin is an atonement.» *Eccli. xxxv, 5.*

«If you forgive men their trespasses, your heavenly Father will also forgive you.» *Matt. vi, 14.*

«He who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.» *Jac. v, 20.*

TIT. XLIX. — On desperation: and that we ought not to throw away the hope of our salvation.

«You will have confidence, because there is hope for you.» *Job xi, 18.*

«Men whose salvation was despaired of will be filled with joy.» *Isa. xxix, 19.*

Basil. *Exhort. ad bapt.* — No one casts away good things for fear of losing them. For in this way no human enterprise would stand if, in every single thing we undertake, we were to consider the potential losses. For to agriculture threatens barrenness, to commerce shipwrecks, to marriages widowhood, to the rearing of children the loss of them. Nevertheless, we undertake these tasks, grounding ourselves in more hopeful expectations, while referring the outcome of the things we hope for to God, the dispenser of our affairs.

Chrysost. — Neither is the one who is removed from sloth and apathy likely to fall into despair at any time, nor will he who is nourished by good hopes and does not despair of himself be able to fall into sloth. ^C

TIT. L. — On anathema and excommunication.

«You shall not bring an abomination into your house, lest you become an anathema like it. You shall utterly detest it, and you shall utterly abhor it, for it is an anathema.» — «Let nothing of the anathema be found in your hand.» *Deut. vii, 26, 27.*

«The Lord said to Joshua: The sons of Israel cannot stand before the face of their enemies, because they have become an anathema. I will not continue to be with you, unless you remove the anathema from among yourselves. Arise, sanctify the people for tomorrow; and whoever is apprehended shall be burned with fire, and all that is his, because he has transgressed the covenant of the Lord and has done an iniquity in Israel. And Joshua rose early in the morning and said to Achar: Tell me, what have you done? And Achar said: I saw among the spoils a beautiful, many-colored robe, and two hundred didrachms of silver, and a golden tongue of fifty didrachms, and I took them; and behold, they are hidden in the earth. And they stoned him and all who were his.» *Josue vii, 12-25.* ^D

TIT. LI. — On those things which cannot be mixed, nor have any intercourse with one another.

«What has the chaff to do with the wheat?» *Jerem. xxiii, 28.*

«What will a wolf have in common with a lamb? So too is a sinner...» *Eccli. xiii, 5, 21.*

^A «What will a cooking-pot have to do with a cauldron? It will strike against it and be shattered.» *Eccli. xiii, 2.*

*I Cor. x, 21.* «You cannot partake of the table of the Lord and the table of demons. What participation has justice with iniquity? Or what communion has light with darkness? And what concord has Christ with Belial? Or what part has the faithful with the unbeliever? And what agreement has the temple of God with idols?»

*Nyss. in quinque Beatit.* — The merciful man and the cruel man are so contrary that they cannot be mixed together.

*Ejusd. in Orat. Domin. orat. 3.* — Darkness cannot endure the presence of light; sickness does not remain once health has arisen; ailments do not exert their power when tranquility is present; death is empty and vain, corruption vanishes whenever life reigns in us ^B and incorruption holds the command.

*Ibid. orat. 5.* — «Thy will be done in me,» that the will of the devil may be extinguished. For just as in dark caves, when light is brought in, the darkness vanishes, so when Thy will comes to be in me, every wicked and absurd movement of the will is reduced to nothingness.

*Nili.* — Neither does pleasure admit of labor, nor grief of joy, nor sadness of delight. And again, labor does not have pleasure joined to it, nor does grief possess joy, nor does sadness possess delight. For contrary affections have such a nature that they can in no way be joined to one another, nor ever be united by a friendly alliance, because of that implacable enmity ^C and alienation which they possess by nature.

*Philonis.* — It is not possible for the love of the world to exist together with the love of God; just as it is impossible for light and darkness to exist together.

LITTERA B. TΙΤΛΟΣ Α'. — De regno cœlorum.

*Matth. vi, 33.* — «Seek therefore first the kingdom of God and his justice, and all these things shall be added unto you.»

*Matth. xi, 12.* — «From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent bear it away.»

*Matth. xiii, 44, 45.* — «The kingdom of heaven is like unto a treasure hidden in a field, which a man found and hid; and for joy thereof goeth and selleth all that he hath and buyeth that field.» ^D — «The kingdom of heaven is like to a merchant seeking good pearls, who when he had found one pearl of great price, went his way and sold all that he had and bought it.»

*Matth. xx, 1.* — «The kingdom of heaven is like to a householder who went out early in the morning to hire laborers into his vineyard,» etc.

*Matth. xxii, 1-10.* — «And Jesus answering, spoke again to them in...»

parables, saying, ^A “The kingdom of heaven is like a king who arranged a marriage for his son. And he sent out his servants to call those invited to the wedding, and they were not willing to come. Again he sent other servants, saying, ‘Tell those invited, Behold, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready; come to the wedding.’ But they neglected them and went their way, one to his own farm, another to his business. And the rest seized his servants, treated them spitefully, and killed them. But when that king heard about it, he was angry, and he sent out his armies, destroyed those murderers, and burned up their city. Then he says to his servants, ‘The wedding is ready, but those who were invited were not worthy. Therefore go into the highways, and as many as you find, invite to the wedding.’ And those servants went out into the highways, and gathered together all whom they found, both bad and good; and the wedding was filled with guests,” and the rest of the passage.

“Then the kingdom of heaven shall be likened to ten virgins, who took their lamps and went out to meet the bridegroom,” and the rest.

“The Lord said: So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the grass, then the head, then the full grain in the head. But when the grain ripens, immediately he sends the sickle, because the harvest has come.” He said: “To what shall I liken the kingdom of God? Or with what parable shall we compare it? It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on the earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air can nest under its shade.” ^B

“Through many tribulations we must enter into the kingdom of God.”

“The kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit.”

“The kingdom of God is not in word, but in power.”

“Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor revilers, nor drunkards, nor extortioners will inherit the kingdom of God.”

Basilii. A man, when he is perfected, is raised to the dignity of the angels. ^C

S. Greg. Naz. orat. in SS. Lumin. I think that the sound of those feasting there, where the habitation of those who rejoice is, is nothing else than the praising and exalting of God, which is celebrated by those who have been deemed worthy to live that life. ^D

^A Just as there are various institutes of life, so also are there many mansions with God, which are indeed distributed to each according to his merit. And let this one strive to perfect this virtue, another that one, others many, and finally one all, if it be possible: only let him proceed, and let him study to advance further, and let him excellently follow the One who leads the way, who leads straight through the narrow way and gate to the breadth of that future beatitude.

The same, from the Oration on the brother Caesarius. — I must be buried with Christ, rise with Christ, share the inheritance with Christ, become a son of God, or rather a god myself.

Nyssen. — The reward of virtue is this: to become a god, and be illumined by the purest light. The certain and indubitable hope of future grace delights in a greater manner those who await it through patience.

The same, from the eighth homily on the Beatitudes. — The dignity of the kingdom has no tyranny superior to itself. Tribulation is the flower of the goods which we await. Let us therefore pluck the flower for the sake of the fruit.

Clem. Alex., Quis dives salv. § 21. — The kingdom of God is not of those who are sleeping and lazy, but the violent seize it. For this is the only honorable and noble kind of violence: to inflict force upon God and to extort life from God. He, however, when He knows ^B those who hold firmly—or rather, violently—will grant and give up His hands. For God rejoices in being overcome in this way.

The same, from his letters, 21. — That incorruptible kingdom has no desire, but the presence of all good things. Whence there is no place for desire there; for from scarcity, indeed, desire arises; but from everyone possessing all things, it arises that he does not desire anything at all. The kingdom of God should be called the state of those who lead a life in accordance with divine laws.

On the counsel of God: and that it can neither be changed nor comprehended by men.

Ps. xxxiii, 10. — "The Lord brings to nothing the counsels of nations, but He reproves the thoughts of peoples," etc.

Ps. lxvii, 5. — "Terrible in counsels above the sons of men."

Prov. xix, 21. — "Many are the thoughts in the heart of a man: but the counsel of the Lord remains forever."

Isa. xiv, 27. — "What God holy has decreed, who shall bring to nothing? and His sublime hand, who shall turn it away?"

Isa. xiv, 13, 24. — "Thus says the Lord Sabaoth, saying: As I have spoken, so shall it be; and as I have devised in my mind, so shall it remain. Where are your wise men? and let them announce to you what the Lord Sabaoth has devised." ^C

Isa. xl, 13, 28. — "Who has known the mind of the Lord, ^D or who has been His counselor?"

^A And who took counsel with Him, and instructed Him? God eternal, who created the ends of the earth. He shall not hunger, nor shall He labor, nor is there searching of His understanding."

Isa. xliv, 9, 10. — "I am God, and there is no other besides Me. All My will shall stand, and all that I have devised I will do; I have spoken, and I have brought it to pass; I have created and I have done it."

Isa. lv, 11. — "My word which shall go forth from My mouth, it shall not return to Me void, until it accomplishes all that I have willed."

Sap. ix, 13, 17. — "Who of men shall know the counsel of God? or who shall be able to think what God wills? For the thoughts of mortals are timid, and our providence is uncertain. For we estimate with difficulty the things that are on earth, and we find with labor the things that are in prospect; but the things that are in heaven, who shall search out? And who shall know Thy purpose?"

Chrysost. Hom. in Nat. Christ. — Where God wills, the order of nature is overcome. For if He willed, He was able. ^B

TITLE III. On the help of God; and that when God favors, the snares of men are weak, and a few overcome many.

Exod. i, 12. — "As much as they oppressed them, so much the more they multiplied, and grew exceedingly strong."

Exod. iii, 7, 8. — "The Lord said to Moses: I have seen the affliction of My people who are in Egypt, and I have heard their cry, because of their taskmasters. For I know their pain, and I have descended to deliver them out of the hand of the Egyptians, and to lead them out of that land, and to bring them into a land flowing with milk and honey."

Num. xxiii, 7. — "Balaam said: From Mesopotamia Balac king of Moab sent for me, saying: Curse Jacob for me, and come hither, curse Israel for me. How shall I curse whom God does not curse? or how shall I execrate whom the Lord does not execrate?"

Judic. vii, 2, 7. — "And the Lord said to Gedeon: The people who are with you are too many, so that I should deliver Madiam into their hand, lest Israel boast, and say: My hand has saved me. And now speak into the ears of the people, saying: Who is fearful and cowardly? Let him return. And there returned from the people twenty-two thousand, and ten thousand remained. ^C And the Lord said to Gedeon: The people are still many; bring them down to the water. And the Lord said to Gedeon: Everyone who shall lap with his tongue from the water, as a dog is wont to lap, you shall set these apart; and the number of them was three hundred men. And the Lord said: In these three hundred men I will deliver Madiam into your hands."

I Reg. xvii, 40-51. — "And David took his staff in his hand, and chose for himself five stones, and put them in his shepherd's scrip, and his sling was in his hand. And he approached the Philistine. And he saw David, and despised him, because ^D he was a youth. And said

said to the Philistine: You come against me with a sword, and with a spear, and with a shield. But I come against you in the name of the Lord of Sabaoth, the Almighty, and I will strike you, and all this church shall know that the Lord saves not by sword or spear. And David stretched out his hand into his scrip, and took from thence one stone, and slung it, and struck the Philistine on his forehead. And the stone went through the helmet into his forehead, and he fell upon the ground, and David ran, and took away his head. ^A

II Reg. xvii, 14. — And Absalom and all the men of Israel said: The counsel of Chusi is better than the counsel of Architophel. That the Lord might bring evil upon Absalom.

IV Reg. vii, 3 ff. — Four lepers entered in, and by the favor of God, they terrified the whole camp of Syria.

II Paral. xxxii, 5, 6. — Hezekiah was strengthened, and he built up the wall that had been broken down, and he spoke to the heart of the people, saying: Be strong and courageous, do not be afraid before the king of Assyria, and before the great nation, for there are more with us than with them. With him are arms of flesh, but with us is the Lord our God. And the people had confidence.

Psal. xxvii, 1. — The Lord is my light and my saviour: whom shall I fear? etc.

Psal. xxxii, 16. — A king shall not be saved by much power, and a giant, etc.

Psal. xxxiv, 10. — All my bones shall say: Lord, Lord, who is like to thee? etc. ^C

Psal. cviii, 13. — Give us help from trouble, and vain is the salvation of man.

Psal. cxxiii, 1. — If it had not been that the Lord was in us, let Israel now say; if it had not been that the Lord, etc.

Jon. ii, 2. — I cried in my tribulation to the Lord my God, and he heard me.

Zach. ii, 5. — I will be to them a fortress round about, and I will be for a glory in the midst of them.

Mich. vii, 14. — And I will take vengeance upon those who have reproached them.

Isa. viii, 9. — God is with us: know, O ye nations, and be overcome, and hear even to the farthest part ^D of the earth.

Isa. 1, 7. — The Lord has become my helper; therefore have I not been confounded, but I have set my face as a most solid rock: and I know that I shall not be confounded.

Jerem. xx, 11-13. — The Lord is with me as a strong warrior. — The Lord gives life to those who are contrite in heart. — Sing to the Lord, praise him, because he has delivered the soul of the poor from the hand of the wicked one.

Dan. xiii, 42, 46. — Susanna cried out with a loud voice, and said: O eternal God, who art the knower of hidden things, who knowest all things before they come to pass, thou knowest that falsely

^A have they borne witness against me. And behold, I die, having done none of these things which these men have maliciously testified against me. And God heard her voice, and as she was being led to death, God raised up the Holy Spirit of a young lad, whose name was Daniel, and he cried out with a loud voice: I am clear from the blood of this woman.

* The patriarchs, moved by envy against Joseph, sold him into Egypt, and God was with him, and gave him grace and wisdom in the sight of Pharaoh, and appointed him ruler over Egypt. ^B

* If God be for us, who can be against us?

He who has God with him is stronger than all.

If all the things that the wicked and godless sorcerers plotted had been permitted to them and to their protectors and co-conspirators, the demons, they would not have left a single living Christian person on earth, nor an oratory, nor a good exhortation, nor a saving word to appear anywhere.

TITLE IV. — Concerning baptism, and the prophecy of the holy laver.

* Come unto him and be enlightened, and your faces shall not be ashamed. ^C

* Ye that thirst, go to the water, and all you that have no money, make haste, buy, and eat; come, buy wine without money and without price.

* Draw water with joy from the fountains of the Savior.

* Wash yourselves, be clean.

* Come to me, all you that labor and are burdened, and I will refresh you.

* Amen, amen I say to you, unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God. ^D

* In the days of Noe, when the ark was a-building, wherein a few, that is, eight souls were saved by water. Whereunto baptism, being of the like form, now saveth you also: not the putting away of the filth of the flesh, but the examination of a good conscience towards God, by the resurrection of Jesus Christ.

* It is impossible for those who were once illuminated, have tasted also the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, and are fallen away, to be renewed again to penance, crucifying again to themselves the Son of God, and making him a mockery.

The time of baptism is the entire life of men. For just as it is impossible for a body to live without breathing, so it is impossible for a soul to consist if it does not know its Creator. For the ignorance of God is the death of the soul. But he who is not baptized is not illuminated. And without light, neither can the eye perceive its own things, nor can the soul admit the contemplation of God without baptism.

^A John preached a baptism of repentance; and all Judaea went out to him. The Lord preaches a baptism of adoption; and who among those who have hoped in him will not obey? That baptism was preparatory; this one has the power of perfection. That was a withdrawal from sin; this is a union with God.

^B Israel, had he not passed through the sea, would not have been separated from Pharaoh; and you, too, unless you pass through the water, will not be delivered from the bitter tyranny of the devil. The former would not have drunk from the spiritual rock, had he not been baptized in symbol; nor will anyone give you the true drink, unless you are truly baptized. That man ate the bread of angels after baptism; but you shall not eat the living bread, unless you first receive baptism. He entered the promised land through baptism; but how shall you enter paradise, if you have not been sealed by baptism? Or do you not know that a flaming sword has been set to guard the way to the tree, which is indeed terrible and burning to the unbelievers, but accessible and gently shining to those who believe? Moreover, the Lord has made it versatile. For when it sees a believer, it turns its back; but when it encounters one of the unsealed, it strikes straight at his face. Elijah was not terror-stricken by the chariot of fire and the fiery horses that came to him, but, burning with desire for the journey on high, he boldly approached these things full of terror, and with a joyful soul climbed upon the fiery vehicles, he who was still living in the flesh; yet you, who are not about to climb a fiery chariot, but to ascend to heaven through water and Spirit, do you not run to the call?

^C If you were a slave of men, and freedom were offered to slaves by public decree, would you not be present on the appointed day, hiring advocates and imploring judges, so that by every means you might be set free? Would you even refuse a blow—that is, the final stripe of slaves—on the condition that thereafter you would be exempt from whipping? But since the herald calls you to freedom, being a slave not to men but to sin, in order that he may release you from captivity, make you a fellow citizen with the angels, and show you to be a son of God, adopted through grace, and an heir of the goods of Christ, you still say that the time has not yet come for you to receive the things offered to you.

^D When will you become a Christian? When shall we recognize you as one of our own? Last year you were expecting the present time; now again you wait for the future one. See that you are not found making promises longer than your life. You do not know what the coming day will bring forth. Do not promise what is not yours. We invite you to life, O man; why do you flee the calling? We invite you to the enjoyment of good things; why do you pass over the gift? The kingdom of heaven is open; he who calls does not know how to lie; the way is easy. There is no need of time, nor of expense, nor of labor.

^A Why do you flee? Why do you fear the yoke like an inexperienced calf? It is sweet, it is light. It does not crush the neck, but confers glory. For the yoke is not fastened about the neck, but demands one to draw it willingly and freely. You see Ephraim accused as a heifer goaded by the sting (Osee x, 11), because he wanders aimlessly here and there, spurning the yoke of the Law. Subject your untamed neck; be a beast of burden for Christ: lest otherwise, if you cast off the yoke and live loosely and freely, you become prey to wild beasts. Taste and see that the Lord is sweet (Ps. xxxiii, 9). How shall I proclaim the sweetness of honey to those who do not know it? Taste and see. Experience is more powerful and effective than any discourse. ^B Now consider your soul to be standing as if on a balance, drawn on one side by angels and on the other by demons. Either the angels will receive you, or the demons will hold you. In battle, commanders distribute the watchword to their soldiers, so that friends may easily recall one another, and so that in the clashes when they are mixed with the enemy, the separation may clearly exist. No one will recognize whether you are one of ours or from the adversaries, unless you provide the affinity through the mystical symbols. Unless the light of the Lord’s countenance has been marked upon you, how will the angel claim you? How will he snatch you from the enemy unless he recognizes the seal? How will you say, "I am of God," if you do not carry the marks with you? Or do you not know that the destroyer passed over the signed houses, but in those which were not signed he slaughtered the firstborn? An unsealed treasure is exposed to the schemes of thieves. A flock ^C not marked is attacked without danger. Are you young? Strengthen your youth with the bridle of baptism. Has your prime passed? Do not be deprived of your provisions; do not lose your safeguards; do not consider the eleventh hour as you would the first. If any physician promised you by certain arts and devices to make you young out of an old man, would you not desire to arrive at that day in which you might see yourself returning to your prime? Since, therefore, baptism promises you that your soul—which you have made old, and have shown to be foul and hideous with the wrinkles of iniquities—will flourish again, do you despise your benefactor? ^D Do you not run to the promise? Do you not desire to see what the great wonder of the promise is? How is a man reborn without a mother? How does he who is growing old and perishing according to the desires of deception grow strong again, and bloom, and return to the true flower of youth? Baptism is the redemption of captives, the remission of debts, the death of sin, the regeneration of the soul, a shining garment, a seal that fears no attack, a vehicle to heaven, a provider of the kingdom, the gift of adoption. Do you, O wretch, think pleasure is to be preferred to such great and such many goods? For I understand what is the cause of your delay, even if you conceal it with words.

^A Let me be given leave to revel in the mire of pleasures, to stain my hands, to seize the goods of others, to walk in deceit, to perjure myself, to lie, and then, when I have made an end of sinning, I shall receive baptism. But who has set a limit to your life? Who has prescribed the term of your old age? Who among you is so rich a guarantor of the future? Do you not see infants carried off by death, and those in the flower of their youth taken away? Life has no fixed term. Why do you wait for baptism to be given to you as a gift of fever, when you will be unable to pronounce the words of salvation, and perhaps will not even be able to hear them clearly; unable to raise your hands to heaven, unable to stand on your feet, unable to bend your knee in adoration, unable to be instructed unto profit, unable to confess with certainty, unable to pledge yourself to Christ, unable to renounce the Enemy, and perhaps not even able to hear with understanding when you are being initiated? You will be in such a state that those present will be of two minds: have you perceived the grace, or are you utterly insensible to what is being done? And even if you receive the grace with knowledge, you will have the talent, but you will bring back no profit from it.

S. Greg. Naz. Orat. in bapt. — Just as He created us when we were not, so He has fashioned and restored us who were created, and indeed with a more divine reshaping, one which far surpasses the first; for it is a seal for those who are beginning, a gift for those who are more mature in age, and an amendment of the image that has suffered on account of wickedness, so that we might not, by becoming worse through despair and constantly falling into worse evils, eventually fall completely away from the Good and from virtue. ^B And you must receive the grace in such a way that you are mindful of it.

Ibid. — So prepare yourself that the wash may cleanse not only your body, but also your image; that it may not only blot out sins, but also amend your manners; that it may not only wash away the former filth of your life, but also purge the very fountainhead; that it may imprint upon your soul not only that you should seek wealth by honest means, but also that you should distribute it laudably, or, at the very least, that you should cast away what was evilly acquired. For what will it profit you to have obtained forgiveness of sin in such a way that the loss of the one you have injured is not made good, when you are held bound by a double crime: the one, because you possess your wealth unjustly; the other, because you tenaciously hold on to wealth thus acquired? That former injury has been forgiven you, but in this one you are still to this day entangled. ^C For today the property of another is in your possession, and therefore the sin has by no means been blotted out, but merely interrupted by time; the one part was committed before baptism, the other remains after baptism. For baptism brings forgiveness of sins that have been committed, not of those that are being committed. And you must not treat the purification with sophistry, but with sincere impression; you must strive to shine with full and perfect splendor, not merely to have it smeared upon your surface. The gift of baptism does not only cover over sins, but removes them entirely. ^D

Chrysost. Hom. ad recens illum. — Blessed be God, who alone does wonders (Ps. LXXI, 18), who created all things and fashions them. Those who were yesterday captives are now free and citizens of the

^A Church. Those who were recently ashamed of their sins, now exist in liberty and confidence.

St. Gregory of Nyssa, in the 7th Homily on the Beatitudes. — If to see God is such a great good, that nothing can surpass its magnitude, then assuredly to be made a son of God is greater than every happiness. For to whom this is granted, that he becomes a son of God, he will without doubt obtain the dignity of the Father. To attain this, truly, is beyond every desire; the gift is beyond hope, the grace is beyond nature. — He is baptized by the Holy Spirit who is made holy in all his thought, and word, and action, and who exists as spiritual. For just as he who is immersed in water becomes entirely wet, so he who is baptized in the Holy Spirit becomes entirely spiritual and holy, being rendered such in will and in deed. ^B

TIT. V. — On abominations, or idols, and those who are called gods.

Exod. XX, 3-4. — ‹There shall be no other gods before me. You shall not make for yourself an idol, nor any likeness of those things which are in heaven above, and which are in the earth beneath, and which are in the waters under the earth. You shall not bow down to them, nor shall you serve them. For I am the Lord.›

Exod. XXII, 20. — ‹He who sacrifices to other gods shall be utterly destroyed.›

Deut. VII, 26. — ‹You shall not bring an abomination into your house, lest you be an anathema like it.›

Psal. CXIII, 12. — ‹The idols of the nations are silver and gold, the works of the hands of men.›

Jerem. X, 10. — ‹The gods who have not made heaven ^C and earth, let them perish from the earth, and from under this heaven.›

Sap. XIII, 1-9. — ‹Vain are all men in whom there was not the knowledge of God, and who, from the good things that are seen, could not understand Him who is, nor by attending to the works, recognize who was the craftsman; but have imagined either fire, or spirit, or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be the gods who govern the world. If, charmed by their beauty, they thought them to be gods, let them know how much more beautiful is the Lord of them. For the generator of beauty and of the world created all these things. Or if they admired their power and energy, let them understand from them, that He who made them is mightier than they. For by the greatness and beauty of the creatures, the creator of them may be seen so as to be known. But miserable they are, and their hope is among the dead, who have called gods the works of the hands of men, gold and silver, the inventions of art, and representations of animals, or an useless stone, the work of an ancient hand.›

Sap. XIV, 8-10. — ‹But that which is made by hands is cursed, as well as he who made it; ^D because he indeed labored, but that thing, while it was fragile, was called a god. Likewise, both the impious man and his impiety are hateful to God. For that which has been made, together with him who made it, shall be destroyed.›

› ^A Wis. xv, 7-12: A judge—a potter—and one who labors badly, fashions a vain god out of the same clay; he who a short time before had been made from the earth, and after a little while goes back to the earth from whence he was taken, when the debt of his soul is demanded. But he has a care, not because he is going to labor, nor because his life is short; but he contends with goldsmiths and silversmiths, and mimics coppersmiths, and esteems it a glory that he fashions counterfeit things. His heart is ash, and his hope of earth is more vain, and his life is cheaper than clay; because he did not know Him who fashioned him, and who breathed into him an active soul, and who inspired into him a vital spirit. But they even imagined our life to be a game, and the way of life to be a festival for profit.

Eccli. xxx, 18: ‹A spectacle of feasts placed upon a tomb; what avails an offering to an idol? For it will neither eat, nor will it be smelled.› ^B

St. Greg. Naz. Orat. 2, On Theology: Some have worshipped the sun, others the multitude of the stars, others heaven itself together with these, others elements, without which human life cannot subsist. Indeed, some also, as I think, worshiping power and praising strength, and admiring beauty, with the progress of time have made that a god which they held in honor and esteem. But those among them who were more addicted to vicious passions named the passions themselves gods.

Eusebius: There are some who curse the stars when they are angry at a man, saying: "Woe to your star." ^C Others say: "He was born under a good star, and therefore all things conspire in his favor." And woe to those who say these things. I see many praying to the sun and the moon, and offering supplication to the sun, saying: "Have mercy on me." And woe to them. Why, having left behind the Maker of the sun, do you worship the sun? It is not right to serve the creature rather than the Creator. For it is written: Cursed is everyone who worships the sun, and the moon, and the stars, and whatever other thing is a creature, besides the Maker. Many, imagining this in their own minds, say that the moon descends from heaven. They say that when a sorcerer draws blood, he brings it down from heaven. Woe to those who say these things. Who by any sorcery has been able to ascend into heaven? Simon Magus, indeed, wished to do so, but falling, he was broken in his whole body. For ^D no one, either small or great, is able to disturb a star of heaven, since God has founded them by His own power. They say again that clouds and rain are brought down by sorcerers: and this also is said in vain by them. For what mortal is there who can turn aside the commandment of God by any sorceries? For the clouds pour rain upon the earth by the command of God.

TITLE VI. — On life and this world: and that we, and our life, are involved in distraction and labor.

Gen. iii, 16: ‹And He said to the woman: I will multiply your labors and your conceptions. In sorrow you shall bring forth children, and your turning shall be toward your husband, and he shall rule over you.›

^A

« The mind of man is set diligently upon evil things from his youth. » « Is not the life of man upon the earth a trial? » « God has given a heavy burden to the sons of men, to be exercised therewith. » « There is an event to the just and to the wicked, to the good and to the bad, to the clean and to the unclean, to him that sacrificeth and to him that sacrificeth not: as is the good, so is the sinner: as the swearer, so he that feareth an oath. This is an evil among all things that are done under the sun, that there is one event unto all. » « There is no truth, and there is no mercy, and there is no knowledge of God upon the earth. Cursing, and lying, and killing, and theft, and adultery have overflowed upon the earth. »

^B « From him that weareth hyacinth and a crown, even to him that is covered with raw linen, there is fury, and jealousy, and trouble, and wavering, and the fear of death, and indignation, and strife. »

« Know you not that the friendship of the world is the enemy of God? Whosoever therefore will be a friend of this world, becomes an enemy of God. » « Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world. And the world passeth away, and the concupiscence thereof. But he that doth the will of God, abideth for ever. »

Our life is full of groans, and filled with sorrow.

^C This world is primarily a school and a training-ground for human souls; and further, it is once and for all a suitable dwelling-place for those who exist in generation and corruption. Therefore, the passage of time is connate with the world, and with the living creatures and plants in it, always pressing on, and flowing by, and in no way ceasing its course.

Things that have begun in time must necessarily end in time. If it has a temporal beginning, do not doubt concerning its end.

This world itself is mortal, and a region of those who die. For since the composition of visible things is composite, and every composite thing is by nature destined to be dissolved, we who live in the world, being parts of the world, necessarily partake of the nature of the whole.

^D As for him who is not yet bound by the ties of marriage, rabid desires, and ungovernable impulses, and wretched loves harass him. But him who is already joined to a spouse, another tumult of cares awaits: in childlessness, the desire for children; in the possession of children, the concern for their upbringing; of the wife

^A, the care of the house, the governing of servants, damages in contracts, quarrels with neighbors, entanglements in the courts, and the dangers of commerce, the labors of agriculture. Every arriving day brings its own darkness to the soul; and the nights, following upon the day’s cares, mock the mind with the same phantasms.

Nilus. — This miserable life is submerged by all manner of perturbations and miseries.

Chrysostom. Homily on that Psalm XXXVIII: “Verumtamen universa vanitas” (Nevertheless, all is vanity). Supposititious. — See, dearest, whether human affairs do not imitate the sea; whether life is not full of that same perturbation; whether we are not tossed more upon the land than on the sea; whether we do not collide with one another more violently than any wind; whether money does not clash us against one another like storms; ^B whether we are not carried hither and thither as if in a sea-fog. This one has snatched away another’s field; another has taken away another’s land; one has coveted his neighbor’s wife; another has snatched away the servants of such-a-one. One goes to law with his neighbor over water; another fights with his joint-owner about the air. Some quarrel over measurements of land; others oppress one another through the construction of houses; one strives to take what he did not give; another, conversely, struggles in court not to return what he received. One burns with an insatiable desire to increase interest; another attempts to defraud the creditor even of the principal sum. One is tormented by the lack of things; another ^C is inwardly seething in the midst of the most ample riches. He who is needy is held in reproach; he who abounds in riches is sought after by plots. He who possesses power is prone to conspiracies; he who holds office labors under suspicion and envy; he who has power is held in hatred. The wars are continuous, the slaughters frequent. Insatiable greed exercises tyranny, avarice exerts dominion, and lying is exalted beyond measure. Mutual faith has fled; truth has deserted the earth; friendship is limited to the dinner table; some have even lost their own strength and vigor. Salutations are full of suspicion. In this manner, therefore, since we are all agitated in evils, the prophet, spurning human life, cries out in these words: “Nevertheless, every man living is vanity.”

TITLE VII. Concerning the violent and the one on whom violence is inflicted.

^D Eccli. IV, 32. — “Strive not against the stream of a river.” “Urge on the willing ox.” I Pet. V, 2. — “Not by constraint, but willingly.” Basil in Hexaem. — That which is forced, and contrary to nature, after it has arisen for a short time, and that with difficulty and by force, is immediately dissolved into those things from which it was composed. S. Greg. Naz. Apol. Magn. — That which is done unwillingly, besides being tyrannical, also lacks its own praise, and is neither firm nor stable. For it is accustomed to [return to itself].

Conversely, that which result from the inclination of the mind is most just and most firm, inasmuch as it is preserved by the bond of inclination. The sacrament of piety belongs to those who are willing, not to those who are constrained. ^A

Clement of Alexandria. — What is done unwillingly displeases immediately; but that which is done spontaneously does not admit of satiety, but always flourishes with grace and desire.

The same. — To Christians, more than to others, it is not permitted to correct the falls of sinners by force. For God does not crown those who abstain from vice out of necessity, but those who do so by their own will.

Eusebius. — Violence does not befit God.

TIT. VIII. — Concerning the blasphemer and the arrogant speaker.

Levit. XXIV, 15. — “The Lord said to Moses: Speak to the sons of Israel, saying: Any man who blasphemes God shall bear his sin; but whoever invokes the name of the Lord, let the whole assembly of the sons of Israel stone him.”

I Reg. II, 3. — “Let not arrogant speech go out of your mouth.”

Job XV, 12. — “Why has your heart been presumptuous, that you have vented your anger against the Lord?” ^B

Psal. XI, 3, 4. — “The Lord shall destroy all deceitful lips, the boastful tongue, who have said, We will magnify our tongue, our lips are with us; who is our Lord?”

Osee XIV, 1. — “Samaria shall be laid waste, because she has spoken against her God; they shall fall by the sword, and their infants shall be dashed against the rock.”

Jerem. XLVIII, 20. — “Make him drunk, because he has risen up against the Lord.”

Ezech. XXVIII, 2, 3. — “Thus says the Lord: Because you have given your heart as the heart of God, behold, I bring upon you strangers, the most pestilent of the nations; and they shall draw their swords against you, and against the beauty of your knowledge, and they shall lay your beauty into destruction.” ^C

Sap. I, 6. — “A benevolent spirit of wisdom, and it will not absolve a blasphemer from his lips.”

Eccli. XXVII, 28. — “He who throws a stone into the air, throws it upon his own head.”

Matt. XII, 31. — “Every sin shall be forgiven to men; but to him who blasphemes against the Holy Spirit, it shall not be forgiven, neither in this age, nor in the age to come.”

Basil. — He who sins indeed violates the law; but he who blasphemes is impious against the Divine Numen itself.

Chrysostom. — Punish those who blaspheme in the city. And if you hear someone in a crossroads or in the market place, rebuke him. And if it should be necessary to inflict blows, do not shy away from doing so. Strike his face with a blow, break his mouth, make your hand holy through such a blow. ^D Even if some accuse you, and even if they drag you into court, follow them.

^A Just as he who hurls a stone into the air is unable to cleave the body of the sky, nor to reach that height, but receives the blow upon his own head, as the stone returns upon the thrower; so also he who blasphemes against the blessed essence of God will never harm it, as it is far greater and more sublime, but he sharpens a sword against his own soul, having become ungrateful toward his benefactor.

TITLE IX. — Concerning the upright king, and one who hates evil.

Num. XXIV, 7. — ‹His kingdom shall be increased; he shall devour the nations of his enemies, and he shall consume their fatness down to the marrow; and with his darts he shall strike the nations.›

Deut. XXXIII, 17, 39. — ‹The horns of a unicorn are his horns; with them he shall strike the nations. Your enemies shall lie to you; and you shall climb upon their necks.›

II Reg. VIII, 25. — ‹The Lord saved David in all things in which he walked, doing judgment and justice.›

II Reg. XVI, 10, 11, 12. — ‹David said: Let him alone that he may curse; for God has commanded him. If perhaps the Lord may look upon my affliction, and render me good for this cursing.›

II Reg. XIX, 19-23. — ‹And Semei fell upon his face before the king and said to the king: ^B Let not my lord impute iniquity, nor remember all that your servant did unjustly on the day when my lord the king went out of Jerusalem; for your servant knows that I have sinned. And the king swore to him: You shall not die.›

Psal. XX, 1. — ‹O Lord, in your strength the king shall be glad,› and what follows.

Psal. LX, 5. — ‹You shall add days upon days to the king,› and what follows.

Psal. LXXI, 1. — ‹O God, give your judgment to the king, and ^C your justice,› and what follows.

Psal. XCVIII, 3. — ‹The honor of the king loves judgment.›

Prov. XXI, 4. — ‹As the rush of water, so is the heart of the king in the hand of God.›

Prov. XVI, 10-13. — ‹An abomination to the king is he who commits evil; for with justice is the throne of dominion prepared. Acceptable to the king are just lips; and he loves righteous words. A divine utterance is on the lips of the king; in judgment his mouth shall not err.›

Prov. XIV, 28. — ‹In a large nation is the glory of the king; but in the failure of the people is the destruction of princes.›

Prov. XX, 8. — ‹When a just king sits on his throne, nothing evil will withstand his eyes. Mercy and truth keep the king, and they shall surround his throne in justice.›

Prov. XXV, 5. — ‹Slay the ungodly from the face of the king, and ^D

^A he shall establish his throne in justice.› — ‹The glory of the king is to honor a commandment.› Prov. XXIX, 4. — ‹A just king raises up a region.› Prov. XXIV, 17. — ‹The tongue of a king is a sword, and not of flesh.› — ‹Let no lie be spoken from the tongue of a king.› Prov. XXIX, 14. — ‹When a king judges the poor in truth, his throne shall be established for a testimony.› Prov. XVI, 14. — ‹The indignation of a king is the messenger of death, but a wise man will appease it.› Prov. XIX, 12. — ‹The threat of a king is like the roaring of a lion. For as dew is upon the grass, so is his pleasantness.› Eccl. VIII, 2. — ‹Observe the mouth of the king.› Isa. XXXII, 1. — ‹Behold, a just king shall reign, and princes shall rule with judgment.› Isa. XXV, 3, 4. — ‹The poor people shall bless thee, and the cities of men enduring iniquity shall bless thee. For thou hast been a helper to every humble city, and a shelter to those who were disheartened by poverty; rescue them from wicked men, a shelter for the thirsty, and the spirit of men enduring iniquity shall bless thee.› Jer. XXIII, 6. — ‹Behold, the days come, says the Lord, and I shall raise up to David a just sprout, and a king shall reign, and he shall be wise, and shall perform judgment and justice upon the earth. In his days the people shall be saved, and shall dwell confidently.› Sap. VI, 26. — ‹A wise king is the stability of a people.› Sap. V, 18. — ‹He shall take his zeal as armor, he shall put on justice as a breastplate, and he shall put on unfeigned judgment as a helmet; he shall take holiness as an invincible shield.› Eccl. VII, 5. — ‹Do not appear wise before the king.› Eccl. X, 1. — ‹A wise judge shall instruct his people, and the leadership of a sensible man shall be well-ordered.›

^{B C} Nazianzen, *Oration on Himself*. — Emperors, show honor to the purple. For the Word sanctions laws even for lawmakers. Know what has been entrusted to you, and what a great mystery concerns you. The whole world is under your hand, held fast by a small crown and a brief rag. The things above are of God alone; the things below are of God—and of you. Show yourselves gods to your subjects (for it is permitted to speak even somewhat boldly). The heart of the king is in the hand of God, as Scripture testifies and is believed. Let this be your power, and not gold and armies. You who are around the palaces and the thrones, do not grow too arrogant because of your authorities, nor think immortal thoughts concerning things that are not immortal. ^D

Show virtue, not by doing what is evil, But rather, do what is good, if you wish to be a god: This becomes a man who knows his kindred power. The stingray and the scorpion kill easily.

^A The same, on the new Lord. — You who are powerful, fear the One who is more powerful.

S. Chrysostom, *On the Emperor Constantine*. — Royal power makes the roughness of earthly affairs smooth and level.

S. Irenaeus. — Every just king possesses a priestly order.

TITLE X. — Concerning a king who is not to be admired overmuch.

Prov. iii, 9. — ‹ A reckless king will fall into evils. ›

Prov. xxviii, 16. — ‹ A king lacking in resources is a great extortioner. ›

Prov. xxix, 12. — ‹ Should a king listen to an unjust word, all his subjects are lawless. ›

Eccl. x, 16. — ‹ Woe to thee, O city, whose king is a child, and whose princes eat in the morning. › ^B

Wisd. v, 23; vi, 2-4. — ‹ Malignancy overturns the thrones of princes. Hearken therefore, O kings, and understand; lend your ears, you who contain multitudes and boast yourselves in the throngs of nations: for power has been given to you by the Lord. Since, when you were ministers of his kingdom, you did not judge rightly, nor keep the law, nor walk according to the will of the Most High. Fearfully and swiftly will destruction come upon you, for a most severe judgment will be held for those who are in charge, and a strong inquiry hangs over the powerful: the powerful shall be mightily tormented. ›

Eccl. viii, 3. — ‹ Gold has destroyed many, and has turned aside the heart of a king. ›

Eccl. x, 3. — ‹ An unwise king will destroy his people. › ^C

Philo. (In the *Questions on Genesis*.) — No one is a king among the foolish, even if he holds sway over the whole of land and sea; but the virtuous man and lover of God alone is king.

TITLE XI. — Concerning the king: that one ought to pray for him.

Exod. xxii, 28. — ‹ You shall not revile the gods, and you shall not speak evil of the ruler of your people. ›

Job xxxiv, 18. — ‹ He is impious, who says to a king: You act unjustly. ›

Eccl. x, 20. — ‹ In your knowledge, do not curse the king; for the birds of heaven will carry your voice. ›

Prov. xxiv, 21. — ‹ Fear God, my son, and the king, and do not disobey either of them. › ^D

Matt. ii, 10. — ‹ Seeing the star, the Magi rejoiced and brought gifts, › etc.

1 Tim. ii, 1, 2. — ‹ I exhort you, first of all, to make supplications, prayers, and intercessions for all men; for kings and for all who are in high places. For this is good in the sight of our Savior God. ›

TITLE XII. — Concerning counsel: that one ought to do all things with counsel and consideration.

Prov. xxv, 28. — ‹ As a city whose walls have been cast down is without a rampart, so is a man who does not do all things with counsel. ›

Where there is no governance, they fall like leaves; but salvation is in much counsel. * With governance war is waged; but help is with a heart that takes counsel. * Do everything with counsel. * Drink wine with counsel. * Good counsel will guard you, and holy understanding will keep you. ^A * Assemble yourselves and take counsel together, you who are saved. * Do nothing without counsel, and after you have done it, do not repent. * A wooden lashing bound for building will not be dissolved in an earthquake; thus a heart established upon the reasonings of counsel will not be afraid in time of danger. ^B * Prepare a word, and so you shall be heard; bind up discipline, and so you shall answer. * Gold and silver will make feet stable, but over both, counsel shall be well-pleasing. * Take counsel with a wise man. * The counsel of a wise man is a fountain of life. Measured slowness is better than thoughtless haste. It is blessedness to fall away from evil counsel. Things not done with reason are all shameful, just as those done with reason are orderly and praiseworthy. Without scientific contemplation, nothing that is done is good. Do not be unaware that even for giving an opinion that is not fitting, and counsel that is not holy, we are excluded from the divine kingdom. Wherefore, we must offer opinions with extreme deliberation to those who ask us.

TITLE XIII. Concerning foods and things necessary for life.

* Everything I have given you like the green herbs; except that you shall not eat flesh in the blood of its life. * The earth shall be sated from the fruit of your works. ^C * The beginning of a man's life is bread, and water, and clothing, and fire, and iron, and salt, and fine flour of wheat, and oil, and milk, and honey: these are for good to the pious. * It seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: that you abstain from sacrifices to idols, and from blood, and from what is strangled, and from fornication; from which if you keep yourselves, you will do well. * I know and am persuaded in the Lord Jesus, that nothing is common of itself, except to him who considers anything to be common. But if because of food your brother is grieved, you are no longer walking in love. Do not with your food destroy that one for whom Christ died. The one judging, if he eats, is condemned...

Tit. 1, 15. — «To the pure all things are pure; but to the defiled and unbelieving nothing is pure; but both their mind and conscience are defiled.»

LETTER Γ

TIT. 1. — Of true Gnostics, and spiritual men; and how many and how great are the good things that follow them.

Prov. x, 21. — «The lips of the righteous know high things.»

1 Cor. ii, 15. — «The spiritual man judges all things; yet he himself is judged by no one.»

Gal. v, 16, 22. — «Walk in the Spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another. ^B But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control: against such there is no law.»

II Petr. i, 9. — «He who lacks knowledge is blind, reaching out with his hands, having received oblivion of the cleansing of his past sins.»

1 Cor. viii, 1. — «Knowledge puffs up.»

John iii, 6, 8. — «That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. The Spirit breathes where He wishes, and you hear the sound of Him, but do not know from where He comes or where He goes. So is everyone who is born of the Spirit.»

Naz. orat. *in Gorg. sor.* — Nobility is the preservation of the divine image, and an express likeness to the archetype, which reason and virtue effect, and a pure desire, forming more and more according to God those who have been sincerely initiated into supernal things; and even to have ascertained from where, and who we are, and for what cause we were made. — Spiritual kinship is better ^C than bodily.

Justin. — As health is the good of the body, so the good of the soul is the knowledge of God, which is a certain health of the soul, through which a divine likeness is acquired.

S. Chrysost. — The spiritual man ought to be alien from pravity, and simple, and devoid of guile.

S. Clemens. — Truly, the Gnostic is entirely such who performs works consistent with virtue; but he who performs no works is not immediately a Gnostic.

Ejusd. lib. II Stromat. — Our philosopher is diligent in these three things: first indeed of contemplation; then of the observance of the commandments; thirdly, of the education of good men: which things, when they have flowed together into one, render the Gnostic perfect in all respects. But if any of these should be lacking, ^D the knowledge or science limps. He who is a Gnostic will abstain from sins, whether those perpetrated by speech, or by thought, or by sense and deed. Those who are led away by the turbid motions of the soul are unable to receive the knowledge of God.

^A The Apostle recognizes the spiritual and the Gnostic to be the same, namely him who is a disciple of the Holy Spirit. The Gnostic, having received from God the ability to be of service, benefits others: some he forms by following his example, others he encourages by imitation, and others he instructs and teaches by giving directions.

To me there appear to be three effects of the Gnostic power: first, to know things; second, to perform them; and third, to be able to hand down, in a manner worthy of God, those things which are hidden in the truth. Just as God can do whatever He wills, so the Gnostic receives whatever he asks. Works follow knowledge, as a shadow follows the body. ^B The Gnostic will never hold a grudge; he will not be angry with anyone, even if the deeds done against him are worthy of hatred. For he honors the Creator, and he loves his fellow man, pitying him and interceding for him because of his ignorance. Riches never make the Gnostic rejoice, nor does a lack of money render him dejected; for virtue and wisdom exalt him on high and make him stand above these things, so that, because of the greatness of his soul, he holds both pleasant and unpleasant things in indifference.

TITLE II. — Concerning the saying, "Know thyself," or "Attend to thyself"; and how everyone ought to examine his own affairs ^C and not pry into the affairs of others.

"Attend to thyself, and guard thy soul diligently, lest thou forget all the words which thine eyes have seen; and let them not depart from thy heart" (Deut. 4:9).

"Those who know themselves are wise" (Prov. 13:10).

"Take heed to thyself, and watch diligently, for thou walkest in the midst of thy ruin" (Eccli. 13:16).

"Tell not your life to friend or enemy; but tell them praises. And if there be a sin in thee, do not reveal it" (Eccli. 19:8).

"Why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the ^D mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye" (Matt. 7:3-5).

"Judge not, that ye be not judged" (Luke 6:37).

"Take heed therefore that the light which is in thee be not darkness" (Luke 11:35).

"Who art thou that judgest another man’s servant? To his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. But why dost thou judge thy brother? We shall all stand before the judgment seat of Christ" (Rom. 14:4-10).

"Keep thyself pure" (1 Tim. 5:22).

"He that speaketh evil of his brother, or judgeth..." (Jac. 4:11).

^A Nilus the Monk: "Before all things, know thyself." Nothing, indeed, is more difficult. For when you know yourself, then you will be able to know God as well, and to reflect upon things in your mind as is fitting.

Basil: "You yourself suffer, O man, what you reprehend; and you scrupulously observe the evil of another, but nowhere do you place your own foulness?"

The same, on that text: "Attend to thyself." It is easier for each one of us to scrutinize the affairs of others too curiously than to consider our own. Therefore, that this may not happen to us, "Cease," he says, "from investigating the evils of such-and-such a person. Do not give leisure to your thoughts to examine the infirmity of another, but attend to thyself"—that is, turn the eye of your soul toward your own investigation, and do not cease investigating yourself.

Ibid. ^B Being mindful of your nature, you will never be puffed up. But you will be mindful of yourself if you attend to yourself. Attend, therefore, to yourself; that is, look around yourself from every side. Keep the eye of your soul wakeful for your own safety. You walk in the midst of snares; hidden traps have been fixed on all sides by the enemy. Therefore, observe everything, that you may be saved like a fawn from the nets, and like a bird from the snare. See to it, then, that you do not appear worse than brute animals in the guarding of yourself, lest, being caught in the snares, you become prey to the devil, led captive by him to do his will. ^C Wherefore, "Attend to thyself"; this means attend not to your own things, nor to those things which are about you, but attend rather to yourself. For we ourselves are one thing, our possessions are another, and those things which are about us are a third. For we are soul and mind, according to which we were created in the image of the Creator. Our own is the body, and the senses which perform their office through it. Around us are wealth, arts, and the remaining supports of life. What, therefore, does the Scripture say? Do not attend to the flesh, nor pursue its good in any way—that is, do not admire good health, beauty, the delights of pleasures, length of life, nor wealth, glory, and power, nor whatever else is a support for this temporary life. But attend ^D to thyself, that is, to your soul. Adorn it, and take care of it, so that its every stain contracted from wickedness may be cleansed away through your attention, that every foulness brought on by vice may be washed off, and that you may adorn it and make it bright with every elegance that proceeds from virtue. Examine yourself: who are you? Know your nature, that your body is mortal, but the soul is immortal, and that our life is in a certain way twofold: the one proper to the flesh, passing away quickly, the other akin to the soul, receiving no boundary. Therefore, attend to yourself, and do not cling to mortal things as if they were eternal, nor, conversely, despise eternal things as if they were mortal. Despise the flesh, for it wastes away. Take care of the soul, which is an immortal thing. Stand watch over yourself with all accuracy, that you may know how to distribute to each its due; to the flesh, indeed...

thus, to the body, nourishment and clothing, but to the soul, the dogma of piety, genteel conduct, training in virtue, and the correction of the passions. Do not make the body fat beyond measure, nor be eager to pamper the flesh. For since the flesh lusts against the spirit, and the spirit against the flesh, and these are opposed to each other, take care lest, by yielding to the flesh, you provide great power to the inferior part. For just as in the scales of a balance, if you weigh down one pan, you will certainly make the opposite one lighter, so too in the case of the body and the soul, the excess of one makes the deficiency of the other necessary.

Pay attention, then, to yourself. For each of us who are instructed in the Word is a servant ^B of some one function of those ordained for us according to the Gospel. For in this great house, which is the Church, there are not only vessels of all kinds—gold, and silver, and wooden, and earthen—but also arts of all kinds. For the house of God, which is the Church of the living God, has hunters, travelers, architects, builders, farmers, shepherds, athletes, and soldiers. To all these this brief saying applies, inspiring in each the zeal for the work and the resolve. Are you a hunter, sent by the Lord who says: "Behold, I am sending hunters, and they will hunt ^C them upon every mountain" (Jer. 16:16)? Pay attention diligently, lest the prey escape you, so that, by capturing them with the word of truth, you may bring those who have been made savage by vice to the Savior. Are you a traveler, like him who prayed: "Direct my steps" (Ps. 119:133)? Pay attention to yourself, that you may not be diverted from the way, that you may not turn to the right or to the left, but walk the royal road. Let the architect firmly lay the foundation of the faith, which is Christ Jesus. Let the builder see how he builds, not with wood, not with hay, not with straw, but with gold, silver, and precious stones. ^D You who are a shepherd, take care that nothing that pertains to the pastoral office passes you by. And what are these things? Bring back the one that has wandered; bind up the one that is broken; heal the sick. You who are a farmer, dig around the barren fig tree, and apply what is helpful for fruit-bearing. You who are a soldier, suffer hardship along with the Gospel, fighting the good fight against the spirits of wickedness, against the passions of the flesh; take up the whole armor of the Spirit. Do not be entangled in the affairs of life, that you may please Him who enlisted you. You who are an athlete, pay attention to yourself, lest you transgress any of the athletic laws; for no one is crowned unless he competes according to the rules (2 Tim. 2:5). Imitate Paul, both running, and wrestling, and boxing; and like a good boxer, keep the eye of the soul unclouded. Protect the vital parts with the extension of your hands; let your eye be fixed steadily upon the opponent. Stretching forth to the things that are before, so run, that you may apprehend. In the wrestling, contend against the invisible powers. Such is the life that the Word wishes for you...

^A not cast down, nor sleeping, but standing over yourself soberly and watchfully.

Basil.— "Attend to yourself"; that is, turn the eye of your soul to examine yourself. For many, to use the Lord's word (Matt. vii, 3), notice the splinter that is in their brother's eye, but do not look at the beam that is in their own eye. Do not cease, then, to examine yourself, and do not look around at things outside, in case you might be able to discover a fault in someone, like that heavy and arrogant Pharisee who stood and justified himself, and despised the publican (Luke xviii, 10 ff.). But do not cease to test yourself, whether you have sinned in your thoughts, whether your tongue has slipped, running ahead of your reason, or whether anything unintentional has been done by the works of your hands. Attend, then, to yourself, lest you allow your mind, having been enslaved, to become a servant to the passions.

Ibid. — Truly, it is of all things the most difficult for one to know himself. For not only the eye, while it sees external things, cannot use the faculty of sight upon itself, but our own mind, which is most keen in seeing another's sin, is dull and slow regarding the awareness of its own failings. ^B

St. Gregory Nazianzen. Orat. on baptism. — Do not arrogate to yourself a judgment over judges, when you are in need of medicine; nor scrutinize the dignity of those who baptize you. One man is superior to another, or inferior; but all are higher than you. ^C

The same. Orat. on peace. — Where now are those among us who are very gentle judges of their own faults, but rigid and exact critics of others, in order that they might hide the truth with a lie even here? Where are those who reproach us for our welts, when they themselves are afflicted with wounds? Who agitate our offenses, when they themselves are shamefully falling? Who rejoice in our stains, when they themselves are wallowing in the mire? Who point out the splinters in us, which neither cause great pain when embedded, nor are difficult to remove and blow away from the eye; while they meanwhile are blinded by beams? ^D

The same. Orat. Apol. — Let us not attempt to heal others, when we ourselves are teeming with sores.

The same. Tetrastich 14. Scrutinize yourself rather than your neighbors; This will bring you gain, that will bring it to your neighbors. It is better to count deeds than vast wealth; For deeds always remain, but wealth flows away.

The same. Tetrastich 24. I would not have you seek fame, neither all of it, nor too much. It is better to be upright than to seem so. If you do not know The measure, at least flee the vain and the new. For what does it profit a monkey to be thought a lion?

We observe the sins of others, not so that we might mourn, but so that we might reproach; nor so that we might heal

^A the wound, but so that we might weave an excuse for our own evils out of the wounds of others. Yet it is not character that distinguishes the wicked from the good, but dissension or friendship; and what we praise today, we revile tomorrow.

Let us restrain anger like a wild beast, and the tongue like a sharp sword, and let us extinguish pleasure like a fire; let us set doors upon our ears, which are opened and closed at the right time, and let us discipline the eye and the nagging taste, so that death may not climb through our windows, and let us laugh at the immoderation of laughter.

He, then, who knows himself is the place and throne of the Lord. Do you wish to know God? First, take care to know yourself.

To busy oneself with the life of another is the height of servility. ^B For our own affairs are neglected for no other reason than that we are busy prying into and scrutinizing the affairs of others. For it is not possible for a man who is busy with the lives of others ever to care for his own life. For since all his concern is consumed in prying into others, it is inevitable that his own affairs should simply lie neglected and abandoned.

And in another way, man is naturally disposed to overlook the good deeds of his neighbor, even if they are many and great; but if a flaw appears anywhere, even if it is a trifling one, and even if it has happened to many, he perceives it quickly, and seizes upon it readily, and always remembers it. And this small and paltry thing often diminishes the glory of many ^C and great men.

TITLE III. — Regarding murmurings.

Num. xi, 1, 2. — « The people were murmuring, and the Lord was angry, and fire was kindled, and consumed a part of the camp. »

« Guard yourselves against useless murmuring, and spare your tongue from detraction, for an obscure spirit shall not go into a void. » (Wisd. 1:12)

« A wise man will not murmur. » (Eccli. v, 25)

« Do not murmur, as some of them murmured, and were destroyed by the destroyer. » (1 Cor. x, 10)

« Do all things without murmurings, that you may be blameless. » (Phil. ii, 14)

The work offered by those who murmur is unacceptable, ^D just like a sacrifice that has a blemish. Therefore, one must exclude the work of the lazy and contentious from the fellowship of the brethren.

TITLE IV. — Regarding elders and old men; and how they ought to be honored.

Lev. xix, 32. — « You shall rise up before the hoary head, and honor the face of an elder. »

« Ask your father, and he will tell you, your elders, and they will tell you. » (Deut. xxxii, 7)

^A Job xii, 12. — « In much time is wisdom, and in length of days understanding. » Job xxxii, 6. — « I am younger in time, but you are elders: therefore I kept silence, fearing to declare to you my knowledge. » Prov. xvi, 31. — « A crown of glory is old age: but it is found in the ways of justice. » Prov. xx, 29. — « The glory of old men is hoariness. » Wis. iv, 8. — « Venerable old age is not that of long duration, nor is it measured by the number of years. Hoariness is understanding in a man, and the age of old age is a life unspotted. » Eccli. vi, 34. — « Stand in the multitude of the elders; and if any one be wise, cleave to him. » Eccli. viii, 11. — « Let not the narrations of the elders escape thee; for they themselves have learned from their fathers. » — « Do not despise a man in his old age. » ^B Eccli. xxv, 8. — « The crown of old men is great experience; and the glory of them is the fear of the Lord. » Eccli. xxxii, 4. — « Speak, elder: for it becomes you. » Eccli. xxv, 4. — « How beautiful is judgment for the hoary, and for the elders to know counsel. » Basil. Hom. 2 de jejun. — Whatever excels in antiquity is worthy of veneration. Idem in cap. iii Isa. — For the establishing of an elder, there is truly more weight in senile prudence than in the hoariness of hair. Nilus. — In every matter it is for the most part dangerous to seek counsel from youth: nor does anyone easily find anything accomplished that is worthy of value, to whom hoariness has not also been joined for the fellowship of counsel. ^C S. Greg. Naz. orat. 1. — Hoariness joined with prudence is better than untaught youth. S. Greg. Nyss. — Hoariness of old men is gentleness of character; but their life is true knowledge. Evagrius. — The mind blooms to bring forth knowledge when the vigor of the body withers with the length of time. Philo. De Abrahamo. — He who is truly an old man is judged not by length of time, but by a praiseworthy and perfect manner of life. Therefore, those who have spent a long age in bodily life without probity of character should be called aged children, who have never learned the lessons worthy of hoariness. — Hoariness is a tranquil harbor. — The languor of the senile body is the suppression of the movements of the soul. ^D

Title V. — Concerning agriculture and husbandmen; and that to work is good.

among the lots; and seeing that his rest was good, and the land that it was fat, he bowed his shoulder to labor, and became a husbandman. » ^A

Prov. xxvii, 25. — « Have care of the green things in the field, and mow the grass; gather the hay of the mountains, that you may have sheep for clothing. Respect the field, that you may have lambs. »

Isa. xxiii, 10. — « Till your land; for ships come no more from Carthage. »

Jerem. iv, 3. — « Break up for yourselves your fallow ground, and sow not among thorns. »

Eccli. vii, 16. — « Hate not laborious works, and husbandry created by the Most High. »

Eccli. xx, 30. — « He who works his land shall increase his harvest. »

Eccli. xl, 22. — « The eye desires grace and beauty, but above these, the green of the grain. »

Eccli. xxxviii, 25, 26. — « With what wisdom shall he be filled who holds the plow, and who glories in the prick of the goad, who drives oxen, and is occupied in their labors, and whose discourse is about the offspring of bulls? He will give his heart to plow deep, and ^B his wakefulness to the fodder of the heifer. »

II Tim. ii, 6. — « The laboring husbandman must first partake of the fruits. »

Chrysost. — A husbandman, having shaken off sleep, hastens to cultivate the land, and keeps watch over the solitude of his small house and farm; nevertheless, he is compelled to contend with heat and cold not without great bodily distress. For it is so provided that things which bring utility to men are obtained with difficulty and labor. Husbandmen are wont to be affected with great pleasure when they reap a large harvest from level and deep-soiled fields. But if at any time, after long cultivation, it happens that they gather any joyous fruit even from rocky, thin, and sandy ground, they derive greater pleasure from this; for when one has struggled against the nature of the earth, and ^C opposed his own labors to the barrenness of the land, he carries off a certain testimony of victory from those who admire his zeal in tilling the field.

TIT. VI. — Concerning gymnasium, meditation, and exercise.

Job xi, 18. — « Out of meditation and care shall peace arise for you. »

Eccli. xxxvii, 30. — « My son, in your life try your soul. »

I Tim. iv, 7. — « Exercise yourself unto godliness. For bodily exercise profits little; but godliness is profitable for all things, having promise of the life that now is, and of that which is to come. »

Basilii. — Labors rendered familiar by long habit fall with less hardship upon those who have become accustomed to them. Let us imitate those who engage in military exercises, who, when they have acquired skill in gestures and ^D dances, enjoy the benefit of that which play had gained for them in earnest contests.

Theologian. — Virtue not exercised in actions is quickly destroyed by adverse circumstances. ^A

Didymus. — Through long meditation and exercise, the violence and ferocity of the passions of the soul are broken.

Philo. — Assiduous exercise produces firm knowledge, just as neglect of exercise produces ignorance. And again, regular practice of it increases experience. Meditation is the nurse of science.

TITLE VII. — Concerning those who repent.

Ps. XXXI, 5. — "I acknowledged my sin to You, and I did not hide my iniquity."

Ps. XXXVII, 19. — "I will declare my iniquity, and I will be troubled for my sin."

Prov. XVIII, 17. — "The righteous is the first accuser of himself." ^B

Eccli. XVIII, 19. — "Before judgment, examine yourself, and in the time of visitation you will find propitiation."

Eccli. I, 31. — "Do not be ashamed to confess your sins."

TITLE VIII. — Concerning women: that they ought to be subject to their own husbands, and to do nothing without them.

Gen. III, 16. — "God said to the woman: Your turning shall be to your husband, and he shall rule over you."

Num. XXX, 6-10. — "If a woman has a husband, and her vows should be upon her, according to the distinction of her lips, whatsoever she has determined upon her soul, and her husband has heard it, and he remains silent toward her, on the day he hears it, so too shall all her vows stand, and the determinations which she has determined upon her soul shall stand. But if her husband should disallow her on the day that he hears it, all her vows and her determinations, which she has determined upon her soul, shall not stand, because her husband disallowed them: and the Lord shall cleanse her." ^C

"A woman who honors her husband will appear wise to all."

Ephes. V, 23, 24. — "Let women be subject to their own husbands as to the Lord. For the husband is the head of the wife, as Christ is the head of the Church, and he is the head of the body. But as the Church is subject to Christ, so also let women be to their husbands in everything. Each one must love his own wife as himself; and the woman, that she may fear her husband." ^D

I Petr. III, 1-6. — "Let women be subject to their own husbands; so that even if some do not believe the word, they may be won without a word by the conduct of the women, observing your conduct in fear. Whose adornment should not be outward, of plaiting of hair and of wearing of gold, or of putting on of garments; but the hidden person of the heart, in the incorruptibility of a meek and quiet spirit, which is of great worth in the sight of God. For so in former times the women who hoped in God used to adorn themselves, being subject to their own husbands, as Sarah obeyed Abraham, calling him lord:

whose children you have become, by doing good and not fearing any disturbance. ^A

TIT. IX.—Concerning women: that they ought not to pray, nor speak, nor teach in the church of God, with their heads uncovered.

1 Cor. xi, 13, 14.—“In yourselves judge: is it fitting for a woman to pray to God uncovered? Does not nature itself teach you that if a man has long hair, it is a disgrace to him, but if a woman has long hair, it is a glory to her, because hair is given to her for a covering?” ^B

1 Cor. xiv, 33, 34.—“For God is not the author of confusion, but of peace, as I teach in all the churches of the saints. Let women keep silence in the churches: for it is not permitted to them to speak, but to be subject, as also the law says. And if they wish to learn anything, let them ask their own husbands at home. For it is shameful for a woman to speak in the church.”

1 Tim. ii, 11.—“Let a woman learn in silence with all subjection. But I suffer not a woman to teach, nor to use authority over a man, but to be in silence.”

From Eusebius.—Let women restrain empty chatter from their mouths, keeping in mind how the devil, when he whispered to Eve, cast her out of paradise. ^C

TIT. X.—Concerning lying-in women: that if a woman gives birth to a male, she shall not enter the house of the Lord before the fortieth day; but if to a female, before the eightieth.

Levit. xii, 1.—“The Lord spoke to Moses, saying: Speak to the children of Israel, and you shall say to them: If a woman, having received seed, shall bear a male, she shall be unclean seven days, according to the days of her separation for her menstruation. And on the eighth day you shall circumcise the flesh of his foreskin; and she shall remain for thirty-three days in the blood of her uncleanness. She shall touch no holy thing, and she shall not enter the sanctuary, until the days of her purification be fulfilled. But if she bear a female, she shall be unclean for two weeks according to her menstruation; and she shall sit for sixty-six days in the blood of her uncleanness.”

From Philo, *On the Creation of the World*.—It is natural for fetuses within the womb to be brought to life at seven months, so that something altogether extraordinary occurs. For seven-month births turn out to be viable, whereas those of eight months are generally unable to live. ^D

TIT. XI.—Concerning a brave and chaste woman.

Judg. iv, 17.—“Sisara fled on foot to the tent of Jael, the wife of Chaber the Kinite. And Jael went out to meet Sisara, and said to him: Turn in, my lord, turn in to me; do not fear. And he turned in to her into the tent, and she covered him with a cloak. And Sisara said to her: Give me a little water, for I am thirsty. And she opened a bottle of milk, and gave him to drink, and covered him with a cloak. And Sisara said to her: Stand before the door of the tent, and if anyone comes to you”

^A and asks you, if there is a man here, you shall say, There is none. And Jael took the nail of the tent, and placed the hammer in her hand, and went in to him secretly, and fixed the nail into his jaw, and it went through into the ground. And he perished between her knees, and he gasped, and died. And behold, Barak pursuing Sisara, and Jael went out to meet him, and said to him: Come, and I will show you the man whom you seek. He went in to her, and behold, Sisara was cast down dead, and the nail was in his jaw.

Blessed be Jael among women, the wife of Chaber the Kenite among women, in tents may she be blessed. He asked for water, and she gave milk in a dish of the noble ones.

^B Abimelech approached even to the door of the tower to burn it with fire; and one woman cast a fragment upon the head of Abimelech, and broke his skull. And he called quickly to the boy his armor-bearer, and said to him: Draw your sword, and kill me, lest they say that a woman killed him. And his boy pierced him through, and he died.

Melchol, his wife, announced to David, saying: Unless you save your life this night, tomorrow you will be put to death. And Melchol let David down through the window: and he went away, and fled, and is saved.

^C Abigaia to David: Upon me, my lord, is the iniquity. Let your handmaid, I pray, speak into your ears. Let not my lord set his heart upon this pestilent man, and folly is with him. And David said to Abigaia: Blessed be the Lord God of Israel, who sent you this day to meet me, and blessed be your way, and blessed are you, who have held me back this day from going into blood.

Who gave to women the wisdom of weaving, and the science of embroidery?

A brave woman is a crown to her husband.

Whoever has found a good woman, has found graces, and has received joy from the Lord. Whoever casts out a good woman, casts out good things from his house.

^D Wise women have built houses; but the foolish one tore them down with her hands.

A brave woman, who shall find? She is more precious than precious stones.

Do not depart from a sensible and good woman. For her grace is above gold. Is a wife according to your soul for you? Do not cast her away.

A good woman is a good portion, and she shall be given in the portion of those who fear the Lord. The husband of a good woman is blessed; a brave woman gladdens her husband, and she will fill his years in peace. Grace for a woman in his temple. Abigaia

^A grace of a woman will delight her husband, and her understanding will make fat his bones. Eccli. xxxvi, 24. ^B — « The beauty of a woman gladdens the face, and it surpasses all human desire. If there is mercy and gentleness in her mouth, there is no man of hers among the sons of men. » *Greg. Nazianz. tetrast. 21.* Consider the true beauty to be the adornment of the mind: Which the hand does not shape, nor does time destroy.

*Cyril in c. xix Joan.* — The female race is prone to tears, and their mind is easily swayed toward mercy.

*Clem. Alex. lib. iii Strom.* — This shows the woman to be free from any sinister suspicion, since she neither adorns herself with excessive care, nor does she dress beyond what is becoming, nor is she truly devoted to prayers and supplications, and she avoids going out of the house frequently, and she keeps herself, as much as possible, from the sight of those with whom she has nothing in common; for it is better for her to stay at home than to be idly gossiping at the wrong time.

TIT. XII. — Concerning evil and adulterous women, and those who are prostitutes, and those teeming with every kind of vice.

^C Judic. xiv, 17. — « And it came to pass on the seventh day, that Samson told Dalila the riddle, because she troubled him. And she told it to the sons of her people. And the men of the city said to him on the seventh day before the sun went down: What is sweeter than honey, and what is stronger than a lion? And Samson said to them: If you had not plowed with my heifer, you would not have found out my riddle. »

^D Judic. xvi, 15. — « And Dalila said to Samson: How can you say, "I love you," when your heart is not with me? This third time you have deceived me, and have not told me where your great strength is. And it came to pass, when she troubled him with her words all the days, and pressed him, and he grew weary even unto death, he told her all his heart, and said to her: No iron has come upon my head, because I am a Nazarite of God from my mother's womb. If, therefore, I shall be shaven, my strength will depart from me, and I shall be weak, and shall be as all other men. And Dalila saw that he had told her all his heart, and she sent, and called all the princes of the Philistines, saying: Come up this once, for he has told me all his heart. And the princes of the Philistines came up to her, and brought the money in their hands. And Dalila made Samson sleep upon her knees, and she called for a barber, and she shaved off the seven locks of his head, and his strength departed from him. And Dalila said: The Philistines be upon thee, Samson. And he awoke out of his sleep, and said: I will go out as I have done time and time again, and I will shake myself; but he knew not that the Lord had departed from him. And...

VARIE LECTIONES. Here the name Dalida is wrongly inserted, for she was not Samson's wife: but above it should be read "dixi Dalila" instead of "Dalida".

^A the foreigners seized him, and gouged out his eyes, and brought him to Gaza; and they bound him in bronze fetters, and he was grinding in the house of the prison.

III Kings xi, 4. — Solomon was in the time of his old age, and his heart was not perfect with the Lord, as was the heart of David his father. And strange women turned his heart after their own gods. Then Solomon built a high place for Chamos, the idol of Moab, and for the king of the sons of Ammon, and for Astarte, the abomination of the Sidonians; and thus he did for all his strange women; and they burned incense and sacrificed to their idols.

Prov. v, 2. — Pay no heed to a wicked woman. For honey drips from the lips of a harlot, which for a time makes your throat smooth, but afterward you will find it bitterer than gall, and sharper than a two-edged sword.

Prov. vi, 26. — A woman hunts the precious souls of men. The throne of dishonor is a woman who hates just things.

Prov. vii, 2. — My son, keep my commandments, and you shall live, that they may keep you from a strange and wicked woman. For from the window of her house, looking out into the streets through the lattice, whomsoever she sees among the foolish children, a young man lacking understanding, walking in a corner, in the crossways of her houses, and speaking in the evening darkness, when there is nocturnal quiet and gloom; the woman meets him, having the appearance of a harlot, who makes the hearts of young men to wander. ^B She is fluttering and profligate; her feet do not rest in her house. For at one time she wanders outside, and at another time she lies in wait in the streets by every corner. Then, taking hold of him, she kisses him, and with an impudent face she says to him: "I have peace offerings with me; today I pay my vows. Therefore I came out to meet you, desiring your face, and I have found you. I have adorned my bed with coverings, and with Egyptian tapestries have I spread it; I have sprinkled my bed with saffron, and my house with cinnamon. Come, let us enjoy friendship until morning. Come, let us entwine ourselves in love. For my husband is not at home; he has gone on a very long journey, having taken a bag of money in his hand; he will return to his house after many days." She seduced him with much speech, and with the snares of her lips she drew him away. ^C And he followed her, being led astray; and even as a bull is led to the slaughter, and as a dog to the leash, or as a stag wounded in the liver, he hastens as a bird to the snare, not knowing that he runs for his life. By wounding many she has cast them down, and numberless are those whom she has slain. Her house is the paths of Hades, which lead down into the chambers of death.

Prov. xi, 22. — As a ring in a swine's nose, so is beauty to a woman of perverse mind.

Prov. ix, 13. — A foolish and bold woman becomes needy of bread, for she does not know shame. She sat at the doors of her house on a chair, openly in the streets

^A calling to those who pass by and who go straight on their way. "Whoever is most foolish among you, let him turn to me," and to those lacking understanding, I exhort, saying: "Taste sweet stolen bread, and drink sweet stolen water." But he does not know that earthly-born ones perish with her, and that he encounters the very snare of Hades.

"As a worm in wood, so does a bad woman destroy a man." ^B Prov. xxv, 20. — "He who holds an adulteress is foolish and impious." Prov. xviii, 22. — "It is better to dwell in a wilderness than with a contentious, talkative, and irritable woman." Prov. xxi, 19. — "Drops of rain drive a man out of his house on a winter's day; likewise, a railing woman drives a man out of his own house." Prov. xxvii, 15. — "Beware of her who lies with you, lest you entrust anything to her to do." Mich. vii, 5. — "Do not give your soul to a woman, nor go to meet a harlot. Do not be assiduous with a female singer. Do not look upon a virgin. Do not give your soul to a harlot. Turn your eye away from a beautiful woman. Do not sit at all with a woman under a husband. For many have been led astray by the beauty of a woman." Eccli. ix, 2. — "Wine and women will make the wise apostatize." Eccli. xix, 2. — "A bold woman disgraces her father and her husband, and she will be dishonored by both." ^C Eccli. xxii, 5. — "A woman leaving her husband, and setting up an heir from strangers, first has disobeyed against the law of the Most High; and secondly, she has offended against her husband; and thirdly, she has played the whore in adultery, and has brought forth children by another man. She will be brought into the assembly; her children will not give root, and her branches will not bear fruit; she will leave her memory for a curse." Eccli. xxiii, 22. — "Do not give passage to water, nor freedom to a wicked woman. If she does not go as you guide her, cut her off from your flesh. It is more pleasing to dwell with a lion and a dragon than to dwell with a wicked woman. All malice is small compared to the malice of a woman; the lot of a sinner shall fall upon her. A sandy ascent to the feet of the aged, so is a talkative woman to a quiet man. From a woman is the beginning of sin, and through her we all die." ^D Eccli. xxv, 34, 23, 26, 35, 25. — "Do not give a wicked woman freedom of speech." Eccli. xxvi, 2. — "Great wrath is a drunken woman. The fornication of a woman shall be known in the loftiness of her eyes, and in her eyelids." Eccli. xlii, 14. — "Better is the iniquity of a man than a woman who does good. Against a wicked woman there is a good seal." [alt-version omitted]

"The sins of women are the ignorance of men." Sixti.

"A woman who is a lover of wealth, dwelling with a like-minded husband, is a double affliction. For she inflames the pleasures, and

^A increases the love of gratification, and injects stings into curious desires, dreaming up certain pearls, and emeralds, and hyacinths, and gold; working some, weaving others, and through every kind of lack of refinement increasing the disease. For the zeal for these things is not incidental, but they have cares concerning them by night and by day; and ten thousand flatterers, following after their desires, gather together the dyers, the goldsmiths, the perfumers, the weavers, the embroiderers; she gives the husband no time to breathe from her constant commands. No wealth is sufficient, serving the desires of women, not even if it were flowing like rivers. The barbarian ointment is eagerly sought by them, just like oil from the marketplace, and flowers from the sea, the shellfish, the murex, more than the wool from sheep. And gold, binding the precious stones, becomes an ornament for them—partly for the forehead, partly for the neck, and another is in the belts, and another binds the hands, and the feet. For those who are lovers of gold rejoice to be bound by hand-chains, provided that it is gold that binds them. When, therefore, will he who serves the desires of women take care of his soul? For just as the rotten parts of ships are submerged by squalls and storms, so the evil dispositions of women submerge the weak souls of those who live with them. ^B

Against the Drunkenness of Women

Wanton women, having forgotten the fear of God and having despised the eternal fire—on such a day, when they ought to sit at home in memory of the resurrection of the Lord, and lay hold in their minds of that day on which the heavens will be opened and the Judge will appear to us from the heavens, and the trumpets of God, and the resurrection of the dead, and the just judgment, and the recompense to each according to his work: instead of having these things in their thoughts, and purging their hearts from evil imaginations, and erasing their previous sins with tears, and preparing themselves for the meeting with Christ on the great day of his epiphany—having cast off the yoke of the slavery of Christ, having thrown from their heads the coverings of shame, having despised God, having despised his angels, having become shameless before every male face, decking their hair, dragging their cloaks, and at the same time sporting with their feet, with a wanton ^C and impudent eye, with overflowing laughter, carried away to dancing as if by some frenzy, and enticing all the wantonness of the young upon themselves, holding dances in the martyrs' memorials which are situated in the suburbs of the city—they have made the holy places a workshop of their own obscenity; they have defiled the air with harlot-like songs, and they have defiled the earth with impure feet, striking it with their dances, establishing for themselves a crowd of young men as if in a theater, being truly insolent and of completely mad frenzy; leaving no excess behind. How then should I keep silent about these things? How, again, should I shed tears for the atrocity of the crime? This for us

harm to these souls. Wine, that gift from God given for the relief of infirmity to the chaste and sober, has now become an instrument of licentiousness to the intemperate. ^B

Chrysostom. Nothing evil is to be compared with a wicked woman. What is more cruel among quadrupeds than the lion? Nothing at all. What is more savage among reptiles than the dragon? Nothing whatsoever. And yet, compared to a wicked woman, both the lion and the dragon are inferior. The most wise Solomon is my witness, where he says: I would rather dwell with a lion and a dragon than house with a wicked and talkative woman. And lest you should think the prophet spoke these things ironically, observe the matter accurately from the events themselves: lions showed reverence to Daniel, but Jezebel slew the righteous Naboth. A sea monster preserved Jonah in its belly, but Delilah, having shorn Samson’s hair, delivered him to the Philistines. Dragons, asps, and horned vipers stood in awe of John in the desert, but Herodias commanded him to be beheaded during a banquet. Ravens fed Elijah on the mountain, but Jezebel, after the rain had been granted, sought him out for slaughter. For what was she saying? If you are Elijah, I am Jezebel; may the gods do so to me and more also, if I do not make your life by this time tomorrow as the life of one of those who are dead. And Elijah was afraid, and he arose and went into the desert a day’s journey, and he prayed that his soul might die, and said: O Lord God, it is enough; take my soul from me, for it is better for me to die than to live, for I am no better than my fathers (III Kings xix, 2, ff.). O inverted ways! Did the prophet Elijah fear a woman? He who bore the rain of the whole world upon his tongue, who had brought down fire from heaven by his word, and had raised the dead to life by his prayer, did he fear a woman? Indeed, he feared her. For no wickedness is comparable to a wicked woman. Wisdom bears witness to my speech, saying: There is no head above the head of a serpent, and there is no malice above the malice of a woman (Eccli. xxv, 22). O wickedness, and most acute weapon of the devil! Through a woman, from the beginning in paradise, he wounded Adam. Through a woman, he drove David into a frenzy for the treacherous murder of Uriah. Through a woman, he turned the most wise Solomon toward transgression. Through a woman, he blinded the most valiant Samson once his hair was shorn. Through a woman, he struck down the sons of Eli the priest. Through a woman, he pursued the heaven-bound Elijah. Through a woman, he shut the most noble Joseph in prison. Through a woman, he beheaded John, the lamp of the whole world. Through a woman, he slaughters everyone; for a shameless woman spares no one. She does not honor a Levite, she does not respect a priest, she does not revere a prophet. O evil, the most evil of all evils, a wicked woman, even if she is poor. And if she also possesses wealth to abet her wickedness, the evil is twofold; she is an unendurable creature, an incurable beast. I know also of the asp...

^A being charmed by a gentle hand and growing tame, and lions, and tigers, and leopards being gentled and pacified; but a wicked woman rages when provoked, and grows insolent when she is pampered. If she has a husband in authority, she urges him on day and night with her talk, whetting him toward murderous treachery, just as Herodias did Herod. And if she has a poor husband, she stirs him up to rages and fights; and if it happens that she is a widow, she herself, by herself, holds everyone in contempt. For she does not bridle her tongue from fear of God, nor does she look to the future judgment; she knows not the law of friendship. It is nothing for a wicked woman to hand over her own husband to death. Indeed, his own wife was handing over the righteous Job to death, saying: "Speak some word of blasphemy against the Lord, and die" (Job 2:9). O the depraved nature! O the impious disposition! ^B She was not moved to any pity, seeing the bowels of her own husband burned by searing pustules as if by glowing coals, and all his flesh consumed by worms. She was not swayed to mercy when she beheld him curled up in agony, wasting away, overcome by torment, and drawing constant gasps from his hollow chest with a gaping mouth. She was not softened to compassion when she saw him who was once clothed in royal purple, now lying naked on a dunghill with his body. She remembered nothing of her ancient intimacy with him, and how much glory and wealth she had once flourished in because of him. And what was it she said? "Speak some word against the Lord, and die." Did he ever say anything of the sort to you when you were suffering from illness? Did he not rather exert himself to wash away your sickness with prayers and pious offerings? Clearly, it was not enough for you that poverty was sent upon him for a time, unless you also were to procure for him eternal torment through blasphemy. Or do you not know that all sin will be forgiven to men, but that blasphemy against the Holy Spirit will not be forgiven, neither in this age nor in the one to come? ^C Do you wish to see another instance equal to this wickedness? Look, I pray you, at Delilah. For she, having shorn Samson, handed him over to the Philistines; her own husband, I say, her own spouse, whom she cherished, whom she stroked, whom she beguiled with blandishments, whom she feigned to love more than herself; whom she loved yesterday, and betrayed today; whom she embraced with a friendly spirit yesterday, and hands over to the grave today. Was he perhaps not beautiful in appearance? Who then was more outstanding in beauty at that time, he who wore seven locks upon his head, by which the sevenfold grace was shadowed forth? Was he not strong and vigorous, who, while traveling, strangled a lion by himself, and with the single jawbone of an ass laid low a thousand Philistines? But he was also a saint. ^D For he possessed such holiness that, when he thirsted in a drought of water, he prayed, and from the jawbone of a dead ass held in his hand he brought forth springs of water, and from there drew the remedy for his thirst. And her own wife handed over such a man—so beautiful, so strong—as an enemy to the Philistines. For this reason the prophet warns you: "Guard yourself from the wife of your bosom, so as not to entrust anything to her." Tell me, what wild beast has ever plotted such things against its own male? And what female dragon has [ever]...

sought to kill its mate? What lioness delivers her own male up to slaughter? You see how aptly Wisdom has said: "There is no head above the head of the serpent, and there is no malice above the malice of a woman" ^A. And once and for all, he who has an evil wife should know that he has already received the wages of his own iniquities: "An evil wife shall be given for a portion to the lawless, according to his works."

^B Intolerable is a woman who is pampered with flatteries, decorating her face like a meadow with various flowers, variously reddening her cheeks, whitening her countenance with starch, wine-flower, bean-flour, and white lead, painting her eyes with kohl, adorning her neck, hands, and hair with golden ornaments, and perfuming her soft garments with various fragrances. She is a deadly snare, leading the young man astray through all his senses: enchanting his sight with the visible adornment, and his hearing with soft flatteries.

A woman is a bad beast of burden, a creeping worm, the fellow-dweller of Adam, the daughter of lies, the guard of paradise, the expeller of Adam, the hostile destruction, the enemy of peace.

^C God had not granted the knowledge of good and evil to the tree, nor did He wish to hang the rational upon the irrational. For the plant is irrational, but man is rational. The tree did not possess the knowledge of good and evil. For if the tree had possessed knowledge, it would certainly have been rational; and it would have been necessary, as Eve was going to take of the fruit, for the tree to have said to the woman: "What are you doing, woman? Do you wish to taste of my fruit? Do not eat, lest you die. You wish to reap me for your own ruin. You delight in my fruit, but death lies within it. Do you not have [other things] from which to eat? Why, then, do you not enjoy them without danger, but instead desire those which bring destruction? Do you wish me to call your husband ^D and divulge your act to him, so that he may hate your intent? So that you may delight, he is ruined; so that you may eat, he dies; so that you may commune with the serpent, he is alienated from God." But the tree said none of these things. Why? Because it did not share in reason, but bore the Law. For just as a written book does not speak of itself, but speaks through what is in it, so too the tree, instead of letters, put forward the Law. What Law? "From every tree [to] know good and evil, you shall not eat of it. For on the day you eat, you shall die by death" (Gen. II, 17). What, then, does Moses say? Let him speak the things that follow: "And God said, It is not good for man to be alone; let us make for him a helper like unto himself" (Ibid. 18). A helper, not a man-slayer; a helper, not a deceiver; a helper, not one who plots; a helper, not an adversary; a helper, not above him, but according to him—and not against him. And God took the man, he says, whom He had molded.

and placed him in the paradise of delight. Why, then, did He mold Adam outside of paradise, and after molding him outside, place him into paradise, but created Eve out of his rib within paradise? ^A Why, therefore, did He not mold the woman also outside of paradise, and only then translate her into paradise? So that she might not learn to wander outside of her own house, but to remain at home, attending to domestic matters. For if, even though she was fashioned in paradise, she did not remain there, but cast both herself and Adam forth, what would she have done had she been fashioned outside of paradise? From her, wicked women have learned to go about from house to house, whom blessed Paul rebuked, saying: *And at the same time they learn to be idle, wandering about from house to house* (1 Tim. 5:13). The wife of Job learned these things, for she said to her own husband: “I am a wanderer and a servant, going about from place to place, and from house to house.” Well did she say “wanderer,” for she had the wanderer [the deceiver] within herself. But let no one, I beg, from now on revile Eve. For the holy Theotokos Virgin has erased her reproach. For even if, having acted undisciplined, she became a companion to the serpent, ^B yet nevertheless, through the bearing of children, she cast off the pain of the transgression, just as the Apostle also recorded, saying: *The woman was deceived in the transgression, but she shall be saved through the bearing of children* (1 Tim. 2:14). Which [children]? First, by Adam himself were children born, and from them those who came after them, then the patriarchs, the prophets, David, and he who according to the flesh descended from him, the Lord Jesus Christ, who both chased away sorrow and bestowed grace.

What is a beautiful woman? A whitewashed tomb, unless she be modest. For beauty both withers by disease and is cut short by death. Prostitute women, anticipating the virtuous matrons, are accustomed to call them harlots, so that they may have no reproach to level back at them.

TITLE XIII. On gluttony and greed; and that ^C gluttony causes death.

Gen. 25:33. *Esau sold his birthright to Jacob. And Jacob gave Esau bread and pottage of lentils; and he ate and drank, and rose up and went away; and Esau despised his birthright.*

Exod. 32:6. *The people sat down to eat and to drink, and rose up to play. And the Lord spoke to Moses, saying: Go, descend quickly from here; for your people, whom I led out of Egypt, have sinned, and have made for themselves a molten calf.*

Job 40:11. *The power of Satan is in the navel of the belly.*

Eccli. 31:19. *Be not insatiable at any banquet, lest ^D perhaps you may offend.*

^A Prov. xxvii, 7. — *A soul that is full shall trample upon honeycombs; but to a soul that is needy, even little things seem sweet.* Prov. xxix, 21. — *He that nourisheth his servant delicately from his childhood, shall find him stubborn.* Osee xii, 3. — *In the womb he supplanted his brother, that is, Jacob.* Isa. v, 11. — *Woe to you that rise up early in the morning to follow drunkenness, and to drink in the evening, that you may be inflamed with wine!* Isa. xxiv, 9. — *All that drink wine shall be ashamed.* Isa. xxviii, 7. — *They have erred through strong drink, the priest and the prophet have been diverted by wine.* Isa. xxiv, 7. — *All they that were merry at heart sigh.* Isa. xxii, 12-13. — *The Lord hath called in that day to weeping, and to mourning, to baldness, and to girding with sackcloth; and behold joy and gladness, killing calves, and slaying rams, eating flesh, and drinking wine, saying: Let us eat and drink; for tomorrow we shall die.* Thren. iv, 5. — *They that were fed delicately have died in the streets; they that were brought up in scarlet, have embraced the dung.* Eccli. xviii, 30. — *Go not after thy lusts, but turn away from thy pleasure. If thou give to thy soul her desires, thou wilt make her a joy to thy enemies.* Eccli. xxxi, 20; xxxiii, 6; xxxvii, 29. — ^B *Be not greedy in any feasting. Torture shall be with an intemperate man and an insatiable person. Let not the desire of the belly and the act of copulation take hold of me.* Eccli. xl, 29-30. — *Do not greedily devour any kind of food. For in many meats there will be sickness. A man looking upon another man's table, his life is not in the thought of living.* Luc. vi, 25. — *Woe to you that are filled: for you shall hunger. Woe to you that laugh now: for you shall mourn and weep.* Luc. xxi, 34-35. — *Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly. For as a snare shall it come upon all that sit upon the face of the whole earth.* Jac. v, 5. — *You have feasted your hearts, as in a day of slaughter.* Phil. iii, 18-19. — *The enemies of the cross of Christ; ^C whose end is destruction; whose God is their belly; and whose glory is in their shame.* Hebr. xii, 16. — *Lest there be any fornicator, or profane person, as Esau; who for one mess sold his first birthright.* Basil. in psal. xxxiii. — *When your blood is in good condition and seething beyond measure from obesity and corpulence, an occasion for sinning is contracted. Take care not to flatter your body with sleep, and baths, and soft beds, always repeating to yourself this saying:* "What profit is there in my blood, in my going down to corruption?" Why do you keep the small afterward...

fatten yourself, and make yourself fleshy and corpulent? Does it escape you that the fatter you make your flesh, the heavier a prison you construct for your soul? For how will an earthly and carnal man confess to God and announce His truth, when he gives no time to learning and, in such a great weight of flesh, has his mind confused?

The same.—Adam was once on high, not in place, but by the orientation of his will. But soon, having been filled with every pleasure, he broke out into insolence through satiety, since he preferred what appeared pleasant to carnal eyes over that intelligible beauty, and deemed the gluttony of the flesh more valuable than spiritual delights. The result was that he was immediately ^B cast out of paradise, out of that blessed state, I say, having become evil, not out of necessity, but out of imprudence.

The same, homily *On Fasting*.—A belly burdened with food is not apt, I will not say for a race, but not even for speech. For when it is oppressed by a surfeit of food, it is not even permitted to rest, but is forced to make many turnings to one side or the other.

The same.—The belly is a most faithless dealer, an unsafe storeroom for the many things deposited in it, keeping the harm, yet certainly not keeping what was entrusted to it.

The same, homily *On Fasting*.—Do not imitate the disobedience of Eve; do not again take the serpent as a counselor, that by indulging the flesh, you might be subject to food. ^C

The same.—Human bodies, when heavily weighed down by constant gorging, are easily sunk and overwhelmed; but those that use light food both escape the impending evil from a sickness as if from the onset of a storm, and ward off the present distress no differently than the assault of a crag.

The same.—The forty days’ perseverance which Moses, the servant of God, had passed in fasting and prayer, one instance of drunkenness made fruitless. For the tablets which fasting had received, inscribed by the finger of God, drunkenness shattered, as the prophet judged it unworthy for a drunken people to be instructed in the laws of God. In a single moment of time, that people, who had received the knowledge of God through the greatest miracles, was cast down into Egyptian idol-frenzy because of gluttony. ^D Compare both together, and [see] assuredly how fasting reconciles a man to God, and how luxury betrays salvation.

The same.—The dainty belly that is always demanding and never ceases, which receives today and forgets tomorrow—when it is filled, it philosophizes about temperance; but when the inflation has dispersed, it does not remember its own decrees.

The same.—Fear the example of the rich man. The luxury in which he indulged throughout his life cast him into the fire. For it was not because of any injustice, but merely on account of his effeminate living and luxury, that he was tormented in the flame of the furnace.

^A Ibid. — To those who are given over to luxury, a faulty digestion necessarily follows. For this produces even severe diseases in bodies. For from thick food, certain sooty exhalations are sent up, like a dense cloud, which interrupt the illuminations that the Holy Spirit has insinuated into the mind.

The same, *On Gluttony*. — Satiety is the beginning of insolence.

The same, *Homily on Reading the Book of Genesis*. — Those who keep in mind certain creators of banquets, and search every land and sea, and pay taxes to their stomach as if to some cruel master—these are miserable because of their occupation; and they suffer nothing lighter than those who are tormented in the underworld. They are flatly raking into fire, and carrying water in a sieve, and trying to fill a perforated jar, having no end to their labors.

^B The body being in a comfortable state, and weighed down by a mass of flesh, it is necessary for the mind to be sluggish and weak toward its proper activities. But when the soul is in a state of good health and is raised toward its proper good through the study of virtues, it follows entirely that the state of the body should wither.

We do not praise anything of those things which, after the throat, are of equal honor, or rather dishonor, and likewise to be rejected.

Intemperance to me is everything that is superfluous and beyond what is needed, and this while others are hungry and in need, who are made of the same clay and mixture.

Nothing is so aggressive and prone to contention as the stomach.

You who are busy with luxury, subtract something from the flesh and give it to the spirit. Is a poor man near by? Bring help to someone who is suffering. Into this man, disgorge something of those things that are superfluous for you. Why are you suffering from indigestion, while he is hungry? You from a hangover, and he from dropsy? You from weighing down satiety with more satiety, and he from being turned about by disease? Do not overlook your Lazarus here, lest he make you that rich man there.

Let not the earth and sea bring us dung as a gift. For I know how to honor luxury with this name.

^C Until the palate, the perception of flavor has its limit; but beyond the palate, the difference of things being put in is indistinguishable, as nature changes everything equally into a stench.

The seed is the householder’s; and from the wheat, bread is made. But luxury is the tares, which were sown secretly by the enemy among the wheat.

For who does not know that the root of all the offenses committed in life is the pursuit that is spent on the throat? ^D

^A Chrysostom.—When you have eaten and drunk and are filled, pay attention to yourself. For the place of pleasure is precipitous.

Cyril.—The lust for luxury is always a companion, as has been set forth by Isocrates. For wealth is a servant of vice rather than of virtue.

Nilus.—One must abstain from foods, not for the sake of the foods themselves, but because of the harms that arise from them.

The same.—The affection of gluttony ends in the vice of fornication; and fornication ends in sorrow.

Ibid.—Eat as much as is needed; for moderate food is not forbidden. Eat, therefore, with thanksgiving, but do not devour. For ravenous people are hated.

Ibid.—Whoever is affected by insatiable voracity knows ignominy and perturbation through gluttony.

Ibid.—It is bad for a man endowed with knowledge and frugality to eat more than is needed. Whatever is beyond necessity becomes useless. ^B

The same.—Do you not know that Israel, as soon as he had eaten more than was right, kicked like a mule, and departed from Him by whom he was nourished? Do not weigh down your body with immoderate foods and drinks, lest you be harmed by illness from over-eating, and wrap your soul in darkness, and be defeated by the phalanx of pleasures. When you feed yourself beyond what is necessary, you are imprudently feeding an enemy. Weighted down by a supply of delicate foods, you can by no means resist the surge of perturbations. Send word to luxury; for it draws one to actions from which, when sleep is shaken off, moaning arises.

There is an innate desire for the neighbor in over-eating. It is necessary for you to thin down your fattened flesh, because a fat belly does not beget a subtle mind, especially for one who leads a scholarly life and needs much sobriety. Being a lover of pleasure and a lover of display, you are not far from the Tartarean Charybdis. Do not be ignorant that there is nothing more wretched than this joyful corporeal health and the splendor of great prosperity. It is a laborious task to command an impudent belly. For it is the god of those whom it has conquered itself. Nor is it possible for one who has addicted himself to it to remain guiltless. ^C

TIT. XIV.—Regarding those who guard their own tongue.

Job xxvii, 4.—«My lips shall not speak iniquity, nor shall my soul meditate on unjust things.»

Prov. x, 19.—«If you spare your lips, you will be wise.»

Prov. xiii, 3.—«He who guards his tongue, guards his soul.»

Prov. xviii, 18.—«A silent man calms an altercation.»

«He who loves his life, spares his mouth.»

Prov. iv, 24.—«Remove from yourself a froward mouth: and put away unjust lips from you.» ^D

^A Prov. x, 20.—«Silver refined, the tongue of the righteous.» Prov. viii, 8.—«After righteousness, all the words of your mouth. There is nothing crooked or perverse in them.» Prov. xii, 14.—«From the fruits of his mouth, the soul of a man shall be filled.» Prov. xv, 4.—«The healing of the tongue is a tree of life; but the one who keeps it shall be filled with the spirit.» Prov. xvi, 24.—«Good words are honeycombs, and the sweetness of them is the healing of the soul.» Prov. xxi, 23.—«He who keeps his own mouth and tongue, keeps his soul from distress.» «A soft tongue breaks bones.» ^B Prov. xviii, 21.—«Death and life are in the power of the tongue; and those who control it shall eat its fruits.» Eccli. xiv, 1.—«Blessed is the man who does not slip with his mouth.» Eccli. vi, 5.—«A sweet throat multiplies friends.» Eccli. xxii, 27.—«Who will set a guard over my mouth, and a seal upon my lips, that I may not fall because of them, and my tongue destroy me?» Eccli. xix, 5.—«He who hates talkativeness, lessens evil.» Eccli. xxx, 18.—«Good things poured out upon a closed mouth.» Psal. xxxviii, 2.—«I said, I will guard my ways, that I may not sin with my tongue.» Psal. cxl, 3.—«Set a guard, O Lord, to my mouth, and a door of enclosure about my lips.» ^C Jac. 1, 19.—«Let every man be swift to hear, slow to speak.» Jac. iii, 2.—«If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.» To exercise temperance regarding the voice is a restraint upon lust. Do you not know what a gift from God silence is? Speak, however, if you have something better than silence. Love quiet, where it is better to be silent than to speak. Talkativeness and contentions of words are not pleasant to the faithful. For one adversary is enough and more than enough. A wise man, even when silent, honors God, knowing also why he is silent. Spare, I beseech you, that same unruly tongue. For the slip of the tongue is more grievous than the slip of the feet.

TIT. XV.—Concerning those who do not guard their tongue

^A Ps. xi, 4.—«The Lord shall destroy all deceitful lips, and the tongue that speaketh proud things.»

Ps. cxxxix, 2, 12.—«They have sharpened their tongues like a serpent's. A deceitful man shall not be established on the earth.»

Ps. xlix, 19.—«Thy mouth hath abounded with malice, and thy tongue framed deceit.»

Ps. cxix, 2.—«Deliver my soul, O Lord, from wicked lips, and from a deceitful tongue.»

Prov. vi, 2.—«A strong snare to a man is his own lips; but he is taken by the words of his own mouth.»

Prov. x, 8.—«He who is incautious with his lips, dealing perversely, shall be supplanted.»

Prov. xv, 1, 2.—«A grievous word stirreth up anger. A double-tongued man revealeth secrets in the assembly. The mouth of fools shall proclaim evils.»

Prov. xxvi, 18.—«The perverse man bringeth ruin by his own mouth.»

Prov. xxviii, 28.—«A man of mutable tongue shall fall into evil.»

Prov. xviii, 6, 7.—«The lips of a fool lead him into evils; his mouth is a bold caller of death. The mouth of a fool crusheth him, and his lips are a snare to his soul.»

Prov. xxii, 14.—«The mouth of the iniquitous is a deep pit; he upon whom the Lord is angry shall fall into it.»

Prov. xxvi, 20, 28.—«By the multitude of wood the fire shall grow. An incautious mouth createth instability.»

Prov. xii, 13.—«For the sin of his lips the sinner falleth into a snare.» ^B

Prov. x, 19; iv, 24.—«In the multitude of words thou shalt not escape sin. Put away from thee a crooked mouth, and keep far from thee unjust lips. The uninstructed are incontinent of tongue. If thou shouldst draw out a word, judgment and strife will come forth.»

Prov. xviii, 13.—«He who answereth before he heareth, it is a folly and a shame to him.»

Eccli. v, 1.—«Be not hasty in thy heart, and let not thy heart be quick to utter a word in the sight of God.»

Eccli. x, 14; viii, 4.—«A fool multiplieth words. Do not stand in a bad word.»

Jer. ix, 3.—«They have bent their tongue like a bow.» ^C

Eccli. xx, 8.—«He who multiplieth speech shall be abominable.»

Eccli. xxvii, 21.—«An arrow shot in the thigh of the flesh, so is a word in the heart of a fool. Cruel is he who keepeth not his words.»

Eccli. viii, 3; ix, 8.—«Do not quarrel with a man full of tongue, and do not heap wood upon his fire. Terrible in his city is a man full of tongue.»

Eccli. xx, 20.—«A slip from the pavement is less grave than one from the tongue.»

Eccli. xxviii, 21; xxix, 22.—«The stroke of a whip maketh a mark, but the stroke of the tongue shall break the bones. Bind up thy silver and thy gold, and make a balance and a weight for thy words, and for thy mouth make a door ^D

^A and a bar; take heed lest perchance thou slip therein. Many have fallen by the mouth of the sword, but not as those who have perished by the tongue.

James 3:2, 11

Gregory Nazianzen — Immoderate speech is hostile to the ears, no less than immoderate food is to the body.

The same, Orat. 2. — A tongue that is not governed by reason is a ruin to men. ^B

Chrysostom — Speech poured out rashly overturns whole houses, and has destroyed and submerged souls. For while the loss of money can be repaired again, speech, once it has leapt forth, can never be recovered.

Cyril — Do not receive swallows into your house; that is, do not make talkative men, and those who are unrestrained in their tongue, your housemates.

Eusebius — An evil tongue is a man's ruin. And again David: "Thy tongue deviseth mischiefs like a sharp rasor" (Ps. LI, 4). And again: "What shall be given unto thee, or what shall be done unto thee, thou false tongue?" (Ps. CXIX, 3). And in another place: "Hold not thy peace, O God of my praise; for the mouth of the wicked and the mouth of the deceitful are opened against me" (Ps. CVIII, 1-2). And elsewhere: "They have sharpened their tongues like a serpent; adders' poison is under their lips" (Ps. CXXXIX, 3). It is said that the serpent has a terrible sting in its tongue, but there is nothing more terrible than an evil human tongue. It is said also that the lizard is vile, but it is not more vile than a man who talks foolishly. A scorpion's bite admits of a remedy, but evil speech, going forth from the mouth of a trifler, inflicts an immedicable wound upon his neighbor. Water extinguishes the flame of fire, but no one ^C calms an evil tongue. A bit tames a stiff-necked horse, but no one can tame an evil tongue. A wild beast is easily tamed, but an evil tongue is not calmed. There is nothing in the world worse than an evil tongue. It sets city against city, house against

house, children against parents, brothers against brothers. Everything wicked is born of the tongue.

LETTER Δ

TITLE IV. — On the power of God.

Deut. vi, 26. — ‹The Lord thy God is in thee, a God great and strong.› ^A

Job v, 8. — ‹I will call upon the Lord the sovereign of all, who does great and unsearchable, glorious and extraordinary things, of which there is no number.›

Job xii, 14. — ‹If he pulls down, who will build? If he shuts against, a man, who will open?›

Job xlii, 2. — ‹I know that Thou canst do all things; and nothing is impossible to Thee.›

Job v, 11.— ‹Who raises the humble to the heights, and sets up those who are perishing.› ^B

Job ix, 5. — ‹Who makes mountains old, and they know it not; who overturns them in his wrath: who shakes the world which is under heaven from its foundations, and its pillars are shaken. Who speaks to the sun not to rise, and it does not rise; and seals up the stars. Who alone stretches out the heaven, and walks upon the sea as upon solid ground. If he overturns all things, who will say to him: What have you done?›

Job xii, 13-21. — ‹With Him is wisdom and power, to Him belongs counsel and understanding. With Him is power and strength, to Him belongs wisdom and understanding. He leads counselors away captive, and judges of the earth he makes foolish. He sets kings upon thrones, and girds their waist with a belt. He sends ^C forth priests as captives, and overthrows the powerful of the earth. He pours contempt upon princes, and reveals deep things out of darkness.›

1 Kings ii, 4. — ‹The bow of the mighty has become weak, and the weak have girded themselves with strength. The Lord makes poor and makes rich, He humbles and He exalts,› etc.

Psal. lxxv, 3. — ‹Thou art terrible, and who shall resist Thee?› etc. ‹All who are round about Him shall bring gifts,› etc.

Psal. lxxvi, 13. — ‹Who is a great God like our God? Thou art the God that does wonders.›

Psal. lxxxviii, 9; lxxxix, 11; cv, 2; cxii, 7. — ‹Thou art mighty, O Lord, and Thy truth is round about Thee,› etc. — ‹Who knows the power of Thy wrath?› — ‹Who ^D shall speak of the mighty acts of the Lord? let them be heard,› etc. — ‹Raising the needy from the earth, and from the dunghill,› etc.

Nahum i, 4. — ‹Threatening the sea, and drying it up, and making all the rivers a desert.›

Psal. xl, 12; 15-22. — ‹Who has measured the water with his hand, and the heaven, and all the earth with a span? Who has set the mountains in a scale, and the forests in a balance? All the nations are considered as a drop from a bucket, and as a turn of a balance. He who holds the circle of the earth, and its inhabitants are as locusts.›

Isa. lxvi, 1. — ‹Thus says the Lord: The heaven is My throne, and the earth the footstool of My feet. What kind of house will you build-

for Me, or what is the place of My rest? For all these things My hand has made, and all these things are Mine, says the Lord.› ^A

Jerem. l, 34. — ‹Their redeemer is strong, the Lord of hosts is His name.›

Dan. iv, 32. — ‹All the inhabitants of the earth are accounted as nothing before Him; and there is no one who shall resist His hand, or say to Him: What have You done?›

Sap. xi, 23. — ‹For it is always in Your power to show great strength, and who can resist the power of Your arm? For the whole world before You is as a grain in a balance. But You have mercy upon all, because You can do all things.›

Sap. xii, 16. — ‹Your power is the beginning of justice, and because You are Lord of all, it makes You spare all.› ^B

Sap. vi, 9; xvi, 15. — ‹A hard judgment shall be executed on those who are in power. It is impossible to escape Your hand.›

Sap. xii, 12. — ‹Who shall say to You: What have You done? or who shall stand against Your judgment?›

Eccli. xliii, 31. — ‹The Lord is terrible and exceedingly great, and His power is wonderful.›

Basil, de Spirit. S. cap. 8. — He who carries all things by the word of His power, and does not work after the manner of bodies, nor require the labor of hands for the creation, but has the nature of things that are coming to be following his unchangeable will. — Where God wills, the order of nature is overcome. For what He willed, He was able to do. ^C

Iren. lib. ii, c. 51. — God is stronger than nature, and with Him is the will, because He is good; and the power, because He is mighty; and the accomplishment, because all things are easy to Him. — I tell you, that God is able to raise up children to Abraham from these stones, that is, from those who worship stones.

TIT. II. On the Creation and Workmanship of God; and that Nothing was Made by Him in Vain.

Gen. i, 31. — ‹God saw all things that He had made, and behold, they were very good.›

Psal. lxxiii, 16. — ‹Yours is the day, and Yours is the night; You have fashioned the dawn and the sun; You have made all the borders of the earth.›

Psal. lxxxviii, 12; xciii, 5. — ‹Yours are the heavens, and Yours is the earth: You have founded the world and the fullness thereof. ^D His is the sea, and He made it.›

Psal. ciii, 24. — ‹How magnified are Your works, O Lord! in wisdom You have made them all.›

Isa. xlv, 7-12. — ‹I am the Lord God, the one who forms light and makes darkness. I made the earth and man upon it. I with my hand have established the heaven.›

Isa. lvii, 16. — ‹A spirit shall go forth from Me, and I have made every breath.›

Jerem. x, 12. — ‹The Lord, who makes the earth by His power, preparing the world in His wisdom, and by His understanding He stretched out the heaven, and brought forth clouds

from the end of the earth; He made lightnings into rain, and brought forth His light.› ^A

Baruch iii, 32. — ‹He who prepared the earth for eternal time, and filled it with four-footed beasts. Who sends forth light, and it goes; He called it, and it obeyed Him in fear. But the stars gave light in their watches, and they rejoiced; they were called, and said: Here we are; and they shone with joy to Him who made them. ›

Sap. i, 13-14. — ‹God has not made death, nor does He take pleasure in the loss of the living. For He created all things that they might be, and the generations of the world are healthful, and there is no poison of destruction in them, nor is the kingdom of hell upon the earth. ›

Sap. xi, 25. — ‹You love all things that are, and hate none of the things which You have made. But how could anything have remained, if You had not willed it? › ^B

Sap. xiii, 5. — ‹From the greatness and beauty of the creatures, the creator of them is seen to be known. ›

Eccli. xviii, 1. — ‹He who lives for ever, created all things at once, the Lord alone. ›

Eccli. xlii, 25. — ‹He has made nothing that is lacking; He has established the good things of each one. And who shall be satisfied with beholding His glory? ›

Eccli. xxxix, 21-26. — ‹The works of the Lord are all good, and He will supply every need in its proper time. It is not to be said: This is worse than that. For all things shall be proven in their time. ›

Eccli. xxxviii, 4-8. — ‹The Most High has created medicines from the earth, and a wise man will not abhor them. And the peace that is from them is upon the face of the earth.› ^C

Basil. hom. 5 in Hexaem. — ‹Let the earth bring forth the green herb (Gen. 1, 11)›: and at the same time as those things which have a nourishing force, poisonous things were also produced, with wheat the hemlock, and with the remaining foods, hellebore, aconite, mandrake, and the juice of the poppy. What then? Shall we, neglecting the duty of a grateful heart for the blessings received, accuse the Creator because of those things which are harmful to our life? And do we not reflect on this, that not all things were created for the sake of our belly: but that those foods which are destined for us are ready and known to all; yet each of those things which were created performs its own particular role among the created things? ^D

Ejusd. hom. 2. — To say that evil draws its origin from God is impious: for no contrary arises from its contrary. For neither does life beget death, nor is darkness the source of light, nor is sickness the cause of health. What then do we say? Clearly that evil is not a living and animate essence, but an affection in the soul at war with virtue, which originates in the slothful from no other source than that they have fallen away from the good. Do not, therefore, look for evil outside of yourself; but let each acknowledge himself to be the author of the vice from which he himself suffers.

Greg. Naz. — Nothing of those things which were created by God was made in vain.

^A Chrysost. — It is not the nature of the movements themselves that is evil by its own being, but the subversion of natural movements has traduced the impulses of the soul as passions. For the Creator fashioned the lyre beautiful and well-tuned, but those who strike it touch the strings in various ways; and from the same cithara, one plays a hymn, while another echoes a blasphemy—not because the nature of the strings possesses a distorted quality, but because the ignorance of those who manipulate them ruins the instrument.

By the sowing of evils, the cause is the sloth of men. For when men slept, He says, the enemy came and sowed tares in the midst of the wheat (Matt. xiii, 25).

Euseb. — All things which God has made, He has made good, since He Himself possesses knowledge of all things. For ^B neither could the just man do anything unjust, nor the good man anything evil, just as the expert could not do anything unskillfully. Since therefore God is just, and good, and expert, it is necessary that He has made nothing unjust or evil.

Didymi. — By a single nod of will, God creates whatever He wills from things that do not exist: as one who is alone sempiternal, alone without beginning, alone at last simple in essence and in will.

TITLE III. — Concerning the glorification of God; and that it is necessary to glorify and sanctify God, and that God in turn glorifies those who glorify Him.

— Num. xx, 12. «The Lord said to Moses: Because you did not believe to sanctify me, therefore you shall not bring this congregation into the land ^C which I gave to them.»

— 1 Reg. ii, 3. «I will glorify those who glorify me, and he who despises me shall be brought into dishonor.»

— Ps. ix, 1. «I will confess to Thee, Lord, with my whole heart.»

— Ps. xvii, 4. «I will call upon the Lord with praise, and I shall be saved from my enemies.»

— Ps. xxi, 23. «You who fear the Lord, praise Him,» and the rest.

— Ps. xxxiii, 2. «I will bless the Lord at all times; His praise shall always be in my mouth.»

— Ps. xlvi, 6. «Sing praises to our God, sing praises: sing praises to our King, sing praises.»

— Ps. xlix, 14-23. «Sacrifice to God a sacrifice of praise, and pay your vows to the Most High. A sacrifice of praise shall glorify Me, and there is the way.»

^D — Ps. lxv, 2. «Shout with joy to God, all the earth; psalm to His name,» and the rest.

— Ps. lxvi, 4. «Let the peoples confess to Thee, O God; let the peoples confess to Thee,» and the rest.

— Ps. lxvii, 26-33. «In the churches bless God the Lord, from the fountains of Israel. O kingdoms of the earth, sing to God, sing to the Lord.»

— Ps. lxxvi, 4. «I remembered God, and was delighted, and I exercised myself.»

— Ps. lxxxviii, 2. «I will sing of Thy mercies, Lord, forever; from generation to generation,» and the rest.

^A Ps. xci, 2. — «It is good to confess to the Lord, and to sing to Thy name,» etc. Ps. xciv, 1. — «Come, let us exult in the Lord, let us cry out to God,» etc. Ps. xcv, 2-7. — «Sing to the Lord a new song. Sing to the Lord, all the earth. Bring to the Lord, O ye families of the nations, bring to the Lord glory and honor.» Ps. xcvii, 5. — «Exalt the Lord our God, and adore.» Ps. xcix, 9. — «Cry out to God, all the earth: serve the Lord in gladness.» Ps. cii, 1-22. — «Bless the Lord, O my soul, and all things that are within me. Bless the Lord, all His works, in every place of His dominion.» Ps. ciii, 34. — «May my discourse be pleasing to Him.» Ps. civ, 1. — «Confess to the Lord, and call upon His name,» etc. Ps. cv, 2. — «Who shall speak the powers of the Lord? He shall make all his praises heard,» etc. Ps. cx, 10. — «His praise abideth for ever and ever.» Ps. cxii, 1. — «Praise the Lord, ye children, praise the name of the Lord. Blessed be the name,» etc. Ps. cxiii, 17. — «The dead shall not praise Thee, O Lord, nor any of them that go down into hell,» etc. Ps. cxv, 17. — «I will sacrifice to Thee the sacrifice of praise, and in the name of the Lord,» etc. Ps. cxvi, 1. — «Praise the Lord, all ye nations; praise Him,» etc. Ps. cxxxiii, 1. — «Behold now, bless ye the Lord, all ye servants of the Lord.» Ps. cxxxiv, 3. — «Sing ye to His name, for it is good. For Jacob,» etc. Ps. cxlvi, 1. — «Praise the Lord, for a good psalm: to our God,» etc. Prov. vii, 2. — «Honor the Lord, and thou shalt be powerful; and besides Him, fear no one.» Isa. viii, 13. — «Sanctify the Lord Himself, and He shall be thy fear. And if thou trust in Him, He shall be to thee for a sanctification.» ^B Isa. xlii, 10. — «Sing to the Lord a new canticle: His sovereignty is glorified from the ends of the earth.» ^{C D} Isa. lvii, 11. — «For that thou hast not remembered Me, nor laid it to thy heart, and I, seeing thee, disregard thee.» Isa. xii, 4. — «Praise the Lord, and call upon His name.» Jerem. xiii, 16. — «Give glory to the Lord your God, before it be dark, and before your feet stumble upon the dark mountains.» Dan. ii, 20. — «Blessed be the name of God from henceforth and for ever; for His is the wisdom and the praise.»

We must anticipate the sun for thanksgiving to God, and at the rising of the light pray to Him. ^A

Sap. xvi, 28. — Oportet solem prævenire ad gratias agendas Deo, et ad ortum solis supplicare ei.

Eccli. xvii, 28. — Vivus et sanus laudabit Dominum.

Eccli. xxxii, 17. — Benedic Dominum, qui fecit te, et qui inebriat te bonis suis.

Eccli. xxxix, 19. — Benedicite Dominum in omnibus operibus ejus, et date nomini ejus magnificentiam, et confitemini in laudatione ejus, et in canticis labiorum, et in cinnyris.

1 Petr. iii, 15. — Dominum Christum sanctificate in cordibus vestris.

Basilii. — The indwelling of God consists in this: that one maintains God fixed within himself through remembrance. ^B

Ejusdem. — Hymns provide the soul with a cheerful and sorrowless state as a consolation.

Ejusdem. — Proclaim the glory of the Creator, in whom all things were created, whether visible or invisible, whether principalities or powers, and if there are any other rational natures which cannot be named.

Ejusd. hom. 6 in Hexaem. — Let us acknowledge God, let us adore the Creator, let us serve the Lord, let us give glory to the Father, let us love Him who nourishes us, let us revere our Benefactor, the Author of our present and future life, and let us not cease from His adoration.

Ejusd. in Psal. cxv. — Let us offer the sacrifice of praise to Thee, O perfect God, standing in need of nothing; Thou who dost not demand bodily sacrifices—in which the wealthy are accustomed to have an advantage—but the pure confession proceeding from the disposition of the heart, which is equally available to all who so desire.

God must be remembered more than one must breathe.

S. Greg. Nazianz. orat. 27. — God must be remembered even more than one must breathe.

S. Chrysost. — It is an argument of piety to undertake constant care for divine things, and to appease God with frequent prayers.

Evagrii. — Venerate God with honorable actions, praise Him with words, and worship Him with thoughts.

Philonis. — No one worships God worthily, but only justly; since it is not possible to return sufficient thanks even to parents. For it is not possible that we should beget them in return.

TITLE IV. — On expostulation: and who those are who have expostulated with God.

Job vii, 16 seqq. — I will not live forever, that I may be patient. Depart from me; for my life is vanity. For what is man, that Thou hast magnified him? Or why dost Thou set Thy mind upon him? Or why wilt Thou visit him until the morning, and judge him at Thy rest? How long wilt Thou not spare me, nor give me time until I swallow my spittle in pain? If I have sinned, what can I do unto Thee, O Thou who knowest the mind of men? Why hast Thou set me as a contradiction to Thee, and I am a burden to Thee? And why hast Thou not made

oblivion of my iniquity, and the purgation of my sin? Now, indeed, I shall return to the earth. ^A Job ix, 30 et seqq. — "Since I am not pious, why have I not died? If I should be washed with snow, and be cleansed with clean hands, Thou hast abundantly dipped me in filth; my garment hath abhorred me. For Thou art not a man as I am, whom I might contradict, that we might come together into judgment. Would that there were a mediator between us, who might argue and hear between us both." ^B Job xxi, 7 et seqq. — "Why do the wicked live, and have grown old in wealth? Their seed is according to the desire of their soul, and their children in their eyes. Their houses abound, and there is no fear; nor is there a scourge from the Lord upon them. They remain as sheep for eternity; and their children play, taking up the psaltery and the cithara. They have completed their life in goods." ^C Job xiii, 23. — "How many are my iniquities, and my sins, teach me. Why do You hide Yourself from me?" Habac. 1, 2 et seqq. — "How long, O Lord, shall I cry, and You will not hear? I shall scream unto You, suffering injury, and You will not save? Why have You shown me to see labors? Judgment has been made against me, and the judge receives. Because of this, the law has been scattered, for the wicked prevails against the just. Therefore, judgment shall go forth perverted." Zach. 1, 12. — "And the angel of the Lord answered and said: O Lord Almighty, how long will You not have mercy on Jerusalem and the cities of Juda, which You have despised? This is the seventieth year." ^D Jerem. xii, 1. — "You are just, O Lord, for I will make my defense to You: yet I will speak judgments to You: why does the way of the wicked prosper? It is well with all who transgress."

TIT. V. — Of those who serve God: that it is necessary to honor them, and to provide what is needful for them.

^A "He who does not respect the faces of the just is not good." Prov. xvii, 26. — "To inflict damage upon a just man is neither good nor pious." Eccli. xii, 2. — "Do good to the pious, and you shall find a reward; and if not from him, certainly from the Lord." Those who praise good men become sharers in the crowns that are laid up for them. S. Clement. — "It is no great thing to care for a just man, but he receives a benefit who is granted the privilege to minister to him."

TITLE VI. — Of the distinction between good and evil: and that everyone ought to be judged by their works, and not by their words.

Eccli. xix, 27. — "The clothing of a man, and the step of his foot, and the laughter of his teeth, will declare what is about him." Matth. xii, 33. — "For the tree is known by its fruit." Matth. vii, 15. — "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. By their fruits you shall know them." Luc. vi, 44. — "Every tree is known by its own fruit." I Joan. iv, 1. — "Beloved, do not believe every spirit, but test the spirits." It is indeed possible, O son, for someone to speak well yet be wicked, but for one who acts well to be wicked, this is in no way possible.

^C

TITLE VII. — Of the just, and the prayers which they offer; and that these deliver them from temptations.

Gen. xx, 18. — "Abraham prayed to God, and He healed Abimelech, and his wife, and his maids, and they bore children." Job xxxiv, 7. — "He will not take away his eyes from the just, and he will place them in victory, and they shall be exalted." Psal. xxxiii, 18. — "Behold, the eyes of the Lord are upon those who fear Him," and the rest. Psal. xxxiii, 20. — "Many are the afflictions of the just, and from all of them," etc. Ibidem, 16. — "The eyes of the Lord are upon the just, and His ears [are inclined] unto their prayers." The Lord sustains the just. "The Lord knows the days," etc. Psal. xxxiii, 21. — "The Lord keeps all their bones; not one of them shall be broken." Psal. cxliv, 19. — "He will do the will of those who fear Him, and [He will hear] their supplication," etc. Prov. xv, 9. — "The prayer of the upright is acceptable with God." Prov. xxviii, 12. — "Because of the help of the just, there is great glory." Prov. iii, 33. — "The dwellings of the just are blessed." Prov. x, 22. — "The blessing of the Lord is upon the head of the just." Prov. xiii, 9. — "The light for the just is always."

Prov. xv, 7. — "The dwelling of the just is a great power." ^A Prov. xxix, 6. — "The just shall be in joy and gladness." Prov. xi, 8. — "The just escapes from the hunt; for him, the wicked is delivered over." Isa. xliii, 1. — "Do not fear, because I have redeemed you; I have called you by your name: you are mine; and if you pass through water, I am with you, and the rivers shall not overwhelm you; and if you pass through fire, you shall not be burned." Jas. v, 17. — "The constant prayer of a just man avails much." II Pet. ii, 9. — "The Lord knows how to deliver the pious from temptation." Just men fall into many calamities, but these are not scourges. ^B

Tit. VIII. — Concerning the just: that they are despised and badly treated.

Tit. IX. — Concerning those who lend and borrow money.

^A Levit. xxv, 35. — "Your brother shall live with you. For you shall not give him your money at interest, nor for increase. You shall not give him your food for interest." Deut. xv, 8. — "You shall lend to your neighbor as much as he is in need, and your heart shall not be grieved when you give to him; and the Lord will bless you." Deut. xxiii, 19. — "You shall not exact from your brother interest on food, and interest on anything whatsoever that you may lend to your brother." Deut. xxiv, 10-13. — "If your neighbor owes any debt, you shall not enter into his house to take a pledge. You shall stand outside, and that man, with whom your loan is, shall bring the pledge out to you. But if the man is poor, you shall not sleep with his pledge. You shall return his pledge about the time of the sun's setting, and he shall sleep in his garment, and he will bless you, and it shall be righteousness for you before the Lord your God." Psal. xxxvi, 21. — "The sinner borrows, and does not repay; but the righteous man shows mercy, and gives." Psal. cxii, 5. — "A good man is he who shows mercy and lends." Prov. xiv, 21. — "The righteous man shows mercy and lends." Prov. xxviii, 8. — "He who multiplies his wealth with interest and increase, gathers it for him that is kind to the poor." Prov. xxix, 13. — "When the creditor and the debtor meet together, the Lord keeps watch over them both." ^B Eccli. iv, 31. — "Let not your hand be stretched out to receive, and contracted when it comes to giving." Eccli. viii, 15. — "Do not lend to a man stronger than yourself; but if you do lend, regard it as lost." Eccli. xxix, 2. — "Lend to your neighbor in the time of his need. Many have regarded a loan as a windfall, and have caused trouble to those who have helped them. These things are grievous to a man who has understanding: the distress of a household, and the reproach of a lender." Matth. v, 42. — "Give to him who asks you, and do not turn away from him who wants to borrow from you." Luc. vi, 34. — "If you lend to those from whom you hope to receive, what thanks is it to you? For even sinners lend to sinners, that they may receive as much again."

It is truly of an extreme inhumanity that [a man], being in want of necessities and seeking a loan as a consolation of life, should find one who is not content with the principal, but devises from the calamities of the poor revenues for himself and gathers wealth. The Lord, therefore, clearly has commanded us, saying: "And from him who wants to borrow from you, do not turn away." But the miser, seeing a man bowed low by necessity, supplicating at his knees, doing nothing but what is lowly, saying nothing that is not humble, takes no pity on him, acting beyond desert, does not consider nature, does not yield to supplications, but stands unbending and implacable, neither relenting at petitions, nor moved by tears, persisting in refusal, swearing and en... ^{C D}

- ^A -acting an oath from himself, that he is completely impoverished, and even looking around to see if he might be able to obtain a loan from anyone, confirming his lie with oaths, and thus adding the evil illicit gain of perjury to his inhumanity. But when the one requesting the loan mentions interest and nominates collateral, then, letting down his brow, he smiles, perhaps calling to mind some paternal friendship, and calling him an acquaintance and a friend. "And we shall see," he says, "if there is any money stored away for us. There is a deposit from a certain friend, who entrusted it to me for the sake of profit; but he indeed has prescribed heavy interest for it, yet we shall certainly remit something, and we shall provide it at a lower rate of interest." ^B Feigning such things and drawing him on with such speech, coaxing the miserable man, binding him beforehand with written contracts, he departs having stripped the man not only of the penury pressing upon him, but of his very liberty. For he who has bound himself with interest he cannot pay, has voluntarily accepted lifelong servitude. You ask, tell me, for wealth and resources from the destitute? If he were able to increase your riches, why, pray, was he seeking them at your doors? He who came seeking to gain help found an enemy; he who sought remedies encountered poisons. Instead of alleviating the man's poverty as was fitting, you double his want, doing this, forsooth, so that you may extract some profit from him who has been stripped of all his means.

^C *Ibid.* — The origin of a lie is to engage in usury, the basis of ingratitude, perfidy, and perjury. For that man, nights bring no rest, days are not serene, nor is the sun pleasant, but he finds life difficult; he hates the days, as they hasten to the appointed date; he dreads the months, as parents of interest. Even if he sleeps, he sees the creditor in his dreams, an evil nightmare standing over his head. If he is awake, his thought and care are fixed upon the interest. "The Lord," says Scripture, "watches over both, when creditor and debtor meet one another" (Prov. xxix, 13). The one runs to the prey like a dog; the other, as if he himself were the sure catch, dreads the encounter: for poverty takes away his boldness. The calculations of both are on their digits, the one rejoicing at the increase of interest, the other groaning at the accumulation of disasters. "Drink water from your own vessels," that is, look around at your own resources. Do not go to strange fountains, but prepare for yourself the comforts of life from your own streams.

*Ibid.* — Do not betake yourself to the doors of others. For a deep pit indeed is that which belongs to another. It is better to alleviate your need gradually through your own industry than to be suddenly subjected to the wealth of others, only to be subsequently despoiled of all your own possessions. For if you have the means with which to repay, why do you not dissolve your present need with those resources? But if you lack the means to settle the debt, you are curing an evil with an evil. Do not let a creditor besiege you; do not suffer yourself to be sought out and hunted like some prey. The origin of a lie is to engage in usury. These are other words of him who receives money,

^A “Would that I had not met you then! Did you not force the money into my hand against my will? Even your gold was base, and the coin debased.” Whether, therefore, the lender is a friend, do not suffer the loss of his friendship; or if an enemy, do not become subject to a hostile person. Having adorned yourself for a little while with the goods of others, you will afterward lose your own patrimony as well. Are you poor now? You are, however, free. But having borrowed, you will neither be rich, and you will be deprived of liberty. The borrower is a slave to the lender; and he is a hired slave, having a duty that cannot be set aside. Dogs become tame when they have received food, but the lender becomes more incensed the more he receives. For he does not cease barking, but seeks for more. If you swear an oath, he does not believe you; he searches out what is within, he pries into your contracts. If you go out of the house, he drags you to himself and extorts; and if you hide yourself within, he stands at the curtain and knocks at the door. He puts you to shame before your wife, he insults you before your friends, he throttles you in the marketplace; he is an evil encounter on a feast day, making your life worth nothing. But you say, “The necessity is great.” What profit is it to you to put it off until today? For poverty will come upon you again like a swift runner, and the same necessity will be present with interest. For a loan does not provide complete release, but a long postponement of helplessness.

^B “Usury” (*tokos*), I think, is so called because of the great fecundity of the evil. For whence else? Or perhaps it is called *tokos* because of the pains and griefs which it is wont to generate in the souls of those who borrow. Just as the labor pains are to the woman giving birth, so is the deadline to the debtor. Usury upon usury; the evil offspring of evil parents. Let these be called the brood of vipers, these fruits of usury. They say that vipers are born by eating through the mother’s womb; and thus usuries are generated having devoured the houses of the debtors.

Give the silver that lies at home, not burdening it with additions, and it will be well for both. For you it will be kept safely, and for him who receives it, there shall be gain from its use. But if you also seek an addition, be content with those which have been ordained for you by the Lord. He Himself will repay the interest on behalf of the poor. From Him who is truly philanthropic, expect philanthropic things. For what you take leaves no degree of inhumanity behind. You make gain from calamities, you collect money from tears, you strangle the naked, you strike the one who is starving; mercy is nowhere. Do you call the gains from these things philanthropic? Woe to those who call the bitter sweet, and designate inhumanity as philanthropy. ^C Centesimists and decimatists—some, names horrible even to hear; monthly exactors, just like those who cause epileptic seizures, attacking the poor according to the periods of the moon; a wicked giving

brings forth both to the giver and the receiver: to the one, in money; to the other, in the harm brought upon the soul. When the farmer has harvested the stalk, he does not search for the seed again beneath the root; but you, even when you have harvested the fruits, do not cease from your old ways; you plant without earth, you reap without sowing. It is uncertain for whom you are gathering. He who sheds tears in the interest payments is manifest, but he who is to enjoy the wealth resulting from them is doubtful. ^A For it is uncertain if you will not be leaving to others the joy from your wealth, having stored up for yourself evil from injustice. Do not, therefore, turn away from someone who wishes to borrow, and do not give your money at interest, so that, having been taught from the Old and New Testaments, you may depart to the Lord with good hope, there to receive the interest of your good works.

^B When men find their debtors, they rejoice as if they had found prey and booty, and they do everything in order to carry off the whole of it. And if they cannot do so due to the poverty of the debtors, they pour out the anger conceived for the sake of money upon the wretched body of the miserable ones, abusing, and striking, and inflicting upon them innumerable evils.

Tear up, man, the unjust bond, so that in this way the sin may be dissolved. Blot out the confession of most burdensome interest, so that the earth may bring forth its accustomed fruits; for since copper and gold and barren things are being brought forth contrary to nature, the earth, whose nature it is to bring forth, becomes sterile, and is condemned to fruitlessness as a punishment for its inhabitants.

Of the same, from the Homily against Interest

How then shall I be nourished, someone asks? You have hands, you have a craft; work for hire, serve. There are many plans for a living, many resources. But are you infirm? Beg from those who abound in wealth. But is it shameful to beg? It is, however, more shameful not to repay when you have borrowed. The ant is able to be nourished without begging or borrowing; and the bee grants what remains of its food to kings—creatures to whom nature has given neither hands nor crafts; yet you, man, an ingenious animal, will you not find one of all the crafts from which you may procure your living?

Ibid. — O how many have ruined the goods of others! How many, having grown rich in a dream, have suffered most grave losses! But many, you say, have grown rich even from loans. More, however, I believe, have taken hold of the noose. You observe those who have grown rich, but you do not count those who have hanged themselves, who, not enduring the shame of the demands for repayment, preferred death by the noose to living in disgrace. I have seen a pitiable sight: free-born children dragged to the marketplace for sale on account of paternal debts. Do you have no money to leave to your children? Do not strip them of their nobility as well. No one has ever been blamed for a father's poverty.

however, debt incurred by a father leads to prison. Do not allow a written bond to descend to children and grandchildren like a paternal curse.

TIT. X. Of masters and heads of families; and that one must not be harsh, but gentle toward those with whom one lives.

^AProv. xi, 19. — "He who troubles his own house will inherit the wind."

Eccli. iv, 36. — "Do not be like a lion in your house, and do not be suspicious of those in your household."

Eccli. xxxiii, 32. — "If you have a servant, let him be to you as yourself; for you have bought him with blood. If you afflict him, and he departs and flees, by what way will you seek him?"

Ephes. vi, 9. — "You, masters, do the same things to them, giving up threatening, knowing that both their Lord and yours is in heaven."

Coloss. iv, 1. — "Masters, give your bondservants what is just and fair, knowing that you also have a Lord in heaven."

Basil. — If your father left you a servant, having been oppressed by no unjust servitude, see that you set him free. In this way, you will both make his suffering lighter and prepare true freedom for yourself.

Nazianz. tetr. 56. What servant or master? An evil division, indeed. There is one Creator, one law, one Judge as well. Therefore consider your servants as a servant; When you are released, be observed as more honorable.

Philo. — Those who are called masters are considered masters by opinion alone, not in truth. No one who is born is truly a master, even if he has extended his rule to the ends of the earth. Only He who is not created is truly Ruler and Emperor.

^BNilus. — Though, as you claim yourself, you oppress no one, strike no one, crush no one, or treat no one unjustly, yet will you undergo a terrible reckoning for those who live with you.

The same. — Do not afflict your servants with excessive hunger, O man; but as much as you show yourself generous to strangers, and give as a favor to those outside who ask something of you for the sake of vainglory, provide just as much for your own household servants for the sake of God, so that I need not say anything further.

TIT. XI. Of teachers.

^CIsa. viii, 18. — "Behold, I and the children whom God has given me."

Jerem. xv, 19. — "Thus says the Lord: If you separate the worthy from the unworthy, you shall be as my mouth; and they shall return to you, but you shall not return to them."

Matth. x, 25. — "A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple that he be as his teacher, and the servant as his master."^D

Hebr. XIII, 9. ^A — "Be not carried about with divers and strange doctrines."

Basilii. — The authority of the teacher wins faith for his speech, and renders the disciples more attentive.

S. Greg. Naz. — For instruction is food, even for him who nourishes others.

Chrysost. — Disciples are most of all incited to the zeal of good things when they have the examples of their masters before their eyes.

Clement. — He who teaches learns more; and he who speaks often hears along with his own listeners.

Philonis. — The staff is a symbol of instruction. For unless one is put to shame and rebuked for certain things, it is impossible that he should be corrected and return to soundness.

Ejusdem. — A disciple cannot learn in the same way as a master teaches, for the one is perfect, but the other is imperfect. And therefore the capacity of him who is being taught must be considered.

Ejusdem. — You who teach, see and carefully examine with what ear your voice is received by the student. For he is a fool who speaks to the deaf, and a simpleton who admonishes a stone. You too will be guilty of sin ^B if you do not weigh within your own mind how, and in what manner, and when you ought to bring forth a word of wisdom.

Eusebii. — He who has obtained grace ought to bestow it abundantly upon those who are possessed by the desire of learning, just as the Lord said: "Freely ye have received, freely give" (Matth. X, 8). For from him who has received, and does not impart, even that which he has shall be taken away. And God grants grace not only to the just, but to sinners as well; since God is abundant and does not respect persons, and "makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust." He does not overlook the sinner, but grants even to him a little grace. Therefore, it is incumbent upon everyone to teach with a ready mind.

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TIT. XII. — Concerning calumny: That one ought not to receive it rashly.

Exod. XXIII, 1. — "Thou shalt not admit a vain report."

Psal. CI, 5. ^C — "Whoso privily slandereth his neighbour, him will I cut off."

S. Chrysost. — He who slanders his neighbor eats brotherly flesh, because he inflicts a wound upon his reputation and perpetrates infinite other evils by his speech. I admonish men to stop their ears not only to those who slander, but also to those who listen to the slanderers, and to imitate the Prophet who says: "Whoso privily slandereth his neighbor, him will I cut off." Say to your neighbor: "If it is in your mind to praise and commend someone, I open my ears that I may receive the perfume ^D; but if you prepare to assail anyone with curses, I block the entry to your words."

Ejusdem. — To pry curiously into the life of another is the height of ignobility;

what is more ridiculous than all is that those who are disposed to this frame of mind, and are not concerned with their own affairs, when they have brought forth some secret, they beseech and adjure the one who heard it to tell it to no one else thereafter, thereby demonstrating that they have committed a deed worthy of condemnation. For if you beseech him to tell it to no one else, how much more should you have guarded yourself beforehand from telling these things to him, or from slandering anyone, or from betraying the report which it was necessary to keep safe and secure, and only then providing for one’s own safety? But it is sweet to slander; however, it is truly sweet to refrain from evil-speaking. For he who has spoken evil remains henceforth anxious; he suspects and fears, he repents and consumes his own tongue, ^B fearful and trembling, lest the word be carried out to others and bring upon him great danger. Just as speaking well and praising is the beginning of friendship, so too speaking evil and slandering has become the origin and cause of hatred, ill-will, and a myriad of evils. They are devils, and cast out from divine grace, who suffer from the same diabolical craftiness as he, hated by God and hating God in all things, and they are alienated from every happiness. ^C What could be worse than slander? For it charms the ears and astounds the mind of the hearers, and makes them behave like wild beasts, always lurking for evils as if for prey. But those who are well-ballasted by a prudent disposition, and held back, are especially hostile to the slanderer rather than to the one slandered, rebuking and muzzling those who are eager to find fault, until the proof becomes manifest by testimony.

TIT. XIII. — Concerning narrative given by prudent men; and that we ought to be diligent concerning such matters, but to flee from the narratives of foolish men.

Ps. CXVII, 85. — "The transgressors told me of babblings, but not according to your law, O Lord." Prov. V, 1. — "Apply your mind to the words of the wise." — "Speak, men, to the righteous." Eccli. VIII, 11. — "Do not miss the narrative of the elders, for they too have learned from their fathers." Eccli. XXVII, 24. — "The narrative of a fool is an offense." Eccli. VIII, 9. — "Do not despise the narrative of the wise, but converse in their proverbs." Eccli. XXI, 15. — "The narrative of a fool is as a burden on the way, but on the lips of the prudent grace shall be found."

S. Greg. Naz. Tetrastich 17. Close your ears with wax to base words, And to the most pleasant melodies of song. Let them always be open to honest discourse. To hear, to speak, to do are not far apart.

TIT. XIV. — Concerning justice and virtue.

Prov. XI, 4. — "Justice delivers from death." Prov. XII, 28. — "In the paths of justice is life." Prov. XIV, 34. — "Justice exalts a nation."

^A Prov. XI, 18. — "He that sows justice, shall receive a faithful reward." Prov. XIII, 6. — "Justice keeps the innocent." Prov. XV, 9, 5. — "God loves those who pursue justice. In abundant justice there is great strength." Prov. XXI, 21. — "The way of justice and mercy shall find life and glory." Prov. XI, 30. — "From the fruit of justice grows the tree of life." "The beginning of justice gives power to words." Prov. XI, 4. — "Justice builds up blameless paths." Prov. XVI, 5. — "The beginning of a good life is to do justice." Prov. XVI, 17. — "The length of life is the way of justice." Prov. XXI, 3. — "To do justice and to speak truth is more pleasing to the Lord than the blood of victims." Isa. XXXII, 17. — "The works of justice shall be peace, and justice shall obtain rest." Isa. XXVI, 9, 2. — "Learn justice, you who dwell on the earth; for the wicked has ceased. Open the gates, let the people who keep justice and truth enter." Isa. LVI, 1. — "Thus says the Lord: Keep judgment, do divine justice. Blessed is he who does these things and holds fast to them." Sap. I, 15. — "Justice is immortal." ^B Sap. VIII, 7. — "If anyone loves justice, her labors are virtues." Eccli. XXVII, 9. — "If you follow justice, you shall overtake her, and put her on as a robe of glory." Matth. V, 6. — "Blessed are those who hunger and thirst after justice, for they shall be satisfied." I Joan. II, 29. — "Everyone who does justice is of God."

Basil, in the beginning of Proverbs. — Justice is a habit distributing to each that which is worthy. But to attain this is not easy: because some men, on account of a lack of prudence, do not find how they may distribute to each that which is equitable; others, however, obliterate justice because they are occupied by human passions. — Virtue holds the place of health. — Virtue is better than wealth. — The practice of virtue is a ^C precious possession to the one who has it, and a pleasant sight to those who encounter it. ^D

S. Greg. Naz. Orat. 1. — The good is not easily grasped by human nature, just as fire is not easily grasped by humid matter.

S. Greg. Nyssen. — It is fitting that virtue be free from all fear and domination.

The same, in Cant. Cant. — Virtue is a thing subjected to no one's lordship, but is voluntary and free from all necessity.

The same, in the first beatitude. — Such is the division of virtue, that it is distributed even to all those who are studious of it, and

^A to each one it is present complete, nor does it diminish on account of those who participate in it.

S. Cyril. — One must take care that virtue does not limp on one foot, but that it be straight and perfect in both respects, that is, both in action and in speech.

Methodius. — Human nature is not able to contemplate justice purely in the soul; for its thoughts are mostly blinded.

S. Chrysostom. — It is not the place that makes virtue, but virtue is by nature suited to adorn the place. — Just as on the cithara it does not suffice to produce the melody from one string, but one must strike them all with the proper rhythm, so also in the case of virtue in the soul, it does not suffice for us to observe one law for salvation, but we must observe them all with accuracy. ^B

S. Clement, in *Stromata*, Book 3. — Justice, as it seems, is square, fashioned everywhere equal and the same; in word and deed, in abstinence from evils, in beneficence, in the perfection of knowledge, it does not limp in any way, nor anywhere at all, so that it might not appear unjust and unequal.

Didymus. — Strength always follows justice, just as weakness follows injustice.

Philo. — The departure of vice makes room for the arrival of virtue; just as, conversely, when the good is removed, the evil that lies in wait immediately enters. If anyone has embraced all the virtues through study and vigilance, this man is styled a king, ^C even if he happens to be a private citizen.

TIT. XV. — Concerning the difference and dissimilar state of men.

Ecclus. xiii, 31. — ‹Just as faces are not similar to faces, so also are the hearts of men.›

Ecclus. xxxvii, 33. — ‹Not all things benefit all, nor is every soul delighted by every thing.›

S. Greg. Naz. — One must not think that the same thing is suitable for everyone; neither is there one food suitable for all, nor does one life befit all Christians. ^D Just as men are accustomed to administer not the same medicine and food to all, but one thing to some and another to others, whether they are healthy or suffering from disease, so too should one heal souls with a diverse method and regimen. And let the passions also be witnesses of this treatment. Some are led by word, others are directed by example; some have need of goads, others of a bridle. For some are sluggish and moved with difficulty toward what is good, whom one must rouse with the lash of the word. Others, like noble colts, run far from the goal, whom the word makes better by restraining and curbing them. Again, for some, praises may be an aid, for others blame. Both, indeed, must be used at the proper time. Otherwise, those things which have not been applied at a seasonable time or in a suitable manner would cause harm. Likewise, some are corrected by exhortation, others by rebuke; some we reprove openly, others with none present.

TITLE XVI. — Concerning just, upright, and good men.

^ANum. xvi, 5. — "God knows those who are his, and has taken the holy ones to himself." Deut. xxxii, 12. — "He who is beloved by the Lord shall dwell confidently, and God shelters him all his days." 1 Reg. xvi, 12. — "The Lord said to Samuel: Arise, anoint David, because he is a good man." Psal. xxxvi, 25. — "I was younger, and indeed I have grown old; and I have not seen a just man forsaken. The just shall inherit the land. The salvation of the just is from the Lord, and he is their protector," etc. Psal. xcir, 13. — "The just man shall flourish like a palm tree, like the cedar that is in Lebanon," etc. Psal. xcvi, 11. — "Light has risen for the just, and gladness for the upright in heart." Psal. cxi, 2, 4, 7. — "The generation of the upright shall be blessed. Glory and riches," etc. "Light has risen in darkness for the upright, he is merciful," etc. "The just shall be in eternal remembrance; from hearing," etc. Psal. cxvii, 15. — "The voice of exultation and salvation is in the tabernacles of the just." Psal. cxlv, 8. — "The Lord loves the just." Prov. x, 3. — "The Lord will not famish the soul of the just. A fountain of life is in the hand of the just." Prov. xiii, 23. — "Wealth of the impious is laid up for the just." Prov. iv, 18. — "The paths of the just shine like light; they go before and illuminate, until the day is perfect." Prov. xxiv, 16. — "The just shall fall seven times, and shall rise again." Prov. xi, 11. — "By the goods of the just cities are established, but by the mouths of the impious they are broken down." Prov. ii, 22. — "Good will be the inhabitants of the earth: but the innocent shall be left in it." Prov. iii, 32. — "The dwellings of the just are blessed." Prov. x, 32. — "The lips of just men distill graces." Prov. xii, 3. — "The roots of the just shall not be plucked up." ^B Prov. xiii, 13. — "The house of the just is blessed." Prov. xiv, 2. — "He who looks plainly shall obtain mercy." Prov. xxviii, 7. — "He who walks rightly fears the Lord." "He who conducts himself blamelessly in justice shall leave behind blessed children." Eccle. ii, 26. — "To a good man in his sight he has given wisdom, and knowledge, and gladness." Sap. iii, 1-7. — "The souls of the just are in the hand of God, and no torment shall touch them. They seemed to the eyes of the foolish to have died, and their passing away was considered a hardship, and their departure from us a destruction; but they are in peace. For even if they suffered torments before men, their hope is full of immortality. And having suffered a little, they shall be greatly blessed; because God has tested them and found them worthy of himself."

^A As gold in the furnace he proved them, and as a whole burnt offering of a sacrifice he accepted them, and in the time of their visitation they shall shine forth.

Eccle. v, 16. — The just shall live forever, and with the Lord is their reward, and their thought is with the Most High. Therefore they shall receive the kingdom of glory, and the crown of beauty from the hand of the Lord: because with his right hand he will protect them, and with his arm he will defend them.

Eccle. iv, 7, 15. — If the just man be overtaken by death, he shall be in rest. Grace and mercy are with his saints, and his visitation is with his elect.

Eccli. xxxv, 9. — The sacrifice of a just man is acceptable.

Matth. xii, 35. — A good man out of the good treasure of his heart brings forth good things.

The rod of the just is better than honor bestowed by the wicked.

Theologian. ^B The wise man judges no other riches to be wealth except the possession of virtue; no other nobility except union and intimacy with God; in short, no other dignity and power except self-mastery, and not being a slave to human passions; so that he bears the length of the life of this body with difficulty, and, as those who struggle across the sea, hastens to arrive at the harbor of the resurrection.

Of the same. Just as the fragrance of perfumes fills the surrounding air with its own sweetness, so also the presence of a good man brings benefit to those who dwell closer to him. ^C

TITLE XVII. — Concerning the double-tongued.

Eccli. v, 17. — A very bad condemnation is upon the double-tongued.

Eccli. vi, 1. — Every sinner who is jealous and double-tongued shall suffer ignominy.

Eccli. xxviii, 14, 19. — Curse the whisperer and double-tongued; for he has destroyed many who were at peace. A double tongue has shaken many, and dispersed them from nation to nation, and has pulled down walled cities, and overthrown the houses of great men. A double tongue has cast out valiant women, and deprived them of their labors. He that regards it shall not find rest, nor shall he dwell with tranquility. ^D

TITLE XVIII. — Concerning incorruptible judges, and those who have pure hands, and who execute judgment and justice.

Exod. xxiii, 7. — You shall not kill the innocent and the just, and you shall not justify the wicked.

Exod. xxii, 22. — You shall not afflict any widow and orphan.

Exod. xxiii, 2, 8. — You shall not follow the multitude to do evil, nor will you turn aside to wrest judgment. You shall not take gifts; for gifts blind the eyes of the seeing, and pervert the just words.

Exodus 23:3 — ^A “You shall not pity the poor man in judgment. You shall not pervert the judgment of the poor in his suit.” Leviticus 19:15 — “You shall not do injustice in judgment. You shall not accept the person of the poor, nor shall you reverence the person of the powerful. In justice you shall judge your neighbor.” Leviticus 24:22 — “One judgment shall be for the sojourner and for the native.” Numbers 35:31 — “You shall not take a redemption for the life of a murderer, who is guilty of death; you shall put him to death.” Deuteronomy 16:20 — “That which is just, you shall pursue.” Deuteronomy 1:17, 18 — “You shall not recognize a person in judgment; you shall judge according to the small and according to the great; you shall not fear the person of any man, for the judgment is God’s.” Deuteronomy 24:17 — “You shall not decline the judgment of the sojourner, and the orphan, and the widow; and you shall not take in pledge the garment of a widow.” Deuteronomy 27:19, 24 — “Cursed is he who accepts gifts, so as to strike the soul of innocent blood; and all the people shall say, Amen. Cursed is he who perverts the judgment of the sojourner, and the orphan, and the widow; and all the people shall say, Amen.” Job 6:29 — “Sit down, and let there be no injustice; and come together with the just.” Job 17:9 — “He who is pure in hands shall take courage; he shall deride the unjust and the lawless.” Job 32:21 — “I will not be ashamed of a man, nor shall I reverence a mortal. For I do not know how to admire a person. If not, then moths shall eat me.” ^C Psalm 14:5 — “He has not taken gifts against the innocent. He who does these things shall not be moved forever.” Psalm 105:3 — “Blessed are those who keep judgment, and do justice at every time.” Proverbs 31:9 — “Open your mouth, and judge all things justly.” Proverbs 25:27 (LXX) — “He who hates the taking of gifts shall be saved.” “A pure man is a precious thing.” Proverbs 18:5 — “To reverence a person in judgment is not good.” ^D Jeremiah 9:24 — “In this let him who glories glory, in understanding and knowing the Lord, and in doing judgment and justice in the midst of the earth.” 1 Kings 12:3, 4 — “Samuel said to all Israel, Answer against me before the Lord: whose ox have I taken, or donkey, or whom have I oppressed? Answer against me. And they said to Samuel, You have not wronged us, nor have you taken anything from our hand.” 1 Kings 3:11, 12 — “The Lord said to Solomon, Because you have asked of me this word, and have not asked for yourself many days, nor riches, nor the souls of your enemies, but have asked for yourself discernment to hear judgment—lo, I have given you a wise and prudent heart.”

you, and there has been none before you like you, nor shall any arise after you.” ^A

III Kings 3:23-27.

Zach. 7:9.

Isa. 56:1.

Isa. 1:17.

Isa. 33:5.

Isa. 25:3, 4.

Jerem. 21:12.

Jerem. 22:3.

Ezech. 45:9.

Dan. 13:53.

III Esdras 4:39.

Sap. 1:1.

Sap. 5:18.

Eccli. 4:27.

^A strive for justice, and the Lord God will fight for you.” Eccli. 18:15. — “Give no room for complaint among the innocent.” Eccli. 4:26. — “Do not accept a person against your own soul.” Eccli. 7:26. — “Do not stand against the face of an abusive man.” Eccli. 9:9. — “Deliver him who suffers injury from the hand of the slanderer, and do not be discouraged while you judge.” Eccli. 11:7. — “Before you investigate, do not find fault. Understand first, and then reprove.” Eccli. 33:4. — “Without examination do nothing.” Eccli. 32:1. — “Have they appointed you ruler? Do not exalt yourself. Be among them as one of them.” ^B Rom. 13:3. — “Do you wish not to fear authority? Do what is good, and you will have praise from it.” 1 John 3:7. — “He who does justice is just, just as He is just. Everyone who does not do justice is not of God.”

S. Basil. Orat. de invid. — If you burn with a desire for glory, and wish to appear above the common crowd, and to become reputable in worldly affairs, be just, temperate, prudent, and strong, and show yourself a sufferer for piety’s sake in life’s struggles. For thus you will save yourself, and for greater goods you will attain greater fame.

Ejusd. in princ. Prov. — Integrity in judging is the proof of a just disposition of the soul. To understand true justice requires a truly great intellect and the highest perfection of mind. For it is impossible that anyone should pronounce correctly and righteously on controversies unless he has already grasped the doctrine of law. For he who knows true justice, and is taught ^C through it to attribute to each his own, he alone can direct a judgment. For just as a marksman directs his arrow toward the target, so also the judge aims at that which is just, when he does not take the person into account, nor allow himself to be swayed by bias, but pronounces judgments that are straightforward and undistorted. And when two parties are pleading their case before him, of whom one has more than is fair and the other less, the judge stands between them to level them against ^D each other, and takes away from the one who has an abundance as much as he finds the one who is wronged lacking.

Ejusd. hom. hab. in Lazys. — He who sees what is level shall obtain mercy. What then, if I see the nature of the earth as not level and uneven (for it is seen as it was created), am I to be condemned on this account? But I would have you look more loftily. There stand before me diverse categories of brothers: one is poor, the other rich; one is a stranger, the other a relative; who are either disputing their case with you as judge, or are in need of your generosity. If you sit before the tribunal, do not allow yourself to look upon things unequally—that is, the rich man as high and the poor man as lowly. If someone stands at your door, desiring that his need be set right, do not look at it as uneven even then; do not say: “This one is a friend, this one is a kinsman, this one is a benefactor, that one is a stranger, an alien, unknown.” Uneven—

^A if you observe things this way, you shall not receive mercy. Look upon things as level; nature is one, and the need in both is the same. Give to the brother and to the stranger, and do not turn away from the brother, but make the stranger a brother and a kinsman. Do not prefer the friend over the stranger when supplying his need. He wishes for you to be a comforter to those in need, not a respecter of persons, not one who gives to the kinsman while pushing away the stranger. All are kinsmen, all are brothers; all are offspring of one father. If you speak of a spiritual father, he is the heavenly one; if you seek things of the earth, earth is the mother, and we have all been fashioned from the same clay. Thus, nature is a sister according to the flesh, and birth is a sister according to the Spirit. It carries the same blood for you from the first man; it obtains for you the same grace from the Master. Look therefore at things as level, that you may be shown mercy. Do not say: “This one is rich and worthy of honor, that one is a pauper,” and hold the pauper in contempt, nor distribute honors unequally based on these superiorities. For the rich man is often a liar, the rich man a plunderer, the rich man a fornicator, while the pauper is righteous. Do not, therefore, pay attention to the outward appearance, but entering into the hidden interior, distribute differences there. Honor him who possesses things of worth. What is more precious? Virtue or wealth? Why do you judge the hidden things by investigating only the outward ones? See you that Bel is outwardly of bronze, but inwardly of clay, hidden underneath the gleaming bronze? If you see those who are renowned in this life, know that while bronze may shine upon them, inwardly they are clay. Many have gold within, while wearing a shard on the outside. This one is sober, and that one fornicates. Who is the richer? He who possesses temperance, or he who has money gathered from injustice? The former is an imperishable memorial, the latter is a wealth that is fleeting. A thief does not dig through the former, but the latter blooms today and withers away tomorrow. Therefore, look upon things as level, as equal in the same way; yet do not destroy the discernment of what is precious, so that you may be shown mercy. ^B Thus judge your brother, as you yourself are to be judged by the same measures. — “Make of discipline a weapon of righteousness, not of death.” — “Know that you who judge are also being judged, and you will sin less.” ^C Bring forth humanity before all others, in which God delights more than in all other things. Mix gentleness with fear, and temper your threats with hope. I know that many things also achieve kindness, which causes one to feel shame regarding a debt that is owed; when it is necessary to use force, having granted pardon, let us shame the one who receives mercy by means of benevolence. ^D Display your power, not by doing evil, but by doing good, if you wish to be like God. For this pertains to a man who knows his own kindred. Yet stingrays and scorpions kill quite easily.

The Same, Tetrastich 56

^A Of the same. — Let us not strike suddenly (for that is not conducive), but having chastened those who sin with terror, let us then act so that we might be superior through our humanity.

Chrysostom. — When one has shown himself to be such to all that he is entirely free from blame, only then will he be able, with as much authority as he wishes, both to punish and to pardon all those who are appointed under him.

Athanasius. — He who performs the role of judge rules over the accused.

Didymus. — This the judge ought to know: that he is a minister of divine judgment, and it is not within his own power to deliver a sentence according to his whim, and to remit the flagrant crimes committed by the accused.

Josephus. — I shall hold my position of authority as a good leader, not as a tyrant. For I shall be content with the honor of the title; but I shall give counsel to all in every matter.

TITLE XIX. Concerning mercenary judges and those who condemn unjustly.

Job 34:11. — ‹Fire shall consume the houses of those who receive gifts.›

Psalm 30:19. — ‹Indignation shall be upon the impious, because of the impiety of the gifts which they have received.›

Psalm 108:1. — ‹Let deceitful lips become mute, which speak iniquity against the just in pride.›

Psalm 81:3. — ‹If you truly speak justice, judge rightly. How long will you judge iniquity, and accept the persons of sinners? Judge for the orphan,› etc.

^B Proverbs 15:27. — ‹He destroys himself who receives gifts.›

Proverbs 17:25. — ‹He who receives gifts in the bosom of iniquity, his ways shall not be directed.›

Proverbs 22:9. — ‹He who gives gifts acquires victory and honor: but he takes away the soul of those who possess them.›

Proverbs 26:25. — ‹Silver given with deceit must be regarded as a potsherd.›

Proverbs 15:15. — ‹He who declares the just to be unjust, and the unjust to be just, is unclean and abominable before the Lord.›

Proverbs 24:24. — ‹He who says to the impious, You are just, shall be cursed by peoples, and hated among nations.›

Amos 2:6, 7. — ‹They sold the just for silver, and the poor for a pair of sandals. Who trample upon the dust of the earth, and were striking with their fist at the heads of the nations, and did turn aside the way of the humble.›

Hosea 10:13. — ‹Why have you kept silent about impiety, and harvested its iniquities?›

Hosea 7:16. — ‹Their princes shall fall by the sword, because of the ignorance of their tongue.›

Micah 7:1, 2. — ‹Woe is me, my soul, for the saint has perished from the earth, and there is no one who corrects among men. All judge for blood. Each one oppresses his neighbor. They prepare their hands for evil. The prince requests, and the judge has spoken peaceful words, the desire of his soul.›

›

^A Malach. ii, 8, 9. — "You have turned aside from the way; you have made many weak. And I have given you up to be despised among all nations, because you accepted gifts in the law."

Habac. i, 3. — "Judgment has come to pass, and the judge receives. Therefore the law is shattered, and judgment does not go forth to the end; for the impious prevails against the just."

Sophon. iii, 3. — "Her princes within her are as roaring lions; her judges are as wolves of Arabia."

Isa. i, 23. — "Your princes are faithless, companions of thieves, loving gifts, pursuing retribution, not judging for orphans, and not attending to the cause of widows."

^B Isa. iii, 4. — "I will appoint youth as their princes, and mockers shall rule over them."

Isa. i, 15. — "When you stretch forth your hands, I shall turn my face away from you. For your hands are full of blood."

Isa. v, 23-26. — "Woe to those who justify the impious for the sake of gifts, and take away the right of the just from him. Therefore, as stubble is consumed by the coals of fire, and is consumed by the kindled flame, their root will be as chaff, and their flower shall ascend as dust. For they did not wish to do the law of the Lord of Sabaoth, but provoked the oracle of the Holy One of Israel."

Isa. x, 1, 2. — "Woe to those who write wickedness. For they write wickedness in their writing, turning aside the judgment of the poor, robbing the possessions of the people of my people, so that the widow is for them a prey, and the orphan a spoil. And what will you do in the day of visitation? For your distress will come from afar, and to whom will you flee to be helped?"

^C Isa. iii, 15. — "Why do you deal unjustly with my people, and put to shame the face of the poor? says the Lord."

Isa. v, 20. — "Woe to those who call evil good, and good evil; who put light for darkness, and darkness for light; who put bitter for sweet, and sweet for bitter."

Jerem. ii, 34. — "In your hands was found the blood of innocent souls."

Jerem. v, 28. — "They did not judge the judgment of the orphan, and the judgment of the widow they did not judge. Shall I not visit for these things, says the Lord? Or shall my soul not take vengeance on such a nation?"

^D Jerem. xxii, 17. — "Their eyes are not good, and their heart is not right, but [is bent] upon avarice and upon innocent blood to shed it, and upon calumny, and upon injustice, and upon murder to do it."

Ezech. xxi, 26. — "You have humbled the high and exalted the low. I will make iniquity [to be] it, says the Lord."

Ezech. xxii, 27, 28. — "Her princes in the midst of her are as ravenous wolves, seizing prey to shed blood, so that they may greedily gain. And her prophets smear /.../

them. ^A Between the holy and the profane they did not distinguish, and between the unclean and the clean they did not discern."

Ezech. xiii, 18, 19. — "The souls of my people are perverted, and they were catching souls, and profaning me to my people for a handful of barley and for fragments of bread, to kill the souls that should not die, and to keep alive the souls that should not live."

Sap. vi, 6. — "A harsh judgment shall be for those who are set over others: for the stronger, a stronger scrutiny awaits."

Eccli. xx, 31. — "Gifts and presents blind the eyes of the judges."

Rom. ii, 1, 3, 4. — "You are inexcusable, O man, who judges. For in what you judge another, you condemn yourself; for you, who judge, do the same things. We know that the judgment of God is according to truth against those who practice such things. But do you think this, O man, who judges those who practice such things and do them yourself, that you will escape the judgment of God?"

S. Basil, in princ. Prov. — He who does not have true justice residing in his soul beforehand, but is either corrupted by money, or grants favors for friendship, or avenges an enemy, or is cowed by power, cannot pass a righteous judgment. To whom the Psalm says: "If indeed you speak justice in truth, judge rightly, O you sons of men." (Ps. lvii, 2).

S. Greg. Naz. — We see this happening to most judges at this time, that they more readily forgive great crimes to men of high station than the smallest things to the humble and abject. For it is of extreme misery not to have security in one’s own strength, but in the frailty of others. ^B

Justini Apol. ad Ant. imp. — Princes who prefer opinion to truth have as much power as robbers in desert places.

S. Cyrilli. — They have become lovers of pleasure rather than lovers of virtue, and have grown torpid from sloth and inertia, nor have they kept the dignity of their office blameless.

S. Nili. — Legal studies minister to various sins: since they invent numberless defenses for those who inflict injury on others.

^C S. Chrysost. — Princes and judges shall be examined most severely, and it shall be known whether they have corrupted justice; whether, enticed by favor or moved by hatred, they have pronounced sentence upon litigants; whether, seduced by flatteries, they have been more remiss than was fitting; or whether, with a malevolent mind and a desire for revenge, they have constructed calumnies against those who have committed no evil.

Evagrii. — An iniquitous judge has a contaminated conscience.

TITLE XX. — On good servants.

Prov. xvii, 2. — "A prudent servant will rule over foolish masters."

Prov. xiv, 35. — "The actions of a wise servant shall be prosperous, and his ways will be directed. Wise servants shall lend to their own masters." ^D

Eccle. v, 11. — "Sweet is the sleep of a servant, whether he eats little or much."

^A "Do not afflict a servant who works in truth. Let your soul love a sensible servant, and do not deprive him of his liberty." Eccle. x, 28. — "Free men will serve a sensible servant." Ephes. vi, 5-7. — "Servants, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ, not with eyeservice, as men-pleasers, but as bondservants 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 whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free." Coloss. iii, 22, 23. — "Servants, obey in all things your masters according to the flesh, not with eyeservice as men-pleasers, but in simplicity of heart, fearing God. Whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward." ^B I Tim. vi, 1, 2. — "Let as many as are bondservants under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed. And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved." I Petr. ii, 18. — "Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully." ^C Servants should not avoid showing benevolence to their masters. Character distinguishes the free man and the slave.

TITLE XXI. — Concerning evil servants.

TITLE XXII. — Concerning the discontented.

And they call out to one another, and say: "We have piped to you, and you have not danced; we have lamented to you, and you have not wept. For John the Baptist came neither eating nor drinking, and they say: He has a demon. The Son of man came eating and drinking, and they say: Behold a gluttonous man, and a winebibber, a friend of tax collectors and sinners."

TITLE XXIII. On those who are of a double heart, and of varying counsel, and of inconstant mind, and who change easily.

Osee vii, 11.—"They called to Egypt, and they went to the Assyrians." Eccli. ii, 14.—"Woe to a double heart, and to a sinner that goeth on two ways." ^B Eccli. i, 36.—"Come not to him with a double heart." Eccli. xxvii, 12.—"The fool changeth as the moon." Eccli. iii, 28.—"A heart that goeth two ways shall not have success." Eccli. xxix, 31.—"A wicked life is from house to house: and where he shall sojourn, he shall not open his mouth." Zach. viii, 10.—"Neither was there any peace to him that went out or came in, for the tribulation." Jac. i, 8.—"A double-minded man is inconstant in all his ways." Galat. v, 7.—"You did run well; who hindered you, that you should not obey the truth?"

S. Basil.—Whose mind is prone to change, it is not inconsistent with reason that their life also should be disordered. ^C The Same, Epist. ad Patroph.—Men are like clouds, which, as the winds change, are carried now to this and now to that region of the air.

S. Greg. Naz., orat. 1, De pace.—We consider those to be light and foolish who are easily carried in either direction, and slip away: not otherwise than inconstant winds, or the changes and reciprocations of straits, or the waves of an unstable sea.

Philo.—The fool can stand on nothing, and his whole life is hanging, and not fixed by any firm step.

Evagrius.—A plant which is frequently and assiduously moved from place to place will not produce fruit. ^D

TITLE XXIV. On glory and honor; and that one ought not to grant his glory to another.

Baruch iv, 3.—"Give not thy glory to another, nor the things that are profitable to thee to a strange nation." Isa. xlii, 8.—"I will not give my glory to another."

Eccli. xxxiii, 21, 24, 20.—"As long as thou livest, and hast breath in thee, let no man change thee. For it is better that thy children should ask of thee, than that thou lookest towards the hands of thy sons; and in the time of the end of thy life distribute thy inheritance. To son, and wife, and friend, and brother, give not power over thee in thy life. And give not thy glory to another, lest thou repent and have to entreat for them."

TIT. XXV. — Of the devil, or Satan, and demons.

^A And it came to pass when the evil spirit was upon Saul, that David took the harp, and played with his hand, and Saul was refreshed, and the evil spirit departed from him. (1 Kings xvi, 23).

And the devil stood up against Israel, and provoked David to number Israel. (1 Par. xxi, 1).

The strength of Satan is in the navel of his belly. He hath made his tail like a cypress, and his nerves are wrapped together as a rope. (Job xL, 11, 12).

His soul is as coals, and his heart is as hard as iron. Who will uncover the face of his garment? And who shall enter into the complication of his breast? Who will open the doors of his mouth before his face? ^B Fear is in the circuit of his teeth, his inward parts are brazen shields. Out of his mouth go burning lamps, and sparks of fire are cast out. Out of his nostrils goeth smoke of a furnace burning with coals. His soul kindleth coals, and a flame goeth out of his mouth. Destruction runs before him. His bed is of sharp obelisks, and all the gold of the sea is under him like inexplicable mire. (Job xli, 21, 24, 14, 19, 30).

And the Lord showed me Jesus the high priest standing before the face of the angel of the Lord, and the devil stood at his right hand. And the angel said to the devil: The Lord rebuke thee, O devil, and he that hath chosen Jerusalem. (Zach. iii, 1, 2).

How art thou fallen from heaven, O Lucifer, who didst rise in the morning? Thou art fallen to the earth, who didst send to all nations. And thou saidst in thy ^C heart: I will ascend into heaven; I will exalt my throne above the stars of heaven. I will sit in a high mountain, on the high mountains toward the north I will ascend, above the clouds; I will be like the Most High. But now thou shalt descend into hell, and to the foundations of the earth. They that shall see thee shall admire thee, and shall say: Is this the man that troubled the earth, that shook kings, that made the whole world a desert, and destroyed the cities, and did not set his prisoners free? All the kings of the nations have slept in glory, every one in his own house. But thou art cast out in the mountains, as one that is dead and abominable, with many that were slain with the sword, and are gone down even to hell. As a garment dyed in blood shall not be clean, neither shalt thou be clean, because thou hast destroyed my land, and ^D slain my people, saith the Lord. (Isa. xiv, 12-20).

Deceit is in his hand, and he shall be magnified in his heart; and by deceit he shall destroy many, and shall stand for the destruction of many. (Dan. viii, 25).

By the envy of the devil, death came into the world. (Sap. ii, 24).

Then Jesus was led up by the Spirit into the desert, to be tempted by the devil; and when he had fasted forty days and forty nights, afterwards he was hungry. And the tempter coming, said to him: If thou be the Son of God, command that these stones be made bread. But he answering said: It is written: Not

by bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, And said to him: If thou be the Son of God, cast thyself down. Jesus said to him: It is written: Thou shalt not tempt the Lord thy God. Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them, And said to him: All these will I give thee, if falling down thou wilt adore me. Then Jesus saith to him: Begone, Satan: for it is written: The Lord thy God shalt thou adore, and him only shalt thou serve.

Luke x, 18, 19. — ‹The Lord said to the seventy: I saw Satan like lightning falling from heaven. Behold, I have given to you power to tread upon serpents and scorpions, and upon all the power of the enemy.› James iv, 7. — ‹Resist the devil, and he will fly from you.› 1 Pet. v, 8. — ‹Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Whom resist ye, strong in faith.›

S. Basil, Exhortation to Baptism

The same, On Envy

The same, Homily that God is not the author of evil

^A the insatiable love of God preserved the one, whereas the withdrawal from God rendered the other a castaway.

*Ibidem.*—What cause, then, is there for the devil to have engaged in war against us? Because, since he was the receptacle of all wickedness, he also contracted the disease of envy, and he begrudged us our honor. For he could not endure our life in Paradise, which was exempt from all trouble; but by guiles and evil arts he deceived man, and abused his desire—by which he sought to be made like God—to facilitate his fraud; he pointed out the tree and promised that, if man were to eat thereof, he would make him like unto God. "For if you eat," he says, "you shall be as gods, knowing good and evil" (Gen. III, 5). Therefore, he was not created an enemy to us, but burst forth into hatred of us out of envy. For when he perceived himself cast out from the rank of the angels, he could not bear to see him who was earthly raised to the dignity of the angels through progress. Since, therefore, he became our enemy, God preserved for us the opposition against him, on account of which, when addressing him who had served him, He pronounced the threat: "I will put enmity between you and her seed" (Ibid. 15).

*Ibidem.*—Because the devil defaulted and rebelled, and declared himself an enemy both of God and of men who were created in the image of God, for this reason he hates men, because he is also an enemy of God; and he pursues us with hostile hatred as creatures of the Lord, whose likeness we also bear. God, furthermore, as One who wisely and providently governs human affairs, has used his impiety for the exercise of our souls, just as a physician is accustomed to use the poison of a viper for the preparation of salutary medicines. And he is called Satan because he is contrary to the good. ^B

*S. Gregory Nazianzen, Oration on Peace.*—He who dared to revolt from the angelic host, and to raise himself above his dignity, so as to act with pride against the omnipotent Lord and think, as Scripture says, to place his throne above the clouds, gave satisfaction worthy of his arrogance; punished, indeed, with this retribution, that for light he should become darkness. ^C

TITLE XXVI. On unbelief; and that he who for a probable cause does not immediately believe God, obtains pardon.

Gen. XVII, 15-19.—"The Lord said to Abraham: Sara your wife shall not be called by her name Sara, but Sarra shall be her name. But I will bless her, and I will give you a son from her, and I will bless him, and he shall become nations, and kings from him shall be." And Abraham fell upon his face, and said in his mind saying: "If a hundred-year-old man, and if Sarra, being ninety years of age, shall beget?" ^D And Abraham said to God: "Ismael, let this one live before thee." And God said to Abraham: "Behold, Sarra your wife shall bear you a son, and you shall call his name Isaac."

^A And I will establish my covenant with him for an everlasting covenant, to be his God, and for his seed after him.

IV Kings vii, 1, 2. — Eliseus said: "A measure of fine flour shall be at a shekel, and two measures of barley a shekel, at this time tomorrow in the gate of Samaria." And the captain answered Eliseus and said: "Behold, if the Lord make cataracts in heaven, shall this word come to pass?" And Eliseus said: "Behold, you shall see it with your eyes, and you shall not eat of it."

Luke i, 18-20. — Zacharias said to the angel: "Whereby shall I know this? For I am an old man, and my wife is advanced in her days." And the angel answering said to him: "I am Gabriel, who stand before God, and I am sent to speak to you, and to bring you these tidings. And behold, you shall be silent, and not able to speak, until the day that these things shall come to pass, for that you did not believe my words, which shall be fulfilled in their time."

Ibid. 34, 35. — Mary said to the angel: "How shall this be, seeing I know not man?" And the angel answering said to her: "The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you. Therefore also the Holy One which shall be born shall be called the Son of God."

John xx, 24-29. — Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: "We have seen the Lord." But he said to them: "Unless I see the print of the nails in his hands, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." ^B And after eight days, again his disciples were within, and Thomas with them. Jesus comes, the doors being shut, and stood in the midst, and said: "Peace be to you." Then he says to Thomas: "Put in your finger hither, and see my hands, and bring your hand: and thrust it into my side; and be not faithless, but believing." And Thomas answered and said to him: "My Lord and my God." Jesus says to him: "Because you have seen me, you have believed. Blessed are they that have not seen, and yet have believed."

TITLE XXVII. — Concerning supper and feasting.

Prov. xxiii, 1-6. — "Eat not with an envious man, and desire not his meats. For as if anyone should swallow a hair, so he eats and drinks. When you shall sit down to eat with a ruler, consider diligently what is set before you."

Eccle. viii, 15. — "There is no good for a man, but what he shall eat and drink, and show his soul good. And this is from the hand of God."

Eccle. ix, 7. — "Go, and eat your bread in joy."

Isa. xxi, 5. — "Prepare the table, eat, drink: arise, you princes, prepare the shields."

Eccli. ix, 22. — "Let just men be your guests."

Eccli. xxxi, 12, 16, 19-21. — "Eat as a man, if you are at a great table"

^A do not open your throat upon it first, and do not say: "There is much upon it." Wherever you look, do not reach out your hand first, nor be crowded in the dish. Eat as a man the things that are set before you, and do not chew greedily, lest you be hated. Stop first for the sake of discipline, and do not be gluttonous, lest perhaps you stumble. And if you have sat in the middle of many, do not reach out your hand before them.

"Jesus said to him who had invited him: When you give a dinner or a banquet, do not call your friends, nor your rich neighbors, nor your relatives, nor your brothers, lest they also invite you in return, and a retribution be made to you. But when you give a feast, call the poor, the maimed, the lame, the blind; and you will be blessed, because they have nothing to repay you. ^B It will be repaid to you in the resurrection of the just." Luc. xiv, 12–14.

"Just as it is appropriate to bless the God of all before a meal, so also it is fitting to sing his praises during the drinking." St. Clement.

"A table which has no mention of God is no different from the manger of dumb beasts." From the Fathers (Rupert, from the holy elder).

TITLE XXVIII. — Concerning the just; that the Lord protects them.

"He will not take his eyes away from the just, and he will seat them in victory, and they will be exalted." Job xxxvi, 7.

"Behold, the eyes of the Lord are upon those who fear him." Ps. xxxii, 18.

"The just cried out, and the Lord heard them. Many are the tribulations of the just, and from them all the Lord will rescue them. The Lord keeps all their bones, ^C not one of them will be broken." Ps. xxxiii, 18, 20, 21.

"The salvation of the just is from the Lord. The Lord sustains the just." Ps. xxxvi, 39, 40.

"The Lord keeps all those who love him." Ps. cxliv, 20.

"The dwellings of the just are blessed." Prov. iii, 33.

"The house of the just is blessed." Prov. xii, 7.

"The house of the just has great strength." Prov. xv, 6.

"The blessing of the Lord is upon the head of the just. Joy remains with the just." Prov. x, 6, 28.

"The light of the just is for all time." Prov. xiii, 9.

"The just live for many years in wealth." Prov. x, 27. (Note: reading follows Greek text for verse 27/28 variation).

"The just will be in joy and gladness." Prov. xxix, 6.

"The just escapes from a snare, and the impious is delivered in his stead." Prov. xi, 8.

"Do not fear, because I have redeemed you; I have called you by your name; you are mine, and rivers ^D will not cover you; and if you pass through fire, you will not be burned." Is. xliii, 2.

^A II Pet. II, 9 — God knows how to rescue the godly from temptation.

Didymus: The just also fall into many tribulations; but these are not scourges, because he who devotes himself to virtue does not endure them for the sake of his sins.

TITLE XXIX. — Concerning the just: that the death of them is precious in the sight of the Lord.

Num. XXIII, 10. — Let my soul die in the tabernacles of the just. Ps. CXVI, 15. — Precious in the sight of the Lord is the death of his saints. Prov. X, 7. — The memory of the just is with praises. Prov. XI, 10. — In the praising of the just, many peoples will rejoice. Isa. LVII, 1. — From before the unrighteous the just man is taken away; and his burial shall be in peace.

Cyril, *Lib. contra Iul.* — We honor the shrines of the saints, and as it were in place of rewards and recompense for their most brilliant virtue and greatness of soul, we pay to them a never-dying memory. We honor those holy men who kept the faith, and those who were adorned as with crowns by the gifts of fortitude, and who fought even to the soul and blood, and bore witness to the glory of Christ, and made their name illustrious by glorious deeds for the sake of piety.

St. Basil, *in Ps. XXIX.* — He who touches the bones of a martyr receives a certain participation in holiness from the grace that resides in the body. Precious, therefore, in the sight of the Lord is the death of his saints (Ps. CXVI, 15).

^C

TITLE XXX. — Concerning the distinction between God and men; and that there is a great difference between God and men, and between sinning against God and against men.

I Reg. II, 22-25. — Now Heli the elder was very old, and he heard what his sons were doing to the children of Israel, and he said to them: Why do you do according to this report, which I hear from the mouth of all the Lord’s people? No, my sons; because it is not a good report that I hear, that the Lord’s people should not serve God. If a man sins by sinning against a man, they shall pray for him to God; but if he should sin against the Lord, who shall pray for him?

Isa. LV, 6-9. — Seek God, and when you find him, call upon him. When he draws near to you, let the wicked leave his ways, and the unrighteous man his plans, and let him turn to the Lord, and he will receive mercy, because he will abundantly remit your sins. For my ways are not as your ways, says the Lord. But as far as the heaven is ^D distant from the earth, so distant is my way from your ways, and your thoughts from my thought.

There is such an interval between God and man that no speech can express it.

LITTERA E

TITLE I. — Concerning the commandments of God, and those who keep them.

Exod. XIX, 5, 6. — The Lord said: If by hearing you will hear my voice, and keep my covenant, you shall be

^A a peculiar people to me above all nations. For all the earth is mine; and you shall be to me a royal priesthood, and a holy nation.

Exod. XXIII, 22. — If by hearing you hear my voice, and do all that I shall say to you, I will be an enemy to your enemies, and I will be an adversary to your adversaries.

Levit. XXVI, 3-12. — If you walk in my commandments, and keep my precepts, and do them, I will give you my rain in due season, and the earth shall bring forth its increase, and the trees of the fields shall yield their fruit. And threshing time shall reach unto the vintage, and you shall eat your bread to the full, and you shall dwell in your land safely, and you shall sleep, and there shall be none to make you afraid. And I will take away evil beasts out of your land, ^B and your enemies shall fall before you by the sword, and five of you shall pursue an hundred, and an hundred of you shall pursue ten thousand; and your enemies shall fall before you by the sword. And I will look on you, and make you increase, and I will establish my covenant with you. And you shall eat the old store, and the oldest of the old, and you shall cast away the old because of the new. And I will set my tabernacle in the midst of you, and my soul shall not abhor you. And I will walk among you, and I will be your God.

Deut. IV, 9. — Take heed to yourself, and keep your soul diligently. Do not forget all the words that your eyes have seen, and let them not depart from your heart.

Deut. VI, 17. — Diligently keep the commandments of the Lord your God, and his testimonies and statutes, which he has commanded you. ^C

Deut. XVII, 11. — You shall not decline to the right hand, nor to the left, from all the way which the Lord your God has commanded you.

Deut. VII, 14. — If you hear these my judgments, and perform and do them, the Lord your God will keep his covenant and the mercy which he swore to your fathers, and he will love you, and bless the fruit of your body, and the fruit of your land, your corn, and your wine, and your oil; and you shall be blessed above all nations.

Deut. XXVIII, 3-6, 8, 12, 13. — If by hearing you hear the voice of the Lord, blessed shall you be in the field, and blessed shall be your storehouse, and the remaining things you have. Blessed shall you be in your coming in. May the Lord send his blessing upon you, wherever you lay your hand; and he shall bless all the works of your hands. ^D And you shall lend to many nations, and you yourself shall not borrow; and you shall rule over many nations. And the Lord shall make you the head, and not the tail; and he shall give you the rain of your land in its season.

I Kings XV, 22. — Samuel said: Does the Lord desire burnt offerings and sacrifices, as to hear the voice of the Lord? Behold, obedience is better than sacrifice.

II Reg. XXII, 20. — Your obedience multiplied me into largeness.

^A Job XXIII, 11. — “I have kept his ways, and I shall not turn aside from his commandments, that I may not perish.” Job XXXVI, 11. — “If they hear and serve him, they shall complete their days in prosperity, and their years in honor.” Psal. XVIII, 9. — “The commandment of the Lord is clear, enlightening the eyes.” Psal. CII, 17. — “And his justice is upon the children’s children, to those who keep his testament.” Psal. CXVIII, 5. — “O that my ways may be directed to keep, etc.” Ibid. 142. — “Thy law is truth.” Prov. XXX, 5. — “All the words of the Lord are tried by fire. He is a protector to all those who fear him.” Eccl. XII, 13. — “The end of the discourse, hear all: Fear God, and keep his commandments.” Prov. XIV, 27. — “The commandment of the Lord is a fountain of life.” “They who love the law shall encircle themselves with a wall.” Zach. III, 7. — “Thus saith the Lord: If thou wilt walk in my ways, and keep my commandments, thou shalt judge my house.” Isa. LV, 2. — “Hearken unto me, and eat that which is good, and your soul shall delight itself in good things.” Eccli. XIX, 21. — “Better is he who is diminished in intelligence with fear, than he who has an abundance of prudence, and transgresses the law.” Eccli. XXIII, 3. — “Nothing is sweeter than to look upon the commandments of the Lord.” Eccli. XXXII, 19. — “He who seeks the law shall be filled with it.” Eccli. XXIX, 14. — “Place thy treasure in the commandments of the Most High, and it will profit thee more than gold.” Matth. VII, 21-25. — “Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven; but he who does the will of my Father who is in heaven. Everyone who hears these my words, and does them, I will liken to a wise man, who built his house upon a rock. And the rain descended, and the floods came, and the winds blew, and they beat upon that house, and it did not fall. For it was founded upon a rock.” Matth. XII, 50. — “Whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.” Joan. VIII, 47. — “He that is of God, heareth the words of God.” Joan. XIV, 15. — “If you love me, keep my commandments. If any one loves me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him.” I Cor. VII, 19. — “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.” I Joan. III, 14. — “He who keeps his commandments, abides in him, and he in him.” S. Chrysost. — “What art is in the playing of the cithara, that is the demonstration of works in the laws of God.”

Evagrius. Whatever is prescribed to us by the law, it is necessary to perform these things; and these have the character of a tax. But those things which proceed from the motion of the soul, such as virginity, withdrawal from the world, these are gifts, and have the character of a present. Moreover, a present is not offered by necessity: otherwise, it is not a present at all. ^A

TIT. II. — Concerning the commandments of God, and those who do not keep them.

Gen. iii, 9-11. — "And God called Adam, and said to him: Adam, where art thou? Who said: I heard thy voice walking in the paradise, and I was afraid, because I was naked, and I hid myself. And He said to him: Who hath told thee that thou wast naked, unless thou hast eaten of the tree whereof I commanded thee that thou shouldst not eat?" ^B

Levit. xxvi, 14-16, 19, 20, 29. — "If you will not hear me, nor do all my commandments, I will visit you with poverty, and scab, and jaundice, which shall consume your eyes, and melt away your soul. You shall sow your seed in vain, and your enemies shall eat it, and you shall fall down before your enemies; and you shall flee when no man pursueth you; and I will break the pride of your stubbornness, and I will make the heaven of you as iron, and the earth of you as brass; and neither shall the earth yield her increase, nor the trees of the field give fruit; and you shall eat the flesh of your sons and of your daughters."

Deut. xxvii, 26. — "Cursed be he that abideth not in the words of this law, and fulfilleth them not in work. And all the people shall say: Amen." ^C

Deut. xxviii, 16 seqq. — "Cursed shalt thou be in the city, cursed in the field. Cursed shall be thy barns, and cursed thy stores. Cursed shall be the fruit of thy womb, and the fruit of thy ground, the herds of thy oxen, and the flocks of thy sheep. Cursed shalt thou be coming in, and cursed going out. The Lord shall send upon thee famine and hunger, and a rebuke upon all the works which thou shalt do, because of thy most wicked inventions. The Lord make the pestilence cleave unto thee, and strike thee with poverty, and with fever, and with cold, and with burning, and with the sword, and with blasting; and heaven that is over thy head be of brass, and the earth that is under thee of iron. The Lord give thee dust for rain upon thy land. And thou shalt be scattered in all the kingdoms of the earth. The Lord strike thee with madness, and blindness, and fury of mind, and mayest thou grope at midday as the blind is wont to grope in the dark, and not make straight thy ways. And thou shalt suffer wrong, and be oppressed always, and there shall be none to help thee. Thou shalt take a wife, and another shall sleep with her. Thou shalt build a house, and not dwell therein." ^D

I Reg. xv, 17-19, 24. — "And Samuel said to Saul: When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel? And the Lord anointed thee to be king over Israel, and the Lord sent thee on the way, and said: Go, and kill the sinners of Amalec, and thou shalt fight against them until thou shalt make an end of them."

^A And why did you not listen to the voice of the Lord, but rushed upon the spoils, and did something evil in the sight of the Lord? And Saul said: Because I listened to the people.

Zach. vii, 13. — "It shall be as the Lord said, and they did not listen to Him; so they shall cry out, and I will not listen to them, says the Lord." "The seed of the disobedient turned into destruction." Isa. xlviii, 18. — "If you had listened to my commandments, your peace would have been as a river, and your righteousness as the waves of the sea." Isa. xxiv, 16. — "They will say: Woe to the transgressors; those who transgress the law, fear and a pit and a snare are upon you." Matt. vii, 26, 27. — "Everyone who hears my words and does not do them will be like a foolish man who built his house upon the sand. And the rain descended, and the rivers came, and the winds blew, and beat upon that house, and it fell; and its fall was great." Rom. ii, 11, 12, 13. — "For as many as have sinned without the law shall also perish without the law; and as many as have sinned in the law shall be judged by the law. For not the hearers of the law are just before God, but the doers of the law shall be justified." ^B Jas. i, 22-24. — "Be doers of the word, and not hearers only, deceiving yourselves; for if anyone is a hearer of the word, and not a doer, he is like a man observing his natural face in a mirror. For he observed himself, and went away, and immediately forgot what kind of man he was."

S. Basil, hom. 7 in Hexaem. — I have seen these things, and I have marveled at the wisdom of God in all things. If the brute animals are endowed with that faculty whereby they take counsel for themselves, and protect their own safety, and if even the fish knows what it ought to embrace and what to flee, what shall we say, we who are honored with reason, and taught by the law, and urged on by promises, and instructed by the Spirit, yet who manage our own affairs more foolishly than fish, which lack reason? ^C When they indeed have a certain consideration for the future, but we consume our life in beastly pleasure. A fish traverses so many seas that it may acquire some benefit: what will you say, you who spend your life in idleness? For idleness is the beginning of wickedness. And there is no reason for anyone to plead ignorance. For natural reason is implanted in us, which points out both the conjunction with the good and the aversion from those things which are pernicious. Fish do not resist the law of God, and we men do not sustain the salutary teachings. Do not despise the fish on that account, because they lack reason and voice. For you are even more irrational than these, you who set yourself against the edict of the Creator. ^D

It is impious to declare that the things which the Spirit commands are impossible. S. Greg. Nyss. — Evil is admixed with nature through those who from the beginning admitted the vice, while through disobedience they opened the way for the disease.

^A All creation obeys the commandment of God; but man alone, for whose sake all things were made, shows himself refractory.

S. Chrysost. — Those who do not imitate the Father, when they call him Father, He does not in the least hear. Therefore, approach the Master with certain signs, and He will embrace you as a son.

Josephi. — Those who follow the will of God, and dare not violate those things which have been excellently ordained, to them all things succeed according to their desire, and the reward of blessedness is proposed by God. But in proportion as they remove themselves from the diligent care of these things, just so much do things that were previously easy become difficult for them, and whatever good they desire to do is turned into fatal calamities for them.

^B

TIT. III. — On happiness, and that no one ought to be judged blessed before death.

Eccli. xi, 30. — « Before death, call no man blessed. Do not call a man blessed before his death. »

S. Basilii. — He who is living is not yet to be proclaimed blessed, because what his end shall be is not certain. But he who has fully completed his duty and has closed his life with an irreproachable end, at last he is safely called blessed.

Do not boast of great things while sailing smoothly before you have knotted the cable. For many already near to the shore have perished; many were carried into port by a tempest. (S. Greg. Naz. 27).

TIT. IV. — On dreams.

^C Eccli. xxxiv, 1, 2. — « Dreams exalt the imprudent. As one who catches at shadows and pursues the winds, so is he who pays attention to dreams; and just as the heart of a woman in labor suffers phantasies. Unless they have been sent by the Most High during a visitation, do not set your heart upon them. For dreams have led many astray, and those who trust in them have fallen. Divinations, and omens, and dreams are vanity. »

S. Basil. in S. Julit. — Those images which appear to our minds while sleeping are usually the remnants of daily cares. For it is necessary that, whatever the pursuits of our life may be, such also must our dreams be.

TIT. V. — On hope: that it should be placed in God, and not in human protections.

^D Job xxii, 8. — « He who trusts in the Lord shall be safe. »

Psal. v, 12 — « Let all those who hope in thee be glad for ever, » and the rest.

Psal. xvii, 31. — « A protector is he to all who hope in him. »

Psal. xix, 5. — « These in chariots, and these in horses; but we in the name, » and the rest.

Psal. xxi, 5. — « In thee our fathers hoped; they hoped, and thou didst deliver them. »

Psal. xxiv, 15. — « My eyes are ever towards the Lord, for he, » and the rest.

Psal. xxiii, 1. — « He who hopes in the Lord shall not be weakened. » ^A Psal. xxvii, 1. — « In him my heart hoped, and I was helped. » Psal. lxx, 1. — « In thee, O Lord, have I hoped, let me not be confounded forever. » Psal. xxxi, 10. — « Mercy shall encompass him who hopes in the Lord. » Psal. xxxvi, 3, 4. — « Hope in the Lord, and do good, and dwell on the earth. Reveal thy way unto the Lord. » Psal. xxxix, 5. — « Blessed is the man whose hope is the name of the Lord. » Psal. liv, 23. — « Cast thy care upon the Lord, and he shall nourish thee. » ^B Psal. lvi, 1. — « Have mercy on me, O God, have mercy on me, for my soul relies on thee. » Psal. lv, 11. — « In God have I hoped; I will not fear what man can do to me. » Psal. lxxvii, 53. — « He led them in hope, and they did not fear. » Psal. cxviii, 8. — « It is good to trust in the Lord, rather than to trust in man. » Psal. cxxi, 1. — « Those who trust in the Lord are as Mount Sion, » etc. Psal. cxlv, 2-4. — « Do not trust in princes, in the sons of men. In that day all their thoughts shall perish. » Prov. iii, 5. — « Be trusting in the Lord with all thy heart. » ^C Prov. xxviii, 25. — « He who trusts in the Lord shall be in care [of him]. » Prov. xvi, 20. — « He who trusts in the Lord is to be called blessed. » Prov. xxix, 25. — « He who trusts in the Lord shall rejoice. » Isa. xxxiii, 22. — « The Lord is our judge, the Lord is our ruler, the Lord is our king, the Lord is our savior; he shall save us. » Isa. xii, 2. — « Behold God my savior, I will trust in him, and will be saved. » Jerem. xvii, 7, 8. — « Blessed is the man who trusts in the Lord, and the Lord shall be his hope; and he shall be as a flourishing tree by the waters, and he shall cast his root toward moisture. » ^D Dan. iii, 30. — « There is no confusion for those who trust in thee. » Eccli. ii, 11-13. — « Look at the ancient generations, and see: who has trusted in the Lord, and was confounded? or who has continued in his fear, and was forsaken? or who has called upon him, and was overlooked by him? For the Lord is compassionate and merciful, and forgives sins. » Rom. viii, 24. — « In hope we were saved. But hope that is seen is not hope. For what a man sees, why does he also hope for? But if we hope for what we do not see, we wait through patience. » Ephes. vi, 14. — « Stand therefore, having girded your loins in your mind, being sober. »

« Perfecte sperate in eam quæ datur vobis gratiam. » (I Pet. i, 13). ^A

S. Basil in Psalm. lix. — Let us persuade ourselves, brothers, that in time of temptation we should by no means flee to human hopes, nor hunt for help for ourselves from that source, but rather make our petitions with tears and sighs, and diligent prayer, and intense vigils. For thus he who scorns human help as vain receives help out of affliction.

It is impossible for one who hopes in God with his whole mind, and brings to bear all that is within his power, to fail of his end; it is impossible for anyone who applies zeal, and is concerned for his own salvation, and demonstrates all that is in his power, ever to be abandoned by God. When the hope of human help shines for us from nowhere, let us not for that reason cast away hope, nor be broken in spirit and weakened, but let us grasp the anchor of faith. Let us cast the instrument of our hope, not into the sea, but into heaven, and the boat which is tossed by the storm will be delivered from the dangers. ^B

The same. — « Do not trust in princes » (Ps. cxlv, 2); do not be puffed up by the uncertainty of riches; do not think highly of yourselves because of the strength of your body; do not pursue the splendor of human glory. None of these things saves. All are temporary; all are deceptive; the one refuge is God. « Cursed is he who has his hope fixed upon man. »

The same. — When we are in afflictions, we run to everything else rather than to God. Is your child ill? You look about for an enchanter, or one who puts vain characters upon the necks of innocent children, or at least you hurry to a physician and medicines, neglecting him who has the power to grant salvation. If a dream troubles you, you run to an interpreter of ^C dreams. If you fear an enemy, you seek the protection of some man; and, in short, in every need you are convicted, by your word calling God your refuge, but by your deed drawing upon yourself help from vain and useless things. But for the just man, the true help is God. For just as a general, equipped with a noble standing army, is always ready to bring help to the part of his forces that is hard-pressed, so also is God our helper.

S. Basil. — Are you ill? Be of good cheer. For whom the Lord loves, He chastens (Hebr. xii, 6). Are you pressed by poverty? Rejoice, because the goods of Lazarus will receive you. Are you dishonored for the sake of the name of Christ? You are blessed, because your shame will be changed into angelic glory. ^D

S. Nilus. — Although, as you say, this patron of yours has exchanged life for death, yet the Lord will provide another patron for you, better and more magnificent than him, if you have faith in Him.

S. Basil in Psalm. vii. — He who places his hope in man, or is puffed up on account of any other thing of this life, such as power, or riches, or any of those things which are commonly thought to be brilliant, cannot say: « In you, O Lord, »

I have hoped. For it is a command not to hope in ^A rulers. And, « Cursed is the man who puts his hope in man. »

*St. Nilus.* — He who strives to attain divine tranquility of soul must act in such a way as to keep his mind free from every turbulent affection. Wherefore, persuade yourself of this, that you should perform what is good for the sake of God alone, and not for the sake of the perishable and quickly fading glory of men.

TITLE VI. — Concerning the church, and the house of God, and the altar, and also the priestly sacrifice; and that it is not fitting to conduct trade in churches.

Exod. xxix, 37. — « The altar shall be a holy of holies; and everyone who touches the altar shall be sanctified. » ^B Exod. xxxiv, 26. — « The firstfruits of the first-fruits of the ground of your land you shall bring into the house of the Lord your God. » Exod. xx, 26. — « You shall not go up by steps to my altar, that you may not uncover your nakedness upon it. » Exod. xxv, 30. — « You shall set upon my table bread before me always. » Levit. vi, 18. — « Everyone who touches the sacrifices of the priests shall be sanctified. » Levit. xvi, 1. — « The Lord said to Moses: Speak to Aaron your brother, and let him not enter at any time into the sanctuary within the veil before the mercy seat. » ^C Psal. v, 8. — « But I, in the multitude of your mercy, will enter into your house; I will worship toward your holy temple in your fear, » etc. Psal. xxi, 23. — « In the midst of the church I will praise you. You who fear the Lord, praise him. » Psal. xxv, 8. — « O Lord, I have loved the beauty of your house, and the place of the habitation of your glory. » Psal. xxvi, 4. — « One thing I have asked of the Lord; this I will seek, » and the rest. Psal. xxvii, 2. — « Worship the Lord in his holy ^D court. » Psal. lxiv, 5. — « We shall be filled with the good things of your house. » Psal. lxvii, 27. — « In the churches bless God the Lord from the fountains of Israel. » Psal. lxxxiii, 1, 4. — « How beloved are your tabernacles, O Lord of hosts, my King. Better is one day in your courts than thousands. » Psal. xcii, 5. — « Holiness befits your house, O Lord, unto length of days. » Psal. xcix, 4. — « Enter into his gates with thanksgiving. » Psal. cviii, 32. — « Let them exalt him in the church of the people. » Psal. cxvii, 19. — « Open to me the gates of justice, I will enter into them, » etc.

^A « I rejoiced at the things that were said to me: We shall go into the house of the Lord. » ^B « The Lord is in his holy temple: let all the earth keep silence before him. » ^C « Great shall be the glory of this last house more than the first, saith the Lord almighty. » « Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will show us his way. » ^D « My house shall be called the house of prayer for all nations. » « How great is the house of God, and the place of his possession is vast! It is great and hath no end, is high and immense. » « Thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. » « Jesus went into the temple, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the chairs of them that sold doves. And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves. » « Have you not houses to eat and to drink in? Or despise ye the church of God? Shall I praise you? In this I praise you not. »

S. Chrysost. — It is a sign of piety to keep up the constant memory of holy places, and to appease God with frequent prayers. For God wills that men should land continually at the harbors of the houses of the saints.

Idem. — The altar is a heavenly table, receiving things from the earth and transmitting them to heaven; receiving things from heaven and supplying them to the earth; fixed on earth and adjacent to the throne above. For the altar is formidable even to the angels themselves, who fly above the vault of heaven.

Idem, homil. ad neophyt. — Christ founded the Church from his side, just as he had fashioned Eve from the side of Adam. Whence also Paul saith: We are of his flesh, and of his bones (Ephes. v, 30), obviously indicating his side. For just as God then took the rib and fashioned the woman, so he gave us blood and water from his side and fashioned the Church. And just as he then took the rib while Adam was sleeping in a trance, so now, after his death, he gave the blood and water; and what was then a trance, this is now death.

Idem. — Just as harbors by the sea, so God has set up churches in cities, that by fleeing thither from the storms of worldly affairs, we may enjoy tranquility. For neither to those who have fled thither is the impulse of the waves to be feared, nor the assault of pirates, nor the force of winds, nor the attacks of wild beasts. For this harbor is immune from all these. The Church is therefore a harbor of souls. For all things through

^A the hearing of the divine Scriptures, which enter into the soul of each one, are subdued, like some divine incantation, soothing those irrational passions as they flow into the mind.

S. Chrysost. homil. in Psal. XLIV, de Eutrop. — Do not depart from the Church. Nothing is more powerful than the Church. It is stronger than a rock, higher than the heaven, broader than the earth. For He whom the upper and lower worlds could not contain, the womb contained, and it did not find itself straitened. The Church never grows old, but ever flourishes. Why has Scripture called it a mountain? Surely because it cannot be overturned. And it also calls it a rock, because it cannot be shaken.

TIT. VII. — On prayer; and how great are the works accomplished by it.

Exod. IX, 33. — ‹Moses went out from Pharaoh ^B from the city, and stretched out his hands to the Lord, and the voices and the hail ceased.›

Judg. XVI, 28-30. — ‹Samson cried out to the Lord, and said: O Lord God, remember me, I pray thee, this once, and I will render one retribution for my two eyes to the Philistines. And Samson took hold of the two middle pillars, upon which the house stood, and said: Let my soul die with the Philistines. And the house fell, and he slew more than he had slain in his life.›

II Chron. XXXII, 20. — ‹Ezechias the king prayed, and the Lord sent an angel, who destroyed every mighty man, and prince, and leader in the camp of the king of Assyria.› ^C

II Chron. XXXIII, 10-13. — ‹God spoke to Manasses; and they took Manasses, and bound him in chains, and fetters, and brought him to Babylon. And he prayed to the Lord, and He heard his cry.›

Schol. It is recorded by Africanus that, while Manasses was pouring out his prayer, the iron chains were broken, and he fled.

I Kings XVIII, 36. — ‹Elias cried to heaven, and said: O Lord God of Abraham, and Isaac, and Jacob, hear me in fire. And fire fell from the Lord from heaven, ^D and devoured the holocaust, and the wood, and the stones, and the dust; and the fire licked up even the water that was in the trench.›

IV Kings VI, 15-18. — ‹The servant of Eliseus rose early, and behold, an army surrounding the city, and horses, and chariots. And the boy said to him: What shall we do? And Eliseus said: Do not fear, for there are more with us. And Eliseus prayed, and said: Lord, open the eyes of the boy, that he may see. And he opened the eyes of the boy, and he saw, and behold, the mountain was full of horses, and chariots of fire round about Eliseus; and Eliseus prayed, and said: Smite this nation with blindness.›

IV Kings XX, 4-6. — ‹Isaias was in the middle court, and the word of the Lord came to him: Return, and say to Ezechias: Thus saith the Lord Almighty: I have heard thy prayer, and I have seen thy tears, and I will add to thy years fifteen.›

› ^A “Rise early toward the Lord Almighty in prayer. If you are pure and upright, He will hearken to your petition.” “Sacrifice to God a sacrifice of praise, and pay your vows to the Most High.” “I will pay my vows to the Lord in the presence of all His people.” “Call upon me, and I will hearken to you, and you shall seek me with all your heart, and I will appear to you.” “Lord Almighty, the God of Israel, a soul in anguish and a spirit of despondency cries out to You. Hear, O Lord, have mercy, for You are a merciful God, and have mercy upon us.” ^B “With a contrite soul and a spirit of humility let us be accepted, as in burnt offerings.” “Do not be faint-hearted in your prayer, and do not delay to pay your vow in due time.” “When you pray, you shall not be as the hypocrites, who are gloomy; for they love to stand and pray in the synagogues and at the corners of the streets, that they may be seen by men. Truly I say to you, they have received their reward. But you, when you pray, enter into your inner chamber. And when praying, do not babble, as the Gentiles do; for they think that in their much speaking they will be heard. Do not therefore be likened to them. For your Father knows what things you have need of, before you ask Him. Thus therefore you shall pray: Our Father,” and the rest. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives.” ^C “The disciples came to Jesus privately and said, ‘Why could we not cast it out?’ And Jesus said to them, ‘Because of your unbelief. For truly I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain, “Move from here to there,” and it shall move; and nothing shall be impossible to you. But this kind does not go out except by prayer and fasting.’ ” “Watch and pray, that you may not enter into temptation.” “Amen, amen, I say to you, whatever you ask the Father in my name, He will give to you.” “He told them a parable to the effect that they ought always to pray, and not to lose heart. There was a judge in a certain city,” etc. “Watch at all times, praying that you may be accounted worthy to escape all those things that are about to come to pass.” ^D “When he arrived at the place, he said to them: Pray that you may not enter into temptation. And he was withdrawn from them about a stone’s throw, and he knelt down and prayed, saying, ‘Father, if You are willing, remove this cup from me; nevertheless, not my will, but Yours be done.’ And coming to the disciples, he found them sleeping, and he said

to them: “Pray, that you may not enter into temptation.” ^A

Mark xi, 23-25. — “Amen I say to you, whoever says to this mountain, ‘Be taken up and cast into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. When you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”

Acts i, 14. — ^B “All these were with one accord devoting themselves to prayer and supplication.”

Acts vi, 2-4. — “And the twelve summoned the body of the disciples and said: ‘It is not right that we should give up the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.’”

Acts x, 1-4. — “At Caesarea there was a man named Cornelius, a centurion of the cohort that was called the Italian, a devout man who feared God with all his household, gave alms liberally to the people, and prayed continually to God. About the ninth hour of the day he saw clearly in a vision an angel of God coming in and saying to him, ‘Cornelius.’ And he stared at him in terror, and said, ‘What is it, Lord?’ And he said to him, ‘Your prayers and your alms have ascended as a memorial before God.’”

Ephes. vi, 18. — “Praying at all times in the Spirit, with all prayer and supplication, and to that end keeping alert with all perseverance, making supplication for all the saints, and also for me.” ^C

1 Tim. ii, 1, 8. — “I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and it is pleasing in the sight of God. I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; likewise also the women,” etc.

James v, 13, 14, 15. — “Is any among you suffering? Let him pray. Is any cheerful? Let him sing praise. Is any among you sick? Let him call for the elders of the Church, and let them pray over him, ^D anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man,” etc.

1 Pet. iv, 7. — “Be self-controlled and sober-minded for the sake of your prayers.”

St. Gregory Nazianzen. — Let us not be accused of a narrow mind, by asking for little things, and [receiving] things unworthy of the Giver.

St. Gregory of Nyssa. — That voice is melodious which ascends to the divine ears: not that clamor which is emitted with some outward contention, but the thought which is sent forth from a pure conscience.

The same, from the homily on the Lord’s Prayer. — He is separated from God who does not join himself to Him through prayer. Therefore, let us first learn this from Scripture, that we ought always to pray.

^A Prayer provided a home for Jonah in the whale, brought Hezekiah back from the gates of death to life, and turned the flame into a dewy breeze for the three young men.

He who, at the time of prayer, does not direct his mind toward that which is profitable for the soul, but asks God to submit to the passionate movements of his own thoughts, is a trifler in truth, a babbler, a chatterer, a prattler, and whatever else carries such a meaning. "To me, life is from Thee; from Thee, let the provision for living also come."

^B Since, through deception, human nature wandered far from the judgment of the Good, and the life of men was overcome by the worse, we rightly pray that the kingdom of God may come. For it is not possible to escape the wicked tyranny of corruption in any other way, unless the Life-giving Power takes hold of the authority over us. Therefore, when we pray, let us beseech God with this power of words: "May I be delivered from corruption; may I be freed from death; may the passions that now dominate me no longer reign over me, nor may the enemy lead me captive through sin; but may Thy kingdom come upon me, so that the tyranny of the adversary may withdraw." For darkness does not endure the presence of light, nor does sickness remain when health arises, nor do passions exert their strength while tranquility is present. Death is empty and corruption invisible when life reigns in us ^C and incorruption holds the scepter.

"Thy will be done in me, that the will of the devil may be extinguished." For just as, when light is brought into the dark recesses of caves, the darkness is dispelled, so, when Thy will comes to pass in me, every wicked and perverse movement of my will is reduced to nothingness. For Thy will is the salvation of men.

He who prays to be delivered from the Evil One asks to be outside the reach of temptations.

When we ask anything of the Master through prayer, let us not quickly lose heart, but let us overcome the persistence of refusal with the persistence of our petition. ^D In the delays and postponements of God’s gifts, let us not grow weary, nor let us succumb beforehand. For the Master often delays the apparent postponement for the exercise of faith.

It is good at all times to converse with God through prayer. For if association with a good man makes the one associating with him better, how much more shall this happen to him who converses with God by day and by night.

Prayer is a great good if it is made with a grateful mind, if we instruct ourselves to give thanks to God not only when we receive, but also when we are refused. For at times He gives, and at times He does not give,

both usefully. So that even if you receive, and even if you do not receive, you have received in not receiving; and even if you do not attain [your request], you have attained in not attaining. For there is a time when not receiving what we ask for is more beneficial than receiving it. For if it were often beneficial for us to receive, He would certainly have given it. But failing in a way that is beneficial is in itself success.

^B Prayer is a great weapon, a great ornament, a great protection. For when we pray to men, we have need of expenses and money, and slavish flattery, and much going around and business. For often it is not possible to speak directly to the masters themselves who have the power to give, but it is necessary first to win over their servants, and stewards, and administrators, both with money and words, and with every kind of service, and only then, through them, can one obtain the request made. But with God it is not so. For He does not need intercessors on behalf of those who request, nor is He swayed by others in the same way he is inclined toward grace through us ourselves who are in need. And here, indeed, it is possible for us to gain whether we receive or whether we suffer a refusal; whereas among men, it frequently happens that both bring us harm. Since, therefore, for those who approach God, there is both greater gain and greater ease, let us not despise prayer. For then He gives you more of what you ask, if you ask through yourself, provided you do not ask perfunctorily, which is what the majority do. The tongue, indeed, utters the words, but the soul wanders the streets of the house or the marketplace. And this is entirely a construct of the devil. For since he knows that, at that time when we converse with God, we can obtain forgiveness of sins, desiring to block for us the harbor of prayer, he stands against us at that very moment, distracting our mind from what is being said, so that we might depart having suffered loss rather than having gained. Therefore, knowing these things, O man, when you approach God, consider to whom you are approaching, and this suffices for you to attain wakefulness.

Of the same, Homily 7, on divers subjects (spurious).

I approach. For this reason He came down, for this reason He took on flesh, that I might converse with Him. Above, the Cherubim tremble before Him, and below, a harlot speaks with Him. ^A "Have mercy on me"—a simple word, and an immense sea of salvation. "Have mercy on me." For this reason You arrived, for this reason You took on flesh, for this reason You became what I am. Above, trembling; below, confidence. "Have mercy on me." What do you have? I seek mercy. What do you suffer? My daughter is being severely tormented by a demon. Compassion is exercised; nature is tortured. The advocate for the daughter came forth: she does not carry the one who is sick, but she carries faith. He is God and He sees all things. "My daughter is being severely tormented by a demon." A grievous grief, the sting of nature, tears through the womb, creating a tempest in the inward parts. What shall I do? I am perishing. And why did she not say, "Have mercy on my daughter," but rather, "Have mercy on me"? For she is in sickness and possesses the affliction. She does not know what she suffers, and she does not feel the pleasure, having as a veil to the calamity the lack of pain, or rather, the lack of sensation. But have mercy on me, the spectator of daily evils. I have a spectacle of calamity in my home. Where shall I depart? To the desert? But I do not dare to leave her alone. But to the house? But I find the war within, the waves in the harbor. What then shall I call her? Dead? But she moves. Or living? But she does not know what she suffers. I do not know how to find a name to interpret the suffering. Have mercy on me. If my ^B little daughter had died, I would not have suffered such things. I would have surrendered the body to the bosom of the earth, and with time brought on forgetfulness, and dispersed the ulcer. But now I have a corpse, causing me a constant spectacle, weaving wounds for me, multiplying the ulcer for me. How did I see eyes distorted, hands wrenched, hair loosed, foam being emitted, the executioner being within and not visible, while the stripes were visible? I stood a spectator of the evils of another, with nature goading me. Have mercy on me. Cruel is the tempest, affection and fear. Affection of nature, and fear of the demon. To approach—I cannot, nor to refrain. Affection urges me; but fear drives me away. Have mercy on me. But consider the philosophy of the woman. She did not go to diviners; she did not make amulets; she did not hire sorceress women, those who train the demons and increase the ulcer, but she bade farewell to the workshop of the devil. "Have mercy on me; my daughter is being severely tormented by a demon." As many of you as have become fathers, bring help to my word, and as many as have been made mothers. I am not able to interpret the winter which the poor woman endured. You saw the perseverance, the courage, the patience. And He did not answer her a word (Ibid. 23). Strange are the events! She pleads, she begs, she weeps over the calamity; she increases the tragedy; she narrates the suffering, and the Lover of mankind does not answer, the Word is silent, the fountain is blocked, the physician restrains the medicines. What is this, the new, the paradoxical thing? To others you run, and this one who runs to you, you drive away. But consider the wisdom of the physician. "And He did not answer her a word."

^A What then? Since she did not succeed in receiving an answer, His disciples approached and said to Him, "Dismiss her, for she is crying out behind us." Another evangelist says, "before us." The statements are contrary, but not false; for she was doing both. Before this, she was crying out behind; when she was not answered, she came to the front, just like a dog licking the feet of its master. "Dismiss her." She stirred up a spectacle; she gathered a crowd. "Dismiss her, for she is crying out behind us." What then is He to say? "I was not sent except to the lost sheep of the house of Israel" (Matt. xv, 23, 24). When He answered, He made her wound worse. What then? Does this mean that for this you became man, assumed flesh, and performed such great works of providence, just to save one corner? The Canaanites were proscribed, abominable because of their impiety, accursed, wicked, impure; the Jews, who observed and fulfilled the law, could not even bear to hear them. Moreover, the woman was a Canaanite, from that forbidden region where madness, and rage, and impiety prevailed, and where the tyranny of the devil, and the revelries of demons, and a nature trampled upon and brought down into the irrationality of beasts, and indeed into the wickedness of demons, existed. The law had commanded: ^B "Have no commerce with the Canaanites; neither give them anything, nor take anything from them; take no wife, have no agreements, no contracts" (Deut. vii, 2, 3). For this reason He placed a hedge. So that the Jews might not say, "Because you abandoned us and went outside, for this reason we have not believed in you." Behold, He says, from the nations they come to Me, and I reject them; yet I call you though you flee: "Come to me, all you who labor and are burdened, and I will give you rest" (Matt. xi, 28), and yet you do not come. And I drive this woman away, and yet she remains. "I became manifest to those who did not seek Me. Dismiss her, for she is crying out behind us." Let us see, then, what He replies: "I was not sent except to the lost sheep of the house of Israel." But she, hearing this, came and worshipped, saying, "Yes, Lord." And He says, "It is not good to take the bread of the children and throw it to the dogs" (Matt. xv, 25, 26). What then? "Yes, Lord." You call me a dog, I call You Lord; You treat me with reviling, I praise You. "Yes, Lord; for even the little dogs eat from the crumbs which fall ^C from their masters' table" (Ibid. 27). O the wisdom of the woman! You call me a dog? Feed me as a dog. I do not refuse this reproach; let me therefore receive the food of a dog. You called me a dog? Give me a crumb. You have become my advocate in my petition; show your consent in the granting. "Yes, Lord; for even the little dogs eat from the crumbs which fall from their masters' table." What then of Him who was refusing, who was driving her away, who was saying, "It is not good to take the bread of the children and to give it to the dogs"? Who was saying, "I was not sent except to the lost sheep of the house of Israel"? What does He say? "O woman, have you become a praiser? Are you proclaiming the woman, have you not shamed her? Have you not driven her away?" For this reason I was driving her away. For if I had dismissed her from the beginning, you would not have learned of her faith. If she had received it from the start, she would have departed, and he would not have understood the treasure that was in her. ^D

^A For this reason I delayed the gift, that I might show them her faith. "O woman!" God says, "O woman!" Let those who pray with coarseness listen. When I tell you, "Beseech God, entreat him, supplicate him," one says, "I besought him once, and a second time, a third, a tenth, and I did not receive." Do not depart until you receive. Depart only when you have received; or rather, even then, continue to remain. Even if you receive, ask; and when you have received, give thanks that you have received. Many enter into the church, and they complete ten thousand verses of prayer, and they leave. For does God need ^B many words? He requires only your prayer. And what, he says, if I bowed and prayed? You bowed your knees, but your mind flew outside. Your body was inside, and your soul was outside. Your mouth was speaking, and your mind was counting interest, contracts, agreements, farms, possessions. For the devil, being wicked, and knowing that we achieve great things in the time of prayer, then he attacks. Often we lie supine, and we account for nothing, and the mind is at rest. We come to pray, and ten thousand thoughts rush in, so that he may cast us out empty. Knowing these things in your prayers, consider the Canaanite woman. But you do not have a daughter ^C possessed by a demon. What did the Canaanite say? "Have mercy on me; my daughter is badly demonized." Great is the demon, sin; he who is possessed by a demon is an object of pity, he who sins is an object of hatred. The former has forgiveness, the latter is deprived of an excuse. "Have mercy on me." The phrase is short, but a sea of philanthropy. For wherever there is mercy, all good things are there. Even if you are outside, cry out and say, "Have mercy on me," not moving your lips, but shouting with your mind; and God hears those who are silent. Place is not sought, but manner suffices. Jeremiah was in the mire, and he called upon God. ^D Daniel was in the lions' den, and he appeased God; the three youths were in the furnace, and they persuaded God. The thief was crucified, and the cross did not hinder him, but rather opened paradise. Job was on the dunghill, and he rendered God propitious to himself. Wherever you may be, pray. Even if you stand before a judge, pray. When a judge is angry with you, pray. The sea was in front, behind the Egyptians were pursuing, Moses was in the midst. Great was the prayer in the narrow place; but great was the sea of prayer. Behind, the Egyptians pursued, and in the middle was the prayer. And Moses spoke not a word; and God says to him, "Why do you cry out to me?" Even if your mouth is silent, yet your heart cries out. And when you stand before a judge who is enraged and playing the tyrant, and even before the executioners themselves, pray to God. As you pray, the waves are calmed. Is the judge against you? Flee to God. Is the ruler near you? Beseech the Master. For is he not a man? He is always near, and is everywhere, and fills all things. If you wish to beseech a man, and for him to know what he is doing, he does not answer when he is serving. But with God it is nothing like this. Wherever you go and call, he hears. There is no doorkeeper, no steward, no mediator, no attendant, none of these. Say, "Have mercy on me," and God is present. Still, while you are speaking, he will say: "Behold, I am here." O word of hum-

^B full of gentleness! He does not wait for you to finish your prayer. You have not yet finished, and you receive the gift. "Have mercy on me." Let us imitate this Canaanite woman. "Have mercy on me; my daughter is miserably possessed by a demon." And what did she hear? "O woman, great is your faith; let it be done for you as you wish." You were mocked, you were insulted by me. I drove you away, and you did not withdraw, but remained. "Truly, O woman, great is your faith." The woman died, but her praise remains brighter than any diadem wherever the sun looks upon the earth. You hear Christ saying: "O woman, great is your faith; let it be done for you as you wish." And the demon went out, and her daughter was healed. When? From that hour. Not from the hour when her mother approached, but from the hour when she heard from our Savior: "O woman, great is your faith; let it be done for you as you wish." And afterwards she went home, expecting to find her daughter still possessed by the demon; and she found her healthy, restored to health by the exercise of her will, according to the command of the Lord.

S. Cyrill.—One must always pray (Luke xviii, 1), that is, both before the struggles and in the struggles themselves, ^C and seek help from above.

Euseb.—One ought to pray first for the common salvation of men, and then for one's own. For we were made for society, and he who prefers this to his own private interest will be most acceptable to God.

S. Nili.—The Lord has commanded that you should call upon him in the day of tribulation. Therefore we must not hesitate, but must implore divine aid not only always, but especially in times of affliction, so that we may make it clear to our enemies that we have not been swallowed up by adverse circumstances, but with a confident mind turn our eyes upward to God.

Ejusd.—When you have prayed to God many times and not obtained your request, do not therefore lose heart; rather, renewing your suppliant petitions to him, approach the Lord shamelessly. For in the greatest difficulties, shamelessness is better than shame. For as the Lord says: "Whatever he wants will be given to him because of his shamelessness" (Luke xi, 8).

Ejusd.—Just as it is never unseasonable to breathe, so too it is never unseasonable to ask for mystical gifts from the Lord, until one's very last breath.

"I have cried out by day," he says, "and by night before you, O Lord my God" (Ps. lxxxvii, 2). Do you see how the divine ^D David becomes an example for us to pray without ceasing and not to fall into languor and weariness?

If we have often received benefit from meeting with a good man, how great a gain shall we make by conversing day and night through prayer and psalmody with the Master of all! ^A It is no ordinary good, but a very great one, to always commend ourselves to the Almighty through supplication. It is no small thing for the lowliest of men to have ascended even one step of the ladder of virtues, and thereby raised themselves above the earth. Dare to approach the heavenly supreme Physician, Jesus, with weeping, and bare all the wounds of your soul. For there is no malady that the most philanthropic Christ is unable to heal. Hasten to remove the worms of the mind through prayer, fasting, and intense vigil. ^B Know this: we have known some who, even having reached old age, have obtained a great heavenly favor through prayer and hope. Nothing at all can resist the Lord: not time, not place, not any affair, not the roaring devil, not warring demons, not weakness of soul or body, not barrenness of thoughts, not the law of the members of flesh and blood in which the Satan and dragon boasts—he whose strength is in the loins and whose power, full of abomination, is in the navel of the belly—nor again the most wicked habit of manifold passions, nor long-standing and chronic custom. We must not harbor thoughts that please the devil, but must amputate them with the sword of the divine word. ^C Our soul, he says, has been snatched like a sparrow from the snare of the hunting demons (Ps. cxxiii, 7). For just as sparrows, by the motion of their wings, are raised above the earth, so also the religious man who is a worshiper of God transfers himself through prayers from earthly things to heavenly ones. Fulfill the power of prayer. For whether you eat, he says, or whether you drink, or whatever you do, do all to the glory of God (I Cor. x, 31). Sitting at the table, pray; when you are offered bread, render thanks to Him who gave it. Has the need for food passed? Yet let not the memory of the Benefactor pass. When wearing a tunic, give thanks to the Giver. When clothing yourself with a garment, increase your love toward God, who has granted us coverings suitable for both summer and winter, by which our life is preserved and our nakedness is covered. ^D Has the day ended? Give thanks to Him who graced us with the sun for the service of the day's works, and who provided fire to light the night and to serve the other needs of life. When you look up toward heaven and gaze upon the beauty of the stars, pray to the Master of things seen, and worship God, the master craftsman of all, who in wisdom made all things. When you entreat God for some good thing,

and he does not hear you immediately, do not despair, and do not be faint-hearted. For often what you ask does not benefit you at the present moment. "Everyone who asks receives," ^A he says. But he receives if he asks for things that are beneficial to the soul. Do not ask in prayer for wealth, nor health, nor the defeat of enemies, nor human glory, but only for those things that contribute to the salvation of the soul. If you ask for something wrongly and unprofitably, just as a man suffering from a fever asks to be given wine, God, looking toward the future, does not do your will; he does not grant the unreasoning request.

^B Let us remember the traitor Judas, and let us not take our departure from the church. For that was the beginning of ruin for him, that he did not remain in prayer. For having received the bread before the others, he went out, and immediately Satan entered into him, and he hastened toward the betrayal. If, therefore, anyone departs before the dismissal, he will pay the same penalties as Judas. Let us not, therefore, for the sake of an hour, resolve to be condemned with Judas. The delay of remaining will cause us no hardship; there is no storm within, no fire, no other torments.

^C Let us remember the words of St. Nile, for when the Lord in the Gospels says to man: *To everyone who asks you, give alms* (Luke vi, 30); how much more will the Lord himself give to everyone who prays, abundant mercies, and the forgiveness of sins, and the resolution of painful things, indeed, countless good things! Christ, the King of all and God, in no way turns away those who gape after him and groan from the depth of their heart, even if they happen to be burdened by many sins, but rather he welcomes them, cleanses them, bestows the gift of adoption, and renders them workers of virtues as time progresses.

TITLE VIII. — Regarding alms, and beneficence toward the poor.

*There will not be a pauper in the land* (Deut. xv, 11). For this reason I command you to perform this word, saying: *Opening you shall open your hands to your brother, to the poor and needy* (ibid.). — *You shall not turn away your hand from your brother* (ibid.).

*I command you to love the sojourner, and to give him bread and clothing* (Deut. x, 19).

*My door was open to everyone who came* (Job xxxi, 32). *Those who were weak did not go un-needed, ^D nor did I waste away the eye of the widow. If I ate my bread alone, and did not make the orphan a participant in it? Or if I looked down on one naked and perishing, and did not clothe him? If the powerless did not bless me? And from the shearing of my sheep their shoulders were warmed. I was an eye to the blind, and a foot to the lame; I was a father to the weak* (Job xxix, 15-16).

SACRA PARALLELA

Ps. xli, 1. — “Blessed is he who understands concerning the needy and poor.”

Ps. cxii, 5. — “A pleasant man is he who shows mercy and lends; he has dispersed, he has given to the poor,” etc.

Prov. iii, 3, 4, 27, 28. — “Let not alms and faith desert you; bind them about your neck, and you shall find grace. Do not cease to do good to the needy, whenever your hand has the power to assist him. Do not say: Go and return, and tomorrow I will give, when you are able to do good straightway. For you do not know what the coming day will bring forth.”

Prov. xi, 26, 17. — “Blessing is upon the head of him who imparts. A merciful man does good to his own soul.”

^B Prov. xiii, 8. — “The redemption of a man’s soul is his own wealth. The righteous show mercy and dispense alms.”

Prov. xiv, 21. — “He who shows mercy to the poor is to be called blessed.”

Prov. xv, 27. — “By mercy and faith sins are purged away.”

Prov. xvii, 5. — “He who shows mercy shall receive mercy.”

Prov. xix, 17. — “He who shows mercy to the poor lends to God; and according to his gift, he will repay him.”

Prov. xxviii, 17. — “As many as give to the poor shall not be in want.”

Prov. xxi, 21. — “The way of justice and mercy shall find life and glory.”

^C Prov. xxii, 8. — “God loves a cheerful and giving man.”

Eccles. ix, 10. — “Whatever your hand finds to do, do it with all your might.”

Eccles. iii, 12. — “I know that there is no good in them, except to rejoice, and to do good in his life.”

Osee vi, 6. — “My judgment shall go forth as a flame; for I desire mercy, and not sacrifice.”

Isa. lviii, 7, 8. — “Break your bread to the hungry, and bring the houseless poor into your house. If you see the naked, clothe him. If you give your bread to the hungry from your soul, and satisfy a humbled soul, then your light shall rise in darkness, and your darkness shall be as midday, and God shall be with you forever.”

Dan. iv, 24. — “O king, let my counsel be pleasing to you: redeem your sins by alms, and your iniquities by mercies to the poor.”

^D Sap. x, 12. — “Piety is stronger than everything.”

Eccli. iii, 30. — “Water will quench a flaming fire; and alms make atonement for sins.”

Eccli. iv, 1, 2, 5, 8. — “Son, do not defraud the life of the poor, and do not turn your eyes from the needy. Do not grieve a hungry soul, and do not withdraw a gift from one who is in need. Do not turn your face from

the poor, and do not avert your eye from the needy. Incline your ear to the poor, and answer him in peace with meekness. ^A

Eccli. IV, 10, 36. — Do not neglect to do alms. Stretch out your hand to the poor, that your blessing may be perfected.

Eccli. XII, 1, 2. — Do good to the pious, and you shall find a reward, and if not from him, at least from the Most High. If you act well, know to whom you act, and there shall be grace for your good deeds.

Eccli. XVII, 18. — The alms of a man is as a signet with him.

Eccli. XXIX, 1, 11, 15. — He who does mercy lends to his neighbor; and he who is strong with his hand shall keep the commandments. Be patient with the humble in spirit, and do not delay to show him mercy. Shut up alms in your storehouses, and it shall deliver you from all affliction; and against the enemy it shall fight for you.

Eccli. XL, 17. — Alms remain for ever.

Ibid. 24. — Brothers, and help in the day of tribulation; and above both, alms shall deliver. ^B

Matth. V, 7. — Blessed are the merciful, for they shall obtain mercy.

Matth. VI, 1-4. — Take heed that you do not perform your alms before men, to be seen by them. Otherwise, you have no reward from your Father who is in heaven. When, therefore, you perform alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be honored by men. Amen I say to you, they have received their reward. But when you perform alms, let not your left hand know what your right hand does; that your alms may be in secret, and your Father who sees in secret will reward you openly.

Matth. IX, 13. — Go and learn what it is: I desire mercy and not sacrifice.

Matth. X, 42. — Whoever shall give to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he shall not lose his reward. ^C

Luc. III, 11. — John answering, says to them: He that has two coats, let him give to him that has none; and he that has food, let him do in like manner.

Luc. XI, 39, 40. — The Lord said to them: Now you Pharisees make clean the outside of the cup and of the platter; but the inside of you is full of rapine and iniquity. Foolish men, did not he who made that which is without, make also that which is within? Nevertheless, give alms out of what is available, and behold, all things are clean unto you.

Luc. XII, 33, 34. — Sell what you possess, and give alms. Make to yourselves bags which do not grow old, a treasure unailing in heaven, where no thief approaches, nor moth destroys. Where

^A your treasure is, there shall your heart be also.

Luc. xiv, 12-14. — The Lord said to him who had invited him: When you make a dinner or a supper, do not call your friends, nor your rich neighbors, nor your kinsmen, nor your brothers, lest they also invite you back, and there be a recompense for you. But when you make a banquet, call the poor, the maimed, the lame, the blind; and you will be blessed, because they do not have the means to recompense you. For it will be recompensed to you in the resurrection of the just.

Act. xx, 34, 35. — You yourselves know that these hands have ministered to my needs, and to those who were with me. I have shown you all things, that so laboring you ought to support the weak, and to remember the words of the Lord Jesus, for he himself said: It is more blessed to give than to receive.

Rom. xii, 8. — He who gives, in simplicity; he who presides, with diligence; he who shows mercy, with cheerfulness.

II Cor. ix, 6-9. — He who sows sparingly shall also reap sparingly; and he who sows in blessings shall also reap in blessings. Everyone as he has determined in his heart, not out of sadness, or out of necessity. For God loves a cheerful giver. Having all sufficiency, you may abound in every good work, as it is written: He dispersed, he gave to the poor, etc.

Galat. ii, 10. — That we should be mindful of the poor.

I Tim. vi, 17, 18. — Charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches, but in God who provides us with all things abundantly for our enjoyment; to do good, to be rich in good works, to be ready to distribute, to communicate, laying up in store for themselves a good foundation for the future.

II Thess. iii, 13. — You, brethren, do not grow weary in doing good.

Hebr. xiii, 16. — Do not forget beneficence and communication. For with such sacrifices God is pleased.

Jac. ii, 13. — Mercy exults over judgment.

Ex doctrina Petri. — He is rich who has mercy on many, and who, in imitation of God, imparts from what he has. For God has distributed the things created by him to us in every way. Understand, then, you who are rich, that you are obligated ^D to serve, having received more than you yourselves need. Learn that what is superfluous to you is lacking to others. Be ashamed of holding onto what belongs to others; imitate the equality of God, and there will be no poor person.

Imitate the earth, O man; bring forth fruits as does it. Let you not appear worse than that which is inanimate. For it has nurtured fruit, not for its own enjoyment, but for your service; but as for you, whatever fruit of beneficence you show, you gather it for yourself. For the graces of good works are upon those who give.

S. Basil. in illud: Destruam horrea mea. — Imitate the earth, O man; bring forth fruits as does it. Let you not appear worse than that which is devoid of a soul. For it has nurtured fruit, not for its own enjoyment, but for your service; but you, whatever fruit of beneficence you yield, you heap up for yourself.

^A Since the graces of good works return to those who give them. You have given to the hungry, and that which is given becomes your own, returning to you with interest. For just as grain that has fallen into the ground brings profit to him who scattered it, in the same way, bread bestowed upon the hungry yields a rich harvest of benefit for the future. Therefore, let the end of your husbandry, through the sharing with those in need, be the beginning of the heavenly sowing. For, "Sow for yourselves," He says, "for righteousness" (Osee x, 12). Why then do you lose heart? Why do you beat yourself, striving in your zeal to enclose wealth in mud and bricks? "A good name is better than great riches" (Prov. xxii, 1). If you value money because of its worth, consider how much more advantageous it is for your glory to be called the father of six hundred children than to have six hundred staters in your purse. For even against your will, you will leave your money here; but the praise gathered from good works you will carry to the Lord, when, surrounded by a great crowd before the common Judge, you will be called by them a provider, a benefactor, and by every other name of humanity. God will approve your virtue; the angels will praise it; all men who have existed since the foundation of the world will proclaim you blessed: eternal glory, the crown of righteousness, and the kingdom of heaven shall be your rewards. ^B

S. Basil, ibid.—Wells, when they are drawn from, flow more abundantly; but when they are neglected, they stagnate. In the same way, wealth that remains still becomes useless, but that which is moved and passes to others is beneficial to the community and fruitful. Give thanks to God that you do not knock at the doors of others, but that others resort to yours.

The same, homil. ad divites.—Lend, O rich man, to the poor. Entrust it to God, who accepts those benefits which are conferred upon the oppressed as if they were bestowed upon Himself, and He Himself repays the grace. He is a wealthy guarantor, who has treasures spread everywhere on land and sea.

Ibid.—Wealth, in the way the Lord commands, is accustomed to remain when it is dispersed; but when it is held and restrained, it is alienated. If you guard it, you no longer possess it; if you scatter it, you will not lose it. "He has dispersed, he has given to the poor: his righteousness endures forever and ever" (Psal. cxi, 9). ^C

Ibid.—At a marketplace, no one feels troubled when he lets go of what he has in his hands and in its place acquires the things he needs; but the lower the price at which he buys items he values highly, the greater the pleasure he feels, as if he had made a magnificent deal. But you feel troubled when you offer gold and silver—that is, dust—so that you may acquire the blessed life.

Ibid.—Anticipate your funeral. Piety is a magnificent funeral. Depart in such a way that you carry everything with you. See to it that your wealth is an ornament to you. Keep it with you. Believe in a good counselor, that is Christ, who loved you, and for our sake become poor, that by His poverty we might become rich (II Cor. viii, 9). ^D

^A When you intend to give to a poor man for the Lord’s sake, this is at once a gift and a loan: a gift, because there is no hope of recouping the expenditure; but a loan, because of the munificence of Him who repays on his behalf, who receives a little through the poor man and will render great things in return for it. For he who has mercy on the poor, lends to the Lord, he says (Prov. xix, 17).

He who gives money asks for alms from you through the hands of the poor; and even if He receives what is His own, He repays the favor to you in full, as if it were your own.

^B The rich man is not to be envied merely for his wealth, nor the powerful man for the weight of his dignity. For these are tools of the remaining virtues for those who use them well, not things containing blessedness within themselves. He who uses them ill is wretched, like a man who takes a sword, meant for the defense against enemies, and voluntarily wounds himself with it. But if he manages what is at hand well and in accordance with right reason, and is a steward of the things given by God, such a man is just and worthy to be praised and loved for the brotherly and social nature of his character.

Become, O man, like a fruit-bearing olive tree in the house of God, never divesting yourself of hope, but always holding the salvation through faith blooming around you; thus you will imitate the evergreen leaf, and you will emulate its fruitfulness, providing plentiful alms at every season.

I do not think that the sacred word weighed the liberality and magnificence by the quantity of the matter given, which is external, as much as by the intentions and choices of those who offer it.

God is not placated by anything in the way He is appeased by mercy, because there is nothing more proper to God than this—He before Whom mercy and truth go, and to Whom mercy ought to be offered before judgment. For by no other thing is mercy returned from Him, save by mercy—He who justly measures out mercy with a balance and a weight.

Give something to God in thanksgiving, because you were of the number of those who are able to do good, and not of those who are in need of it; because you do not look to the hands of others, but others look to yours. Become wealthy not in riches only, but also in piety; not only in gold, but also in virtue. Become more precious than your neighbor by appearing more kind. Become a god to the one who is unfortunate, by imitating the mercy of God. For man possesses nothing so divine as the ability to do good.

Do you think that you have no necessity for being charitable, but only a choice? I myself would very much wish that this were so, and I used to suppose it; but I am struck with fear by the left hand and the goats, and the things that are reproached by Him who set them there, not

^A because they have plundered, nor because they have committed sacrilege or adultery, or done any other forbidden thing, that they are condemned to this rank; but because they have not ministered to Christ through those in need. — No one has ever repented for having bestowed something upon God. For He is abundant in rendering grace. — Let your goodness be from your necessity, not from your surplus; for God is more gladdened by the fruitfulness than by the multitude of the contribution and the greatness of the gift. — God demands from us human kindness toward one another, even if we are being chastised by Him. — The most beautiful and most philanthropic thing is that God does not measure the gift by the value of what is given, but by the power and the disposition of the one bringing the fruit. — Do not wait to become kind, but become so now; and do not, because you lack the value, fall short in everything, but bring what you have, and be eager for the rest. — There is nothing among the things brought to God, even if it be very small, or falling far short of the value, which He does not entirely accept and approve, even if He knows how to weigh mercy with ^B just judgment.

478. St. Greg. Naz. from Letter 30 and 40. To take something from malice and moth is good, And to prefer God before all as a debtor, He who renders celestial scepters for a morsel. In feeding the poor, you cover and feed Christ.

If you owe nothing of punishment to the avenging God, Do not yourself be unmerciful to your debtors. If you know that you are a debtor, do not deny it, forgive. For God renders mercy for mercy.

The same. — What does it avail to store up wealth for robbers and thieves, and for the changes of times, which turn things now to one and now to another, and toss about unstable and fleeting riches; and not rather to store them up in safe and firmer barns, that they may fear no snares? ^C

St. Greg. Nyss. Homily 1 on the Beatitudes. — Gold is a heavy thing, but virtue is something light and tending upward. Furthermore, weight and lightness fight against each other. Therefore, when we must ascend to the things above, let us take care to be empty and poor in those things that drag us down to the earth. For thus it will happen that we are raised upward. For it is impossible for anyone to become light if he has attached himself to the weight of material things. By what means, then, can we achieve this? The Psalmist teaches us with these words: "He has dispersed, He has given to the poor; His justice remains for ever and ever" (Ps. CXI, 9). Therefore, he who shares with the poor will place himself in the portion of Him who, for our sake, lived in poverty. ^D

St. Chrysost. — Poverty is no impediment to almsgiving. The widow is a witness, who cast in two mites and surpassed those who had contributed much (Luke XXI, 2). — The blind man to whom mercy is shown knows how to lead to the kingdom of heaven: and he who strikes against walls and slips into ditches becomes a guide on the path of the ascent to heaven. Our Judge is corrupted through the poor; therefore, strike at the back door of the Judge through the hand of the poor man. For He imparts His own riches, and to his own side

^A He receives your gifts through him, and adulterates His own laws. He receives, I say, and from being a just one He becomes a philanthropic one. He receives, and he places mercy before truth, and upon the scale of sins he weighs the hand of the poor man against them. — When you feed the poor man, consider that you are feeding yourself. For such is the nature of the matter. From us to us the things given return. For our philanthropic Master, seeing our own littleness of soul, elevates this work to an immeasurable amplitude, and calls Himself a debtor of alms. He calls the act of benevolence a loan to God. Oh, how great is the power of alms! It alone enters into the divine tribunal. Let us not fear the Judge before the judgment seat, for He extends His hand. Let us not fear the Judge who does not deny that He has received. — And sitting Jesus opposite ^B the treasury, He watched how the crowds ^B were casting in copper. Passing by the altar, He runs to the treasury. Passing by those sacrificing, He arrives at the theater of benevolence, showing through their deeds that God is delighted by this spectacle alone; showing that it is possible for the divine eye to approach the likeness of its Maker solely by this means; showing that this alone joins man to God; showing that this alone brings the clay near to the Potter. For, "Be," He says, "merciful, as your Father who is in heaven is merciful" (Luc. VI, 36). For compassion is a single entrance to divine kinship. — Oh, the philanthropic soul! Oh, the merciful intent! Poverty did not cut off the sympathy of the will. Poverty did not disprove the ambition of the intent. Need did not contract the bounty of the soul. Poverty does not destroy it. Need did not compress the munificent will. Penury did not restrain the liberality of the soul. ^C S. CYRIL. — The nature of alms is to purge sins: it triumphs over judgment, it mitigates the flame of punishment, it moves the Judge; or, that I may speak more correctly, it joins one with God, it enrolls one in the choirs of the saints, it raises one to the city above, it procures the kingdom of heaven, an unfading glory, a firm and established hope; and indeed, what not? Does it not bring those things that afford a constant cheerfulness? — Whoever distributes his own wealth to those laboring in want and poverty will never be poor. For he who pities the poor lends to God, says the Scripture (Prov. XIX, 17). This debtor is able to pay. Faithful is He who receives. For He knows how to pay back what was given with interest. Wealthy and generous is He who has received the deposit of the man inclined toward mercy. — S. GREG. NAZ. Orat 9. — Do not delay to be good, but be so already. "You shall not appear," He says, "empty before me" (Exod. XXIII, 15). Therefore, let no one be empty, nor unfruitful, nor let any soul be sterile ^D and without offspring. Let everyone offer to God from the things present, and from those things that are his own. Let us be transformed by the splendor from there; let us find rest in the bosom of Abraham in return for the compassion shown here; ...

^A let us judge justly; let us rescue the pauper and the needy; let us take pity on the widow and the orphan; let us ransom those who are being led to death; let us not neglect those who are in need of our help; let us not pass by the one who is covered in sores; let us not revel while others are in distress; let us not loathe our fellow servant; let us not be friends and brothers of the rich man’s portion, nor suffer pain in the flame; nor let us be separated from the saints by the great chasm; nor finally be compelled to beg of Lazarus the beggar that he cool our scorched tongue with the tip of his finger. Let us become kind, compassionate, and sympathetic. Let us imitate the goodness of the Master, who makes his sun rise on the good and the evil, and feeds all alike with rain (Matt. v, 45).

S. Greg. Naz. orat. 16. Let us seek that rest from above; let us cast away the riches from here; what is good in these, let us make gain of this alone; let us acquire and buy our own souls with alms; let us share our goods with the poor, so that we may abound in those heavenly riches. Give a portion also to the soul, not to the flesh alone; give a part also to God, not to the world alone; subtract something from the belly, which you may consecrate to the Spirit; snatch something from the fire, and remove it for a while from the consuming flame; wrest it from the tyrant, and commit it to the Master. Give a little to him from whom you will receive more: nay, give all your wealth to him who has lavished all things upon you. You will never overcome the munificence of God; however much you may have dispensed, you will always be far ^B from it. You are not about to give anything that is your own: since all things are from God. And just as it is impossible to outstrip our own shadow, or for the bulk of the body to rise above the head, so also God cannot be overcome by our gifts. For we do not give him anything that is outside his own goods. Whence have you all these things, and from whom? Who can overcome God with gifts? Who gave you to behold the beauty of the sky, the course of the sun, the cycle of the moon, the multitude of the stars, and in all these, as in a lyre, the harmony and order that ever keeps the same manner, the vicissitudes of storms, the changes of seasons, the circuits of years, the equal divisions of day and night, the produce of the earth, the expansion of the air, the breadths of the sea, fluxing and stable at once, the deep whirlpools of rivers, the onsets of the winds? Who provides rains, the cultivation of fields, food, arts, houses? Whence ^C have you that some animals are domesticated and subject to you, while others yield themselves for food? Who appointed you lord and king of all upon the earth? Then shall we not be ashamed, when we have received so many and such great things from him, and hope for others, if we do not bring even this to the Lord God, namely, humanity?

Ibid. But if the one who insults the poor provokes the one who created him to anger, he certainly honors the Creator who cherishes his work. He lends to the Lord who takes pity on the poor, says Scripture (Prov. xix, 17). Who does not receive a debtor who will pay back the loan at the proper time with interest? By alms and by faith ^D our sins are purged. Let us be purified, therefore, by showing mercy. The Father was able to make...

no one poor, but if the facility for doing good were removed, no one would now deign to have sympathy for another. And we are prosperous, and we are needy, so that we may become a place for beneficence.

Enroll for yourself, contrary to other men, an army: unarmed, unwarlike, bloodless, devoid of anger, undefiled—pious old men, orphans who love God, widows armed with gentleness, men adorned with charity. Acquire such as these as bodyguards for your wealth, and for your body, and for your soul, whose commander is God.

God desires us to be merciful, not only those who perform acts of mercy, but also those who wish to do good, even if they are not able, to whom the act is present according to their intention. Those who wish to do so, therefore, will share in the same honor as those who have been able, whose intention is equal, even if others excel in their wealth. ^B

Scripture says we must give alms, but with judgment, and to those who are worthy. And just as the farmer does not sow just anywhere, but in good land, so that he may harvest fruits for himself, so one must sow beneficence into widows, into orphans, into those in need, so that you may obtain a fruitful harvest from them through their prayers.

Whoever is able to do good to his neighbor, if he does not do it, will be considered a stranger to the love of the Lord.

There is nothing more excellent or more humane for us than to show mercy and do good, since there is nothing more so to God. ^C

True blessedness is to understand every needy and poor person, so that one might, with prudence, share in the fellowship with the poor and needy, providing greater and more diligent care for those who have become poor or needy on account of virtue or piety, rather than those who have become poor out of misfortune or accident, or even more so than those who have become poor on account of their own wickedness or dissipation.

A stranger and a poor person is a collyrium of God. ^D He who receives them will quickly regain his sight. Alms prepares a smooth path.

The Lord of all knows how to be fed through the sharing of benefits with those who are treated well. Whatever benefit of alms you do for all who are in need, Christ claims for himself. For he says, "I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink" (Matt. xxv, 35).

The beauty of wealth is not in purses, but in the relief of the poverty of those in need.

TIT. IX. — Of those who do not give alms, but labor under tenacity, avarice, and the desire for money and riches.

^A Job III, 16. — "The mouth of the unjust is stopped. What they have harvested, the just shall eat; but they themselves shall not be delivered from evils."

Job XXIV, 2, 3. — "The impious have transgressed the boundary, they have gone away plundering the flock with the shepherd: they have driven away the beast of orphans, and have taken the widow’s ox as a pledge. They turned the weak from the just way; and with one accord they have surrounded the meek of the earth."

Job IV, 8. — "They who sow bad things, shall reap sorrows for themselves; by the commandment of God they shall perish, and by the spirit of his wrath they shall be exterminated."

Job XI, 11. — "He knows the works of the impious; and seeing indecent things, he will not dissimulate." ^B

Job XXXIV, 22. — "There is no place where those who do iniquitous things may be hidden."

Job XX, 18-20. — "In vain and in emptiness he has labored for riches, of which he shall not taste. For he has broken the houses of many weak people. He has snatched the dwelling of orphans, and he has not restored it. There is no salvation for his possessions; in his desire he shall not be saved. His goods shall not flourish. When he thinks he is already full, he shall be extinguished, and all necessity shall come upon him." — "Beware that you do not do unjust things."

Job XXII, 6, 7. — "You have taken a pledge from your brothers without cause; and you have taken away the clothing of the naked. You did not give water to the thirsty, but you withheld a morsel of bread from the hungry. You sent widows away empty, and you have afflicted orphans. Therefore, snares have surrounded you, and a great war has pressed upon you."

Job XXIV, 9, 10. — "They have snatched the orphan from the breast, and they have humbled him that had fallen. ^C And they cast out the naked unjustly; they have taken away the morsel of bread from the hungry. They have not walked the path of justice, nor have they progressed in her byways. Having known their works, he has delivered them into darkness."

Job XXXI, 3. — "Woe and perdition to the unjust."

Job XXIV, 20. — "Let every iniquitous man be crushed like an incurable tree."

Job XX, 15. — "Riches unjustly gathered shall be spewed out."

Job XXVII, 16, 17. — "If he shall gather silver like earth, and have prepared gold like clay, all these things shall be possessed by the just; but the true ones shall take his money. Moreover, his house has become like a moth, and his riches like a spider’s web."

Psal. XXXIII, 17. — "The face of the Lord is against those who do evil, to destroy ^D etc."

Psal. XLVIII, 17. — "Be not afraid when a man has become rich, or when his glory has been multiplied, etc."

Psal. CXXXIX, 12. — "Evils shall hunt the unjust man to destruction."

IV Reg. V, 25-27. — "Elisha said to Gehazi: Whence, Gehazi? And Gehazi said: Your servant has not gone anywhere. And Elisha said to him: Did not my heart go with you, when the man turned back from his chariot"

^A to meet you? And now you have taken silver and garments, and now you will take for yourself gardens, and olive groves, and vineyards, and sheep, and male servants, and female servants. And the leprosy of Naaman shall cling to you, and to your seed forever.

Prov. xxi, 24. “He who is stingy with gifts stirs up great anger.” — xix, 4. “Riches add many friends.” — xxii, 7. “The rich shall rule over the poor.” — xxviii, 11. “A wise man seems to himself to be a rich man.” — xiii, 11. “Substance gathered in haste with iniquity shall be diminished.”

x, 2. “Treasures shall not profit the wicked.” — xxviii, 27. “He who turns his face from the poor shall be in great need.” — xi, 17. “He who is merciless brings destruction upon his own body.” — xii, 10. “The bowels of the wicked are cruel.”

Eccle. v, 9. “A covetous man shall not be satisfied with money.” — x, 19. “All things obey money.” — vi, 1, 2. “There is an evil which I saw under the sun: a man to whom God has given riches, and substance, and glory, and nothing is wanting to his soul of all that he desires; and a stranger eats it.” ^B

Osee xii, 7. “Canaan, in his hand is a balance of iniquity; he has loved to oppress.”

Habac. ii, 6, 7. “Woe to him who multiplies what is not his own, and weighs down his yoke heavily; for suddenly those who bite him shall rise up, and shall awake. He who gathers evil covetousness for his house, that he may place his nest,” etc.

Isa. v, 8. “Woe to you who add house to house, and join field to field, that you may take away something from your neighbor.” ^C

Isa. iii, 14, 15. “The plunder of the poor is in your houses. Why do you injure my people, and shame the faces of the poor? says the Lord.” — xlvii, 6. “I gave them into your hand; but you did not show them mercy.” — i, 15. “When you stretch forth your hands, I will turn away my eyes from you. For your hands are full of blood.” — lii, 5. “Because of you my name is blasphemed among the Gentiles.” — lvii, 20. “The wicked are like a raging sea, thus shall they be tossed, and they shall not be able to rest.” — liv, 14. “Depart from the wicked, and you shall not be afraid; and tremor shall not approach you.” ^D

Ezech. xvi, 49, 50. “This was the iniquity of Sodom, your sister: that in pride, and in fullness of bread, and in abundance of wine she reveled, she and her daughters, and they did not take hold of the hand of the poor and needy, and they were haughty, and committed iniquity before me.”

Ezech. xxii, 27. “A people pressing out iniquity, and seizing plunder, oppressing the poor and needy, and not dealing with judgment with the stranger.”

Ezech. xix, 2. “Your mother is a whelp of lions, she was made in the midst of lions; she multiplied her whelps, and reared them.”

^A Ezech. xxii, 24. “Thus saith the Lord: Thou art the land that is not irrigated, nor did rain come upon thee in the day of wrath. The leaders in the midst of her are as roaring lions, snatching prey, devouring souls in power.”

Eccli. xiv, 9. “The eye of the covetous is not replenished by a part.” — xxxiv, 16. “The Lord will crush the loins of the unmerciful.” — v, 1. “Do not rejoice over unjust wealth. For they will not profit you in the day of disaster.” — xvi, 15. “A sinner will not escape in robbery.” — xxi, 9. “He who builds his house with the money of others is like one who gathers his stones in the winter torrent.” — xxvi, 10. “A lion lies in wait for the hunt, so does sin for those who work iniquity.” — xxxiv, 20. “One who sacrifices from the unrighteous, a blemished offering.” — ^B xl, 15. “The money of the unjust shall be dried up like rivers, and as a great thunder in rain it shall resound.” — xxxiv, 23. “Sacrificing a son before his father is he who offers sacrifice from the money of the poor.” — xii, 3. “It shall not go well for him who is assiduous in evils, nor for him who does not give alms.” — xxxiv, 22. “The bread of the needy is the life of the poor; he who defrauds them is a man of blood.” — xiii, 30. “Good is wealth in which there is no sin.”

Eccli. xxxi, 1-6. “The watching of riches consumes the flesh, and the thought thereof takes away sleep. He who loves gold will not be justified. Many have been given over to the fall of gold, and their destruction has come to pass before their face. It is a wood of stumbling to those who sacrifice to it, and every fool shall be caught in it.”

Eccli. xiii, 25-26. ^C “A hunter of lions, wild asses in the desert, so the poor are the pasture of the rich. When a rich man falls, he has many rescuers; they have spoken arcane things, and they justified him. A rich man spoke, and all were silent, and his word they exalted to the clouds.”

Eccli. xxvii, 11. “According to the strength of a man shall his anger be, and according to his substance he will exalt his wrath.”

Eccli. xxxi, 8-10. “Blessed is the rich man who is found without blemish, and who has not gone after gold. Who is he? And we will praise him. For he has done wonderful things in his people. Who has been tested in it, and been made perfect? And let it be for eternal glory. Who could have transgressed, and did not transgress? To do evils, and did not do them? His goods shall be established, and the Church shall recount his alms.”

Eccli. xi, 17. “There is one who grows ^D rich through his attention and his stinginess, and he will leave them to others, and shall die.”

Eccli. xiv, 11-12. “He who gathers from his soul unjustly, gathers for others, and in his goods others will live in luxury. He who is wicked to himself, to whom will he be good? Son, as much as you have, do good to yourself.”

Matth. xix, 23-26. “Jesus said to his disciples: Amen I say to you, that a rich man shall with difficulty enter into

^A the kingdom of heaven. And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. And when his disciples had heard this, they wondered very much, saying: Who then can be saved? And Jesus beholding, said to them: With men this is impossible: but with God all things are possible.”

Luke xii, 16. “The land of a certain rich man brought forth plenty of fruits,” etc.

Luke vi, 25. “Woe to you that are rich, for you have your consolation. Woe to you that are filled: for you shall hunger. Woe to you that laugh now: for you shall mourn and weep.”

Luke xiii, 27. “Depart from me, all you workers of iniquity. There shall be weeping and gnashing of teeth.”

1 Cor. vi, 7, 8. “Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded? But you do wrong and defraud, and that to your brethren. Or do you not know that the unjust shall not possess the kingdom of God?”

Coloss. iii, 25. “He that doeth wrong, shall receive for that which he hath done wickedly. And there is no respect of persons with God.”

1 Thess. iv, 6. “Not to overreach, nor circumvent his brother in business: because the Lord is the avenger of all these things.”

2 Tim. ii, 19. “Let every one who nameth the name of the Lord depart from iniquity.”

1 Tim. vi, 9, 10. “They who will become rich, fall into temptation, and into the snare, and into many unprofitable and hurtful desires, which drown men into destruction and perdition. For the desire of money is the root of all evils, which some coveting have erred from the faith, and have entangled themselves in many sorrows.”

James v, 1, 3. “Go to now, ye rich men, weep and howl in your miseries, which shall come upon you. Your riches are corrupted: and your garments are moth-eaten. Your gold and silver is cankered: and the rust of them shall be for a testimony against you, and shall eat your flesh like fire. You have stored up to yourselves wrath against the last days.”

James ii, 13, 16. “Judgment without mercy to him that hath not done mercy. And if a brother or sister be naked, and want daily food: and one of you say to them: Go in peace, be ye warmed and filled; but give them not those things that are necessary for the body, what shall it profit?”

2 Peter ii, 9. “The Lord knoweth how to deliver the godly out of temptation, but to reserve the unjust unto the day of judgment to be tormented.”

1 John iii, 17. “He that hath the substance of this world, and shall see his brother in need, and shall shut up his bowels from him: how doth the charity of God abide in him?”

Hear, O man, Solomon: Do not say, “Go, and come again, and tomorrow I will give.” For...

you do not know what the coming day will bring (Prov. XXVII, 1). O what commands you disregard! You are gloomy and hard to approach, avoiding meetings lest you be forced to let even a little go from your hands. You know one phrase: "I have nothing, nor will I give; for I am poor." You are poor, truly, and in need of every good: poor in love, poor in humanity, poor in faith towards God, poor in eternal hope. Make your brothers sharers in your moths. What will rot away tomorrow, bestow today upon those in need. It is the cruelest form of greed, not to distribute among the needy those things which are destined to perish. ^A Whom, he says, do I wrong, by keeping what is my own? What, tell me, is your own? Did you not fall naked from your mother's womb? And do you not return naked to the earth? From where, then, do you have present things? If you say they come from chance, you are impious, not acknowledging the Creator, nor showing gratitude to Him who bestowed them. But if you confess they are from God, tell me the reason for which you received them. Is God unjust, who distributes the goods of life to us unequally? Why do you have an abundance, while that man is in need, unless it is so that you might receive the reward of kindness and faithful stewardship, and he might be honored with the great rewards of patience? Yet you, enclosing everything in the insatiable folds of greed, do you think you wrong no one by depriving so many of their use? Who is the greedy man? Is it not he who is not content with what is sufficient? Who is the spoiler? He who snatches away what belongs to another. You, therefore, are that greedy man, you are the spoiler, who claim for yourself what you received for the purpose of distribution. ^B If a man who strips a clothed person is acknowledged as a thief, is the man who does not clothe the naked, though he could do so, worthy of some other title? The bread that you hold back belongs to the starving; the garment which you keep in storage belongs to the naked; the footwear which rots away beside you belongs to the one without shoes; the silver which you have buried belongs to the needy. Consequently, you wrong as many people as the number of those to whom you could have provided these things.

Ibid. — What at length is it, my good man, that prevents you from striving after pious generosity? A needy man is consumed by wasting, a naked man shivers from the cold, a beggar is suffocated; and you put off giving alms to the next day?

Ibid. Hom. On the Rich. — You desire everything to be changed into the nature of gold. For what is there that you do not move for the sake of gold? Your grain is turned into gold, wine is solidified into gold, wool is turned into gold. Whatever you contrive brings you gold. Gold itself begets itself, multiplied, of course, through loans; there is no satisfaction, and no limit to greed is found.

Ibid. — By as much as you increase in wealth, by so much do you decrease in charity. Why are you distressed, O man, discarding perishable things and receiving the kingdom of heaven? Why do you refuse the person asking, and reject the giving, while meanwhile you devise countless occasions for expenditures? ^C What will you answer to the Judge, you who clothe walls, and do not clothe a human being in...

are you; who adorn horses, and neglect a brother poorly clad? Who let the grain rot, and do not feed those who labor with hunger? Who bury gold in the earth, and despise him who is stifled by famine? ^B

Ibid. — Just as those who ascend ladders, always lifting their foot to the higher rung, do not stop before they have reached the topmost step, in the same way the rich do not make an end of gathering wealth, until, having been raised to the highest point, they cast themselves down from the fall.

Ibid. — As much as the eye sees, so much does the greedy man desire. The eye will not be satisfied with seeing, nor will the lover of money be satisfied with receiving. Hell never said: "It is enough" (Prov. xxx, 16); nor has the greedy man ever said: "It is enough." When will you finally use the present things? When will you enjoy them, you who are always distracted by the labor of acquisition? Woe to those who join house to house, and bring field close to field, so that they might take something from their neighbor. But what do you do? Do you not invent ten thousand excuses, so that you may take the assets of your neighbor? "The neighbor's house," you say, "obstructs my light, it causes disturbances, or it harbors those who have strayed"; or, inventing whatever cause it may be, pursuing, and forcing out, and always dragging and tearing, you do not cease before you bring upon them the necessity of an uprising. Why, then, did he kill Naboth the Israelite? Was it not the desire of Ahab for the vineyard? The greedy man is an evil companion in the city, an evil companion in the country. The sea knows its own boundaries, night does not exceed its ancient limits; the greedy man is not moved by antiquity, does not recognize any limits, does not yield to the order of succession; but he imitates the violence of fire; he seizes everything, he devours everything. And just as rivers, starting from a small, initial source, then taking on an irresistible increase through small additions, sweep away whatever obstructs them by the force of their current. ^C

Ibid. — What then after these things? Do not three cubits of earth await everyone? Will not the weight of a few stones be sufficient for the protection of miserable flesh? For whose sake do you toil? For whose sake do you break the law? Why do you heap up barrenness with your hands? I wish it were barrenness, and not fuel for eternal fire. Will you never sober up from this drunkenness? Will you not regain the soundness of your mind? Will you not return to yourself? Will you not place before your eyes the judgment seat of Christ? What will you plead, when those who have been wronged stand around you and cry out against you before the righteous Judge? What then will you do? What kind of advocates will you hire? What kind of witnesses will you produce? How will you persuade the Judge who cannot be deceived? There is no orator there, no longer any persuasiveness of words capable of stealing the truth from the Judge. No flatterers follow, no riches, nor the grandeur of status. Deserted by friends, deserted by helpers, without an advocate, without an excuse, you will be left behind, downcast, gloomy, abandoned, without liberty to speak. For wherever you turn your eye, you will see clear signs of your evils. ^D

^A From the heavens come tears, from there the widows’ sighing, and from elsewhere the poor whom you cuffed, the servants whom you tore to pieces, and the neighbors whom you provoked; all will rise up against you. An evil chorus of your misdeeds will surround you. For just as a shadow follows a body, so too do sins follow souls, clearly imaging the deeds. For this reason, there is no place there for denial, but the shameless mouth is stopped. For the deeds themselves bear witness against each person, not by uttering a word, but by appearing such as they were fashioned by us. How can I bring before your eyes things that are so fearful? If you hear, if you might yield, remember that day in which the glorious coming of Christ is revealed. Then they will rise, those who have done good to the resurrection of life, but those who have done evil, to the resurrection of judgment. Then there shall be eternal shame for sinners, and the jealousy of fire which is about to consume the adversaries. Let those things cause you sorrow, and may the commandment not cause you sorrow. How shall I persuade you? What shall I say? You have no desire for the Kingdom; you do not fear Gehenna. Whence shall a remedy be found for your soul? If the fearful things do not terrify you, and the pleasant things do not urge you on, we are speaking to a heart of stone. ^B Look, O man, at the nature of wealth. Why are you so amazed at gold? Gold is a stone; silver is a stone; a pearl is a stone. Each of the stones is a stone: the chrysolite, and the beryl, and the agate, and the jacinth, and the amethyst, and the jasper. These are the flowers of wealth, some of which you hide away, burying transparent stones in darkness, while others you wear around, priding yourself in their brilliance. Tell me, what profit is it to you to flourish a hand shimmering with little stones all around? Are you not ashamed to crave stones out of fastidiousness, in the manner of pregnant women? For just as they gnaw on stones, so you too crave all the more excellent stones, searching for sardonyxes, jaspers, and amethysts. Who, by adorning himself, has been able to add a single day to his life? Whom has death spared because of riches and wealth? From whom has sickness refrained because of the abundance of money? How long, finally, will gold be a snare for souls, the hook of death, the lure of sin? How long will wealth be the cause of wars, for which weapons are forged and swords are sharpened? ^C For the sake of these, kinsmen do not recognize their own nature, and brothers look upon one another with bloodthirsty eyes. Because of wealth, the deserts nourish robbers, the sea nourishes pirates, and cities nourish sycophants. Who is the father of lies? Who is the artisan of forgery? Who is the begetter of perjury? Is it not wealth? Is it not the pursuit of it? What has come over you, O mortals? Who has turned your own possessions upside down into a snare for you, that ought to have been instruments for living? For wealth is not a provocation to destruction, but a necessity for children. This is a fair-seeming excuse for greed; for you put forward your children, while you satisfy your own heart. Do not blame the blameless; it has its own master, its own steward. It received life from another, and awaits from Him the means for

life. Were the Gospels not written for those who have bound themselves in marriage? If you wish to be perfect, sell all that you have, and give to the poor (Matt. xix, 21). When you were asking the Lord for the blessing of children, when you were asking to become a father, did you also add: "Give me children, so that I may study greed, so that by their cause and pretext I may be cast into hell? Give me children, so that I may despise the Gospel?" ^B

Ibid. — Show your works, and demand your rewards. No one conducts business after the market has closed, nor is one crowned who arrives after the contests, nor does one perform a noble deed after the war has ended; no more, then, does one busy himself with piety after life has run its course. You promise good deeds in ink and on paper. Who will tell you the time of your departure? Who will guarantee to you the manner of your death? How many have been snatched away by violent accidents, not even being allowed to break forth a voice because of the suffering? How many has a fever made distraught? Why, then, do you wait for a time in which you will often not even be in command of your own reason? The night is profound, the illness is grave, and there is no helper anywhere, while he who lies in wait for the inheritance is ready. Having used everything for your own self-approval, you make your intentions of no effect. Then, looking around here and there, and seeing the solitude surrounding you, you will realize your lack of counsel, then you will lament your folly, for the time to which you deferred the commandment; for the tongue is paralyzed, and the hand is already trembling, shaken by tremors, so that you can signify your will neither by voice nor by writing. And yet, even if all things were written clearly, and all words had been proclaimed openly, the addition of a single letter would have been sufficient to change the whole intention. ^C

Ibid. — I know many who are fasting, praying, groaning, and showing forth every kind of piety that is free of cost, but who do not throw even one obol to those who are oppressed. What benefit, then, can the rest of the virtues bring to these men, since the kingdom of heaven does not admit them at all? ^D

Ibid. — Sell what you have, and give to the poor, so that you may have provision prepared for eternal pleasure. Do you depart sorrowful? But if you hear, "Give money to women given to luxury, give to stone-masons, to carpenters, to mosaic-workers, to painters," you rejoice, just as if you were acquiring something more excellent than money. Do you not see those walls collapsed by age, the remains of which stand out like certain reefs throughout the whole city? How many poor people were there in the city when those were being erected, whom the rich of that time despised on account of their zeal for such things? Where, then, is that brilliant structure of works? Where is he who was envied for the greatness of those works? Have they not been confounded and disappeared?

^A But he lies in Hades, lamenting over the zeal for vain things. He has a great soul. But walls, both small and great, satisfy the same need. When I enter the house of a foolish man, and see it gleaming with every sort of flower, I know that he possesses nothing more precious than these visible things; but he adorns the inanimate, while his own soul remains unadorned. Tell me, what greater need is served by silver beds, silver tables, ivory couches, and ivory chairs, so that because of these, wealth does not pass to the poor, even though ten thousand stand at your door, uttering a piteous cry? Yet you refuse the gift, saying it is impossible to provide for those who ask; and with your tongue you swear an oath, but your hand convicts you, for your hand, gleaming with the bezel of a ring, silently proclaims your lie. How many men could your single ring free from debt! How many falling houses could it restore! That one chest in which you store garments could cover an entire populace shivering with cold; and yet you endure sending the pauper away empty, fearing nothing of the just retribution of the Judge. Have you not shown mercy? You shall not receive mercy. Have you not opened your house? You shall be excluded from the kingdom. Have you not given bread to the hungry? You shall not receive eternal life. But do you call yourself poor? I fully agree. For he is poor who is in need of many things. But that insatiable desire of yours makes you ^B be in need of many things. To ten talents you strive to add ten others. When twenty are attained, you seek as many more. And always that which comes to you does not restrain your desire, but inflames your appetite. For just as for the drunken, the addition of wine becomes an occasion for drinking more, so also those who are "nouveau riche," having acquired much, desire even more.

^C Do you flourish in wealth, and take great pride in your ancestors? And do you boast of your homeland, and the beauty of your body, and the honors heaped upon you by all? Attend to yourself, for you are mortal; that you are earth, and to earth you shall return (Gen. III, 19). Look around at those who, before you, were occupied in the same splendors. Where are they who held authority in public affairs? Where are the most invincible orators? Where are those who arranged the public festivals? Where are those illustrious horse-breeders, those military leaders, those tyrants? Is not everything dust? Is not everything a fable? Is not the memory of their entire life contained in a few bones? Stoop down into the tombs, and see if you can distinguish the servant from the master; where the poor man lies, and where the rich. Distinguish, if you can, the bound from the king, the strong from the weak, the beautiful from the deformed. Therefore, if you remember your nature, you will never be puffed up.

^D What can restrain the covetous man? He is fiercer than fire, constantly devouring everything.

^A another neighbor appeared, who laid claim to the goods of his neighbor. He does not look to what is behind, but is grieved by what is lacking. He does not pay attention to the enjoyment of what has been collected, but consumes himself with the desire for greater acquisition. Thence arise sleepless nights, thence cares and anxieties; for the more wealth expands, the more it brings with it the burden of life’s cares. Is a judge expected? The covetous man casts his eyes here and there, fearing lest he be dragged into court, lest an orphan publish his tears before the tribunal. At night he deliberates which of the cruel advocates he shall engage, that he may hire false witnesses, how he may besiege the one who is desolate, and oppress him, and by stealing the truth in court, consume both, having deceived the judge and plundered the child of his goods. These are the cares that ^B consume the soul of the covetous man. Does a dog bark? The rich man thinks it is a thief. Has a mouse made a noise? The heart of the rich man leaps with fear. He suspects everything. He looks upon his growing sons as conspirators, because their age presses them to succeed him.

For, he says, the land of a rich man brought forth plentifully, and he reasoned within himself: "What shall I do? I will pull down my barns and build greater ones" (Luke xii, 16-18). Why then did the land of this man bring forth plentifully, when he was to do no good from this abundance? It was in order that the long-suffering of God might the more clearly appear, and that His goodness might be extended even to such men as these. For ^C He makes His rain fall upon the just and the unjust, and makes His sun rise on the evil and the good (Matt. v, 45). And such goodness brings greater punishment upon those who do evil. He bestowed rains upon the land worked by covetous hands. He gave the sun to warm the seeds and to multiply the fruits through abundance. And such things as these came from the benefit of God: the suitability of the land, the temperate states of the air, the quantity of seeds, the labor of the oxen, and other things through which agriculture is wont to thrive. But what were the things that proceeded from the man? Bitterness of character, inhumanity, illiberality—these he returned to God in exchange for His merits toward him. He did not remember our common nature; he did not think it was necessary to distribute ^D what was redundant to the needy. He had no account of that commandment: "Do not cease to do good to the needy" (Galatians vi, 9; II Thess. iii, 13), and "Let not alms and faith fail thee," and again: "Break thy bread to the hungry" (Isaiah lviii, 7). And all the prophets and all the teachers cried out, but they were not heard, but the barns were bursting, being constricted by the multitude of things stored up. But the stingy heart was not filled. For by always adding the new items to the old, and increasing his wealth with annual additions, he fell into this inextricable quandary. Because of his covetousness, he would not yield the old, and because of their multitude, he was not sufficient to receive the new. For this reason his plans were thwarted, and his anxieties became destitute of counsel. "What shall I do?" Who would not pity one who is truly besieged? Miserable in his abundance, pitiable in his

^A presence, but more miserable still in his expectations. For the earth does not bring forth its returns to him, but instead brings forth groans for him. He does not gather a most abundant supply of fruits, but truly cares, troubles, and a grievous anxiety of soul. He laments in the same way as the poor. Or does he not utter the same cry as one who is pressed by need? "What shall I do? Whence shall I get food? Whence shall I get clothing?" The rich man utters these same things. He is tormented in his heart, consumed by worry. For what brings joy to others, this consumes the covetous man. He does not rejoice that everything inside is full, but his soul is harassed by the wealth flowing all around and overflowing his storehouses, lest at any time it should leak out to those outside and become a source of some good for the needy. And it seems to me that the passion of his ^B soul resembles that of the gluttons, who prefer to burst from their greediness rather than share the leftovers with the needy. Understand, O man, who it is who has given; remember who you are; what you are administering; from whom you received it; for what reason you have been placed over many. You have become a minister of a good God, a steward of your fellow servants. Do not think that all things are prepared for your belly. Take counsel concerning those things which are in your hands as if they were another's. They delight you for a short time, and then they will slip away and perish: but an account of them will be strictly required of you. But you hold everything enclosed with doors and bars, and having bound them with a seal or a certain bond, you keep watch with worries, and you deliberate with yourself, employing a foolish counselor, namely yourself. "What shall I do?" It were prompt to say: "I will fill the souls of the hungry; I will open my storehouses, and I will call all the needy. I will imitate ^C Joseph in the proclamation of kindness. I will utter a magnificent voice: Come to me, all you who are in need of bread, to partake of the sufficiency of the grace given by God to each one, as if from common fountains." But you are not endowed with such a spirit. For how? Since you begrudge humanity the enjoyment of these things, but having constructed an evil council-chamber in your soul, you are concerned not with how you might distribute to each according to their need, but how, having gathered everything to yourself, you might deprive everyone of their benefit and profit. Those who were to demand his soul were present; but his own speech was concerning food for his soul. This very night he was being taken, and he was imagining enjoyment for many years. He was allowed to deliberate on everything, and to make his intention manifest, ^D so that he might receive a judgment worthy of his choice. For the storehouses of injustice are worthy of being torn down. Demolish with your own hands what you have built iniquitously. Destroy the storehouses from which no one ever departed having received any consolation. Take away from the midst the entire house that guards avarice. Pull down the roofs, tear down the walls, show the musty grain to the sun. Lead the imprisoned wealth out of its dungeon, celebrate a triumph over the dark storehouses of mammon.

^A For your sake, it has also condemned you to misfortune, because you had it and did not give; because you passed by those who were hungry; because you did not turn toward those who were lamenting; because, while being worshipped, you did not have mercy. Evil comes upon a people even for the sake of a few, and the people suffered for the wickedness of one man. Achan committed sacrilege, and the entire army was scourged. Zimri, again, committed fornication with the Midianite women, and Israel fell into punishment. Let us all, therefore, examine our lives both privately and publicly.

Ibid. — Hear, O peoples; listen, O Christians; for thus says the Lord, not preaching in his own voice, but sounding as through instruments in the mouths of his servants. Let us not appear more cruel than brute animals, those creatures which, being possessed of reason, make use of the things of the earth that nature brings forth in common. Sheep-flocks graze on one and the same mountain, and ^B numerous horses pasture in one and the same field; and, finally, they each mutually concede to one another the use of the things they need. But we gather common things into our own bosom; what belongs to the many, we hold alone. Let us be shamed by the deeds of humanity recounted among the Gentiles. Among some of them, the law of humanity is full; one table, common food, and almost one hearth make the very populous crowd of people one. But let us pass over outsiders, and let us withdraw to the example of those three thousand: let us imitate that first gathering of Christians, how all things were common to them; their life, their soul, their concord, a common table, an indivisible brotherhood, love unfeigned, making ^C many bodies into one, fitting different souls together into one harmony. You have many examples of brotherly love from the Old Testament and from the New. If you see an old man wasted by famine, fetch him and feed him, just as Joseph fed Jacob. If you find an enemy in straits, do not add your own anger to the trouble that holds him, but feed him, as he fed the brothers who sold him. If you happen upon a young man being oppressed, weep for him as he wept for Benjamin, the son of his old age. Does greed perhaps tempt you, as the mistress pulled Joseph by his garments, so that you might despise the commandment? Cast off the garments; keep faith for the Lord, as he did for Potiphar. Manage the need within a year, just as he did in the seven. ^D Why do you devise a plausible excuse for sin? He who made your child also made you. He who provides the means of living for you will also provide for your child the necessities by which he may pass through life.

Do not use your children as an excuse, O greedy one. Do you have children? Amass for them an everlasting treasure. The treasure of money is full of wealth, and it is piety. Leave to your children a good name, rather than much wealth. All

the more, make yourself a father to your child by your kindness. ^A Necessity will one day force you to depart from life; you will leave your child in his minority, in need of guardians. If you are upright and kind, everyone will nurture your child as his own. For he will remember that you too were a father to orphans. But if you have lived in wickedness, and have caused pain to many, and have become more savage than any beast to those who encounter you, then when you depart from life, you have left your grandchild as a common enemy of the living. For just as one who sees the offspring of a scorpion fears, lest when it reaches maturity it may imitate its father, so also your grandchildren, as heirs of paternal wickedness, will be plotted against by all before they even reach maturity. Why then do you gather many plotters and enemies for your own children?

^B Though we are servants, we are being set free, yet we do not pity our fellow servants. We are fed while hungry, yet we pass by the needy; while we have God as our provider and steward, we became stingy and ungenerous toward the poor. Your sheep are prolific, yet many lack the fleeces of sheep. The storehouses are too narrow to hold the gathered crops, and we show no mercy to the one who is constricted by his needs. For this reason the just tribunal threatens us; for this reason God does not open His hand to us, because we have shut out brotherly love; for this reason the fields are parched, because love has grown cold.

^C This person squanders his wealth on those who fight with beasts, and exulting in the empty voices of the crowds, he is puffed up by their praises and grows haughty, having his glory in his own shame.

^D You call Him Master, yet you lack the affection of a disciple. You confess He is good, yet you reject His gifts. What, furthermore, is burdensome, or heavy, or excessive in this word which the Master has proposed to you: "Sell what you have and give to the poor" (Matt. xix, 21)? If He had proposed to you the labors of agriculture, or the dangers of commerce, or all the difficult things which beset people tossed by storms, there would be reason for you to be clothed in sorrow. But when, through a way so very easy, and devoid of all labor and sweat, He promises that He will make you an heir to eternal life, you do not rejoice in the ease of salvation, but depart with a sorrowful and grieving soul, and you render useless all those labors which you previously endured. For if you have committed no murder, as you say, nor adultery, nor theft, nor have you given false witness against anyone, you have rendered your zeal for all these things useless, since you have not added this which was lacking, through which alone you might be able to enter into the kingdom of heaven. And if a physician promised to restore to you bodily distortions caused by nature or disease, you would not be despondent to hear it. But since the great Physician of souls desires to make you perfect by adding what is lacking in the most vital areas, you do not have gratitude, but you are mournful and gloomy, because of that commandment...

^A being far off, and bearing false witness against yourself, that you have loved your neighbor as yourself, and that you have kept the commandment of love from your youth, and have given as much to each one. Whence comes this abundance of money for you? For the relief of the needy is the consumer of wealth.

What are you suffering, O men? Who has inverted your own affairs against us into a conspiracy toward [the maintenance of] life? For were these riches given as provisions for evils, as a ransom for the soul? Or were they given as a cause of destruction? See to it that, after having amassed wealth with a thousand toils, you do not procure for others an entire store of sins, and then find yourself ^B punished doubly.

You see everything as gold; you imagine everything is gold. This you dream while sleeping, and you think on it while awake. For just as those who are frantic from madness do not see things as they are, but imagine what the disease presents to them, so your soul, having been seized by the love of money, sees everything as gold, everything as silver. You would more gladly behold gold than the sun.

Most of the fish are cannibals, and the smaller among them is food for the greater. And if it ever happens that the one who has mastered the lesser becomes a prey to another, both are brought into the one belly of the last. What else do we men do in our oppression of those who are lower? What differs the last fish from the one who, with gluttonous greed for wealth, hides away the weak in the insatiable folds of his avarice? That one ^C held the possessions of the poor; you, taking a portion of these, have made them part of your own wealth, more unjust than the unjust, more greedy than the greedy. Take care that the same end does not await you—some hook, or creel, or net. For surely we too, having passed through many of the injustices, will not escape the final punishment.

He who counts the wealth amassed from injustice as a sufficient means for strength and control is like a sick man who considers his healthy state to be found in the gravity of his disease.

If you see any of the super-wealthy, do not count his life blessed. If money flows in to him from many sources, from abundant fountains, do not accept his wealth. The nature of wealth is fluid; it passes by its owners more quickly than a torrent; it is its nature to move from one to another. Just as a river rushing down from on high draws near to those standing on the bank, but as soon as it has touched them, it immediately retreats, so too ^D the facility of wealth has a very swift and slippery presence, being by nature accustomed to pass from one holder to another. Today the field is this man’s, tomorrow another’s, and after a little while, someone else’s. Look to the...

houses of the city. How many names have they already acquired since they were built, being called now after one master, now after another! In the same way, gold also, always flowing through the hands of its master, passes to another, and from him in turn to someone else. You could more easily catch and hold water in your hand than keep riches for yourself forever. ^B

S. Greg. Nazianzen. — Everyone who acts unjustly is ready to provide a defense.

A poor man approached me, but he went away having obtained nothing. I fear, O Christ, lest seeking Thy help, I should depart, gaining nothing from Thee in return. For what one denies to another, he asks for in vain. (S. Greg. Naz. tr. 31.)

The same. Orat. 15. — Do not love riches, unless it be to help the poor.

The same. — Let us not mingle our riches with the tears of others, by which they will be consumed as if by rust and moths, or, to use the word of Scripture, they shall be vomited up.

The same. Orat. 15. — He who has obtained many things, perhaps even beyond his hope (for this is the height of injustice), and whose many storehouses are too narrow, so that he fills some while tearing down others to build larger ones to store the crops that are coming to him, is ignorant that he will be snatched away before he becomes master of the things he hopes for; he shall give an account of his abundance and his ostentation, a man who has shown himself to be the worst steward of another’s goods. ^C

Ibid. — Let us recognize the cause of this evil: why the harvests have withered, why the granaries are in disarray, and the grazing lands for the sheep have failed, why the beautiful parts of the earth have been thinned, and why the fields are bathed not in fatness but in sorrow; why the valleys have not abounded with grain, but are full of distress; why the mountains have not distilled sweetness for us as they did for the just, but have received the curse of Gilboa instead. Such, of course, are the riches of the impious; such are the harvests of those who sow poorly. Whence, then, do these things come? What cause has brought this calamity upon us? One of us has oppressed the poor and grabbed a portion of his land, and has wickedly crossed the boundary, either by theft or by tyranny, and has brought house to house and field to field, so that he might extort something from his neighbor, and has striven with a stubborn heart so that he might have no neighbor, as if he were to be the sole inhabitant of the earth. Another has defiled the earth with usury and exactions, gathering where he did not sow, and reaping where he did not scatter; he has cultivated not the earth, but the need of those in want. Another has defrauded God—by whose gift he had everything—of the first fruits of his threshing floor and winepress, and has shown himself at once ungrateful and foolish, neither giving thanks for what he enjoyed, nor caring at all to secure the generosity of God in the future through the service of a grateful mind. Another has had no pity on the widow and the orphan, nor has he shared bread and a little food with the needy, or rather, with Christ, who is fed through those who are fed in little things. Another has turned aside from the path of the humble, and has walked crookedly among the just. Another has sacrificed to his own net, which gathers much, and [stores] the plunder of the poor in his houses.

Or perhaps he has not remembered God, or has remembered Him wickedly. "Blessed be the Lord, for we have become rich," he says; and he has conceived iniquity, ^A as though he had everything from himself, from which things he shall be punished. For because of these things the wrath of God comes upon the sons of disobedience. Because of these things, either the heaven is shut, or it is opened to our hurt. What have those who worship gold and silver like Baal to say to this? Those who cultivate the luxury and brilliance of stones, and soft and flowing garments—the consumption of moths, ^B and the treasures of robbers, tyrants, and thieves? Those who exult in a multitude of slaves and four-footed beasts? Those who make themselves broad in the plains and on the mountains, and possessing some things, seek to acquire others? And what of those who sit upon high thrones and raise up the mask of authority, and who do not consider God over all, nor the inaccessible height of the true kingdom, so that they might rule as fellow servants those they govern, for they themselves are in need of the same philanthropy? Consider for me also those who indulge themselves on ivory beds, whom the divine Amos rightly strikes, and who are anointed with the first of oils. ^C

S. Nilus or S. Gregory of Nyssa, see Oration 6, "On the Beatitudes." — You produce a harvest worthy of your sowing. Have you sown bitterness? Gather the sheaves. Have you cultivated inhumanity? Have what you have loved. Have you fled from mercy? Mercy shall flee from you. Have you loathed the poor man? He who underwent poverty for our sake will loathe you.

Satiety never arises; rather, that which is always being taken becomes the material and tinder for the desire of more.

S. Chrysostom. — Do not turn away the poor. A poor man enters your courtyard seeking alms, and spends two hours gaining nothing. And sometimes ^D you command your servant to cast him out. Have you not heard Christ saying: *Into whatever city or house you enter, say to that house: Peace be to you. And if that house be worthy of peace, your peace shall rest upon it; but if not, shake off even the dust from your feet. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in that day, than for that house* (Matt. 10:12–15). A poor man enters your courtyard, and you command your servant to cast him out. But do you not know that if you cast the poor man out, you have driven away Christ? For He said: *Whatever you did to one of these my brethren, you did to me* (Matt. 25:40). Do you see that if you treat the poor man with contumely, you have done injury to Christ? These things I say, and I will not cease from saying them; for me, speaking is not wearisome, and for you, it is safe. I will not cease from instructing you until I see that you have become better. You see a poor man, and you show no mercy? How do you enter the church and pray? How do you open your mouth and call upon your God? Are you not afraid? Do you not tremble? Are you not terrified? You enter the church...

for the sake of prayer; perform almsgiving, so that your petition may be subscribed. ^A Sometimes people submit a petition to the emperor and spend two or three hundred gold coins, and often it leads to nothing for them, but he retains the petition just like some worthless trifle; yet you refuse to spend two obols so that your petition might be subscribed? Here, indeed, the earthly king subscribes, and often it happens that he subscribes contrary to what you wish; but if the King of kings subscribes, it is ratified and confirmed. Do you not see the widow, who bought—with two obols—the subscription to her petition? And for this reason there are two basins before the doors of the church: one of water, in which you wash your hands, and the other is the hand of the poor man, in which you wipe away the defilements of your soul. You enter the church and wash your hands; place an obol into the hand of the poor man, and you wipe away the defilement of your soul. If you have entered, and prayed, and washed, but have not given to the poor man, what is the profit? You have wealth, and you hide it in the earth, and sometimes thieves come by night and dig and steal the treasure; and you rise in the morning and see it stolen. Do you wish that it not be stolen? Do what I say to you, and it will never be stolen for all eternity. Save it in the belly of the poor—to my peril—and it can never be stolen. But if you bury it in the earth, you will lose it. And even if you do not lose it, it will be kept; but when you are about to depart from this life and will be deprived of it, what profit will it finally be to you? Why do you weary yourself piling up riches, since others will enter into your possessions and will indulge in luxury and pleasures? Have you not heard the prophet saying: *He stores up wealth and does not know for whom he will gather them* (Ps. XXXIX, 7)? And in another place he says again: *The foolish and the senseless will perish, and they will leave their wealth to others* (Ps. XLIX, 11). ^B Do you see what happens to those who store up wealth on earth? Rather, store up in heaven, where neither moth destroys, nor worm consumes, nor thief digs through (cf. Matt. VI, 19-20; Luke XII, 33). O wretched and miserable one, you trust your treasure to the earth, and you do not trust God who says: *What you did to one of these my brethren, you did to me* (Matt. XXV, 40)? What pardon will you finally obtain? You love gold, which is cruel and bloodthirsty; which is coveted by all and is hostile to all; which is loved by all and lays snares for all; which is a fugitive, a slave, and ungrateful? Does it escape your notice what kind of thing wealth is? Like a shameless harlot, it consorts with this one, now it leans toward that one, and afterwards joins itself to another. What are you, O man? Today a ruler, and tomorrow one ruled; today rich, and tomorrow poor; today you judge, and tomorrow you undergo judgment. Do you not perceive the fickleness of this life? Does it not fade away like a shadow? Is it not cheaper than smoke? Is it not torn apart like a spider’s web? Shall I not cease teaching you? Even if you do not perform it. For it is written: *Speak to the ears of those who listen.* Disobedience brings about death. Imitate also that widow who gave the two obols; see how she was justified. Do you not have two obols? Give one. Whatever you have, even if it is bread; even if you sigh upon seeing the poor man, the petition is accepted. For He who knows the hidden secrets of every mind, He who knows all things before they come to be, knows that if you had had it, you would have given it.

^A For man looks at the face, but God looks at the heart (1 Reg. xvi, 7).

Why do you labor in vain, O rich man, hiding the things of the poor in your own treasures? Why, when they ask of you, do you grow indignant as if you were spending your own means? They are the property of the fathers, not yours; those that were entrusted to you for their sake, not those you were born with. Give, then, and make a profit from their use; and it is enough for you that you have been commanded to give, not to receive.

^B His are the rapines, and others' the pleasures. His are the curses, and others' the ministrations. Against him are the groans, and among others are the increases. Against him are the tears, and among others are the riches. He himself is tormented in the underworld, and others often in his own goods engage in luxury and singing.

^C Why is it, pray, that lions, and bears, and leopards are magnificently fed in the middle of cities, while the poor man crawls upon the ground, wasted away? The lion is indeed pampered and belches forth the savor of public meat, while the poor man is consumed by hunger. And if I were to ask the reason for this, I would be even more ashamed. For we humans are sharpening the teeth of beasts against our fellow humans.

Do not say to me that "I fear poverty." You fear poverty, and do you not fear sin? Do not fear poverty, but fear sin, the mother of punishment. The Master asks for a mandate, and you do not give it to Him. For when you hear Him saying, "What you did to one of these my brethren, you did to me" (Matth. xxv, 40), see that whatever you give to the poor, you give to Christ. If, therefore, you do not give to him, how will you ask in that day that He have mercy on you? ^D Does He not charge you, saying: "I saw you hungry, and you did not feed me; I saw you thirsty, and you did not give me a drink; I saw you naked, and you did not clothe me" (Ibid. 42, 43)? What, then, will you say to Him, or what excuse will you have? You have donned silk, and hare-skin, and goat-hair, and the poor man does not even have a rag. And you eat pheasants and geese and all that there is in delicacies, and the poor man does not have the strength to satisfy his own stomach with bread. You have walls with gold-leaf ceilings and varied Lacedaemonian marbles, and columns, and golden helmet-like capitals, and the poor man does not even have a hut. And sometimes you have the house from rapine, from greed. And you depart, having nothing, and your house remains a prosecutor of the master, refuting your deeds. For every passerby is about to say: "This is the house of the robber, the greedy man. How many widows did he maltreat? How many orphans did he make? How much property did he snatch away? How many poor did he defraud?" Do not say to me, "I am a Consul," or "I am a Prefect." He does not know rank; I do not disparage wealth, but those who use it badly.

For wealth is not evil. Indeed, all things that God made are very good (Gen. 1, 31).

From the same, on Psalm XXXVIII

^B Well then, the man who creates many fantasies, the rich man, does not know the present, and is anxious about the future. He is ignorant of his own affairs, yet he calculates those of his children; he does not know if he is being buried, yet he takes counsel regarding his heirs. "Fool, tell me your end, and then take thought for your children. Tell me the things of today, and then I will trust you with the things of tomorrow." Why do you deceive yourself even after death? Why do you want to be a corpse that is mocked? Why do you dictate to God what is to be done? Why do you legislate for Providence? Be anxious for what has been given to you. Nothing that comes after you concerns you. You cannot be both a corpse and a manager of the living. No one among those in Hades has acted as a guardian for those above. There is one Judge of the living and the dead, who weighs the justice of each. "For he stores up treasures," says the prophet, "and he does not know for whom he gathers them." Why do you persecute the poor as if they were orphans? Why, if you are asked by them, are you indignant, as if spending from your own? They desire their own inheritance, not yours; things entrusted to you for their sake, which were not born with you. What you have received, give, and gain the use of it. It suffices for you that you have been ordered to give, not to receive. It suffices for you that God stretches out His right hand to you through the poor. He who waters the space under heaven with rain begs a drop of air from you. He who thunders and flashes lightning says to you, "Have mercy." He who clothes the heaven with clouds asks you for a rag. It suffices for you that the poor entreat and beseech you as if you were God: "Merciful One, have mercy; Compassionate One, have compassion." But you lift your eyebrow, and are scarcely moved even by many supplications. Give them what is theirs, before you reach the place of accounting. Give them what is theirs; they have a King for a Father. Give them what is theirs, and receive from their Father freedom from anxiety. What freedom from anxiety, he says? "Inasmuch as you did it to one of the least of these, you did it to me." For he who has mercy on the poor lends to God, says the prophet. ^C See, behold wealth, the fugitive; and not only a fugitive, but also a murderer. For it not only abandons those who possess it, but also slaughters them. For it has no loyalty. Wealth is a venomous beast; if it is held, it flees; if it is scattered, it remains. "He scattered, he gave to the poor; his righteousness abides for ever and ever." Scatter it, therefore, that it may remain. Lay it up as treasure in the heavens, where no thief approaches, nor moth destroys. Where are those who were rich before us? They have been forgotten. I would gladly ask those who have died, and inquire of them: "Where is the wealth, and the soldiers, and the swords flashing from the whetstone? Where the silver vessels and the silver couches? Where the servants? Where the eunuchs? Where the friends? Where the houses?" Why do you keep wealth which is of no use to you in an hour of need? I am not attached to the rich, but to those who have used wealth badly. ^D Of the same, Enarr. on Ps. XLIV, concerning Eutropius. (Somewhat different from the published editions.) — Behold wealth, this fugitive, I say; and not only a fugitive, but also a murderer. For it not only deserts its own masters, but even slaughters them. For there is no loyalty inherent in it. Riches are a venomous beast. When they are held, they flee; when they are scattered, they remain. "He scattered," says the Scripture, "he gave to the poor; his righteousness abides for ever and ever" (Ps. CXI, 9). Therefore, scatter these that they may remain. Store them as treasure in the heavens, where no thief approaches, nor moth destroys (Luc. XII, 33). Where are those wealthy ones who were before us? They are buried in oblivion. I would gladly ask those who have departed, and inquire where their wealth is, where the military forces, and the swords glittering with their points; where are the silver vessels, and the silver couches; where are the servants, where the eunuchs, where the friends, where the houses? Why do you hold on to riches...

and from these, when necessity urges, gain no utility? Here I do not berate the rich, but those who abuse their riches. I do not denounce the wealthy man, nor do I assail him with curses—far be it from me—but rather the extortioner. It is one thing to be rich, another to be an extortioner, and another to be greedy for possession. Separate these realities; do not join things that have no connection. Are you rich? I do not forbid it, I do not begrudge it. Are you seizing the belongings of others? I accuse you. Do you have what is yours? Enjoy it. do you take what belongs to others? I do not keep silent, but I cry out. Do you wish to assail me with stones? I am ready. Do you wish to cut off my head? I do not refuse. I am prepared to shed my blood, if only I might gain your sin and remove it from you. I am concerned with this, because it is harmful to you. This alone is my sole concern: the progress of my hearers. And the poor are my children, and the rich are my children. For the same womb gave birth to both; the same labors and the same pains brought forth both. ^B If you attack the poor man, I reprimand you; I grieve not so much for the lot of the poor man as for your own. For the poor man does not suffer so great an injury. For what can you steal from him, if he lacks money? But you, by plundering the poor man, are plotting harm against your own soul.

The same, ibid.—How long shall there be money? How long silver vessels? How long the flatteries of servants? How long wine poured out? How long crowned goblets? How long Satanic banquets, full of diabolical energy? Do you not know that the present life is a road? Do you not know that we are pilgrims? For you are not a citizen here; you are a wayfarer. We are not citizens, but wayfarers and travelers. Do not say, "I have this city." You have nothing here. Our city is above. The present things are nothing; the present things are a road. ^C We travel day by day. Nature runs. Is there anyone who builds a house on a road? Is there anyone who lays up money on a road? When you are traveling, and you enter an inn, do you adorn or build the inn? Is it not the case, he says, that you eat and drink, and hasten to depart? Therefore, this present life is an inn. In this way we have entered, and we lodge in this present life; let us hasten to depart with good hope. Let us leave nothing behind, lest we suffer loss. When you enter an inn, you say, "Prepare for us cold water, for we are traveling by night." Likewise to the servant: "Secure our garments, that you forget nothing, that nothing be lost, but that we may carry everything to our home." ^D In the same way, let us also look upon this present life as an inn. Let us leave nothing here in the inn; let us carry everything to the mother-city. You are a wayfarer and a traveler, or rather, even humbler than a traveler. How do I say this? The traveler knows when he enters the inn, and he knows when he will depart. But I enter the inn of this present life, and I do not know when I am to depart. And sometimes I prepare provisions for a long time, and my master suddenly calls me: "You fool, the things you have prepared, whose will they be? For this night your soul is taken from you" (Luke xii, 20). Uncertain is our departure; unstable is creation; servile is enjoyment; there are myriad precipices, and waves from every side. Why do you remain, and trouble yourself about shadows?

Why do you abandon the truth and run after the shadow? Hate riches, and love your own life. Cast away the evils of this present life, that you may inherit the goods of the beyond. What do I mean by this? Do not spoil the poor, do not covet what belongs to your neighbor; do not strip the widow, do not spoil the orphan; do not seize the house of the poor. ^A If conscience seizes someone, he himself is the cause. Why do you spoil the poor? Why do you seize where there is envy and curses? Seize where there is a crown of incorruptibility. Do not seize the things of the earth, nor the earth itself, but seize heaven. For the kingdom of heaven, He says, suffers violence, and the violent take it by force (Matt. XI, 12). Do you spoil the poor, who night and day calls out against you to God? Seize Christ, who will praise you for this. If you seek to seize an earthly kingdom, even if you are perceived, it punishes you; but if you do not seize the one above, it punishes you more severely.

^B You lit a lamp in the church? But the poor man whom you wronged entered, and with tears suppliantly calling upon God, he extinguished your lamp. You gave bread to the poor? But your herd of oxen and sheep grazed upon the entire harvest of the poor man. Do not commit great wrongs and make amends with little things. Do not wrong your neighbor; do not strike the orphan; do not oppress the widow; do not envy your neighbor.

^C He who looks at those who are superior in rank will never be able to have a sense of the wealth he possesses; for example, someone who possesses one hundred gold pieces, if he considers another who has two hundred, will imagine he has nothing, as the desire for more goads him. And even if he receives those, he will not even then put an end to his desire, as he thirsts for still more. And the desire for those things not yet acquired, by constantly troubling him, does not allow the pleasure of those already gathered to appear.

^D The life of the rich is precarious, and its change is difficult to manage. But perhaps you say: a rich man leads about throngs of servants and possesses many acres of land. First of all, he will have heavy responsibilities, since he must render an account to God for all. For he did not receive them so that he might only enjoy them, but that they might also be useful to others. Second, because nothing else comes to him from this abundance, except cares, and anxieties, and daily angers, and resentments, and being constantly in disturbances and tumults. For this man must fill hundreds of bellies, while the poor man fills only one. And yet, both care for only one belly and one body; but the one does so without anxiety and fear, while the other does so with trembling and fear of plots, and so, in the end, requires the labor of hundreds of men.

^A ...and that they take upon themselves the management of affairs. Since these things are so, do not look to the fact that he possesses a vast substance, but [rather to this:] whether he enjoys this huge abundance.

[The same.] He who has lived softly and delicately, and has fastened himself entirely to the things of this life, when he is drawn away and separated from them, is on that account more severely tortured, and laments and wails all the more. Not so the poor man; but since he has philosophized much and for a long time in the preceding period, he will not receive death with an equal grief of soul, so that death, whether present or in expectation, strikes greater terror into the former than into the latter.

^B 502 S. Cyril. — Truly, he who is wronged is indeed inflamed by grief; but when he cannot avenge the injury he has received, nor return like for like, he sometimes for this reason calls the goad of divine justice to his assistance.

S. Maximus. — There is no wicked man who does not consider that which is just to be evil.

S. Clement. Orat. *What rich man is saved?* § 11. — Sell what you have. Why is it that some do not dispose themselves with a ready mind to cast away their property, and [along with it] their affection for these things, their immoderate desire, and their vigils in increasing them, as well as the sicknesses, cares, and thorns of life, by which the seed of life is choked?

S. Nilus. — To those striving to acquire virtue, that perverse affection for the things of this world brings a great impediment, and often brings destruction to both soul and body. For what cast Naboth the Israelite into destruction? Was it not the envious vineyard that brought death upon him, as it incited his neighbor Ahab to his murder? And what induced the two tribes and a half to remain outside the promised land? Was it not a multitude of livestock? And what also separated Lot from Abraham? Was it not the huge number of herds, which sparked constant disputes among the herdsmen, until it tore them asunder from one another entirely?

Joseph. — There is no path so nefarious that it is not entered upon for the sake of gain.

^C Perhaps you have not turned your mind to the sentiment which someone aptly exalted in this way: "Do not hasten to be rich, lest you immediately fall into poverty."

For those men who cultivate avarice and parsimony to an extreme, divine providence is accustomed to prepare many occasions for loss.

Philo. — The beauty of riches is not situated in purses, but in the relief of the needy.

S. Nilus. — You have no concern at all for a noble life, for correct doctrine, for the care of the oppressed, or for anything else—except for this one thing: that you love, and have in your prayers, and collect, the "hollow-headed" [hoarding of wealth].

TITLE III. — On works and actions; and that whatever sort of things a man does, such things he also sustains; and how our reward is meted out by our God according to our works.

^A Levit. xxiv, 19, 20. — "If anyone gives a blemish to his neighbor, as he has done, so shall it be done to him: fracture for fracture, eye for eye, tooth for tooth. Just as he inflicts a blemish upon a man, so shall it be given to him."

Judg. i, 5-7. — "And they pursued Adonibezek, and caught him, and cut off his extremities of his hands and of his feet. And Adonibezek said: 'Seventy kings, with the extremities of their feet and hands cut off, were gathering what fell under my table. As I have done, therefore, so God has rendered to me.'"

^B Job iv, 8. — "They who sow base things, shall reap sorrows for themselves."

"Let there be rendered to him what he has done."

"Vain things shall befall the vain."

"The retribution of his lips shall be given to him."

"They shall eat the fruits of their own way, and shall be filled with their own impiety. For testing shall destroy the impious."

Prov. xi, 27. — "He who prepares good things seeks favor; but as for him who seeks evil, it shall overtake him."

"A man who sows base things shall reap evils; and he shall complete the vanity of his works."

"Give her of the fruits of her hands."

"In whatever manner you acted, so shall it be for you. Your retribution shall be returned upon your head."

"They shall eat the offspring of their own works."

"Woe to the lawless man; evil shall be given to him according to the works of his hands."

Jer. xvii, 10. — "I am the Lord, proving hearts and testing kidneys, to give to each one according to his ways and according to the fruits of his pursuits."

"As he has done, do to her."

"According to their ways I will do to them, and in their own judgments I will take vengeance on them, and they shall know that I am the Lord."

^C "By what things a man sins, by these he is punished."

"They who have kept purity shall be purified."

"Do not do evil, and evil will not overtake you. Depart from the unjust, and turn aside from sin."

"Good things were created for the good from the beginning; in the same way, evil things for sinners."

"He shall judge a man according to his works, and each one shall find according to his deeds."

^A Eccli. xxvii, 29, 30. — “He who digs a pit shall fall into it; and who sets a trap shall be caught in it. He who does evil things shall be overwhelmed by them, and he shall not know whence they come to him.” Luc. vi, 37, 38. — “Judge not, and you shall not be judged; condemn not, and you shall not be condemned. Forgive, and you shall be forgiven; give, and it shall be given to you. A good measure, pressed down, and shaken together, and running over, they shall give into your bosom; for with what measure you measure, it shall be measured to you again.” Galat. vi, 7, 8. — “Be not deceived; God is not mocked. For what a man sows, that he shall also reap. For he who sows in his own flesh shall from the flesh reap corruption; but he who sows in the Spirit shall from the Spirit reap eternal life.” Ephes. vi, 8. — “Each one, whatever good thing he has done, shall receive this from the Lord, whether servant or freeman.” S. Basilii. — A good thing is the hope of mercy. For He says: “The power is of God, and from Him is mercy; for You will render to each according to his works” (Ps. lxii, 12, 13). “With what measure you measure,” He says, “it shall be measured to you again” (Matth. vii, 2). Have you oppressed a brother? Expect the same. Have you snatched away the goods of the lowly? Have you beaten the poor with your fists? Have you insulted them with abuses? Have you slandered them? Have you lied? Have you plotted against someone else’s marriage? Have you perjured yourself? Have you moved the boundaries of your fathers? Have you seized the property of orphans? Have you oppressed widows? Have you preferred the present pleasure to the goods stored up in the Gospels? ^B Expect the re-measurement of these things. For such as each one sows, such also shall he reap. And if any good thing has been done by you, expect from that too a manifold reward in return. S. Greg. Nysseni. — The just judgment of God is equal to our dispositions. And such as the things are which we have done, such are the things rendered to us in return from those same things. For it is necessary that each one reap what he has sown; and it cannot be otherwise. The seed, moreover, is the human will; the harvest, however, is the reward which is paid out for this inclination of the soul. You make the harvest worthy of the seed. You have sown bitterness and cruelty; now gather the sheaves.

TIT. XI. — Concerning prosperity and adversity, and that one ought not to be puffed up in prosperity, nor cast down in adversity.

in the sight of the Lord. For a wise man in everything regards ^A the fear of the Lord.

Eccli. XII, 9. ‹In the days of a man his enemies are in sorrow; and in his evil days his friend also is separated from him.›

Eccli. II, 4, 5. ‹Whatsoever is brought upon thee take; and in the patience of thy humility have patience: for gold and silver are tried in the fire, but men are acceptable in the furnace of humility.›

There is need of a helmsman, so that even in the calm of life, when all things are proceeding for him according to the current, he may expect changes, and not rest in present circumstances as if he were immortal, nor in more gloomy situations despair of himself, nor, being swallowed up by excessive grief, be carried off submerged. For neither the health of the body, nor the flower of youth, nor the prosperity of a house, nor any other happiness of life remains for long. But in this serenity of life, ^B expect at some time also a winter of affairs. For disease will come, and poverty will come, with the wind not always stationed at the stern; but often unexpected disgraces overtake also the man who is illustrious and admirable in all things, and they have disturbed all the prosperity of his life, like certain reefs, with unlooked-for trials. And the succession of evils is as it were waves, others pressing upon others, making your life rough, and causing the surge of life to stand around you as something terrible; but you shall see at some time this also passing on towards cheerfulness, and life transformed into truly white calm. This therefore is the intelligent helmsman, who considers the underlying nature, dealing with what befalls, and remaining like to himself, neither being puffed up in successes, nor falling down in calamities.

That disease, and poverty, and disgrace, and death, and all things that are painful to men, ^C are not to be counted in the portion of evils, is worthy to be held, by reason that we do not count the things opposite to these among the greatest of our goods, as some of them exist by nature, and others appear to have befallen many for their benefit.

Let us look upward, brothers; at every time and in every trial let us put forward good hope, and let us neither cast away fear in our desires, nor hope in painful things. Let us remember both the storm in the calm, and the helmsman in the storm. But let us not be weary in our tribulations, nor let us become bad servants. Let us confess to the Lord who does good, but let us not be added to those whom He chastens; although sometimes disease is better than health, and a reminder is of relaxation, and a visitation of neglect, and a return of forgiveness. Let us neither fall down because of calamities, ^D nor behave insolently because of satiety.

Neither let us admire all health, nor [censure] disease...

as something altogether to be spat upon, and condemned, and belonging to the hated portion; but let us know that to disregard health, when its fruit is sin, is unwise, and that to honor a pious disease is holy, revering those who have conquered through suffering. ^A Do not, when desponding, despair of prosperity, nor, when faring well and rightly, despair if despondency comes. One year brings four seasons, and one moment of time, many changes of affairs.

^B As long as you are sailing with a favorable wind, fear shipwreck, and you will be less likely to shipwreck, using fear as an aid. Do not speak big before you have tied the cable. Many a boat has sunk when sailing well toward the harbor; many have been anchored there by a tempest. Let there be neither grief without consolation, nor a life of success lacking discipline.

When you sail most smoothly, remember the storm. Do not highly praise the even course of life, he who counts himself wiser than what is seen, lest for me the height be difficult to traverse, while for you the ease of life is precipitous. My affliction is better than your good. You have seen oxen, one large in the manger, puffed up, shining in prosperity, tossing its neck, while the other looks downward, shriveling with the signs of agriculture; then the one is kept for slaughter, the other feeds itself and its master. Of these two, tell me, which is more fortunate? Say: is it not the one oppressed by the yoke? It is clear. But to you the broad way is dear, even if it is evil and poorly composed. Or do you praise the tumor of the dropsical man? Or does he strike you as strong who is possessed by a frenzy of the mind? Does not the sweet, which is a saving medicine, ^C often eject the bitter? But that which is sweet leads to the worse for the most part, it being necessary not to accept every turn of the rudder, until it moors in calm havens.

A grave, and corruption, and dust, are the conclusion of worldly prosperity.

It is necessary neither to add any good things to these as if they were human, nor on the other hand to hold evils in hatred, but to be above both, trampling upon the one, and bestowing the others upon those in need.

^D God weaves these things through one another, as it seems to me, so that neither that which causes sorrow should be without remedy, nor that which causes joy without discipline; and that, having observed the instability and inequality in these things, we might look toward Him alone.

It is shameful for us to sing divine praises in prosperous circumstances, but in the sad and painful ones...

^A to be silent. Nay, rather, we ought then to give even greater thanks, knowing for a certainty that "whom the Lord loves, He chastens, and scourges every son whom He receives" (Heb. xii, 6).

The tomb will be the end of glory. [S. Chrysostom]

[Josephus] — Just as it is characteristic of foolish men to boast when things are going well, so it is characteristic of the fainthearted to be dismayed by errors. For change is rapid in both cases.

[S. Nilus] — Just as it is the property of light to bring illumination, so is it proper to God to bestow mercy upon the things He has created. For "the Lord is merciful and compassionate," as David says (Ps. cx, 4). Therefore, prepare yourself in such a way that you are neither broken by despair nor contemptuous of Him. ^B

When all your affairs are proceeding according to your wishes, expect a change. And conversely, when you are surrounded on all sides by unexpected calamities, think of better and milder things.

It is not right to be distressed at what happens, but rather to desire the many afflictions. For "because of this," He says, "I afflicted you and caused you hunger, that you might be fed with the manna of knowledge, and that I might treat you kindly in the end."

The life of men is like the sea; it admits of numberless waves and all kinds of rotations, both in prosperous and in adverse circumstances. For nothing of earthly things is fixed, but it is carried ^C hither and thither like a ship at sea being tossed by opposing forces.

TIT. XII. — Concerning abundance and prosperity; and that sins are wont to be committed during times of prosperity.

"Jacob ate, and was filled, and the beloved kicked" (Deut. xxxii, 15).

"When you have eaten and are full, take heed to yourself, lest you forget the Lord your God" (Deut. vi, 12).

"Lest when you have eaten and are full, and have built good houses and dwelt in them, and your sheep and your oxen have multiplied, and silver and gold have multiplied for you, you be exalted in your heart" (Deut. viii, 12-14).

"When you have eaten and drunk, take heed to yourself, lest your heart be led astray, lest you be deceived in the satiety of the belly" (Prov. xxiii, 1). ^D

"They have grown great and rich; they have become fat, they have become sleek, and they have transgressed my words unto evil" (Jer. v, 28).

"This was the iniquity of Sodom, that in pride and fullness of bread, and in abundance of wine, she and her daughters were wanton, and they did not reach out a hand to the poor and needy, and they committed an abomination before me" (Ezech. xvi, 49-50).

"Take heed lest you be led astray, and be humbled in your gladness" (Eccli. xiii, 8).

[S. Basil] — For most men, the prosperities of life turn into places of temptation.

^A Didymus against the Manichaeans. — Sins are wont to be born from a multitude of unruly crowds and from an abundance of the necessities of life.

TITLE XIII. — On snares, and those who plot against their neighbors.

Ps. vii, 15. — "He opened a pit and dug it, and he shall fall into the ditch he made." Ps. ix, 16. — "In the snare which they hid is their foot caught." Ps. lvi, 7. — "They dug a pit before my face, and they have fallen into it." Ps. cxl, 10. — "Sinners shall fall in their own net." Prov. xxvi, 27. — "He who digs a pit, shall fall into it; and he who rolls a stone, it shall return to him." Prov. xxix, 5. — "A man who prepares a net before his friend, wraps it about his own feet." Eccl. x, 8. — "He who digs a pit shall fall into it; and he who breaks down a hedge, a serpent shall bite him; he who removes stones shall be hurt by them." Eccli. xxvii, 29. — "He who digs a pit shall fall into it, and he who sets a snare shall be taken in it. And he who does evil, shall be rolled over in it, and shall not know whence it comes." St. Nilus. — Why a disciple? Why also a conspirator, plotting against his own master, and imitating that Judas who became a traitor to his own master?

^{B C}

TITLE XIV. — On enemies, and their fall; and that one should not rejoice at the calamity of one's enemies.

Prov. xxiv, 17. — "If thy enemy fall, do not rejoice over him; and in his stumbling do not be puffed up: for the Lord will see, and it will not please Him, and He will turn away His anger from him. Do not rejoice over those who do evil." Prov. xxv, 21. — "If thy enemy be hungry, give him to eat; if he be thirsty, give him to drink. For doing this, thou shalt heap coals of fire upon his head, and the Lord shall reward thee with good things." Mich. vii, 8. — "Do not insult me, my enemy, because I have fallen; for I shall rise again." Abd. i, 12. — "Do not rejoice over the sons of Judah in the day of their destruction, and do not speak great things in the day of their distress." Ezech. xxv, 6, 7. — "Thus says the Lord: Because you have clapped your hands, and stamped with your feet, and have rejoiced with all your heart over the land of Israel; therefore, behold, ^D I will stretch out my hand upon you, and will deliver you to be a spoil to the nations, and I will cut you off from the peoples, and I will destroy you with destruction." Ibid. 3-5. — "Thus says the Lord: Because you have rejoiced over my sanctuary, because it was profaned, and over the house of Judah, because they were carried away into captivity: therefore I will deliver you to the sons of Kedem for an inheritance, and they shall set their packs in you, and they shall place their tents in you. They shall eat your fruits, and they shall drink the fat...

^A And I will give the city of Amon for the pasturing of camels, and the sons of Amon for the keepers of sheep.

We must be admonished by the plague of others, and through the calamities of strangers we must set our own souls in order.

Guard yourself, and do not laugh at the fall of another.

Do not laugh at the fall of your neighbor. Rather, walk safely as much as you are able, and stretch out a hand to him who lies on the ground.

It is necessary to be kind to those who have fallen, and by mercy to acquire mercy.

In the calamities of others we ought to set our own affairs in order, and to lend to God by showing mercy when we are in need of mercy, and not to despise men, seeing that we ourselves are men.

^B When you see that your enemy has fallen into your hands, do not think that this is the time for vengeance, but for salvation. For this reason, especially when we are masters of our enemies, we must spare them. Many princes, having come to power and taken those who had formerly harmed them, deemed it right not to exact justice for the wrongs committed, and the abundance of their power became a ground for reconciliation.

Nothing is safer than sparing one's enemies, and nothing more dangerous than wishing to vindicate oneself and take revenge.

By far, it is greater and more profitable to spare than to destroy. For he who destroys his enemy will often condemn himself, and will have an evil conscience, being hunted every day and hour by that sin. But he who spares—having endured for a short time—rejoices afterwards, and takes delight, having gained good and better hopes, and awaits the rewards of long-suffering from God. And if ever he should fall into some calamity, with great boldness he will đòi of God the recompense.

^C A conspicuous and enviable goodness it is, that is to say, to choose to extend mercy to those who hate us, and to bring a helping hand; and to wish also to save them, not by stepping upon them the more—as if trampling upon those lying down—and unmercifully mocking the misery they are in; but rather doing those things whereby they might be freed from the snare, and also by making petitions on their behalf to Him who rules over all things.

It is fitting to pity calamities, not to hate them.

One must not be puffed up over every fall and every sin of a man, nor ever exult over him who has been brought to distress, even if such a person should appear to be a murderous enemy; but rather to sympathize and suffer with him, and to offer up a prayer to God on his behalf, being in fear and trembling, and considering lest—the one...

who has been cast down and subdued might eventually prove a victor, while he who seems to stand might, beyond his own expectation, fall most grievously, and perish in such a fall. For this reason, we ought to spare our enemies most of all when they have come into our power.

If it should rarely happen that someone strays from the path of virtue and happens to fall into the devil’s trap, do not be willing to judge him and condemn him. Rather, fear lest you also fall with him.

To rejoice in the calamities of enemies, even if sometimes just, is nevertheless foreign to humanity.

TIT. XV. — Concerning beneficence, and offering made from unjust wealth.

1 Parat. xxi, 22, 23. — “David said to Orna: Give me the place of the threshing floor, and I will build on it an altar to the Lord; give it to me for a price worthy of it, and the plague will cease from the people. And Orna said to David: Take for yourself, and let my lord the king do what is good in his sight. And the king said: Not so, but I will buy it for silver at its worth; for I will not take what is yours for the Lord, that I may offer a burnt offering to the Lord God for free. And David gave to Orna for that place six hundred shekels of gold, of just weight.” ^B

Eccli. xxxiv, 21, 24, 28. — “The sacrifice of one who offers from the unjust is polluted, and the gifts of the lawless are not well-pleasing. He who offers a sacrifice from the substance of the poor is like one who sacrifices a son before the eyes of his father. One building, and one tearing down; what profit have they but labor? One praying, and one cursing; of whose voice will the Lord hear?” ^C

S. Chrysost. — “He who usurps the things of another and gives them to someone else not only does not perform a work of mercy, but also binds himself to a most grievous crime. For if you show mercy from that which you have collected unjustly, have mercy rather on those to whom you do injury. For that man is to be held pious, not who shows mercy to many, but who injures no one. And if you still wish to show mercy, show mercy from the fruits of your own righteousness. If you sow among the poor, sow what is your own. For things that are foreign are more bitter than tares; for you are cultivating a field which you cannot reap.” ^D

TIT. XVI. — Concerning brokers, and those who interject themselves into the lawsuits of others.

Prov. xxvi, 17. — “As one who grabs a dog by the tail, so is he who presides over another’s lawsuit.”

Isa. xxxviii, 7. — “The counsel of the wicked wills lawless things: to destroy the humble with unjust words, and to scatter the words of the poor in judgment.”

Eccl. xxix, 26. — “He who attempts to do many things will fall into judgment.”

Eccli. xi, 9. — “Concerning a matter that is not necessary for you, do not dispute.”

TIT. XVII. — Concerning upright bishops, and those who keep the commandments of God.

Levit. xxi, 17, 23, 14. — “Every man in whom there shall be a blemish shall not approach to offer. A man blind, or lame...

or having a truncated member, or whoever has a fracture of the hand or foot, or is hunchbacked, or has a blemish in his eyes, or is scurvy, or whoever has a wild itch or lichen, or is a monorchis, shall not approach to offer sacrifices to the Lord, because there ^A is a blemish in him. He shall eat of the holy gifts; but he shall not approach to the veil, nor shall he draw near to my altar. They shall not take a harlot or a profaned woman, because they are holy.”

Ps. cxxxi, 9. — “Thy priests shall be clothed with justice, and thy holy ones shall rejoice with exultation.”

Prov. xxvii, 23. — “Knowingly recognize the souls of your flock, and set your heart upon your herds.”

Zach. xi, 4. — “Feed the sheep of the slaughter, which they who possessed them were slaughtering, and did not repent; and those who sold them said, ‘Blessed is the Lord, and we have become rich,’ and their shepherds suffered nothing for them.”

Ezech. iii, 17-21. — “Son of man, I have given you as a watchman to the house of Israel, and that you may hear the word from my mouth, and separate them from me. When I say to the wicked, ‘Turn back from your ways so that he may live’; if that wicked one dies in his ^B iniquity, I will require his blood from your hand. But if you warn the wicked, and he does not turn from his iniquity, he shall die in his iniquity, and you shall deliver your own soul. And when a righteous man turns, and commits an offense, he shall die in his sins, because his righteousness shall not be remembered, and I will require his blood from your hand. But if you warn the righteous not to sin, you shall deliver your own soul.”

Ezech. xliv, 21, 30. — “No priest shall drink wine when he enters into the inner court. It shall be for the priests from of all your first-fruits.”

Sap. vi, 11. — “Those who have kept holy things holily shall be sanctified, and those who have been taught these things shall find an apology.”

Eccli. vii, 4, 31. — “Do not seek from the Lord guardianship, nor from a king a chair of honor. With all your soul revere the ^C Lord, and admire his priests. With all your strength glorify him who made you, and do not abandon his ministers. Fear the Lord, and glorify the priest, and give them their portion, as he commanded you.”

Eccli. xxxii, 1-3. — “Have they made you a ruler? Do not be exalted. Be among them as one of them. Take care of them, and sit down thus, and having fulfilled all your duty, recline, that you may rejoice for their sake, and receive the crown for the sake of benevolence.”

Matt. xvi, 13. — “Jesus came into the parts of Caesarea Philippi,” and what follows.

John xxi, 16. — “Jesus said to Peter: ‘Simon, son of John, do you love me more than these?’” etc.

Luke xxii, seqq. — “There was a contention among the disciples, which of them should be thought the greater. But Jesus said to them: ‘The kings of the nations ^D lord it over them, and’”

those who have authority over them are called benefactors. But you shall not be so; but he who is greater among you, let him become as the younger, and he who is the leader as the one who serves. For who is greater, he who reclines at table, or he who serves? Is it not he who reclines? But I am in the midst of you as one who serves.’” ^A

Luc. XII, 37-42. — “Blessed are those servants whom the Lord, when he comes, shall find watching. Amen I say to you, that he will gird himself, and make them recline at table, and passing by will serve them.” And the Lord said: “Who, do you think, is the faithful and prudent steward, whom the Lord will appoint over his household, to give them their measure of wheat in due season? Blessed is that servant whom, when his Lord comes, he shall find so doing. Truly I say to you, that he will appoint him over all that he possesses.” ^B

Act. XX, 26-32. — “I call you to witness this day, that I am clean from the blood of all of you. For I have not shrunk from declaring to you the whole counsel of God. Take heed therefore to yourselves, and to the whole flock, in which the Holy Spirit has set you as bishops to feed the Church of God, which he has acquired with his own blood. And now I commend you, brethren, to God, and to the word of his grace, who is able to build you up, and to give you an inheritance among those who are sanctified.” ^C

I Thessal. II, 4-6. — “So we speak, not as pleasing men, but God, who proves our hearts. For neither have we at any time used words of flattery, as you know, nor a pretext for greed (God is witness), nor seeking glory from men, neither from you, nor from others, when we could have been a burden to you, as apostles of Christ; but we became as little children in the midst of you, even as a nurse fosters her own children.” ^D

I Tim. III, seqq. — “If any man longs for the episcopate, he desires a good work. It behooves a bishop, therefore, to be irreprehensible, the husband of one wife, sober, discreet, hospitable, a teacher, not given to wine, not a striker, but rather modest, not covetous, presiding well over his own house, having children in subjection with all chastity. But if a man does not know how to preside over his own house, how shall he have care for the Church of God? Not a novice, lest, being puffed up with pride, he fall into the judgment of the devil. Moreover, he must also have a good testimony from those who are outside, lest he fall into reproach and the snare of the devil.”

I Tim. V, 22. — “Lay hands quickly upon no one, and do not participate in other men's sins. Keep yourself chaste.”

Tit. I, 7. — “It behooves a bishop to be blameless, as the apostle and steward of Christ, not proud, not irascible, not given to wine, not a striker, not greedy of base gain, but

^A hospitable, benign, sober, just, holy, continent, etc. Tit. II, 15. — “Let no one despise your youth. Admonish them to be subject to principalities and powers, to obey, to be ready for every good work.” I Petr. V, 3. — “Providing, not by constraint, but willingly; not for the sake of base gain, but voluntarily according to God; not as lording it over the clergy, but being examples of the flock.” S. Basil. ex canon. Constit. quaest. 5. — Let not dignity exalt the soul of a prelate, lest he fall from the blessedness of humility and modesty, or himself, being puffed up with pride, fall into the judgment of the devil (I Tim. III, 6). Nay, let him rather persuade himself that taking care of many is nothing else than serving many. Just as, therefore, he who attends to many who are wounded, and scrapes away the discharge of each wound, and applies remedies suitable to the nature of the underlying ailment, does not from this office take an occasion for arrogance, but rather for humility and anxiety; so, too, and much more, is he who is entrusted with the healing of the infirmities of the brotherhood, as the servant of all, and having to render an account for all, obliged to be of such a mind and to tremble. For in this way the purpose of the Lord will be achieved when He says: “If any one among you wishes to be first, let him be the last of all, and servant of all” (Marc. IX, 34). ^C Ibid. quaest. 25. — He who has taken upon himself the common care of all must be of such a mind, as if he were to render an account for each one of those committed to his faith. Ejusdem epist. 1. — One ought to learn without shame and to teach without envy; and if you have learned anything from another, do not conceal it in silence (as wicked women are wont to do, who pass off illegitimate children as their own), but with a candid mind proclaim the Father of the Word. S. Greg. Nazianz. orat. 1. — Since it is difficult for man to know how to be governed, it seems far more difficult to know how to govern men; and especially this rule of ours, which is administered by divine law and leads to God: the height and dignity of which is as much greater as the danger is more grave. ^D Ibid. — This seems to me to be truly the art of arts and the science of sciences, to govern man, that creature which is wonderfully manifold and most variable. Ibid. — Just as neither the same medicines nor the same food are offered to all bodies, but some to one, others to another, according to the reason of their health or illness, so also must souls be healed by different word and guidance. And the proofs of this healing are those who are vexed by such diseases. Some are moved by speech, others are formed by the example of the prelates. Some have need of a spur, others of a bridle. For those who are slow and sluggish in moving toward virtue are to be excited by the goads of words, while those who are more heated than is fitting by the

spirit and are difficult to restrain in their impulses, like high-spirited colts running beyond the starting line, should be checked by the bridle of reason. For some, praise is profitable; for others, rebuke—provided that both are applied at the right time and with discernment. Some are corrected by exhortation, others by objurgation; ^A and these, in turn, some if they are rebuked openly, others if they are reproved away from the eyes of others. For there are those who care nothing for private admonitions but are set right by public reprehension; there are others, again, who, when rebuked more freely, cast off all shame, but on the other hand become better through private castigations, in which they perceive that their own interest is felt; they pay back this service in turn by obeying their warnings. Some are to be observed so solicitously that not even their smallest faults are passed over; in others, it is better to overlook some things, so that seeing we do not see, and hearing we do not hear; we must neither soften them by kindness nor exasperate them by severity.

This is the goal of all spiritual oversight, that one who serves should everywhere neglect his own private comforts and consult the utility of others. ^B

Ibid. — The Same, Oration on Pascha. To spare one's children is a fatherly law.

The Same. — Teaching is also the nourishment of the one who feeds.

The Same. — It is fitting to act with serenity in rebuking and with severity in praising, and not to weaken either by immoderation; but to ensure that the rebuke be fatherly and the praise serious; so that indeed there be neither loose softness nor bitter severity, but that the one may retain the name of gentleness, and the other of prudence; and let both be joined with philosophy.

The Same. — As much as there is sublimity and dignity, so grave is the danger.

The Same. — Priests, put on righteousness. Let us not scatter or destroy the sheep of the law, for whom the Good Shepherd laid down His soul—He who knows His own, and is known by His own, and calls them by name, and leads them in, and leads them out from infidelity to faith, and from this life to the rest of the life to come. Let us fear lest judgment begin from us, as Scripture warns (1 Pet. iv, 17), lest we receive double sins from the hand of the Lord, and, not entering in ourselves, forbid others who are able to enter (Luke xi, 52). ^C

Sheep, feed by no means your shepherds, nor rise up beyond your own boundaries. It is better for you to be fed rightly. Do not arrogate to yourselves judgment over judges, nor impose laws upon lawgivers. For God is not a God of dissension and confusion, but of peace (1 Cor. xiv, 33).

The eye of a teacher is a silent doctrine.

S. Greg. Nyss. — By as much as the soul excels the body, by so much is he who heals souls superior to those who only care for bodies.

S. Chrysost. lib. III De Sacerd. — The priesthood is as much more sublime than heaven as the spirit is superior to the flesh. ^D

^A For it is not possible for the failings of priests to be hidden; indeed, even the smallest ones are quickly made manifest.

One should not judge prudence by age, nor test an old man by his gray hair, nor absolutely exclude a young man from such a ministry, but rather the neophyte. Yet there is a great distance between both. Most people, when they see someone who is indifferent to money, immediately declare him fit for this administration. Such a person might be a destroyer for a leader, and a wolf instead of a shepherd.

Let no one disparage a young man, nor praise an old man. For white hair is not virtue, nor is youth vice. Many have demonstrated philosophy even in youth; for many also have stumbled in old age. ^B For indeed the three children were in the furnace, and they turned the flame into dew; and Daniel, being twelve years old, spoke to the Hebrew people, and made lions into sheep—not by changing their nature, but by reining in their bestial ferocity with faith. And Paul, when he was old and grey, was a ravager of the Churches. But after this, he snatched the prize of faith, and became a good sheep, a herald, and an apostle. Do not, therefore, disparage the young, nor praise the aged person. For virtue and vice do not lie in the difference of age, but in the difference of judgment. Even if you are sober-minded, the prematurity of your age will not harm you at all; even if you are slothful, old age will not profit you at all. For gray hair is not white hairs, but the virtue of the soul. ^C This David, therefore, being young, possessed the ripe fruit of virtue. Samuel came to Jesse, carrying the horn in which was the holy oil. And what does he say? "God sent me to make one of your sons king." Jesse, hearing "king," thinking the office fit for that one, brings his first son, and the prophet says: "Pass him by; God was not pleased with him." He brings the second; nor this one. The third; nor this one; the fourth, the fifth. The choir of children was exhausted, and the one being sought was not found. He says to him: "Do you have another?" The father was ashamed: "I have one," he says, "young, base; you seek a king, he is young, base, a shepherd." Man treats with contempt, but God crowns. ^D "For as man will see, God will not see. Man looks to the face, but God looks to the heart" (1 Reg. xvi, 7). For we do not seek bulk, but we desire nobility of soul.

Do you wish to know how great the power of the priests is? Consider baptism, the remission of sins, adoption, the myriad blessings which come to you through the laying on of these hands, and through the invocation which is made by them on your behalf. But because we approach them slothfully, and with a lazy and languid mind...

^A, therefore our whole life is overturned.

*Idem, Orat. in discessum episc.* — If the patriarch Jacob, while he was in charge of flocks and pastured irrational beasts, and was accountable only to a man, nonetheless spent sleepless nights and endured heat and cold and all the intemperance of the weather so that nothing of those flocks should perish: how much more must we, who are set over not irrational animals but spiritual sheep, and have to render an account not to men but to God, neither shirk nor retreat from anything that could benefit the flocks. But by as much as this flock is better than that, and men are better than irrational beasts, and God is better than men, by so much more must we display greater and more vehement zeal and eagerness.

*Ibid.* — Such are the bowels of the holy men, ^B and their affection for their children, that they deem it sweeter to die with them than to live without them.

*Ignat. ex epist. ad Smyrn.* — All of you follow the bishop, as Jesus Christ followed the Father; and follow the presbytery as you would the apostles; and respect the deacons as being those who bear the commandment of God. Let no one do anything that concerns the Church without the bishop. Let that be considered a valid Eucharist which is under the bishop. Wherever the bishop appears, there let the multitude be, just as where Christ is, there is the universal Church. It is not lawful to baptize or to hold an agape without the bishop; but whatever he shall approve, that is well-pleasing to God. He who honors the bishop has been honored by God; he who does anything secretly from the bishop ^C serves the devil.

*515. Ejusd. epist. ad Polycarp. Smyrn.* — Support everyone, as the Lord also supports you. Bear with everyone in love; devote yourself to assiduous prayers. Ask for an understanding greater than what you possess. Be vigilant, possessing a watchful eye.

*Ejusd.* — Carry the sicknesses of all, like a perfect athlete. Where there is greater labor, there is also greater gain. If you love only the good disciples, there is no grace in it for you; rather, strive to subdue the more rebellious with gentleness. Not every wound is cured by the same plaster. Calm the acrimony with irrigations. Therefore you consist of both flesh and spirit, that you may gently correct ^D the things that are manifest to your sight; but for those things that escape your view, pray that they may be revealed to you, so that you may lack nothing.

A prelate must be beyond all reproach and must cultivate a life through exercises, and omit no effort in any matter that is pleasing to God.

*S. Athanas.* — Above all, a minister of the Church must be foreign to anger; and he should not use rebuke, but rather exhortation and entreaty.

*Didymi.* — Then at last a teacher accomplishes the matter and succeeds in his instruction, when he himself educates by his life and actions: according to that saying: *Of those things which Jesus began to do and to teach* (Acts 1, 1).

Prudence, life, and nobility of character make a priest. Teach virtue by word, but preach it by deed. ^A *Evagrius; also S. Nilus.*

Josephus, *Antiquities of the Jews*, book xi, ch. 8: Alexander, seeing from afar the multitude clothed in white garments, and the priests standing in their fine linen, and the high priest in his hyacinth and golden robe, and wearing on his head the miter and the golden plate upon it, whereon the name of God was written, approached alone and adored the name and the high priest. But when Parmenion asked why, when everyone adored him, he himself adored the high priest of the Jews, he said: "I did not adore him, but the God whose priesthood he is honored with."

TIT. XVIII. — On evil bishops, and those who do not keep the commandments of God.

• "Their priests fell by the sword." (Ps. lxxvii. 64)

• "The priests have hidden the way of the Lord." (Osee iv. 6)

• "Her leaders judged for gifts, and her priests answered for a reward, and her prophets divined for silver. It is not for you to know judgment, you who hate the good and seek the evil; tearing off their skins from them, and their flesh from off their bones." (Mich. iii. 11, 1)

• "Her priests defile the holy things, and act impiously against the law." (Soph. iii. 4)

• "Woe to those who feed vainly and have abandoned the sheep! A sword is upon his arm. I will not feed you; let that which is dying die, and that which is failing fail, and let them devour one another, each the flesh of his neighbor. Behold, I will raise up an ignorant shepherd upon the earth; it shall not return what is failing, and it shall not heal that which is scattered, and it shall not direct that which is sound, but it shall eat the flesh of the elect, and it shall pervert their talismans." (Zach. xi. 17, 9) ^C

• "They have wandered because of strong drink, priest and prophet. They were confused because of wine; they were swayed by the drunkenness of strong drink." (Isa. xxviii. 7)

• "Woe to the shepherds who scatter and destroy the sheep of the flock! Therefore thus says the Lord concerning the shepherds who feed my people: You have scattered my sheep, and cast them out, and have not visited them. Behold, I will judge you according to your wicked practices." (Jerem. xxiii. 1-2) ^D

• "My people were become lost sheep; those who fed them cast them out upon the mountains, they caused them to wander." (Jerem. l. 6)

• "Their leaders are like roaring lions, snatching prey, devouring souls in power, and taking rewards in injustice." (Ezech. xxii. 25)

• "And her priests have made my law void, and have profaned my sanctuaries; they did not distinguish between the unclean and the clean, and they profaned me in the midst of them." (Ibid. 26-28)

^A Their princes in the midst of her are like wolves ravening the prey, to shed blood, so that they may greedily seek after gain; and her prophets have daubed them with untempered mortar.

Ezech. xxxiv, 2-10 ― "Thus saith the Lord: Woe to the shepherds of Jerusalem! Do not the shepherds feed themselves? Should not the shepherds feed the flocks? Behold, you eat the milk, and you clothe yourselves with the wool, and you kill that which is fat, but my flock you do not feed. That which was weak you have not strengthened, and that which was sick you have not healed, that which was broken you have not bound up, and that which was driven away you have not brought again, neither have you sought that which was lost; but you ruled over them with harshness and with rigor. And my sheep were scattered, because there was no shepherd. The shepherds fed themselves, and did not feed my sheep. Therefore, behold, I am against the shepherds; and I will require my flock at their hand."

Sap. vi, 2 sqq. ― "Learn, you that are judges of the ends of the earth, for your power is given to you by the Lord. He will examine your works, and search out your thoughts, because, being ministers of his kingdom, you have not judged rightly, nor kept the law, nor walked according to the will of God. Horribly and speedily will he appear to you; for a most severe judgment shall be for them that bear rule. For to him that is little, mercy is granted; but the mighty shall be mightily tormented. For ^B the Lord of all shall not spare any person, neither will he stand in awe of greatness." And again: "A stronger punishment awaits the stronger."

Matth. xxiii, 1 sqq. ― Then Jesus spoke to the multitudes and to his disciples, saying: "The Scribes and the Pharisees have sat on the chair of Moses. All things therefore whatsoever they shall say to you, observe, observe; but according to their works do you not do. For they say, and do not. For they bind heavy and insupportable burdens, and lay them on men's shoulders; but with a finger of their own they will not move them. And all their works they do for to be seen of men. For they make their phylacteries broad, and enlarge the fringes of their garments, and love the first places at feasts, and the first chairs in the synagogues, and salutations in the market-place, and to be called by men Rabbi. But be ^C not you called Rabbi. For one is your Master, Christ: and all you are brethren. And call none your father upon earth; for one is your Father, who is in heaven. He, however, who is greater among you shall be your minister. And whosoever shall exalt himself shall be humbled, and whosoever shall humble himself shall be exalted. Woe to you, Scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers for a pretence. For this you shall receive the greater judgment. Woe to you, Scribes and Pharisees, hypocrites, because you shut the kingdom of heaven against men; for you yourselves do not enter in, and those that are going in, you suffer not to enter. Woe to you, who tithe mint, and anise, and cummin, and have left the weightier things of the law, judgment, and mercy, and faith: straining at a gnat, and swallowing a camel. Woe to you, ^D because you make clean

^A that which is without of the cup and of the platter; but within you are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be made clean. Woe to you, because you are like unto whited sepulchers, which outwardly appear beautiful. Outwardly you appear to men just, but inwardly you are full of hypocrisy and iniquity. »

• If that evil servant shall say in his heart, My lord is long a coming; and shall begin to strike his fellow servants, and shall eat and drink with drunkards; the lord of that servant shall come in a day that he expecteth not, and in an hour that he knoweth not, and shall separate him, and shall appoint his portion with the hypocrites. »

• Simon seeing that, by the imposition of the hands of the apostles, the Holy Ghost was given, offered them money, saying: Give me also this power, that on whomsoever I shall lay my hands, he may receive the Holy Ghost. But Peter said to him: Keep thy money to thyself, to perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast no part nor lot in this matter. »

How great an evil it is, instead of a guide, to become a cause of error to those under one's command! No one neglects his own child about to fall into a pit, or, if he has fallen, leaves him in the fall. How much more grievous is it ^B to abandon a soul falling into the depth of wickedness to destruction?

Let no one be a head who is hardly a hand, or a foot, or any other of the meaner parts of the body. Let every one, brethren, abide in that calling wherein he was called.

I say to you, especially those of the judgment seat, Be not an eye filled with darkness, Nor let us appear as leaders of evil. For if the light be such, how great is the darkness?

Who could persuade others to be temperate, when those who preside are thus disposed? What profit is it to have a good captain, if he uses wicked rowers?

Whence, tell me, do you think such tumults arise in the Churches? For I, indeed, think them to proceed from nowhere else than that the choices and elections of those who preside are made simply and as it happens. ^C

Nothing is colder than a teacher who only philosophizes in words. He is not a teacher, but a hypocrite. Nothing is more miserable than a ruler who benefits those whom he rules in nothing.

As much as he who has obtained the episcopate has ascended to a greater bulk of the priesthood, by so much the more account will be demanded of him, not only of doctrine, but also of the care of the poor. For just as we [give] silver ^D

^A entrust possessions to servants and demand an account of all from them, so also God, having entrusted His words to our faith, will demand an account of the expenditure and the manner of it. *Justini adhort. ad Gent.* — It is impossible that those who have not previously learned such great and divine things from those who know them should either know them themselves or be able to teach others correctly.

*S. Nili.* — A teacher's inexperience is the ruin of those being taught, and a disciple's sloth creates danger for the master, especially if it happens because of his own ignorance, so that they become sluggish through negligence.

*Idem.* — Let them by no means think that the matter is a pretext for relaxation and enjoyment. For there is nothing so difficult and laborious as governing souls. And those who come to this office must anoint themselves as if entering into heavy combat.

*Idem.* — He who is chopping wood will be in danger from it if the iron falls off. For he who divides matters by his word, unless he has secured his word on all sides, will be in danger among his listeners, presenting the opportunity of scandal to his disciples through his word.

*Idem.* — I would not have you ignorant that many bishops are going to adorn the furnace of fire.

*Idem.* — The fire will test the work of every priest and teacher, of what sort it is. For that day will reveal and make manifest all things, because it will be revealed in fire.

*Idem.* — Does it escape you that bishops sometimes also undergo destruction and ruin?

*Idem.* — It is absurd that he who pursues honors should flee the labors by which honors are won. Let that law be established against those who do not wish to view holy and divine things holily and as is worthy of God, that the punishment of blindness be brought upon them. ^B

TIT. XIX. — On Pledging.

TIT. XX. — On concupiscence: and that we must by no means follow evil desires.

*Exod. xx, 16.* — "You shall not covet your neighbor's wife, nor his house, nor his field, nor his manservant, nor his maidservant, nor his ox, nor his donkey, nor anything that is your neighbor's."

*1 Paral. xi, 17-19.* — "David had a longing, and said: 'Who will give me a drink of water from the cistern that is in Bethlehem?' And the three mighty men took it and came to David; and he would not drink it, but offered it to the Lord, and said: 'The Lord be merciful to me, that I may not do this; shall I drink the blood of these men who have gone forth at the peril of their own lives?'"

*Prov. xii, 12.* — "A tree of life is a good desire." ^C

^A "Do not go after your desires, and turn away from your appetites." • "The wandering of desire perverts a blameless mind." • "Whosoever looks on a woman to desire her, has already committed adultery with her in his heart." • "Everything that is in the world is the desire of the flesh, and the desire of the eyes, and the pride of life, which is not of the Father, but is of the world." • "I beseech you as strangers and pilgrims to abstain from carnal desires, which war against the soul."

• I, the Creator, placed desire within the creature, and I do not blame the natural movement. For I do not say, "You shall not desire." I do not tear up the root of what was well planted, but I prune the spurious shoots of the corrupted plant. I do not say, therefore, to banish desire itself from the soul, but I cut away the shoots of the contentious passion still budding forth. Who sows weeds in a good field? I sowed good seed; whence is the destruction of the weeds? Crush, trample, stifle the evil seed, and you will not labor as the weed grows. "But whoever looks on a woman to desire her, has already committed adultery with her in his heart."

As wings are of no use to a sparrow when it is caught in a snare, but it flutters in vain and to no purpose; so also for you, there is no value in being endowed with reason, if you are conquered by evil desire; but however much you struggle, you are held captive. For this reason birds have wings, that they may avoid snares; for this reason men have reason, that they may avoid sins.

TITLE XXI. Concerning voluntary and involuntary sins.

• "That servant who knew the will of his master, and did not do it, will be beaten with many stripes. But he who did not know, will be beaten with few." ^D • "I give thanks to Him who strengthened me, Christ, because He counted me faithful, putting me into the ministry, who was formerly a blasphemer, and a persecutor, and an insolent man; but I obtained mercy, because I did it ignorantly in unbelief. But the grace of our Lord Jesus Christ superabounded with faith and love which is in Christ Jesus." • "For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and the fury of fire which is going to consume the adversaries."

^A S. Basil, *in the beginning of Proverbs*. Some sins are involuntary, while others proceed from an evil will. Let us suppose fornication is the matter under judgment, and there are two prostitutes: the one sold to a pimp, not of her own accord remaining in evil and providing gain from her body to her wicked master; the other, for the sake of lustful pleasure, having voluntarily given herself over to sin. Therefore, those things which happen involuntarily obtain forgiveness in one way, while those that are committed out of a base faculty of choice are condemned in another.

S. Clement. That which is not voluntary is not subject to judgment. This is of two kinds: the one occurring through ignorance, the other through compulsion.

Didymus. If anyone slips through ignorance, it is not just for him to be punished. Indeed, he ought to be punished who sins by inclination.

Sins that are not committed of one’s own accord are forgiven by the law itself, and God overlooks them, being benevolent and not harsh; but he punishes those which are voluntary. ^B [Here some things are missing in all manuscripts.]

Philo. It is not the case that just as it is wicked to sin voluntarily, so also to err involuntarily and through ignorance should be judged just; rather, this holds a certain middle place between justice and injustice, which is by some called "indifferent." For no sin is an act of righteousness.

The same. To him who sins by ignorance of the better, forgiveness is given; but he who acts unjustly from knowledge has no defense, having already been caught in the courtroom of his own conscience.

TITLE XXII. Concerning those who are grateful, and that one must proclaim their benefactors.

Jos. VI, 22. "Jesus said to the two young men who had been sent as spies: 'Enter into the house of the woman, and bring her out, and all that belongs to her.' And they entered, and brought out Rahab the harlot, and her father, and her mother, and her brethren." ^C

Ps. LXXXVIII, 1. "I will sing of your mercies, O Lord, forever."

Ps. CXV, 12. "What shall I render to the Lord for all that he has rendered us?"

Ps. CXXXVI, 5. "If I should forget you, O Jerusalem, let my right hand be forgotten."

Wis. VI, 21. "It is a matter of prudence, too, to know whose the gift is."

Eccli. III, 34. "He who returns favors keeps them in memory for the time to come, and in the time of his fall he will find support."

Eccli. XVII, 18. "Keep the favor of a man as the apple of your eye."

Luke I, 47. "Mary said: 'My soul magnifies the Lord.'"

Luke XVII, seqq. "And as he was entering into the city, there met him" ^D

ten leprous men, and they lifted up their voice, saying: 'Jesus, master, have mercy on us.' And when he saw them, he said to them: 'Go, show yourselves to the priests.' And as they went, they were cleansed. One of them, seeing that he was healed, returned with a loud voice glorifying God, and he fell on his face before his feet, giving thanks to him; and he was a Samaritan. And Jesus answering, said: 'Were not the ten cleansed? And where are the nine? There was no one found to return and give glory to God, except this foreigner.' And he said to him: 'Arise, go, your faith has made you whole.'" ^B

"In all things give thanks; for this is the will of God in Christ Jesus regarding you." (I Thess. V, 17).

A fitting subject for praise is the recounting of benefits received. Let us therefore repay the debt with interest, if we are found possessing such ample resources.

TITLE XXIII. — Concerning vengeance; and that it is forbidden to exact penalties twice for the same matter.

"You shall not take vengeance twice for the same thing." (Deut.).

"What are you planning against the Lord? He will make an end, and he will not take vengeance twice for the same thing in tribulation." (Nahum I, 9).

TITLE XXIV. — Concerning common matters; and that it is necessary to shun communal dwellings, because they give rise to quarrels and dissensions.

"Abraham said to Lot: 'Let there be no quarrel between me and you, and between my herdsmen and your herdsmen, for we are brothers. Is not the whole land before you? Separate yourself from me. If you go to the left, I will go to the right; if you go to the right, I will go to the left.' And lifting up his eyes, Lot saw the region of the Jordan, that it was all well-watered (before the Lord destroyed Sodom and Gomorrah), like the paradise of God, and like the land of Egypt. And Lot chose for himself the region of the Jordan, and Lot departed from the east, and they were separated." (Gen. XIII, 8 sqq.).

"It is better to dwell in a corner of the open air, than in a common house." (Prov. XXI, 9; XXV, 24).

"Do not be a partner with one stronger and richer than yourself." (Eccli. XIII, 2).

The management of common affairs provides handles for reproach.

TITLE XXV. — Concerning good reputation; and that a good deed is worthy of praise.

"In small and great things, have a concern so that you may be well thought of." (Eccli. XXIX, 30).

"Strive to present yourself approved to God, a laborer unashamed." (II Tim. II, 15).

TITLE XXVI. — Concerning merchants.

"Hardly will a merchant be freed from sin." (Eccli.).

TITLE XXVII. — Concerning eunuchs.

^A "Blessed is the eunuch who has not wrought iniquity with his hands, nor thought wicked things against the Lord. For there shall be given to him the chosen gift of faith, and a lot in the temple of the Lord most acceptable." (Sap. III, 14). "The desire of a eunuch is to deflower a young maiden." (Eccli. XX, 4). "There are eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven." (Matth. XIX, 12). "The race of eunuchs is infamous and most ruinous. This thing is neither female, nor male, woman-mad, and jealous, uncharitable, all-accepting, insatiable, crying over dinner, irascible, gold-greedy, foully mercenary, savage, effeminate, given to the belly: what else shall I say? From birth itself, condemned by the iron. For how can their judgment be right, when their feet are twisted? ^B Indeed, these are restrained as to chastity without pay by the iron; but they remain barren on account of their own obscenity." (S. Basil, epist. ad Simplic.). "Remove from your wife the din of eunuchs. For although a eunuch may seem to have the twin stones below excised, yet above in his face he has the twin eyes looking lustfully, and already drawing upon himself evil testimonies." (S. Nilus).

TITLE XXVIII. — Concerning praises, and those who take pleasure in them; and that one ought not to praise anyone before testing them.

"As silver and gold are tried in the furnace, so is a man tried by the mouth of those who praise him." (Prov. XXVII, 21). "To praise and vituperate the same man is not the way of a good man." "Praise no man before consideration. For this is a test of a man." (Eccli. XXVII, 7). "Woe to you when all men speak well of you. For so did their fathers to the false prophets." (Luc. VI, 26). ^C "Even if I am robust in things regarding God, I must fear and beware all the more of those who puff me up in vain. For they punish me by praising me." (S. Ignat., epist. ad Trall., interpol.). "Let us not be puffed up by praises that exceed the truth." "Many, while they hunt for the praises and applause of the crowd, in deed prefer injustice and greed as if they were useful, but in appearance and speech they admire equity and justice in a wonderful manner." (S. Basil). "This man, who squanders his wealth upon beast-fighters, and exults in the empty shouts of the crowds, is puffed up by praises, and thinks highly of himself, having glory in his own shame; ^D inasmuch as he displays his own sin depicted on tablets for all the most illustrious citizens of the city to see."

TIT. XXIX. — Concerning the vindication which God brings upon those who are wronged; and that one ought to entrust matters of vindication to God.

Ps. XCIII, 1. — "The Lord is a God of vengeance, the God of vengeance acted freely." ^A

Ps. CII, 6. — "The Lord performs mercies, and judgment for all who suffer injury."

Ps. CXXXIX, 13. — "I know that the Lord will perform the judgment of the poor, and the vindication (of the needy)."

Prov. XX, 22. — "Do not say: I will repay the enemy; but wait for the Lord, that He may help you."

Ezech. XXVIII, 24. — "A sting of bitterness and a thorn of pain from all those round about them. And I will perform judgment on all who have offered them contumely." ^B

Luke XVIII, 2 ff. — "A certain judge was in a certain city, who feared not God, and did not reverence man. And there was a widow in that city, and she came to him, saying: Vindicate me from my adversary. And he would not for a long time. But after these things he said within himself: Even if I do not fear God, and do not reverence man, yet because this widow gives me trouble, I will vindicate her, lest, coming in the end, she should bruise me. And the Lord said: Hear what the judge of iniquity says. And shall not God perform the vindication of His elect, who cry to Him day and night, and will He have patience with them? I say to you, that He will perform their vindication speedily."

Rom. XII, 19. — "Do not defend yourselves, beloved, but give place to wrath. For it is written: Vengeance is mine, I will repay, says the Lord." ^C

St. Cyril. — He who is afflicted by injury is indeed inflamed by grief; but when he is sometimes unable to avenge the injury received, nor to return like for like, because he yields in strength to the one by whom he was harmed: he summons, as an aid, the sting of that supreme justice which hates wickedness.

Joseph. — I think it fitting that those who dwell in a holy place should commit the judgment of all matters to God, and spurn human intervention, since they meanwhile look about for the supreme judge.

TIT. XXX. — Concerning those who are punished, and pay the penalties; and that no one ought to be punished for another.

Deut. XXIV, 16. — "Fathers shall not die for their children, nor children for their parents; but everyone shall die in his own sin."

Ps. XLVIII, 7. — "A brother does not redeem, shall man redeem?" etc.

Jerem. XXXI, 29. — "In those days they shall no longer say: The fathers have eaten sour grapes, and the children's teeth have been set on edge; but everyone shall die in his own iniquity. Every man who has eaten the sour grape, his own teeth shall be set on edge."

Ezech. XVIII, 2, 20. — "The fathers have eaten sour grapes, and the children's teeth have been set on edge. As I live, says the Lord: the soul that sins, it shall die."

^A The man, however, shall be righteous, doing justice, etc. "The son shall not bear the iniquity of his father, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be upon him, and the iniquity of the wicked shall be upon him." Galat. vi, 5. — "Every man shall bear his own burden."

TIT. XXXI. — Concerning reproofs

LITTERA Z

TIT. I. — That it is necessary to seek God, and to follow Him, and that we must do all things in His name

-^Atice; but they who seek him rightly shall find peace."

Osee x, 12. — "As long as there is time, seek the Lord."

Osee xii, 6. — "Keep mercy and judgment, and draw near to thy God always."

Isa. lv, 2. — "Hearken unto me, and eat that which is good, and your soul shall delight itself in good things."

Isa. xlv, 25. — "All they who separate themselves from the Lord shall be ashamed."

Jerem. xx, 13. — "Seek me with your whole heart, and I will appear unto you."

Hebr. xi, 6. — "To them that seek him, God becomes a rewarder."

Jac. iv, 8. — "Draw near to God, and he will draw near to you."

It is impossible for those whose souls are sick with the forgetfulness of God to turn aside from the straight path. ^B

As much as Adam departed from life, so much did he draw near to death. For God is life, and death is the deprivation of life. Thus, Adam prepared death for himself through his withdrawal from God, according to that which is written: "Lo, they that are far from thee shall perish" (Ps. lxxii, 27).

It is inevitable that the soul which has been stripped of its kinship and proximity to God should become a dwelling place for unclean spirits.

The best order for everything one begins, both in word and deed, is to start from God and to find rest in God. Make God the beginning and the end of all things.

TIT. II. — Concerning brute animals that are adorned with a certain natural wisdom.

^C Job xxxix, 19, 29. — "Hast thou clothed the horse with power, and hast thou covered his neck with fear? And he scents wars from afar. By thy science does the hawk stand upright, spreading his wings motionless, looking towards the south? Does the vulture, sitting upon its nest, dwell on the prominence of the rock and in secret places; existing there, does he seek food? And his eyes look out from afar."

Job xxxviii, 4; xxxix, 1-6. — "Who prepared for the raven its prey? For its young ones have cried to the Lord, wandering and seeking food. Hast thou known the time of the birth of the wild goat upon the rock, and hast thou watched the pains of the hinds? Hast thou numbered the months of their ^D full term of birth, and hast thou loosed their pains? Hast thou reared their young without fear? And who is he that hath sent out the wild ass free? And who hath loosed his bonds? I have set his dwelling in the desert," etc.

Prov. vi, 6, seqq. — "Go to the ant, O sluggard, and emulate when thou seest his ways, and become wiser than he. For he, having no husbandman, nor any one to compel him, nor being under a master, prepares his food in the summer, and in the harvest he makes great provision."

^A Or go to the bee, and learn that she is a worker, and executes her work as something noble; her labors are sought by kings and private persons for the sake of health. She is desirable to all, and glorious, even though she is weak in strength.

Prov. xxx, 24 seqq. — "Four things are the smallest upon the earth, and these are wiser than the wise: the ants, which have no strength, yet prepare their food in the summer; and the conies, a feeble folk, who make their houses in the rocks. The locust has no king, yet it goes out in order by one command; and the spider, which struggles with its hands, and although it is easily caught, it dwells in the strongholds of kings. There are three things which go well, and a fourth which walks stately: the lion’s whelp, which is stronger than the beasts, and will not turn back, nor fear any animal; and a rooster, which walks in the midst of the hens with a bold heart; and a goat leading the herd."

S. Basil. homil. v in Hexaem. — Starlings feed on hemlock, and because of the structure of their bodies, they avoid the destruction that comes from its poison. For since they have thin passages in their heart, they digest what they have gulped down before the cold can penetrate to the vitals. Hellebore, moreover, is nourishment for quail, which, by the peculiarity of their constitution, receive no harm therefrom. But even these things are sometimes useful to us. ^B

Homil. 7. — The viper, the most atrocious of all reptiles, meets the sea-eel for mating, and by a kind of hissing signals its presence, and calls it up from the lowest depths for a carnal embrace. The other complies, and mates with the venomous creature.

Ibid. — There are also some fish that go on a pilgrimage, and as if sent into foreign parts by some common decree, they all depart together at one signal. For when the certain and appointed time for spawning arrives, leaving some bays for others, stirred by the common law of nature, they hasten to the northern sea. And you may see them at the time of their ascent, flowing like a torrent, united and congregated, from the Propontis to the Euxine Sea. Who, then, impels them? What emperor’s mandate? What edicts displayed in the market-place signify the appointed time? Who are their guides on the journey? Do you not see how the divine constitution fills all things, and extends even to the least of them? The fish does not resist the law of God; and yet we human beings cannot bear to obey saving decrees? Do not despise fish for this reason, that they lack the use of reason and voice; but fear lest you should be more irrational than they, by opposing the commands of the Creator. Hear the fish, not just by their voices, but by their deeds declaring that they undertake this long journey for the sake of preserving their kind. A proper voice is indeed lacking to them; but they have a law of nature firmly fixed, which prescribes what must be done. Let us go, they say, to the northern sea. For that water is sweeter than the rest of the sea, because as the sun spends but little time upon it, it does not extract...

all that is sweet by its rays. And sea creatures take delight in fresh waters; hence they frequently swim up into rivers and are carried far from the sea. Wherefore they prefer the Pontic gulf to all the rest, as it is suitable for both spawning and raising their offspring. But when they have fulfilled the task for which they were eager, they all return home together. ^A

*Ibid.* — I have heard that the sea urchin, a tiny and completely contemptible animal, often serves as a master of calm and storm for those who sail. For when it foresees a disturbance of the winds, it climbs beneath a substantial pebble, and upon it it sways securely as if on an anchor, held down by its weight so as not to be easily swept away by the waves. When sailors see this sign, they know that the expected violent movement of the winds is impending. ^B

*Ibid.* — The crab desires the meat of the oyster, but this prey is difficult to catch on account of the covering of its shell. For nature has fortified the softness of its flesh with a firm defense. Wherefore it is also called a testacean. And since two cavities, fitted precisely to one another, enclose the oyster, it necessarily follows that the crab’s pincers can accomplish nothing at all. What then does it do? When it sees the oyster in places sheltered from the wind, basking comfortably and opening its valves to the rays of the sun, then the crab secretly drops a pebble in, preventing it from closing, and thus finds that what was lacking in strength is overcome by its own cleverness. Such is the malice of those that possess neither speech nor reason. ^C

*Ibid.* — Nor shall I pass over in silence the cunning and trickery of the octopus, which, to whatever rock it may have clung, assumes the color of that very rock, so that many fish, swimming ahead without caution, fall into the octopus as if into the rock, and immediately succumb to that wily creature as prey.

*Ibid., Homily 8.* — The rooster struts proudly; the peacock is fond of beauty; doves and domestic fowl are lecherous, as they are inclined to sexual union at all times; the partridge is cunning and jealous, performing its work for hunters by artfully aiding in the catch. ^D

Common to the bees is their dwelling, and common to all is their labor; and what is most important is that they undertake their tasks under one king and leader, not daring to betake themselves to the meadows before they have seen their king begin his flight. And among them, the king is not chosen by vote (for frequently the impulsiveness of the people has caused the basest of men to be set over the government), nor does he obtain his rule by lot (for the chances of the lot are irrational, directed toward the...

^A last—often, lack of judgment brings about authority), nor does he sit upon the throne by paternal succession and inheritance (for these likewise, owing to luxury and flattery, for the most part exist as fools and ignorant of every virtue), but he has his preeminence from nature. For although the king has a sting, he does not use it for revenge. Let Christians hear, to whom it is forbidden to render evil for evil, but to overcome evil with good (Rom. XII, 21). Imitate that which is peculiar to the bee: namely, that without the king’s command it does no harm, nor does it establish its honeycombs by destroying the fruits of others. Moreover, it does not approach all flowers indiscriminately, and to those it has approached, once it has taken as much as is suitable for the work, it leaves the rest alone. It gathers the wax from the flowers openly; but the honey—that is, the moisture which, like dew, is sprinkled upon the flowers—having drawn it in with its mouth, it introduces into the cavities of the honeycombs. And thus, at first, it is also liquid; but later, when by the passage of time it has been cooked, it returns to its natural consistency and sweetness. ^B Furthermore, it elaborates the storehouses of the honey with such art and diligence that it constructs numerous cavities adhering to one another, so that that density, from the mutual binding of the smallest things, may sustain and support the entire work. For each cell coheres on both sides, separated and joined to another by a thin partition. Indeed, there are even double-storied and triple-storied tubes, and others built one above the other. For they were careful not to make the cavity perforated on both sides, lest the liquid, by its own weight, should spill out. Observe how the inventions of geometry are, as it were, executed incidentally by the wisest bee. For all the tubes of the honeycombs are hexagonal and equilateral, and they do not lie directly one upon another, lest the lowest parts should struggle, being fitted to empty spaces; but the angles of the lower hexagons are ^C in the place of a foundation and pillar, so that they may safely support the burdens that are above, and the liquid may be contained privately in each cavity.

Idem. — How then does it happen that cranes take up the watches of the night by turns; and that, while the rest sleep, one, circling round, provides the greatest security to those who are taking their rest? This one, furthermore, after it has performed the duty of the watch, having uttered a cry, turns itself to sleep; but another, succeeding it, repays it with the same security which it itself was just enjoying. Indeed, you will perceive this order even in their flight. For one takes the province of leading the column after another, and when it has flown before the others for a certain span of time, then, turning itself ^D back, it entrusts the duty of leading to the one that follows it.

Ibid. — As for what relates to the storks, it is not far removed from the intelligence of those endowed with reason; for thus, at one time, all...

^A of them depart for these regions, and then again all of them depart from there, as if by a single given sign and prearranged time. Furthermore, our crows escort them and accompany them, having formed, as I believe, a certain alliance against hostile birds. Let this be evidence: first, that no crow is seen at all during that time; and second, that when they return with wounds, they bring clear signs of their alliance and their fighting together. Who prescribed to them the laws of hospitality? Who threatened them with an indictment for desertion of the army, so that not one is absent from the procession? Let those who are inhospitable hear this—those who close their doors and do not even share a roof in winter and at night with those who are visiting. ^B Indeed, the foresight of the storks regarding those who have grown old suffices to make our own children, if they would but pay attention, lovers of their parents. For surely no one is so lacking in wisdom as not to consider it shameful to be inferior in virtue to the most irrational of birds. For those birds, surrounding their father who has shed his feathers due to old age, warm him with their own wings, and by providing food in abundance, they also prepare for him potential aid in flight, gently lifting him from both sides with their wings. And this is so celebrated among all men, that some have already named the repayment of benefits "stork-repayment" (antipelargosis). And this has been so celebrated in the words of men, that some even call the reciprocation of benefits ^C "stork-repayment."

Ibid. — Let no one lament his poverty, nor despair of his own life, because he has left no wealth at home; rather, let him set the ingenuity of the swallow before his eyes. For that bird, while building its nest, carries straw in its beak, but since it cannot carry mud with its feet, it moistens the tips of its feet with water, and then, after rolling in the finest dust, it thus invents its use of the mud, and by binding the straw bit by bit with the mud, as if with a kind of bitumen, it rears its fledglings therein. If anyone should prick their eyes, it has from nature a medicine by which it restores the sight to the eyes of its offspring. Let these things admonish you not to turn to wickedness on account of poverty, nor, when in the most grievous calamities, to cast away all hope and lie idle and inactive, but rather to take refuge in God, who, if He bestows such things upon ^D a swallow, how much greater things will He give to those who implore Him with all their heart?

Ibid. — The halcyon is a sea bird; it is accustomed to nest along the shores themselves, and to deposit its eggs in the sand itself. It produces its young in roughly the middle of winter, that is, when the sea is dashed against the land by many and violent winds. And yet all the winds are calmed, and every wave of the sea remains still, while the halcyon broods for seven days. For only in so many days does it hatch its chicks. And since it also has need of food, God, the bountiful, granted another seven days to this tiny animal for the growth of its chicks. So that all sailors know this, and call those seven days the "halcyon days."

^A These things have been ordained for your admonition, so that by observing God’s providence toward animals that lack reason, you may ask for what is salutary for yourself. For what unheard-of thing could be imagined that cannot be brought to pass for your sake, you who were created in the image of God? Since, for the sake of such a tiny bird, the great and formidable sea is restrained and commanded to be calm in the middle of winter?

*Ibid.* They say that the turtledove, once widowed of its mate, does not endure to associate with another, but remains unmated, rejecting further union in memory of its former spouse. Let women hear how even among creatures that lack reason, the dignity of widowhood is held to be superior to the not-so-honorable contract of many marriages. The eagle is most unjust regarding the upbringing of its offspring. For when it has hatched two chicks, it dashes one of them against the ground, driving it away with the beating of its wings, and cherishes and holds dear only the other, having abandoned the one it gave birth to because of the labor of rearing it. However, the osprey does not allow this one to perish, but takes it up and rears it together with its own chicks. Such are those parents who expose their children under the pretext of poverty. Do not imitate the cruelty of birds armed with hooked talons, which, as soon as they see their chicks attempting to fly, cast them out from the nest, beating them with their wings and pushing them off, and take no further care of them. On the other hand, the love of the crow for its chicks deserves praise, for it follows them even when they are already flying, and offers them food and nourishment for a long time. ^C

*Ibid.* How does the domestic bird rouse you to work, crying out with a sharp voice? The race of geese is most vigilant and most acute in its perception of hidden things. These, indeed, once saved the capital city by betraying certain enemies who were about to seize the citadel of Rome through hidden underground tunnels. In what race of birds does nature not show some peculiar miracle? Who signals to the vultures the death of men when they wage war against one another? For you may see countless flocks of vultures following the camps, conjecturing the outcome from the preparation of arms. ^D Now, how shall I recount the horrible expeditions of the locusts? For they are all stirred up as if at a given signal, and having encamped over the breadth of the land, they do not touch the fruits before the divine command is given to them.

*Ibid.* What is the manner of the cicada’s song?

*Ibid.* If you examine carefully how the swan, by depressing its neck into the depths, brings up food for itself from the bottom, then you will discover the wisdom of the Creator: that for this reason He placed a neck longer than its legs upon it, so that, like a fishing line cast down, it might procure for itself the food hidden in the depths.

*Ibid. Homily 9.* Each animal is endowed with various properties. The ox is firm, the donkey is sluggish, the warm

the slow ass, the horse ardent for the desire of the female, ^A the wolf that cannot be tamed by any art; deceitful is the fox, timid the stag, the ant a lover of labor, the dog mindful of kindness received and inclined to benevolence. For as soon as each thing was created, it brought with it the properties of its nature. Fury is implanted in the lion from birth, and a solitary life, abhorring the society of those of its own kind. For like some tyrant among brute animals, through its natural pride, it refuses to live on equal terms with others. To it, moreover, organs of voice have been granted by nature such that most animals, even the swiftest, are often captured by its roar alone. Impetuous is the panther, and easily rushing wherever desire leads it. Wherefore an agile body was joined to it, which, because of its moisture and lightness, serves the agitations of its soul. Torpid is the nature of the bear; its habits are peculiar, hidden, and deeply inward.

Ibid. — The ant in summer season gathers winter food, until it has stored up as much aliment as is sufficient in its granaries. And it does not do this sluggishly, but effectuating this with a certain clever artifice, so that the food may last as long as possible. For it cuts the middle of the grains with its claws, so that they may not germinate and become useless to it for food. What discourse could attain it, what ear could grasp it, what time could suffice, if one wished to relate in speech all the miracles of that supreme Artificer? ^B

Ibid. — The lioness loves her offspring, and the wolf fights for its cubs. For there is a certain incredible love among brute animals for their young, and reciprocally between parents and offspring. For God, who created them, compensated for the lack of reason with the excellence of their senses. Whence it happens that among countless sheep, a lamb leaping from the stable recognizes its mother’s voice and hastens toward her. It seeks its native fountains of milk, and even if it encounters a scanty breast, it is content with that. But the mother, too, recognizes her own offspring among countless lambs.

Ibid. — The dog is devoid of reason; yet it possesses a sense nearly equal to reason. But the memory of a benefit received which is in it, whom among those who are ungrateful toward their benefactors does it not cover with shame, ^C when it is reported that many have even died alongside their masters who were slaughtered in solitude? Nay, some even, while the slaughter was still raging, showed themselves as guides to those seeking the murderers, and caused the criminals to be led off to pay the penalty.

S. Greg. Naz. — They say that the chameleon assumes all colors in turn, one whiteness excepted.

Ibid., Orat. de Theol. — Who wove the song for the swan, when with wings expanded to the winds it pours forth a shrill melody? Whence is that Median and arrogant peacock so desirous of elegance and glory? For it has its own beauty well discovered; and when it sees someone approaching closer to the females, it ambitiously shows itself off, as they say. ^D

^A

S. Greg. Naz. ibid.—Whence comes to bees and spiders the zeal for craftsmanship and the study of the art of working, so that the former might weave and support honeycomb through hexagonal and opposing tubes, and, by means of an intermediate partition and the alternation of angles, secure strength for themselves by joining them to straight lines; while the latter weave manifold webs through fine and almost airy threads, stretched in various ways, and this with such connections that they escape the keenness of the eyes?

It is established by observation that lion cubs, just as dogs, are born blind into the light. When lion bones are struck, fire is struck out just as from flint stones.

Clement.—The eagle, in order to drive away the serpent from its chicks, places in its nest a stone, which they call the "aetites" (eagle-stone), like an amulet.

Philo.—There is a beast which is called the tarandrus, not unequal to an ox in size, but in the shape of its mouth most similar to a deer. They say that it constantly changes the color of its hair according to those places and trees near to which it is standing, so that, because of the resemblance in color, it can scarcely be noticed by those who happen upon it, and that it achieves this by this method rather than by bodily strength, so that it can hardly be caught at all.

TITLE III.—On just weights and measures.

Lev. xix, 35–36.—«You shall do no unjust judgment in measures, and in weights, and in balances. Just balances, and just weights, and a just choenix shall be yours.» Deut. xxv, 13–16.—«You shall not have in your bag diverse weights, a great and a small; and there shall not be in your house a great and a small. A true and just weight shall you have, that you may live long upon the land which the Lord your God gives you in inheritance, because everyone who does these things is an abomination to the Lord your God.» Ezech. xlv, 10.—«A just statute, and a just measure, and a just choenix shall be yours.»

TITLE IV.—On unjust weights and measures.

^B Psal. lxi, 10.—«Lying are the sons of men in the balances, to deceive,» etc. Prov. xi, 1.—«A deceitful balance is an abomination before the Lord; and a just weight is acceptable to him.» Prov. xx, 10.—«A great and a small weight, and double measures, both are unclean before the Lord; and he who does these things will be entangled in his own devices.» Ibid. 23.—«An abomination to the Lord is a double weight; and a deceitful balance is not good before him.» Osee xii, 7.—«Canaan, in his hands is a deceitful balance, he has loved to oppress. All his labors shall not be found for him because of the iniquities which he has committed.» ^C Amos viii, 4.—«Hear this, you who crush in the morning...»

^A and oppressing the needy on the earth; you who say, When will the month pass, that we may ply our trade, and the Sabbaths, and we shall open our storehouse, that we may make the measure small, and increase the weights, and make the balance unfair, so that we may possess the poor for silver, and the needy for a pair of sandals, and have gain from every crop? ^B From which they have filled their own riches with impiety.

TITLE V. — On good or evil emulation.

LITTERA H. (LETTER H.)

TITLE I. — On a good day.

TITLE II. — On an evil day.

TITLE III. — On day and night.